First VOLUME from ADAM to MOSES Containing about Two thousand four hundred thirty three years CHAP. I. The History and Mystery of the Worlds Creation THE Creation was Gods first Emanation flowing forth or going out of himself giving the first Being and beginning to Time Place Persons and Things till then God was as it were Deus contractus containing all in himself now Deus expansus explicatus spreading his hand which had hitherto been as contracted to create the World not because he was now weary with doing nothing as Atheists say but he did it when it pleased him to manifest his own Wisdom Mercy Power and Glory as Augustine saith Nec cessando torpuit nec operando laboravit August cont Advers leg lib. 1. cap. 2. God who is the most pure Act is neither idle in Resting nor weary in working Hereupon 't is said what God did or how he employed himself before the Creation is a Sea over which no Ship hath ever Sailed is a Mine into which no Spade hath ever delved an Abyss into which no Bucket hath ever dived our fight is too tender and slender to behold this Sun 'T is Humane folly to say there was a World before Adam then he is falsely called the first man frequently in the Scripture of Truth this is to be wise above what is written but 't is Divine Faith to say that this World was created ãâã ãâã ãâã ãâã ãâã Affabrè factum neatly made up by the word of God Heb. 11.3 and then Time Place c. had their beginning Gen. 1.1 If so there could be none before it As we know not what God did before neither what he will do after the world Augustine smartly answers this sawcy Question That God was making an Hell for such over-curious Busie-bodies the Philosopher reading this first of Genesis was heard to say Egregiè dicis Domine Moses sed quomodo probas Excellently said Sir Moses but how will you prove what you say Augustine answers Credo non probo I believe it I need not prove it Theologia non est Argumentativa Alsted Divinity doth not use to prove her Principles the Mysteries whereof are better understood by Believing than believed by understanding 't is the nature of Faith to believe God upon his bare word and that against Sense in things Invisible and against Reason in things Incredible Sense corrects Imagination Reason corrects Sense but Faith corrects both Aufer Argumenta ubi ââie quaeritur c. saith Ambrose Away with Arguments 't is enough I believe though I cannot prove every Principle and Fundamental of Faith as this of the Creation The word Creation according to the Criticks comes from the Greek word ãâã ãâã ãâã ãâã ãâã to effect or perfect and 't is taken in a double sense 1. Proper and literal so 't is a making something out of nothing Gen. 1.1 2. Common and Mystical so 't is a making something out of that which is worse than nothing Eph. 2.10 All Creatures were made at first without praeexisting Matter but when we come to be made New Creatures though there be a praeexisting yet there is a strongly Resisting Matter which is far worse and no less requires the All-creating power As the former is call'd Creatio transiens so this is Creatio continuans we can bring nothing to this glorious work except Opposition Yea when we are once created in Christ we can indeed do something to uncreate our selves were it not that Creating power comes to renew our decayed grace and Spiritual Witherings Psal 51.10 Creation here treated upon is taken in the proper sense and is the External Efficiency Act or Operation of God whereby be made the world in the beginning of time out of nothing very good and for his own glory There is a concurrency of four Causes in this as in other act considerable 1. A quâ the Cause Efficient 2. Ex quâ the Matter 3. Per quam the Form And 4. Propter quam the End Yea all those seven circumstances contained in one Verse Quis Quid Vbi Quibus Auxiliis Cur Quomodo Quando concur here in this Divine Action of the Creation Bereshith Bara Elohim Eth Hashamajim veeth haerets In the beginning God Created the Heavens and the Earth Gen. 1.1 Sundry Enquiries are here to be answered The first Enquiry is Who is the Efficient cause of the Creation Answ 'T is God the Creator call'd also Lord the Governour The External Efficiency or operation of the Divine Being is twofold 1. Creation 2. Providence in respect of the first he is called God the Creator and of the second Lord thè Governour Those two are called Relative Attributes as they do clearly hold forth a Relation betwixt the Maker and the Matter made And those two Titles God and Lord are first conjoyned in Gen. 2.4 As soon as the Universal Creation had attained to an Absolute perfection then stood it in need only of a continued Sustentation as Lord signifies a Sustainer 't is now added to the Name God which had been used singly about thirty three times before now he is first called Lord God that as his Work was perfect so his Name might be perfect also Thus likewise the Prophet couples those two Names together for the Churches comfort Isa 40.28 saying the same God-Creatour is still Lord-Governour or Sustainer who will not cast off the care of his Church as one toiled or tired for he Governs now as he did Create without either Toil or Travel and not subject to weariness as Man is The Hebrew Text is Elohim Bara Dii Creavit as being of the Plural number which holds out the Mystery of the blessed Trinity called by Elihu Eloah Gnoshai God my Makers Job 35.10 and by David the Makers of Israel Psal 149.1 and Soloman saith Remember thy Greators Eccles 12.1 This word Elohim signifies Almighties or Almighty powers yet is this Noun plural joined with Bara a Verb singular because God is but One Deut. 6.4 although in power Infinite There be three which bear witness in Heaven the Father the Word and the Holy Spirit and these three are one 1 Joh. 5.7 yet all three are called Creators 1. the Father is so Eph. 3.9 c. 2. the Word or Son is so Heb. 1.8 10. Col. 1.16 c. and the Spirit is so Gen. 1.2 Psal 33.6 104.30 Job 26.13 33.4 The Psalmist saith By the word of the Lord were the Heavens made and all the Host of them by the Breath or Spirit of his mouth that is God the Father by the Son through the Spirit Created all things 1 Cor. 8.6 Prov. 8.24 27 28. Joh. 1.3 10. Heb. 1.1 2. Revel 3.14 Isa 40.12 13. c. All which do declare that Three in One and One in Three wrought in the Creation of the world as afterwards they did in the formation of Man Gen. 1.26 and in making Borders of Gold with studs of Silver for the Church Cant. 1.11 Rab. Solomon Interprets we there I
is like that of Jerm 49. ver 14 c. and the same may be said of Psalm 60. because it is in a great part the same with Psal 108 and so is Psal 14. with Psal 53. But tho' many passages in this Epistle do agree with that of Peter's yet is there so much difference in the whole as makes it manifest that it was not Transcribed thence and yet the Spirit might dictate the same truths to several Pen-men especially when the evil of these times required it that the same truths might be confirmed by the more witnesses N.B. 'T is probable this Jude stood up in his Brother James his charge among the Circumcision of Judea so he directs his Epistle to all those that were preserved in those Apostatizing times and not to any one particular Church as Paul's were like as his Brother James's had done to the twelve Tribes in general Jude exhorts those Christian Jews to maintain the truth with holiness of life least they should be seduced by false Teachers whose manners he describes to whom he thunders damnation But to amplifie a little longer upon the Life of this Jude who wrote that Epistle General and Catholical placed next before the Revelation of John the Divine he was one of the twelve Apostles called Judas as above but he was not that stigmatized Judas Iscariot the Apostate that hanged himself c. The occasion of this Apostle's writing that Epistle was this He survived almost all the Apostles Paul Peter and James were now dead and John only was now alive Eusebius saith This Apostle Jude lived till the time of Domitian the Emperor about fifty years after Christ's death However he lived to behold a most deplorable decay among the Churches of Christ He saw in his day how many professors of the Gospel did then deny the power of godliness and degenerated into gross and open prophaneness and to use his own phrase they turned the grace of God into wantonness v. 4. Namely the Nicolaitans Rev. 2.6.14 15. The Gnosticks and other loose Hereticks of that age who had learnt the Devil's Logick of arguing from Mercy to Liberty and unlearnt that sacred Lesson taught in Christ's School to wit Mercy most strongly obligeth to duty The more merciful God is to man the more dutiful must man be to God least God say do ye thus requite the Lord returning your wicked Liberty for my holy Mercy O! ye foolish people and unwise Deut. 32.6 and as it was said to Hushai is this thy kindness to thy friend 2 Sam. 16.17 This sad sight and observation stirred up the Spirit of this holy Apostle to write this Epistle wherein he admonisheth all true Saints to contend earnestly for the Faith c. and to beware of being polluted with the Apostates sins after he had discovered the black Aggravations of those heinous sinners and denounced the certainty of God's Judgments against them for their notorious provocations at the appointed time assuring them that the day was approaching wherein the Lord will Judge all wicked men for all their ungodly words and works c. In order hereunto this Apostle giveth three famous instances of Apostates The first is Those degenerate Israelites are brought in for an Example who murmured in the wilderness and lusted after the Flesh-pots of Aegypt after they had been so miraculously delivered out of that long and grievous house of Bondage Yet God destroyed all them that believed not v. 5. which shews that their past preservation from that Fiery Furnace as it is called Deut. 4.20 was but a Reservation for a future punishment by fiery Serpents c. for God threatened to destroy them after he had done them good Josh 24 20 even so close Hypocrites and loose professors who seem to be redeemed from the Bondage of sin yet dare return with the Dog to his Vomit and with the Sow to its wallowing in the mire c. The latter end is worse with them than the beginning c. 2 Pet. 2.18 19 20 21 22. The second Instance this Apostle Jude introduceth is that of the Apostate Angels verse 6. who notwithstanding the higher dignity of their nature above that of Man's Psal 8.5 yet upon their Rebellious disobedience they were left to a most dreadful doom c. Their voluntary ambition changed those glorious Angels into damned Devils This argument is not a part ad par from one equal case to another as in the first instance verse 5. but a Majori ad Minus from the greater to the lesser arguing if God spared not such more noble Creatures the Angels who by the grace of Creation were advanced to the highest excellency of all Created beings then assuredly God will not spare men whatever Gospel-priviledges they have and whatever glorious professions they make when the wicked practices of their lives do give the lye unto all their holy professions such Backsliders as begin in the Spirit but end in the flesh Gal. 3.3 that seem Sancti Juvenes young Saints but prove Satanici Senes old Devils not only God's Soul can have no pleasure in them yea rather loaths them but also there is a deep pit behind all such as draw back which they see not even the bottomless pit of endless perdition Heb. 10.37 38. Apostates do hasten into Hells mouth 'T is most true the Lord loveth a returning Prodigal above an Apostate Angel The third Instance is That of Sodom c. ver 7. Which Example is most fitly adapted to the former two The Angels had been betrusted with the blessings of Heaven but they lost them all by their Apostacy The Israelites had the priveledges of the Church in the wilderness so called Acts 7.38 but by their murmurings they lost not only all those but they also fell short of Canaan c. Now come in those Sodomites c. Who had been blest with a most pleasant Land called the Garden of the Lord Gen. 13.10 like another paradice yea and they had been blest also with a marvelous deliverance from Captivity by the prowess of Abraham Gen. 14.11 15. Thus had those five Citys the great blessings of this lower world as the Angels had of Heaven and the Israelites had of the Church yet these also made a forfeiture of their mercies as well as the two former namely by giving themselves up unto filthy Leudness God wrote their sin upon their punishment as they had burned actively with the fire of Hell in their unlawful Lusts so they were burned passively with fire from Heaven The Lord rained down as it were Hell out of Heaven upon them Genesis 19.24.25 yea and above all this we are told here that they are suffering the vengeance of eternal fire and so shall all carnal professors having only a form without the power 2 Tim. 3.5 We may live by a form but we cannot dye by a form and if we live and dye after the flesh we are damned to all Eternity Rom. 8.7 A form of piety and
Alas they were ignorant of the Scriptures and of the power of God Matth. 22.29 God made all things Solo mâtu Mandato suo by the Word of his power or his powerful will Heb. 1.3 no other Tool was needful but the Breath of his mouth Psal 33.6 ãâã ãâã ãâã ãâã ãâã Ipse Dixit was enough He commanded and they were Created Psal 148.5 Gods Fiat effected all his Will was his Word and his Word was his Deed without any Tool and without any Toil too The Creator was not weary nor tyred with his work Isa 40.26 28. 5. As without Instrument so without Assistant God had neither Men nor Angels to be Coadjutors in the Creation 1. Not Men. God saith to Job Where wast thou when I laid the Foundation of the Earth Job 38.4 5. Alas Man was then a mere Non-Ens he was no where at that time he was neither Counsellour to it nor Companion in it no nor so much as a looker on in this mighty work 2. Nor Angels God Created all this excludes Angels God was alone and by himself in making the world Isa 44.24 that is without the help of any person or thing and lest Man should imagine otherwise the Creation of Angels is not so much as mentioned by Moses unless it be tacitly in those words the Heaven and the Earth which the Apostle explaineth the world and all things that are therein Act. 17.24 Things visible and invisible whether they be Thrones or Dominions c. Col. 1.16 which are call'd The Angels of Heaven Matth. 24.36 Gal. 1.8 because probably they were Created with and in the Highest Heaven No mention is made of Gods Creating the Air no more than of Angels for both are Invisible only visible things are upon Record by Moses 6. That God made all things in one moment by his Almighty Mandate without either Motion or Mutation of himself or any succession of time in the first act of Creating the Heavens and the Earth he was not Tyred or Toiled in bringing one part of his work after another as Man is but immediately upon his meer Mandamus the word and breath or Spirit of his mouth instantly made all things by the greatness of his might for he is strong in power to muster up his Host in a moment Isa 40.26 28. 7. Another Beam of Almighty power was this that God Created the Grass Herbs and Trees before the Sun and Stars which in the course of Nature have the force of Causes in their production Gen. 1.11 12 14 15. that it might not be attributed to the power of second Causes either Heavens Influence or Mans Culture but all to God onely 3ly The Immense goodness of God is manifestly seen in the Creation 1. Because God was all-sufficient in and to himself from Eternity to Eternity he was altogether happy of himself ever solacing himself in himself and never wanting any thing to make him more happy yet would he have other things to be beside himself that he might communicate his goodness to them Act. 17.24 25 26. God is self-blessed and needs neither us nor ours Psal 50.8 9 10. c. Yet he made the World out of his own free-will and good pleasure not from any constraint or natural necessity 'T is a Moral Maxim Omne bonum est sui Diffusivum All good is of a Communicating Nature God who is Summum bonum the chiefest good doth diffuse his goodness to the Creature in the work of Creation calling all that he had made good and very good Ens unum verum bonum Convertuntur that goodness which was one in God was communicated diversly to the Creatures they were all partakers of Gods goodness yet in a differing degree for all were not capable of the like goodness all were made after a perfect manner according to their kind God gave to some Creatures Being to others Sense and to others Reason to some he gave such a Matter and such a Form and to others another 1 Cor. 15.39 2. Because God made Houses before Inhabitants Pastures before Cattle and all things ad esum ad usum pro Victu Amictu for Mans Maintainance and comfort before Man was made 't was Gods goodness that Meat should be before Mouths and that Man when he was made was not brought into an empty house the world was well replenished with all its excellent Accoutrements when Man was brought into it 3. Gods goodness was most splendid in this also because the things for mans Accommodation were not few but many God the great Provider and Purveyour for Man gave him plenty and variety of Creature-comforts Dr. Hall hath an excellent Notion upon this saying Stars and Spirits the Inhabitants of Heaven are like one another but Meteors and Fowls are in as many varieties as there are several Creatures why is it because Man for whose sake they were made delights in variety God in Constancy and Vnity or is it because that in these God may shew his skill and their imperfection To this I add God knows that Mans Nature Novitatis avida being desirous of Novelties will soon nauseate upon any one enjoyment If Man be bound up a while to Angels food onely as Israel was in the wilderness to Manna a loathing soon followed hence God out of his goodness to Man hath adorn'd the field of the world with various flowers that when Man as the Bee is wearied out with sucking out of one flower he may fly to another 1. There is variety of food for Man out of Gods three Store-houses Fowls of the Air Fishes of the Sea and Beasts of the Field 2. Of Raiment as Wool Flax Silk Leather c. that when tyred with one another may be fresh and pleasing to his shallow capacity CHAP. II. The History and Mystery of the Creation of MAN in particular THE Wisdom Power and Goodness of God shone forth most gloriously in the Order of the Creation first in Creating all things for Man and then in Creating Man for himself that Man might then make most Heavenly Contemplations on all and take most holy Consolations in all that God hath made for him and all very good for this end The Beautiful Order of the Creation is contained in six Verses 1. Terra Abyssus Aquae lux primâ luce Creavit 2. Coelum atque Vndarum Divisio facta secundâ 3. Tertia secrevit terram Mare protulit herbas 4. Quarta dedit Nitido Stellarum Sydera Olympo 5. Quinta tulit pisces in Aquis Coelique Volucres 6. Sexta feras Hominesque Dei sub Imagine fecit 7. Septenâ tandem Deus hausit luce Quietem In plain English thus On the First day after the Immediate Creation of the Highest Heaven together with the Holy Angels in it and of that Deformed Mass call'd the Chaos the purest part of that Mass being extracted upward the Light was Created that is the shining fire the Highest Element Gen. 1.3 4 5. On the Second day out of
all your Comfort Jerem. 13.11 Act. 11.23 Psal 37.4 and 84.10 Herod had some Delight in hearing the Word Mark 6.20 but it was only as water that is spilt upon the Rock which leaves a dew only but sinks not in nor soaks it to a softness as the Rain of God's Blessing doth the fruitful Soil it falls upon a bare tast of heavenly things will not feed the Soul Heb. 6.4 5. 6. Try your Zeal for God If your Ear and Eye be both sanctified with saving Grace you cannot abide to hear or see Sin in others but your Righteous Soul will be vexed with it as Lot's was 2 Pet. 2.8 9. ãâã ãâã ãâã ãâã ãâã tortur'd with it as if set upon a Rack Guilt or Grief is the best a Godly Man gets by conversing with the Wicked yet 't is not enough you loath Sin in others but you must loath it more especially in your self for Jehu abhorr'd Idolatry in others yet indulg'd it in himself 7. Your Conformity to God Children are like their Father so must you pass into the likeness of the Heavenly Pattern purifying your self as God is pure 1 Joh. 3.3 in quality tho' you cannot in equality you must be suitable to his holy Nature as well as subject to his holy Law Matth. 5.48 1 Pet. 1.15 16. Learn of Christ to be meek lowly and holy Matth. 11.29 8. Your Communion with God wherein together with Conformity to God consisteth your summum bonum or highest Happiness 'T is wonderful condescension in the most high God to converse with worthless worms and 't is a glorious privilege that he will vouchsafe such sinful Dust to be reckon'd his Neighbours Levit. 10.7 in propinquis meis Oh pray to maintain it as David did for himself Psal 86.11 and for his people 1 Chron. 29.18 that God would fix their Quicksilver hearts and to keep them in that holy temper fit for Communion with God 9. Your Confidence upon God leaning wholly upon this Ladder with all your weight both for Safety in this World and for Salvation in the World to come Can you trust in him at all times Psal 62.8 as well in the Failure of outward Comforts as in the Confluence of them Can you confide in God without a Pawn in your hand from him as Habakkuk did ch 3.17 18. Can you confide in a killing-God as Job did ch 13.15 who when his very breath was well-nigh beaten out of his body by multiplied strokes yet would he hang upon God still and not be easily shaken off saying If I must die I will die at his Feet there If I perish I will perish Esth 4.16 This is an high step of this lofty Ladder thus to lean upon the Lord Cant. 8.5 and Isa 50.10 with a faith of Recumbency as the Hop doth upon the Pole and to trust God in his Promises when we cannot trace him in his Providences while Tryals and Troubles are upon us 't is an high Attainment 10. And lastly Try your perseverance in the good ways of God This is the top-step of this long Ladder He that endureth to the end shall be saved Mat. 14.13 't is but an he here one and there one that holdeth our where many fail and fall short losing their Love and thereby their Reward 2 Ep. of John verse 8. A godly man may grow remiss and leave his first love Rev. 2.5 so may lose the lustre comfort yea and exercise of his graces and thereby also lose what he-hath wrought 1. In respect of the praise of good men 2. In respect of his own former feelings of Gods favour 3. In respect of the fulness of his Reward in Heaven Thus the Nazarite that broke his Vow was to begin all again his thirty days observance for an holy separation Numb 6.12 And thus the backslider that slips down this Ladder hath his climbing work to begin again as before yet if truly godly he falls not totally and finally for the Root of the matter is still in him though the Reins may be consumed Job 19.27 28. Isa 6.13 James 1.21 Radical fundamental special saving grace proper to the Elect wherein the Being of a Christian consisteth is certainly unloseable though not only common grace may come to nothing but also the Joy of Faith Confidence of Hope and the Fervency of Love all which belongs only to the Well-being of a Christian and which are the Shine Lustre and Radiancy of the Radical may be lost and perhaps irrecoverably Psal 51.12 Therefore you stand in as much need of confirming grace to the end as you did of converting grace at the beginning pray that God may establish your step Psal 37.23 as before and uphold your goings Psal 17.5 Christ prays too that your Faith fail not Luke 22.31 32. that you may hold on your way and hold out to the end or top of this Ladder otherwise as your Repentance was the Joy so your Relapsing will be the Shame of Angels Luke 15.10 And this conditional Caution doth not import as if it were in mans power to persevere for that is wholly ascribed to the power and goodness of God Rem 11.5 22 23. but 't is to stir up in us all godly care and circumspection that we may do our part to hold fast our Confidence Heb. 3.6 4.14 10.23 Rev. 2.25 3.3 11. to hold on our way Job 17.9 and to hold out to the end Matth. 24.13 The Crown of Life is promised indeed to good beginners but 't is only performed to good enders Vincenti dabo to overcomers Rev. 2.7 26. 3.5 21. 21.7 The duty of walking in paths of Piety or climbing this Ladder is our part but the Ability and Success is Gods who will bring Judgment unto Victory Matth. 12.20 The holy Martyrs in the Martyrology are call'd Holdfast men as they did hold fast this Ladder Hold up hold on and hold out to the top insomuch as the difficulty of any Act became to be expressed by this Proverb usually ãâã ãâã ãâã ãâã ãâã you may sooner unteach a man Christ as do it Truth in the beginning Zeal all the way and Constancy to the end makes a compleat Christian Perseverance is the Salt of the Covenant of Grace call'd the Covenant of Salt 2 Chron. 13.5 as seasoned hereby This enduring Grace is purchased for us by Christs blood and conveyed to us by Christ prayer God decreed both that Peter should persevere and that Christ should pray for Peters perseverance When Jacob was thus comforted with his Vision of the Ladder He 1. Erects a Pillar the better to perpetuate the memory of that mercy calling it Bethel the House of God and consecrating it for Gods Worship as to use but not to any Inherent Holiness 2. He vow'd a Vow v. 18 20. wherein he became the first Holy Votary that ever we read of and whence he is call'd The Father of Vows He makes a Religious Promise to God in his prayer grounded upon the precious Promise of God
manner of madness always said Basil once V. 17. Vntil evening Ruth laid about her and lasted in her labour Vntil the Evening Psal 104.23 Hence Observ 1. Gleaners in Gospel-fields should continue in their Gleaning-work from Morning to Evening How many are but Half-Sabbath-folk that can spare to spend a morning in Sabbath-service but are for their Pastimes or Recreations after that or for laziness all the Morning and spare the Afternoon a little time for Gods service Ruth was none of those lazy Gleaners but begins in the Morning and holds out untill the Evening He that regardeth a Day should regard it to the Lord Rom. 14.6 Man goeth forth to his work and to his labour until the Evening He should labour either manually or mentally and Eat his Bread either in the sweat of his Brows or Brain until the time appointed for Rest and Refreshment come upon him Psal 104.23 And this Woman Ruth doth as the good Houswise Prov. 31.17 She girdeth her Loins with strength So holds out to the end They are but loose Professors not having the loins of their mind girt up Luke 12.35 that spend not the Sabbath From Even to Even c. Lev. 23.32 there be few such Sabbatarians that keeps the Sabbath from Morning to Evenning much less from Sun setting to Sun-setting About an Ephah of Barley About one of our Bushels a good days work for a Gleaner and a great burden for her to carry Home upon her Shoulder Hence Observ 2. Though God be very bountiful to us yet will he have us to use all the means in a way of subserviency to his bounty As Boaz dealt with Ruth here he could have given her an Ephah of Corn ready made up to her hand without any more adoe and 't would have been no more charge to him but he will have Ruth to gather glean all the Day and Thresh out at night all she had got together and all this labour of hers must be all the price she should pay for it N. B. Thus God deals with us in the way of his bounty he will have us to be busie in a careful and conscientious use of the means 't is easie with the Lord to give us a whole Ephah or Bushel full of Grace at once without any further trouble to us save only to carry it away but he will have the care of the Means to belong to us as he is content that the care of the End should belong to him God will give us at the second hand what he would not give us at the first hand He will give us Grace and Knowledge by the use of the means which he gives not immediately from himself Dii laboribus omnia Vendunt God sells all for labour saith Hesiod V. 18. Relates only Ruths kindness to Naomi whereof I have spoken before v. 14. She carried something Home in her Scrip or Bag of her own earnings Hence Observ No man ought to be for himself only but also for the good of others Charitas est a se ipso Charity may indeed begin at home but it must not end there it must walk abroad V. 19. That did take knowledge of thee That is spoke to in ver 14. to wit Boaz's kindness to Ruth Where hast thou been to Day From whence Observ The Saints are so dear to God that both their persons and performances are precious in his sight Isa 43.4 God is pleased to record in sacred writ all their sayings and doings as 't were when the mighty Monarchs with all their great Atchievements are passed over with silence in Scripture History God hath a great complacency and is much taken with all that the Saints say and do in this World if not sinful V. 20. Blessed be he of the Lord Thus Naomi prays for Boaz. Hence Observ 1. Prayer is the poors requital as Health is their patrimony so Prayer is their recompence The blessing of the poor came upon Job Job 29.13 they gave him many good words and wishes as the poor when relieved use to do and God hears the Prayers of the poor and extraordinarily blessed Job according to the poors Prayers To the Living and to the Dead Hence Observ 2. Dead Relations are Honoured and as it were Gratified in kindnesses shown to the Living Thus Boaz was blessed for doing good to Naomi and Ruth for the sake of Elimelech and Mahlon How much more ought God to be blessed for taking care of the Fatherless and Widow Jer. 49.11 for the sake of the Dead The man is near of kin to us our Goel Hebr. The Right of Redemption is his Lev. 25.25 26 47 48. and Deut. 25.5 6 7 Mark 12.19 Hence Observ 3. Christ is our Goel our Redeemer to Redeem our persons sold under sin and to Redeem Morgaged Heaven for us Christ is our Brother Flesh of our Flesh c. V. 21.22 23. Are but a recital of what passed before From all which jointly First observe Over and and above what hath been observed already Modest Naomi hitherto had not bragg'd of her Rich Kindred Secondly Modest Ruth relates Boaz 's Courtesie to her but not a word of his Commendation of her Thirdly The elder Women should counsel the younger Naomi's Mouth was Ruth's Oracle in all cases c. CHAP. III. Verse 1. SHALL I not seek Rest for thee Hence Observ 1. A Married Estate is a State of rest unto Young and Vnmarried People There is a Natural Propension in most to the Nuptial Conjunction If God may be Judge in the case 'T is not good for Man to be alone Gen. 2.18 This is against a Monastick Life And 't is not good also for the Woman to be alone there is no rest for their roving Affections until they come to the Centre of Marriage The Man is restless while he misseth his Rib and the Woman is as restless until she come to settle and center in her old place again to wit under the Mans Arm or Wing and become a Side-fellow to an Husband Hence Plutarch calls Marriage portus Juventutis The Haven or resting place of young People who are usually tossed with roving and rambling Affections as a Ship is at Sea with Waves but lies still and rests in the Harbour That it may be well with thee Hence Observ 2. That Parents and Guardians who are in Parents stead ought to seek Rest and Weal for such as are committed to them They should certainly do their best endeavours to provide suitable and comfortable Matches for their Children Not thrust them into Nunneries To give them in Marriage so as that It may be well with them which is indeed as it proves For Marriage is as Merry-Age to some and as Mar-Age to others It was said of the Roman Sylla that he had been happy if he had never been Married and the same no doubt may be said of many others Yet this comes not from Marriage it self for it is Gods Ordinance and Institution and a Divine Medicine which if Rightly
stubborn they were as not to understand it for malice c. N.B. Note well As these peevish Pharisees watched Christ here so do Wicked Men still Watch and Pry into Professors and their Conversations 1 Pââ 3.2 they over curiously and critically observing what they carââ and carâ at but it is a brave and blessed priviledge to suffocate envy by Jeading blameless and convincing lives as Christ did and not only to stop evil mouths by preventing them all occasions of âlaspheming but also to force them open in Just and Due commendations by the lustre of a Righteous and Holy Life c. The Eleventh Remark is All Divine Precepts from God commanding man doth not presuppose a power in man to obey those commands as in this instance is plain Christ commands this man to stretch forth his Hand This was impracticable and Impossible for him to do because his Hand was withered Indeed Christ bids him stand forth that the Miracle might be the better notified and that the Lord by whose power it was wrought might be the more glorified This he might perform seeing his legs were not withered âoo as his hand was so could not be stretched out until the power commanding was the power performing when Christ gave out this command stretch forth thy Hand he gave the man at the same time power to obey Together with his commands there goeth oââ a power as Luke 5.17 Christ's words were operative as they were in the Creation and are so still in our regeneration Dei dicere est efficere both the Creature and the New Creature are passive at the first The Twelfth Remark is 'T is labour in vain yea lost labour to seek any quelling of Christ or any subduing of his Gospel and subverting of his Kingdom The Psalmist asks the outragious of his day saying What are ye all mad To attempt any such vain thing whereof ye cannot render any good reason nor ever hope of any good success Psal 2.1 2 to the end The Kingdom of Christ will irresistibly break through all oppositions maugre the malice-both of Angry Men and of Inraged Devils Irriti ergo sunt omnium hostium conatus in vain are all the wicked's Indeavours Therefore let Earth and Hell conspire together against the little stone 't will grow into a great Kingdom in despight of them all Dan 2.44 45. Here the envious Pharisees lay catching and carping at the growth of the Gospel and they enter into a confederacy with the Herodians whom yet they hated in their Hearts for their being of Herod's Religion to wit that of the Cursed Edomites yet these two parties could easily enough comport comply and complot to do Christ a mischief which they might the better accomplish because it pertained to Herod's Jurisdiction to take cognizance of the actings of Jesus of Nazareth which lay in Galilee twice did those two contrary parties join together against Christ Mark 3.6 Mat. 22.16 Luke 20 20 21. yet both these Catch-Poles were baffl'd and befool'd great multitudes still follow'd Christ who healed all that came to him Mat. 12.15 Mark 3.7 10 11. N. B. Note well Alas how many Herodians or Melchites a kind of Mongrel-Christians in the East so called of Melech the King have we that will be of the King's Religion what ever it is a potch'd one as Herod's these shew'd their Malice against-Christ now but the consults of these Emissaries shall be confounded as they were then Seeing there be other two Miracles of Christ wrought upon the Jews Sabbath at which they took the like offence as at the former to wit his healing of the crooked Woman Luke 13 11. and of the Dropsie-Man Luke 14.2 c. Though these two Miraculous Deeds were done in Christ's thirty third year under his third Passover yet because of their congruity with that of healing the withered Hand it may not be amiss to make some few Remarks upon them in this place leaving that of his healing the Man that was born blind John 9.14 to a larger discourse afterwards in its proper and more convenient Place and Time The First Remark is Where Christ met with the same Malicious Cavils and Misconstructions of his Miracles from those Catch pole Pharisees He always most justly return'd them the same Answer pleading the lawfulness of his own miraculous ãâã from their own common Compassion to their Beasts in pulling them out of a Pit on tââ Sabbath-Day Arguing thus If a Sheep slip'd into a Slough of Water must be relieved by you how much more my Rational Sheep all which bear Golden Fleeceâ and every thing about whom is good either ad Esum or ad Vsum their Flesh is food and their Fleece is clothing c. must necessarily be succour'd by me on the Sabbath-Day Mat. 12.11 12. The Second Remark is Though the Jews Tradition did allow of drawing an Ox ãâã an Ass out of the Pit or of loosing them from the Stall and leading them to the Water Luke 13.15 14 5. yet their superstition was such and so sottish as they wouââ not defend themselves from Assaults upon their Sabbath which advantage Pompey ãâã Great Improving made all his Batteries on that Day against Jerusalem and Storming took it without resistance Afterwards they grew more rigid in this point so that ãâã the Sabbath they would not Spit Ease-Nature or get out of the Jakes if by mishap they had faln into it as that Jew of Tewksbury who faln into a Privy cry'd ⦠ata Sancta colo de stercore surgere nolo Whereunto the Earl of Glocester reply'd Sabbath nostra quidem Solomon celebrabis Ibidem Sir Reverence of the Sabbath keeps me here And you Sir Reverence shall our Sabbath there Thus the Wretch deservedly perished by lying two Sabbaths Theirs and Ours there The Third Remark is Such as are more for the Ceremony than for the Substance of God's Worship are Hypocrites Thus Christ brands the Ruler of the Synagogue for this Luke 13.15 The Syriack Naseb baphe is render'd Assumens Vultum one that sets a good Face upon a bad cause and personates a better man than he was a mere Picture of Piety the Latin is Histrio an Actor upon a Stage a Prince in shew but a Peasant in truth The Devil is double handed in this that he blackens the Holy Actions of good Men as of Christ here but whitens the wicked Actions of the bad representing Holy Jesus black as one having a Devil and a Fiend of Hell glorious as an Angel of Light 2 Cor. 11.14 The Fourth Remark is 'T is Christ's touch with his hand upon us that cures us of our crookedness and makes us straight to glorifie God Lu. 13.13 ãâã ãâã ãâã ãâã ãâã she stood bolt-upright Christ's Spirit is called Digitus Dei the Finger of God Luke 11.20 a touch herewith set Ezekiel upon his Feet Ezek 2.1 2. and raises Daniel from his groveling upon the ground into an upright standing posture yet this required three times
that happy hour of spending their spleens upon the captive Christ now coming to them that they might condemn him according to Caiphas's counsel John 11.49 50 51. that one Man should dye for the People God speaking this through him as through a Trunk or as the Angel spake in Balaam's Ass and according to the resolve at their general consult Mat. 26.3 4. John 11.57 Mat. 2.4 N. B. Note well Here was a General Council which it seems may err consisting of a company of Cursed Caitiffs all concurring to kill Christ here they erred in a most necessary and fundamental point so that such as have the Title of being Rulers of the Church may prove the most malignant Enemies to the Lord Jesus and the Devil often either finds or makes those of greatest power in the Church to be against Christ as he had those Chief-Priests and Elders here and 't is remarkable also that those Attackers of Christ could not kill him in a Tumult but at a Judgment Seat where his Innocency and their cruelty was clearly declared The 2d Circumstance is The Time when Not only upon an Holy-day which was against their Cannon Law as above but also it was done in the Night Time a right Deed of Darkness in the Hour and by the Power of Darkness Luke 22.53 they had broke their sleep been up and at their cursed Work at least most of the Night and had got the Blessed Jesus condemned by their Spiritual Court about the Cock-crowing at which Time Peter denied his Master and before the Morning for then they led him away as condemn'd by them to Pilate for his confirming their Condemnation of him Mat. 27.1 N. B. Note well Oh see how sedulous the Devil's Servants be in bustling all the Night bereaving themselves of their warm Beds and sweet Sleep that no time might be lost in Satan's slavery yea Annas himself though an Old Man can thus far deny himself in doing the Devil's Drudgery for he is supposed to be the Man that promised the payment of the thirty pieces to Judas and paid them to him when he brought his Master to his House in the way to Caiphas and that this crafty Fox and cruel Tyger as the keenest of the Blood-hounds carried his caught Prey along with him being the first that was call'd upon to the Consistory yea and all the other Priests c. were Restless but made haste and as it is said of the old Jews Their feet ran to shed Blood Isa 59.7 These Remarks hence arise 1st Such is the pravity of our fallen Nature to be so quick expeditious and violent in the practice of Mischievous Impieties as the fire is to burn combustible Matters This should serve for a caution for us to beware of all occasions and provocations to Wickedness when the Wind of Satan's Temptations and the Tide of our own Corruptions meet and join together then Sin runs Rapidly in its strongest Torrent The 2d Remark is Those Christ-Killers could not questionless have been hired for any Money to come out of their warm Beds for doing any thing that was good yet for condemning of Christ the whole spiteful more than Spiritual Council yea and Multitudes of other Priests and People could sit up all Night and that a cold Night too Nor did this cursed corruption of Nature dye with this wretched Generation that Crucified Christ For Alas N. B. Note well How many are yet Alive that can sit up whole Nights at Cards Dice Pastimes and Revellings This is their Pleasure Complacency and their Hears are Ingaged in such Delights But to sit up a little time for Holy Duties Prayers Godly Conference c. This is tedious and painful work to them and presently they fall asleep Yea thus it is not only with the Wicked but with the Godly also For Christ's own Disciples could hold out and not fall asleep in their fishing Imploy yea toil all Night even when they could take nothing Luke 5.5 yet when they were call'd to Pray with Christ in the Garden then they fall asleep even while Judas was awake making his Market with the Priests such cannot sleep till they cause some to fall Prov. 4.16 The 3d Remark is As some Trials in Courts of Judicature are over hastily carried on and come to a determined issue so others are protracted and spun out with long delays This Trial of Christ was of the first sort for this solemn Assembly was notoriously hurried on with a Precipitant Fury and Preposterous Rashness whereas they fall upon examining Christ about his Disciples and Doctrine John 18.19 Indeavouring thereby not to learn of him but to insnare him out of his own Mouth whereas Nemo tenetur prodere seipsum no Man is bound to accuse himself saith the Law and the Oath ex Officio is damn'd by God and all Good Men that he himself might help them in proving him an Heretick but they omitted all this time such necessary circumstances as ought to have been practised as the serious examination of Witnesses that contradicted one another and his contrary Answers c. but they being resolved to have his Blood right or wrong huddle up the Cause all on a sudden He is taken brought before the Judge and condemned and all this in one Night's Time N. B. Note well So on the contrary the complaint of our Times is of Dilatory proceedings and of slow dispatch of Law matters so that many are undone before their Causes can come to a final determination insomuch that one complaining once he could not come at such a piece of good Cloth as would make him a lasting Suit He was wittily Answered by his Friend Oh Sir go but into the Chancery and there you may get a Suit that will last you your Life c. whereas God hath ordained that Justice should be so dispatched in Judicial proceedings with that speed and expedition as that men may be made better and not worse and that the Common-Weal Peace and Liberty may be maintained There is a Golden mean betwixt two extremes over hasty or over dilatory to be observed The Third Circumstance is the Manner how this cursed Court and Council proceeded against Christ seeing the end of their Arraigning him was directly designed to destroy him no Indifferent or Impartial manner of proceeding could be expected from them Nothing could be look'd for but an universal Plotting on all hands for the Blood of Jesus N. B. Note well This sprang from that old Enmity mentioned Gen. 3.15 Which broke forth soon in Cain against Abel so in Ishmael against Isaac and in Esau against Jacob and so down in those Jews against Jesus and still it is Ingrafted in the Natures of the Wicked to hate Christ and his Members to this very Day None are more Maligned and laden with Nicknames than professors of Christianity and for no other fault but quâ tales because they follow that which is good Psal 38.20 Though this Ecclesiastick Court had this bloody End and
thou hast not suffââd me to go on iâ the broad way to Hâll to perish in my Ignorance as I might have done but seâing them hast gâânââd me ãâ¦ã for my ãâã Faith in thy Promises and powebâââ all before theâ in Newââââ of Life therefore shall thou be my Lord my God ãâ¦ã 1. Thus God suffereth some slips in his Saints as in Thomas here thaâ in their Recovery themselves ãâ¦ã might be more confirmed Thomas his doâbting more advanceth and advantaâeth our Faith than either Mary Magdaâââ or the other Disciplâ sooner believing did for while Thomas handled the wounds of Christ's flash he healed the wounds of Unbelief in us for his doubting put this great Truth oââ of doubt to us God would not permit evil to be unless he could extract good out of it Note 2. How soon âan Christ change the most pertinacious Unbelief into the most precious and saving Faith as here Thomas only felt the Manhood yet believes the Godhead of Christ's now his Faith was the evidence of things not sean Heb. 11. ââ Now his Faith exeââ'd his Sense on which before he had so much depended Note 3. Christ owns his Sense for Faith verse â0 his seeing for some say he durst not touch his Lord was his believing Now 't is enough for Faith to see Christ in the flesh by the Apostle's Eyes as Israel did Canâan by the Eyes of the Spiââ verse 29 30 31 CHAP. XL. Of Christ's Seventh Appearance THE Seventh Appearance of Christ after his Resurrection was to the Seven Apostles when they were fishing in the Sea of Tiberius which John only relateth chap. 21. verse 1. per totum where the Lord did more fully and in a peculiar manner restore Peter from his Fall in his Threefold Denial by a Threefold Confession of him c. This Sea of Tiberius is call'd the Sea of Galian also John 6.1 because Galilee is the Province adjacent to that Sea which is six Miles broad and sixteen Miles long The Apostles were now drawn out of Jerusalem and were drawing into Galilee according to the command of Christ Matth. 26.32 and the Admoâââion of the Angel Matth. 28.7 The Remarks of this Seventh Appearance are accordingly concerning the Time Place Persons Occasion and Manner of Christ's Manifestation c. to evidence that he was Risen indeed 1st The Time when 't was after that Appearance to the Eleven Disciples whereby Thomas was convinced of that great Truth and confirmed in the Faith of the Messiah which John relates in chap. 20.26 to the end And after these things saith the same Evangelist John 21.1 Christ appears again and confirms Peter more fully in this as he had done Thomas in that foregoing Appearance upon what day of the week this Appearance was is not expresly mentioned as before but some suppose it was upon the third first day for these Reasons 1. John calls this the Third time chap. 21. verse 14. which Grotius refers to the number of days for Christ's first five Appearantes were on the the first first day the very day of his Resurrection five several times to several persons then his Second Appearance was on that day seven night the very next first day to the Eleven c. Now follows this Appearance as to the day which John calls the Third Time as it relateth to the third first day or the Now Christian Sabbath and thus John's ãâã ãâã ãâã ãâã ãâã or again verse 1. is explained by his verse 14. as Marks ãâã ãâã ãâã ãâã ãâã or last Mark 16. v. 14. is explained both before and after The 2d Reason is Christ did not now as he had done before his Death so frequently and familiarly converse with his Disciples for it was incongruous that a person now Immortal should be always conversant with Mortal Men but only by Intervals though often to ââââtifie the Reality of his Resursurrection and the Interval was betwixt one first day and another upon which days only he manifested himself for the better founding of the new Gospel-Sabbath The 3d. Reason is Though this Immortal Body did in State abscond it self for forty days yet it is probable that he shewed himself every first day while he abode upon Earth Note If we grant this Appearance to be upon a week day then may it give incouragement to God's People in their upholding Holy Meeting occasionally upon weeks-days also seeing Christ may and undoubtedly doth manifest himself upon week days as well as upon Sabbath-day Meetings When and wheresoever two or three are gathered together in his Name he will be in the midst of them Matth. 18.20 especially if they love him he will manifest himself to them John 14.21 But upon whatever day this manifestation was made 't is expresly mentioned that it was in the Morning of that day John ãâã 'T is probable our Lord waited until those seven Disciples would leave work being wearied with their succesless toiling all the night and hopeless of speeding better upon the day when noise round about doth affright away the Fisher from the Net However they learnt this Lesson which David taught That mourning lasts but till morning Psal 30.5 For though they were sad enough at their lost labour all night the Lââd all the while looking on and letting them labour in vain yet they sped better next morning through their Lord's presence and blessing Flebile principium melior forâuna sequetur A good ending may follow a bad beginning The 2d Remark is the Place where it was This is apparent to be in Galilee whither the Apostles were now resorting as before to enjoy more of their Master's Appearance For though they had been priviledged with his presence once and again in Jerusalem which the Evangelist relateth in John 20.19 26. they still long for more and can be content to travel from the City so far as Galilee for such a beatifical Vision and how they began to be blest therewith the same John gives an account in chap. at While some have not warily enough observed the difference betwixt those Signs Christ shewed in Jerusalem to confirm the Faith of his Disciples and those he after shewed them in Galilee they have been of this Opinion that John 21. was not writ by John but added by another as the last Chapter of Deuteronomy was to the five Books of Moses because John seems to conclude his History in the end of his 20th Chapter Note Enquiry But why now will Christ again appear to them in Galilee seeing he had appeared twice already to confirm them in Jerusalem Answ Reason the first Because he had promised to go before them into Galilee by the Angel's mouth Mark 16.7 which going was Secondly An act of local motion intimating that all natural motions of a Body Christ retained still and doth retain them even in Glory as sitting standing going c. The Angel said to Mary Magdalen Lo he is not here c. Mark 16.6 and verse 7. He goes before you into
presupposeth that Paul had then made his appearance before Nero-Caesar and was acquitted N.B. But besides this passage in the Epistle to the Hebrews there be other Scriptures that give us a fuller account hereof As 1. That in the 2 Tim. 4.16 At my first Answer no man stood with me but all men forsook me I pray God that it may not be laid to their charge and therefore he orders Timothy to hasten his coming to him v. 21. looking on him as a fast Friend when all others failed From this may be observed 1st That tho' the phrase At my first answer seems to imply that Paul made more Apologies than one and so made more appearances than this as the Postscript understands it making also Timothy a Non-Resident Bishop yet it only intimates that at the very first pinch and appearance of danger All the Christians there that should have been his assistants started from him and left him to plead for himself among whom was Demas verse 10.2 Tim. 4. who sculked away to Thessalonica out of the reach of Rome when he saw this Tryal of Paul to be of a very doubtful issue 2ly Observe It is not sufficient for us to maintain the truth our selves but we ought to assist such as stand up for the truth and not shrink from them when they are in trouble for it and need our assistance Thus all Paul's Friends sinned in shrinking from him through weakness and humane frailty therefore he begs of God that he would grant them a remission of that Sin 3dly It was a very sad Circumstance in Paul's sufferings that when he had appealed to Nero himself and when Nero himself in the Court of Rome heard his cause and defence none of the Church that was at Rome nor any of those that were of his own Retinue durst own him through a fright or stand by him in so signal an encounter and in so eminent Danger where his very Christianity was Crime enough for which to be executed And Paul himself did read his own death near even in Nero's Temper v. 6.2 Tim. 4. 4thly Tho' men failed Paul yet God failed him not but stood by him 2 Tim 4. verse 17. and made him able to plead his own cause so powerfully that he was delivered out of the Lion's mouth namely from Nero so called as Tyrants and persecutors of the Church have frequently in Scripture that name of Lions put upon them Ezek. 19.2 Psal 35.17 and 91.13 Pro. 28.15 and Jerem. 2.15 47. N.B. God is never so sweet and so seasonable to his Saints as in the day of their deepest distresse God loves to help those that are forsaken of their helps and hopes N.B. The next Scripture that giveth light herein is those passages in that Epistle to the Philippians Ph. 2.21 where at this time of his imprisonment also he complains that all seek their own and not the things of Jesus Christ just like all forsaking him c. 2 Tim. 4. verse 16. then he goes on verse 23. Hoping to send Timothy presently to them so soon as I shall see how it will go with me He could not as yet spare him to accompany Epaphroditus until he came to a certainty what would be the Issue of his present imprisonment telling them withal that he had sat down counted the cost of Godliness and cast it up thus that he had made up a total Resignation of his own will into the holy will of God according to Acts 21.13 14. comforting himself and them with those few Considerations As 1. That hitherto his confinement had fallen out for the furtherance of the Gospel c Phil. 1.12 13 14. Tho' the Devil designed it for the hinderance thereof yet through the over-ruling providence of God so ordering it he had Liberty two whole years and opportunity of Teaching the things of Christ whereby his Chains of Iron became a greater honour to him than were those Chains of Gold which King Agrippa the Emperor Nero or any of his Judges wore with so much Ambition therefore would he not have them discouraged but comforted as the Corinthians were 2 Cor. 1.5 6 7. Acts 5.41 James 2.2 It was matter of Joy to him that all Nero's Court began to ring of his sufferings seeing their inquiry after the Cause thereof gave occasion to impart some Notions of Christ to them whereby some of them were Converted Phil. 4.22 2. He lets them know that supposing the worst though his imprisonment should determine in his death and that he should then be offered up a Sacrifice yet as this would be his own advantage so it could be no dis-service to their faith Phil. 1.21 and 2.17.18 if it should be thus sealed with his blood 3. Yet was he persuaded either by a Prophetick Spirit in a Revelation or by the Sanctifying Spirit strengthening his Faith that as his prison had been his Ark of safety for two whole years so now that he should be delivered out of the mouth of the Lion and restored to them to confirm their Faith farther with his personal presence writing thus to them And having this confidence that my still abiding in the flesh is more needful for you I know that I shall abide and continue with you all for your furtherance and joy of Faith Phil. 1.24 25. and again I trust in the Lord that I also myself shall come shortly Phil 2.24 designing to follow Timothy to them Another Scripture which gives light that Paul weathered out this point and was restored to his Liberty in despight of the Lion after so long imprisonment is Philemon verse 22. but withal prepare me a Lodging for I trust that through your prayers I shall be given to you This accords with Phil. 1.25 and 2.24 Paul had long longed to visit the Christians at Rome and had prayed for a prosperous Journey thither but had been long hindered Rom. 1.10 11 12 13. and 15.22 23. yet was he brought to Rome by such a way as he little dreamed of Little thought Paul that when he was bound at Jerusulem and posted from one prison to another that God was now sending him to Rome his longing for it might be one cause of Paul's making his appeal to Rome Acts 25.10 11.12 N.B. Now God sent him and very safe with a great Convoy to Cesarea and from thence with a great convoy God's own protection notwithstanding both the Shipwrack and the Viper as safe to Rome N.B. God goes oft another way to work for granting our desires and for doing us good than we could imagine Paul lyes prisoner at Rome two years at the end of that term he is set at liberty bespeaking his Lodgings for him at Coloss where Philemon was a Minister call'd Paul's fellow-labourer whose wife was Apphia named before Archippus another Minister Col. 4.17 whose house must be now Paul's Lodgings Philemon verse 1.22 Thus have we a full account of Paul's confidence that through the Church's prayers for him both at Philippi and
was the common stock out of which the following days works were deduced having its Original from God alone without any concurring power or foregoing Matter as the word God created noteth Whatever is or existeth besides God must proceed from God who is the Original of all All Creatures were in God before the Creation as effects are in the cause as the Rose before the Summer when it is neither spread nor sprung is in the Root the Idaea of all was in his understanding and will Thus David saith Thine Eyes did see my substance yet being imperfect and in thy books all my members were written which in continuance were fashioned when as yet there was none of them Psal 139.15 16. God had all the Names and Number of every part of the Creation as it were writ down in his Common-place-book like a curious workman that works all by the book and by a Model set before him he draws first a rude Draught then polisheth and perfecteth all The Third Enquiry is What is the Form of the Creation Answ God having made this rude Mass or first Matter of nothing by his Almighty Creating power in process of time and by degrees this Tohu Vabohu or Material Mass without form and void hitherto the Lord gave every part a proper and particular Form and perfection both in the higher and lower world beautifying Heaven with two great Lights and bespangling it with a numberless number of Stars so it became a stately Star-chamber for glorious Angels and glorified Saints to dwell in though that stupendious Arch-work of Heaven be not born up by props and pillars yet falls not upon our heads to the earth and clothing the earth with grass garnishing it with Flowers and furnishing it with Fruits This is called Creation-Mediate because her Matter praeexisted as Plants and Animals were Created out of the earth and out of the waters Gen. 1.20 24 25. but the production of that Matter out of which they were Created is called Creation-Immediate as it was made of nothing simply yet inasmuch as this Matter was a subject that had no Hability in it self to produce any thing the earth a dead lump had no power of it self to produce Plants or living Creatures no more than the Rock in the Wilderness had power to produce Water Exod. 17.6 Hence Gods producing all sorts of Creatures out of the first Matter is call'd Creatio Mediata as Gods making the first Matter out of nothing is call'd Creatio Immediata These two are call'd the primary and secundary Creation The form of the Creation is twofold 1. That which is common to all Created things was the Existency of all things which Existed not before that God gave to them in one moment by his Almighty Word and All-working command yea a most perfect Existency all his Creatures were very good Dei dicere est efficere God spake the Word and it was done so that Creation was no Motion but a simple and bare Emanation which is when without any Repugnancy of the Patient or toilsome labour of the Agent the work doth freely flow from the action of the Working Cause as the shadow doth from the Body This wonderful work of the great World made by Gods Irresistible Word is the shadow and obscure Representation of his unsearchable Wisdom Power and Goodness 2. That which is proper and peculiar To each Creature both Coelestial and Terrestrial God gave a distinct and differing Form making the Stars above and all things below to differ in their kind one from another This Formation of all things in differing Species out of the first Matter without either Successive Motion preceding Mutation or gradual Alteration no Created Being could possibly effect but God the Father alone by his Eternal Word and Spirit made all out of the first Matter and gave to all their several Form which was not in the first Matter but was Created out of nothing perfection was the Form and Beauty of the World and of every Creature in the World All the works of God are perfect works Deut. 32.4 Nothing could have been made more perfect essentially though God could have made some things better than he made them accidentally as he could have made Worms to be Angels and he could have given more excellent endowments to every Creature respecting the parts of the world but in respect of the whole the World was perfect both in respect of Degrees and Parts Every days Work was good Gen. 1.4 10 18 21 25. in respect of the parts severally but when the whole is spoke of all together 't is said They were all very good v. 31. The Fourth Enquiry is What was the Final Cause or End of it Answ The End of the Creation is twofold 1. The Supreme End 2. The Subordinate The first is the Manifestation of Gods Glory the second is the Instruction and Comfort of Man Gods Master-piece 1. Of the first God who is the most pure Act as before may be considered under a twofold Act. 1. Internal 2. External 1. The Internal or inward Act was not onely his actual enjoying of himself and solacing himself in himself from all Eternity thus God was happy in himself and was an Heaven to himself and needed no Created thing to make him more happy he was God blessed for ever without and before the Creation but also his Decree which was one eternal voluntary constant Act of God absolutely determining the Infallible future Being of whatsoever is beside himself unto the praise of his own glory Eternity is an Everlasting Now. whatever God thinketh or willeth he always thought and willed and always doth and will both think and will there can no more be a new thought or a new purpose in God than there can be a new God Gods thinking or determining is God himself whatever is in God is God as before God decreed the Futurition of the Creatures freely not from any necessity of Nature but only from his meer good pleasure Psal 115.3 Isa 49.3 Dan. 4.25 Eph. 1.11 c. God had no need of the things decreed had he so pleased they had never been but continued for ever in their Nothing-state yet God might have been without them and happy without them though they had never been he being Eternal All-blessed All-glorious light life and love all in himself This Divine Decree gave not only a possibility that all Creatures may be but also a futurition or certainty that they all shall be they shall have an Existence an actual being in time according to Gods determination before time 2. The External or outward act of God is his Efficiency or working all that he decreed according to his Decree Gods Decree was the great design of future Action and Gods Efficiency is the execution of that design those two answer each other as the pattern and Tabernacle Exod. 25.40 and as the pattern and Temple 1 Chron. 28.12 As the actual framing of Davids Body answered the Idaea or Platform thereof
well say so from me saith God to the Righteous for their Comfort and Encouragement Isa 3.10 So they can but Hold fast their Righteousness and not let it go Job 27.6 Tob that is Good shall betide them what ever befal others God will be with the Good 2 Chron. 19. last and will do them all manner of good at the last Deut. 8.16 as he did to Righteous Job whose latter end the Lord blessed far more than his beginning Job 42.12 But if the Soul sink and Founder at Sea and suffer Shipwrack and so will it certainly do if Christ be not its Pilot and sit at the Stern Joh. 16.33 and 17.15 then the Vessel the wares and all the World is gone with it Better had it been we had never been born as Christ said of Judas Body and Soul both loses their lives both dye and are Damned for ever Oh what a wretched loss is this 3. Men do not consider that the loss of the Soul as it is an Incomparable Matchless loss and an unvaluable Total loss so it is also an Irrecoverable Irreparable and Final loss for after other losses of worldly things there may be found some Supplys for Repairing them again whether they be losses either by Sea or Land A Merchant Adventurer may meet with many mighty losses either by Pyracy or by Shipwrack at Sea which may Stun him and make him Stagger in his estate and standing Yet possibly he hath Ensured his Goods and then hath he a Recruit from the Ensuring office or if this be not he probably maketh some other Adventures either in the Mediterranean or Indian Voyages and those with Gods blessing are made so safe and successful that all his former losses are abundantly made up and he made a man and a Rich Merchant again So likewise losses by Land whether by fire or by other Casualtyes are frequently we see repaired by Briefs and how might a flourishing Trade for a few years Recover those unspeakable losses which so many worthy Citizens sustained by that late almost Universal and most Dreadful Conflagration of this famous City no doubt but Gods blessing hath made up many losses from his own fulness A clear Instance of a great Land-loss made up again to man by God The Holy Scriptures gives us in that None-such Job whom the Devil by Gods permission Stript Stark-naked of all his Creature-comforts as Stark-naked as ever he was born leaving never a Ragg to his Back he left him as naked as he first found him Job 1.21 Naked that is not onely without clothing but also without Cattel Children or any worldly wealth Eccles. 5.15 Psal 49.17 1 Tim. 6.7 Yet after all this the Lord turned again Jobs Captivity that is took him out of the Devils clutches wherein he had been Captivated as it were in the Bands of Poverty Sores Contempt c. and gave him twice as much as he had before Job 42.10 his Riches were not onely Restored but Redoubled Compare Job 1.3 with 42.12 God enclined the minds of all his Kinred and Acquaintance whom Satan had Alienated from him as he Complains Job 19.13 14 15. to come and Condole with him and Comfort him yea and to countribute to him either a Lamb or a Sheep or an Ox or a Camel c. to stock him again as some say or however a piece of Money and an Ear-ring of Gold every one gave him as a recompence of his losses Job 42.11 and the Lord blessed All even to a Duplication of all v. 12. yea some Learned men say The Lord did not onely double Jobs Goods but also his Graces which were much impaired by his Unsufferable sufferings especially when he Cursed the day of his Birth through Impatience though he did not as the Devil both Suggested and expected Curse God to his face Job 1.11 and 3.8 So sorely did this severe shower of distress fall upon him that it did not onely wet him to the skin though he secured himself dry under the shield of Patience in the two former Chapters but it began here to soak into his Soul as afterwards it did in many other passionate and Impatient expressions wherein he chargeth God for Dealing unkindly if not unjustly with him Yet when the Lord who had over-heard all and takes him up for his sinful speeches saying Who is this that talketh thus How now Job 38.2 presently Job was not onely Husht Job 40.4 5. but also Humbled Job 42.6 and though Job did not lose his Graces as he did his Goods as to the substance and Root of them which all along Remained in him Job 19.28 yet lost he the lustre and shine of them but the Splendour thereof was certainly recovered yea by as well as after his sorrows and sufferings his very experience did both breed and increase his Hope Faith and Patience Rom. 5.3 4. Thus we see not onely losses Temporal but also Spiritual may be recovered There is a post Naufragium Tabula a plank to swim safe to shore on after Shipwrack Thus the Antient Fathers calleth Repentance as it is a Recovery of the lost Image of God in man seeing True penitency is Tantamount or aequivalent to a thorough Innocency thereby man is brought out of the State of Sin into the State of Grace and the Image of Christ is stamped afresh upon the Soul and seeing the Soul is subject to Spiritual losses even in the State of Grace by the Distempers of sin though they be freed from the State of sin and Spiritual witherings may come upon it as they did upon Jobs Soul as aforesaid and upon Davids Soul much more in his foul falls from God Yet were they though foul not Final falls David did not lose his Salvation t was onely the Joy of his Salvation which yet the Free and noble Spirit of God restored to him Psal 51.8 ãâã 10 11 12. All those kinds of Temporal and Spiritual losses are recoverable but this loss ãâã the Soul is a final and an Irrecoverable loss like the loss of life which is as water spilt upon ãâã âround and cannot be gather'd up again 2 Sam. 14.14 who would therefore give his life for aââââe world seeing the loss of it is Irreparable and can never be recompenced from the Creââââ much less the loss of the Soul Alas the day will come when such as have sinned against ãâã âouls Hab. 2.10 and are Sinners against their own Souls Num. 16.38 yea have sinned awââ their Souls shall find their loss irrecoverable All such as spend the Span of this Transitory ââe after the ways of their own wicked hearts Eccles 11.9 do sin against their own Souls Hab. 2.10 and are Sinners against their own Souls Num. 16.38 and thereby destroy them and both Soul and Body do perish for ever for what Poison is to the Body that sin is to the Soul yet how freely and fully do Vain men feed upon it as if it were Meat or Medicine and not Poison We Read of the Tartarians
the Instructor in it Luther in his Mensalia c. saith that God is skill'd in all Callings as in that of the Tailor in making a Coat for the Stagg which lasts him some hundreds of years and is not torn of it self in all that time he might have instanced also in those Coats God made for our first Parents after their fall Gen 3.21 and God he saith is skill'd in that of Shoemaker too in making such a pair of Shoes for the Stagg to wit his four hoofs as last longer than the Stagg himself and so it may be said of other Callings whereof God is the Father and Founder seeing all Arts Invented by men are but an Imitation of Nature framed by God God ought to be praised for the Art of Agriculture the Husbandmans God doth instruct him in all his actings Isa 28.26 and no less God doth for all other Artificers though few do acknowledge it inasmuch as right reason and the exercise of it is from the Lord. 4. 'T is a Sin for any man to live without a Calling God made Leviathan indeed to play in the Sea Psal 104.26 But he never made any man to do nothing else but play upon the Earth The Philosopher could call man ãâã ãâã ãâã ãâã ãâã a publick creature not born for his own ease but for the advantage of the commonwealth And the Prophet puts a direful Doom upon this sin He shall die that hath done no good among his people Ezek. 18.18 One that lives in Idleness without an honest Calling is but Inutile pondus Terrae an unprofitable burden of the Earth and seems to be born for no other end save fruges consumere natus to spend the fruits of the World as an useless spend-thrift But If we grant the second notion that Cain and Abel did chuse their own Distinct Callings by their own natural inclinations and that the one became an Husbandman the other a Shepherd by their own free choice Gen. 4.2 Then it may be look'd upon as a Divine description how God distinguisheth the Godly from the Wicked for Gods word in calling Cain a Tiller of the Ground doth describe him to be a carnal caitiff an Earthly-minded man plodding all down to the Earth in plowing the Ground and never once looking up to Heaven the Earth was Cains Throne and his Foot-stool was Heaven trampling Heavenly things under-foot This is a compleat contrariety to the most Holy God whose Throne is Heaven and whose Foot-stool is the Earth Isa 66.1 In a word Cain gave up himself to corporal concerns and sense-comforts not at all minding spiritual affairs or soul-comforts he was wholly taken up with culturing the cursed ground for compassing temporal gain so he led a sensual life having not the Spirit Jude 19. But Abel being a feeder of Sheep did lead a more contemplative life having much freer and fuller vacancies and opportunities for contemplation on God and Communion with God than an Husbandman whose work runs round in a ring redit labor actus in orbem agricolae could possibly have Yea and Naturalists do observe that Shepherds are commonly of more mild dispositions than rustick Plow-men and this reason may rationally be rendred for it for the former have nothing so many provocations to exasperate their choler among those meek creatures their Sheep as the latter have among their untamed Heifers besides as Shepherds have fairer opportunities so they have more frequent and familiar occasions of being admonished concerning God and His good Blessings as David was Psal 23. throughout their very office being a daily and devout contemplation 2. As to their general calling they had a parity or equality in this also so far as the external part of worship will extend for both brought their Sacrifice to the Lord Cain had been train'd up by his Godly Father in ways and works of godliness and he was not yet become so carnal and cursed as to become either a Doctrinal or a practical Atheist but here had his Homage of Honour and his Lords rent to pay to his great Land-lord Gen. 4.3 4. As well as Abel Concerning which the first enquiry is why Moses recordeth this Service done to God by way of sacrifice in all its circumstances by those two Sons of Adam Cain and Abel Answer Moses records this upon a threefold account 1. To demonstrate the antiquity of Religion that it is no new thing none can say of it Tempus erat quando non erat There was a time when Religion was not Religion is as antient as the Creation They were as twins born at the same time and both at one birth No sooner was the World made but there was worship done to the maker of it even in the State of Innocency God made the Angels to adore him in Heaven and Adam to adore him on Earth God imprinted the Stamp of Divine Worship in Adams heart before his fall and though through his sin that impression of Religion was much defaced at the first yet was it much renewed again by the promise of Christ in the seed of the Woman and though through Adams fall the World was become ãâã ãâã ãâã ãâã ãâã a Work-house an house of Correction for mans sin yet was it to be ãâã ãâã ãâã ãâã ãâã A Prayer-house too an House of Prayer and a place for the worship of God It was even then as a Temple built by God himself consecrated for Worship and dedicated to the Service of its maker hence it came to pass that Adams two Sons the Eldest Children of the World are both men of Religion by their education They both offer sacrifice and tender their devout acknowledgments to their God Thus Moses recording this Story gives a plain relation of the antiquity of Religion that it is no new devised Fable but is as antient as the World Hence may be inferred 1. The grossness of Atheism which make men scoff at Religion as at some new device to keep the World in awe only and that there is no need of so much a do either for holiness or happiness 2. 'T is hence inferred also the Absurdity of Irreligion Prophane people will not admit of religious duties to their families as if their families were more Priviledg'd than Adams whose house was a place of Prayer and who brought up his sons in the Practice of piety So Abrahams house was religious The 2 account why Moses records this History is to shew the mixture of Religion that among men who profess and practise Religion there ever hath been a mixture thereof or an Heterogeneous composition The worship of God is in some false and counterfeited and ân others 't is sincere and single-hearted Of the former sort was Cain and of the latter was Abel As appeareth by a Distich made upon them both Sacrum pingue Dabo nec macrum Sacrificabo Sacrificabo macrum nec dabo pingue Sacrum Abel was a righteous man Mat. 23.35 And said he would not give God his lean but
Baal exceedeth a better zeal for the true God yea and Cain's zeal as bad as he was outvies the zeal of too many that neither have a Sheaf nor a Sheep for Gods Worship oh how most men abuse those words of Christ I will have mercy and not Sacrifice spoke in reference to Gods tenderness to his Creatures yet they misconstrue it in favour of their own penuriousness saying they must rather have mercy on themselves and their purses than be at too much cost in Sacrificing to the Lord Mat. 9.13 The fourth property of their Service is There was unity in their Worship As they were Twins in their Births so they were Twins in their Offerings There was an Harmony and happy Conjunction in both Cain did not Build one Altar and Abel another but one serv'd both they both Offer'd in one place and at one time yea and the place is supposed to be that very place as is aforesaid where Solomon Built the Temple Hence observe It makes much for the Honour of Religious VVorship when 't is perform'd in the Spirit of Unity The first Inference is Oh let it not be told in Gath nor published in Askelon that there is Altar against Altar and Prayer against Prayer amongst Professors in our Day The Apostle presseth to Unity with many Arguments Eph. 4.3 4 c. We have all one Faith and we have all one Father we be all Sons of one Man as Gen. 42.11 or rather of one God why should we fall out by the way in our going home to our fathers house Gen. 45.24 'T were certainly a great happiness if all Professors could serve God after one manner but this as one saith potitùs optandum quà m sperandum est may rather be desired than expected for Divisions must be Luke 12.51 1 Cor. 11.19 and no unity of faith can be had until we all come to the fulness of the measure of the stature of Christ Eph. 4.13 There is a wonderful variety of faces and voices amongst Mankind yet as it doth most marvellously set off the Wisdom of the Creator so it doth not destroy Humane Society in the Creation but consists well together and is very useful for distinction of Persons one from another Thus also opinionum varietas opinantium unitas non sunt ãâã ãâã ãâã ãâã ãâã the variety of Professions and Unity of Professors may well enough consist together without breach of Peace The second Inference is Yet Unity without Verity is not Unity but Conspiracy There is no true Concord but in Truth That is no right means which destroys the proper end Those are bad means that are destructive to a good end That Contention which promoteth Holiness is better than that Peace or Unity which would destroy it but Unity against God and Holiness is as two sticks becoming one in the Devils Hand not in Gods as Herod and Pilate united against Christ we must not part with Truth for Peace that is a buying Gold too dear We are bid to follow peace with all men Heb. 12.14 But 't is only usque ad Aras so far as will consist with Holiness as that place sheweth The third Inference is That narrow Principles undo Unity could we but own and embrace Saints as Saints 't would much advance it but this loving our own Image better than Christs cuts the very Staff both of Bands and of Beauty Zech. 11.7 10.14 And we verily do no less than love our own Image better than Christs if we can love only those of our own Opinion and not others of another Perswasion though the Image of Christ shine forth never so convincingly in them The fifth Property 'T was equally a solemn Service by way of Sacrifice both these Sons paid their Homage to their Maker the one in a Sheaf and the other in a Sheep Hence observe Holy Sacrifices and Services have been tendered and rendered up to the great God in all Ages of the VVorld by the Church of God Adam Noah Moses David c. all Offer'd Sacrifices and attended upon Gods Service Sacrificium quass sacrum factum a Sacrifice is a sacred Fact solemnly performed by the Creature to the Creator and the Solemnity of this Service consists in four Respects 1. As the Sacrifice was a real acknowledgment of Gods Soveraignty over the Sacrificer Isa 16.1 Even Moab it self should send a Lamb to the Ruler of the VVorld And Psal 118.27 Because God is the Lord therefore bind the Sacrifice 2. As it was a sad Remembrancer of the Sacrificers sin to wit that he deserv'd to be Burnt as his Burnt-offering was even in Everlasting Burnings Hence the sin of the Sacrificer was transmitted to his Sacrifice by laying his Hand upon the Head of the Beast Thus God laid upon Christ the iniquities of us all Isa 53.6 as they transfer'd their sins upon their Sacrifice 3. As it was a solemn protestation of their Faith in Christ whom all their Sacrifices did prefigure as he was the Lamb slain from the beginning of the VVorld Revel 13.18 Abel's Lamb and Moses Paschal Lamb were but Types of that Antitype the Lamb of God who was to take away the sins of the VVorld John 1.29 36. All their Sacrifices were stays to their Faith in Christ Thus Abel Offered his Lamb in Faith Heb. 11.4 His Sacrifice was not only a Confession of his demerit of Death for his sin but 't was also a Profession of his Faith in Christ whereby his Death he deserved was transferred upon his Head Christ who died for him Alas every Man hath eaten Forbidden Fruit and must die for it either by himself or by his surety either our Blood or Christs must go for it and 't is not enough that Christs Blood be shed for us unless it also be sprinkled upon us Heb. 9.19 21. and 10.22 for cleansing our Consciences 4. As it was also an Offering of Thankfulness those Sacrifices were Eucharistical as well as Propitiatory Thank-offerings as well as Sin-offerings VVhat shall I render saith David Psal 116.12 He had nothing to give 't was but a render and he had nothing good enough to render unto God c. Enquiry Why have we no such Sacrifices under the Gospel no such Ceremonies as they had under the Law Answer the first They were all Carnal Ordinances during the date of the Pedagogy of Moses and until the time of Reformation by Christ Heb. 9.10 11. Therefore such as would introduce the Abrogated Jewish Ceremonies may at the same Door bring in the Abrogated Jewish Sacrifices also as Tilham did Circumcision c. first in England and then in Germany and thereby put such a chargeable heavy Yoke in Offering Sheep and Oxen c. upon Christs Disciples which neither they nor their Fathers were able to bear Acts 15.10 much less we And if those very Ceremonies which were of Gods own ordaining be not to be observed much less those of poor Mans devising Surely God respects his own more than Mans by much Gal.
thanksgiving is the good life of the Thanks-giver to be restless for receiving and to be careless of returning was hateful to the Heathen Ingratum si dixcris omnia The sin of Ingratitude hath all other sins in it yet 't is ten to one but we ate guilty of it in not returning with the Leper to give God the praise of our mercies Luk. 17.15 17. And in not making it our Spiritual Project and Study with David what to render to God Psal 116.12 For all his benefits he had nothing to give but what was Gods before therefore he cries What shall I render As having nothing good enough for so good a God Hence he saith v. 13. I will take the Cup of Salvation Which some render Poculum Eucharisticum the Sacramental Cup which the Apostle calls the Cup of Blessing 1 Cor. 10.16 As the whole Sacrament of the Supper is call'd ãâã ãâã ãâã ãâã ãâã the Eucharist or Thanks-giving Or according to the opinion of others this Cup David speaks of there hath relation to that Festival Cup after the Peace-offering mentioned in 1 Chron. 16.3 Which was called Calix Salutis ceu Salvationis A Cup of Health and a Cup of Happiness 'T is pity any should willingly not to say wilfully want this happy Cup This Salutiferous and Beatifical Cup. God is good so is the Object of praise and he doth good so is the Object of thanks and both these v. 4. are best done in the Cup of Blessing rightly received that Passover Cup the Blood of the Paschal Lamb. The 4. Gospel Sacrifice in a word is all the good Works both of Piety and Charity Heb. 13.16 If wrought in God Joh. 3.21 Quoad fontem quoad finem from a good principle and for a good End Such as have a feci deo writ upon them when the Soul can say what I have done I have done to God 1 Cor. 10.31 With a single Eye to Gods glory and with a sincere love to the Souls of Saints or Sinners As works of Piety done to God so works of Charity done to men and to Christs poor members whether it be more according to our abundance or less according to our Ability 2 Cor. 8.11 12. Have their high Value and Estimation with God such good works are call'd also a Sacrifice and an Odour of a sweet smell acceptable and well pleasing to the Lord Phil. 4.18 Where the Church of Philippi administring to the Apostle their Ministers wants was no less than a blessed perfume Thus likewise our Lord saith that a Cup of cold water though not at the cost of a little fire to warm it given in the name of a Disciple or of a Prophet shall not lose a Disciple or a Prophets reward Mat. 10.41 42. And that is no small reward for God is a liberal pay-master Sauls five pence given to Samuel was rewarded with a Kingdom 1 Sam. 9.8.20 and 10.1 Though the Butler forget Josephs kindness to him in Prison Gen. 40.23 Yet God is not unrighteous to forget your labours of love having them all writ in his book of remembrance Mal. 3.16 17. Which he oftner peruseth than Ahasuerus did his Chronicles Esth 6.1 that ye have shewed toward his name in that ye have ministred to the Saints and do Minister Heb. 6.10 Hence is Inferred 1. Though we be exempted from the Sacrifices of the Law yet not from those of the Gospel Oh where then is Gospel-Sacrifice 'T is no less than three times commanded in the Law Let none appear before the Lord empty that is without an offering Exod. 23.15 and 34.20 and Deut. 16.16 17. Though that Law-Service was a chargeable and heavy service yet was it equally obliging to the Poor as to the Rich though not to offer as much as they for that Rigorous Dispensation admitted of this Divine Indulgency that he who had not a Lamb to bring unto God might bring two Turtle Doves and if he could not procure them then the tenth part of an Ephah should be acceptable Lev. 5.7 11. And 't is said further If he be poor and can not get so much let him bring such as he is able to get and it shall be accepted Lev. 14.21 22 32. Those are all gracious provisoes for poor people shewing that God respect more the mind of the giver or offerer than the worth of the gift or offering God minds more the truth of inward devotion than the measure of the outward oblation 2 Cor. 8.12 God accepts of a little where much not to be had and he will receive a very small present from him who would bring a better were it in the power of his hands so to do The 2. Inference is our Gospel Sacrifice must not only for the matter but also for the manner be according to divine prescription As we must not appear empty so we must not bring what we Phansie but what God prescribes The very Philistinâ would not send baâk the Ark of God empty 1 Sam. 6.3 Oh what a shame it is then for those call'd Christians to be worse than the uncircumcised in appearing empty of those Gospel-Sacrifices as Prayer Praise Repentance and works of Piety and Charity yet were their presents Ridiculous as well as Superstitious suggested by Satan to their diviners in contempt of God and not prescribed by him who loves and likes those Services that are of his own prescribing How do the Superstitious offer God their ridiculous though Golden Mice and Emrods which could not well be figured without some shew of their Posteriorums where the Emrods break forth and so are loathsom to the Lord Isa 1.12 13 14. When our Services are not according to the Pattern shew'd us in the Mount of the Holy Scriptures Heb. 8.5 When and where we write up Service then and there God writes up sin God carefully provided that his Worship should not be corrupted saying This is the Law of the Burnt-offering and of the Meat-offering c. Lev. 7.37 And he left nothing unprescribed that the frothy exuberancy of mans foolish brain might find no Room to foist any thing into his Service Paul himself would not obtrude his own Inventions into Christs Institutiton but delivered all to the Church as he had received from the Lord 1 Cor. 11.23 Cypriaâ saith Adulterum impium Sacrilegium est quodcunque Humano furore Instituitur 'T is an Adulterous and Sacrilegious Act to violate a Divine Ordinance And Calvin gives this reason why God was so exact in prescribing the whole of Legal Worship nequid adventitium obreperet ex hommum Commentis ad vitianda sacrificia nihil observatu dignum deus omisit nequid aggredi auderent homines nisi ex Dei praescripto Inde colligere promptum est quantopere fugienda fit temeritas quicquam fingendi audacia Lest man should take leave to set up his Posts to Gods Post This is daring impudency Calvin on Lev. 7.37 and on Mat. 15.2.9 To do more than Goâ Commands is to serve the
place saith thus A good Man obtaineth favour of the Lord but a Man of wicked devices will he condemn Here 's the first Opposition A good Man findeth favour with the Lord that is his Offering is acceptable and hat what he will because Gods Will is his Will as Luther said in his rapture and would have nothing but what God would give to him and what he should have from God But a man of wicked devices such as no good Man is who may be in but never of wicked devices if evil haunt his Heart as oft it may and doth yet 't is the device of the Man he is not the Man of such devices he cannot Plot and Plow mischief such as are wholly made up of wicked devices and in whom ways of wickedness are found driving daily the Trade of sin such God will condemn as Cain here and call them to a severe reckoning Jerem. 6.19 and Revel 2.23 Why his best Services Solomon calls here the devices of his own Heart therefore worthily condemned Prov. 12.2 The second Opposition is Prov. 15.8 The Sacrifice of the wicked is an abomination to the Lord but the Prayer of the upright is his Delight Mark the wise Mans Antithesis 1 He makes Prayer opposite to Sacrifice The Sacrifice of the wicked and the Prayer of the upright Prayer indeed in a great Sacrifice if rightly performed as before but a wicked Mans Prayer God accounteth no Prayer yet is is call'd a Sacrifice to wit a poor lean one such as some suppose Cain here Offered and such as many carnal Jews Offered under Moses's Law Mal. 1.13 14. with v. 8. Thus unsanctified Men bring but lean sick corrupt Sacrifices and Services to God There wants the Fat Health and Soundness of Devotion in them they ate but the outward Rind and Shell there is no Kernel or Substance 't is an empty Sacrifice Therefore it deserves not the name of a Prayer 2. Solomon shews here That God is not only barely displeas'd with a wicked Mans Prayer but he loaths and abominates it his very Incense stinks of the very hand that offers it Isa 1.13 A Man cannot listen even to good words which are spoken with a stinking Breath and good Meat my be disowned for being dress'd up by some nasty Sloven Thus Gods Stomach as it were riseth at the Prayers of the wicked which though good materially are not so formally and eventually neither proceeding from a right principle nor tending to a right end they are not wrought in God John 3.21 so are nauseous to God On the other hand the Prayer of the Righteous is his delight that is his most Melodious Musick Cant. 2.14 and 4.3 and his most fragrant Perfume Psal 141.2 3. not only coming up into Gods Nostrils as an Odour of a sweet Smell Gen. 8.21 but also even into his Ears Psal 18.6 and so strangely to charm him as it were Isa 26.16 where Tsakun Lashash the Hebrew signifies they poured out such a Prayer with more Spirit than Speech more Fervor than Language as was an holy Spell or Charm unto God see the margin insomuch that God to speak with reverence as if holily Charmed breaks out into these words Ask me concerning my Sons and concerning the work of my hands command ye me Isa 45.11 Oh that we could both understand and believe the latitude of this Royal Charter and make also an understanding and a believing use and improvement of it This leads me to the second ground of the difference 'twixt Cain and Abel Both do Offer the one a Sheaf the other a Sheep yet the one is accepted the other rejected from a threefold Difference in the Action 1. In the matter of it 2. In the Affection or Devotion wherewith they offered 3. In their Faith whereby they did this service to the Lord. 1. In regard of the Matter of their Sacrifice Abel made choice of the best he had to present unto God so the Text tells us Mibbkoroth Tsonoh the firstlings which was the strength of the flock Umechel behen of Cheleb which signifies the Cream or Fat of Milk the fattest of his Fat Sheep he chused the best of the Best for God and Chrysostom gives this reason the great God was in Abels Heart and therefore he brought the Greatest and the Fattest to the Greatest and best deserving God he thought that he could never do enough for God who had done so much for him The best of all things the Hebrews express by the Fattest of all as Gen. 45.18 Numb 18.12 Psal 147.14 and thus the Apostle calls Abels Sacrifice ãâã ãâã ãâã ãâã ãâã a greater and fuller offering than Cains because it was Fatter he brought more plentifully but Cain brought more sparingly neither was he so careful in his choice but the first that came to his hand would serve his turn miperi haadamah of the fruits of the Earth to wit not the first fruits but those of a second growth and of less worth such as were the over-rise or After-growth mikkets Jomim at the end of the year as before So Cain did but defungi Officio do the External duty yea and more perfunctorio after a slight and superficial way Hence observe 1. It cannot consist with a gracious Heart to shuffle off the Great God with slight services Alas Men do but trifle with God when they think any thing will be sufficient to satisfie him Oh how many imagine that if they do but draw near to Gods Worship and bow before him Attention or not Attention Sleeping or not Sleeping all 's one with them God they think is well enough pleased with their presence in the place of his service but the great God will not be put off thus with the refuse of things Mal. 1.13 14. he takes it as an affront to have Maimed and Corrupt things offered to him and so curseth all such deceivers God requires more than a bare sitting before him as his People Eze. 32.31 he will also have the very Fat of our Services the strength of our performances even the best of our Oil the best of our Wine and the best of our Wheat c. Numb 18.12 Inferences hence 1. If men were denounc'd Cursed that brought God Corrupt things under the Law Mal. 1.14 no doubt but the like Curse is denounced against those that do so under the Gospel God abhors that Man who is able yet not willing to work any other than weak Worship and Service to him God in Malachi takes state upon him telling them He is a great King and therefore requires the strength of their Services which reason is as much in force now as it was then if any man should dare to pay the King his Rent in base Coin would he accept of it as current and with courtesies Oh Soul neither will the King of Heaven accept of thy slight and slubberd Services How careful was Israel to send the very best of the Fruits in the Land of Balm Honey Spices Myrrh Nuts
best performances even of the chiefest and choicest favourites of Heaven are but Halting Blind Blemished and Maimed all forbidden to be brought as Sacrifice Deut. 15.21 It must therefore be a transcendent favour in God to give his Euge to any of his Servants saying Well done thou good Servant c. Mat. 25.21.23 Three Reasons for Gods approving As 1. It has Christ's Image Silver though it be not throughly purified from all Dross though it be not altogether pure but have some mixt Metal in it yet having the Kings Stamp upon it this maketh it Current Coin in Court City and Country So the Religious Actions of Believers though they have many frailties accompanying them there being always some Blood of pollution to cleanse away which God hath not yet cleansed Joel 3.21 yet having Christs Image upon them this maketh them Current Coin in the Court of Heaven As a little that the righteous hath is better than the riches of many wicked Psal 37.16 so a little that the Righteous doth is better than the Services of many wicked for their Services are not acceptable to God though they may be materially good as Cain's here because a due respect is not observed in them but the Services of the godly are accepted of God 2. 'T is the best they can because though they cannot do what they would Rom. 7.15 yet they do what they can even in Christs own Judgment She hath done what she could Mark 14.8 therefore are their worlds said to be wrought in God John 3.21 both quoad Fontem quoad Finem from a good principle and for a good end as they do proceed from a right living Principle so they are directed to a right holy End Hence a Cup of cold Water though not at the cost of fire to warm it given in the Name of a Disciple is preferr'd before the most Magnificent Alms of the Pharisees given in Oftentation with sound of Trumpet Mat. 10.42 with Mat. 6.2 Mark 12.43 44. Luke 21.3 3. 'T is the Service of a Child Nothing is more common and better known than that small Service performed by a Child of our own is more acceptable to us that are Fathers than greater and better Services done by our Servants because desire of wages or fear of wrath is the motive in the latter but there is Candour and Filial Kindness that draws out the best endeavours in the former The Child will do his best from that noblest Obligation of Love for its Father and thus it is 'twixt the Children of God and their Heavenly Father Psal 103.13 Mal. 3.17 A Serving-Son that serves his Father with the best of his Services who would do more if he could do more whose desires and endeavours reacheth nearer God than their performances is a pitied Son a spared Son and a best beloved Son such are his Jewels 2. As God gave allowance and approbation of Abel's Sacrifice so he had delight and complacency in it This also is signified by the word respect The Services of all righteous men are as this Sacrifice of Righteous Abel well pleasing and delightful to God thus was the Sacrifice of Noah Gen. 8.21 of whom God testifieth Thee have I seen righteous before me in this Generation Gen. 7.1 and therefore the Lord did smell a sweet Savour from this righteous Mans Sacrifice Thus all the Sacrifices of Gods Righteous Ones are call'd the savour of their sweet Odours Levit. 26.31 which Expression God oft repeateth in his Law to intimate his delight in his own Institutions when performed by honest and good Hearts Thus the Prayers of Gods Righteous Servants come up before him as sweet Incense Psal 141.2 and as a precious Memorial to God Acts 10.4 He Books them all in his Day-book Mal. 3.17 yea and their Tears the Lord Bottles up as most Soveraign and Sacred Liquors Psal 56.8 As Isaac said of his Sons Raiment that Garment of the Elder Brother wherein he got the Blessing The smell of my Son is as the smell of a Field which God hath Blessed Gen. 27.15 27. So doth the Lord say of all the Services of Righteous Men if performed in sincerity then are they Odoriferous and give a Fragrant Smell to Gods Nostrils 3. God RESPECTED Abel 's Offering that is he kindled it with Fire from Heaven whereby he as it were sent for it and fetcht it up to Heaven God did not so with Cain's Offering 't was a cold Oblation no warmth heat or fire in it Cain came coldly off with God as well as carelesly as before and hereby God testify'd the acceptance of the one and the non-acceptance of the other to wit by a sign from Heaven so saith Theodotion a Greek Interpreter reading it Deus inflammavit This was Gods antient way of giving his approbation to acceptable Sacrifices Levit. 9.24 The people shouted as their Token of rejoicing at Gods Token of acceptance when he answer'd their Prayers by Fire from Heaven There is the like Token and Testimony from Heaven to David 1 Chron. 21.26 and to Solomon 2 Chron. 7.1 and to Elijah 1 Kings 18.38 Yea beside all this 't is the phrase of the Holy Ghost in the Hebrew reading for accept Oh Lord 't is in Hebrew turn it into Ashes Psal 20.3 to wit by Fire from Heaven which was the sign of acceptance thus it was to Abel But 2. Unto Cain and to his Offering God had not respect Cain had a bad success as Abel had a good In the words of that Text there is minus dictum plus intellectum a little spoken but much understood for God did not only disregard Cain's Sacrifice but he positively rejected it Whence observe The Services of the wicked are not only refused but plainly rejected as loathsom and abominable to God Prov. 12.2 and 15.8 as before 'T is here intimated that Cain did verily incense God against him and that upon a double account 1. To demonstrate the Equity of God in his dealing with wicked men his ways are always equal with us Ezek. 18.25 and 33.17 As Cain respected not God in his Sacrifice so God respected not him nor his Sacrifice 'T is but an equal and a just requital when God is careless of us who at that time have been careless of him this is the true cause why God doth so oft turn his Back upon our Persons and Prayers for they that honour him he hath said he will honour 1 Sam. 2.30 'T is but the rule of equity such as aim at their own ends only and regard neither God nor his command 't is but a fair Retaliation that God do reject them The second Account or Reason is to declare the dreadful Judgment of God upon wicked Men that their Persons and Prayers are not respected by God This is a most direful Doom hence David prays against non-acceptance Lord let my VVords and Meditations be acceptable Psal 19.14 And he complains If thou be silent O Lord and disregard my Prayers then am I
Church on Earth The 2. is Though the Ark lay all along thus flat and floating so that if the Devil that Prince of the Air Eph. 2.3 could have raised but one Storm in that whole years time against Noah as he did afterwards against Christ Matth. 8.24 ãâã ãâã ãâã ãâã ãâã a Sea-quake like an Earth-quake that shakes down strong Mountains and Castles the Ark had certainly been overwhelmed because of its fashion and posture and all in it been drowned Oh the Amazing Power and Providence or God attending Noah and the Ark his Eyes were upon it for good from the beginning of the year to the end thereof Deut. 11.11 God held the Wind in his Fist Prov. 30.4 so as not to suffer one puff of a tempestuous Storm to blow for all that whole year to endanger the Ark. This may well be concluded because 't is expresly said That after the Floud God made a VVind to pass upon the Earth Gen. 8.1 which importeth that all the time of the Deluge there was a great Calm and though some Natural Cause thereof may be assigned seeing Storms do ordinarily arise from Vapours ascending out of the dry Earth all which this Dowsing Deluge suppressed yet this was certainly a Supernatural Calm from Gods fatherly Providence for Noahs preservation Thus it is with the tossed Church God commands the VVinds and the Sea and both obey him Matth. 8.27 The 3. is As the Ark after all its tossings landed safely on Mount Ararat at the length and there had a Quietus est or long Rest So the Church Militant after all shall land safely and be triumphant in Heaven on those Everlasting Mountains The 4. is As the Ark was made in the fashion of Mans Body lying along upon his back with his face upward which is the very Model by which all Ship-Carpenters do build all their Boats Ships c. with a Bottom-tree like the Back-bone of a Mans Body lying with the face upward and so many Ribs arising up from it so it teacheth the frailty of Man while in the body variis agitatus in undis tossed up and down like a Tennis-ball by Fortunes Racket or like this Ark by the Waves of this over-grown Floud living always at the Sign of the Chequer sometimes in the VVhite of Mercy and sometimes in the Black of Misery Man is exposed to many Changes here below walking in changeable Colours and none tan say I am that I am but God Exod. 3.14 The 5. is An the Ark had the form of a Coffin which is always made according to the proportion of Mans Body in its length six times the breadth and ten times the depth or height This was the proportion of the Ark to mind Man of his Mortality and to teach him that great Truth of Mortification which maketh up the Church of God as the Apostle applies this Type to Baptism 1 Pet. 3.20 21. whereby we are become dead and buried with Christ Rom. 6 3 4 6. to wit by the Baptism of the Spirit accompanying the Baptism of VVater and shall have as sure a Resurrection as Christ had out of his Coffin or Grave and as Noah had out of the Ark made Coffin-wise wherein he seemed to lye buried for a long time The Church and her Cause shall come out of her Coffin and at last shall rest after all her Tossings safely upon Mount Ararat Acts 9.31 The 4th Remark wherein the Ark resembles the Church is its Accoutrements of a Window and of a Door wherewith it was framed and furnished Gen. 6.16 1. The Window Hebr Tsohar a clear light about the top of the Ark which some think was made of Chrystal that it might both take in Light and keep out Rain And the word is in the singular number to shew there was but one Light for this great Fabrick and this was placed in that Cell where Noah c. lodged seeing Beasts Birds and creeping things do not dislike Darkness As the Ark it seems had but one VVindow so the Church hath but one Spirit to enlighten her Eph. 4.4 There may be many Ignes fatui or false Lights but the true Illumination is but one This one VVindow was but a little Light to so great a Vessel to typifie that the Church while Militant on Earth doth but see through a Glass darkly 1 Cor. 13.12 until she become Triumphant in Heaven and then shall he see as she is seen 1 John 3.2 Therefore none are to boast of their high Attainments of Knowledge here for the best of men are but men at the best and know nothing yet as they ought to know 1 Cor. 8.2 'T is well said by Origen Ignorantiam meam non ignoro I am not ignorant that I am but ignorant Alas it is with us here as with a Prince while in the womb he lyes pent up there in a dark Prison but when born and brought up he shineth forth with all the glory of his Fathers Court So 't is with us on Earth we are here confined to dark Cloysters as the Inhabitants of the Ark were and the greatest part of our Knowledge is but the least part of our Ignorance and yet how prone is proud man to think that he knows all that is knowable Hence it comes to pass in some Churches as it was in Alcibiades Army where all would be Leaders and none content to be Learners Some Hebrew Doctors say this VVindow or Tsohar Hebr was a pretious Stone or Carbuncle which hanged in the Ark and gave light to all the Creatures therein though this hold not true concerning the Ark seeing Noah is said to open the Window Gen. 8.5 6. yet holds it eminently true concerning the Church which is enlightened by Christ that precious Pearl and that Enlightening Enlivening Living Stone The 2. Implement of the Arks Fabrick was a Door Hebr. Upethach This is also in the singular number there was but one Door for this great House of three Stories high and that fixed in the side of the lowest Story resembling that one Wound opened in the side of our Saviour John 19.34 yet the Door was doubtless a very vast and prodigious Door both wide enough and high enough to receive into it Camels and Elephants Yea it was so great and heavy that when all the Beasts clean and unclean together with those overgrown Creatures came as it were out of Gods hands whose Commands as their Creator they all obeyed to Noahs hand who handed them it at this Door and all others design'd to be saved Noah could not well shut this Door himself and 't is easily supposed the Scoffers without would do no such service for him and therefore the great God in whose sight Noah hand found grace Gen. 6.8 undertakes this mean Office to be Key-turner or Door-keeper and shuts the Door after Noah Gen. 7.16 and therefore it could not but be well shut for what God doth is always well done Even the Vulgar said of Christ He hath done all things well
him 1 Cor. 4.3 And hereupon he durst not think either better or worse of himself for the flatterings or slanderings of men Mans day as the Apostle calls it or Judgment is like the Sun which makes the day making uncertain Shadows longer in the Morning but shorter at Noon yet man may not think himself taller or shorter by his Shadow and though Paul had his due praise in all the Churches of Christ yet durst he not be puffed up by their praise no more than dejected by the others dispraise for he knew himself a chosen Vessel yet but an Earthen Vessel that had some Cracks and Flaws in it hence he appeals to the Infallible Tryer to wit God 1 Cor. 4.4.7 2 Cor. 10.18 Well knowing a man may be Man-proof who is not God-proof Thus Peter also did Joh. 21.15.16 17. So then 2. God who is ãâã ãâã ãâã ãâã ãâã the heart-knower Acts 1.24 is the truest Tryer of man who tryed Abraham here Satan can make his Conjecture and man may give his guess yet both be fallible 't is the Royalty of the great God to be only Infallible for he knoweth our thoughts 1 Cor. 3.20 And seeth them while afar off Psal 139.2 Mat. 9.4 He knows what is in man John 2.25 Deus intimior intimo nostro God is more inward with us than we are with our selves as the Gardiner knows what flowers he shall have at the Spring because all the Roots in his Garden are well known of him so God knowing our hearts knows also all the creatures of our hearts Heb. 4.12 13. Every artificer knoweth his own work within as well as without and thence knoweth what his work will do how much more the chief Architect God 2. The Patient or Tryed is twofold also 1. Mens Persons 2. Mens Works both good and bad The third part of the Earth must be Tryed in the Fire as Metals are and pass through it if good Zech. 13.9 Yea all the World at the last day 2 Pet. 3.7.10.12 2 Thes 1.7 8 9. Then shall the persons as well as the works of wicked men be burned but for good men some of their works which are not according to the Pattern in the Mount shall be burnt but their persons shall be saved yet so as by Fire 1 Cor. 3.14 15. Like those persons which escape in a manner naked out of the Fire when the City was burnt saving only some Cash or Jewels but losing all their lumber Thus many prayers which were but the cries of the creature and not the breathings of Gods Spirit and many duties performed only in the form without the power may be lost in that day as no better than so much lumber but before this last day we may not think it strange that we meet with Tryals yea Fiery Tryals in our day as 1 Pet. 4.12 We must not be amazed when brought into a maze as if some new thing had hapned to us for 't is no untrodden path we have many Presidents the great Friends and Favourites of Heaven have passed before us through the Fire Psal 66 12. Isa 31.9 Mal. 3.2 Lam. 1.13 1 Pet. 1.7 And in the ten Persecutions and ever since to the Marian days and we have many Prophecies that we shall be tryed by Fire 1 Cor. 3. â3 c. I will bring saith God the third part through the Fire Zech. 13.9 Few they were but not faultless They must therefore pass through the Fire that there they may be purged and leave their dreggs and dross behind them what Fire is to Gold the File to Iron the Fan to Wheat the Sope to Cloaths and Salt to Flesh that is Tribulation when sanctified to a gracious Soul yet this is our comfort he goeth with them into the Fire as Dan. 3.28 and plucks them out as Brands out of the Fire Zech. 3.3 He carries them through Fire and Water Isa 43.2 and Psal 66.12 This is all the hurt he doth them 't is not to ruine but to refine them to hide pride from them Job 33.19 c. God hereby divides the sin which he hateth from the Son which he loveth for by this the iniquity of Jacob is purged and this is all the Fruit the taking away of their sin which they may very well spare and never hurt themselves Isa 27.9 That when God hath tryed them they may come out as Gold Job 23.10 Upon this account Gods people fall into many Temptations Jam. 1.2 They fall they go not gradually into them Step by Step but are precipitated hurryed headlong and plunged into them not into one of them or a few of them but into manifold Temptations Alas what may befal us or what Tryals yea what Fiery Tryals we may fall into we know not God may prove us yet to do us good at the latter end Deut. 8.16 The good Lord make us Faithful to Death Rev. 2.10 3. The means whereby God Tryeth Man are fourfold 1 By Prosperity which oft proves too strong Wine for Weak Brains Prov. 1.32 Destroying fools Such as God suffers to prosper in their sin an heavy Judgment this is call'd Gods laying a stumbling block before them Ezek. 3.20 And because the wicked have not changes therefore they fear not God Psal 55.19 Thus God proved Israel by prosperity Deut. 8.2 And when Jesurun waxed fat he kicked against God Deut. 32.15 As Pliny saith of the young Asses Colt pullus lacte materno saturatus matrem suis Regratulatur calcibus When filled with its Dams Milk gives her a kick with his heels to let her know he is but an Ass in his unkind regratulations Alas the most fatted Cattel are but most fitted for the Shambles whereas good men learn with Paul to abound and to be in want Phil. 4.11 And 't was David's great honour that the prosperity of a Court life while he was a courtier in quelling Sauls Phrenzy by his exquisite Musick did not put his mouth out of tast for his retired simplicity he could go from the Court to his Sheepfold until Goliah came to defie the God of Israel 'T is a good heart that frames to all conditions See more of this in my Hearts Treachery or Mirror Chap. 7. 2. By Adversity behold I will melt them and try them Jer. 9.7 'T is a Metaphor taken from Metalists God will cast them into the fiery crucibles of affliction he is the Master Founder and will melt away their dross c. Their Dilecta Delicta or Darling sins if they be not Reprobate Silver Jer. 6.30 Impurgeable Inexpiable and Incorrigible then all 's consumed and nothing remaineth Deus est sapiens nummularius nummum fictum non recipiet saith Bernard God is too wise a money-changer and will not be put off with counterfeit Coin that Metal which will not abide the Fire is Refuse and Reprobate as fire tryeth the Truth of Metals so do Battels the courage of Souldiers Suitable to this is the saying of Paul to Timothy Thou therefore endure hardness as
a good Souldier of Jesus Christ ââ Tim. 2.3 Should the Saints or Souldiers of Christ lye always in Garisons and never come out to any Skirmish or Battel how could their Valour be known Aromatical spices have nothing of that Fragrancy and Odoriferous smell as when they are pounded small in the Mortar The Moon always shineth brightest in the night season Thus God brought down the hearts of his people with hard labour Psal 107.12 When they had stubbornly stouted it out with God and their Sturdy hearts those proud pieces of Flesh had thought to have carryed it with a strong hand against an Omnipotent God as that Stiff-necked and Outragious Rebel Manasseh thought to do till God hamper'd him when he caught among the sharp Thorns and laid him in cold Irons 2 Chron. 33.10 11 12. Yea God dealt thus with a better man than he to wit David whom Uzzahs Death made to get Trumpets Sacrifice Linnen Ephod to bring up the Ark with Dancing and Singing which were not before 2 Sam. 6.6 13 14 Men learn Righteousness by Gods Judgments Isa 26.9 See more of this in my Christian Mirrour Chap. 8. 3. By the Word Abraham is tryed by a special Word or Divine Command Gân 22.2 to offer up his only Son Isaac and 't is observable that both Abrahams great Temptations to wit his first and his last of the ten began with one strain vade tibi get thee gone Gen. 12.1 and Gen. 22.2 The Hebrew Phrase in both places is Laklekah Go thou hence and his obedience in both these cases was the better seeing it was grounded upon Gods Command in both God led him into Temptation and in both he delivered him from the evil thereof Thus all our Works and our Worship should be tryed by Gods Word To the Law and to the Testimony Isa 8.20 Not to the precepts of men Isa 29.13 and Mat. 15.9 We must have Divine Warrant for all our Divine Worship Heb. 8.5 c. And all our works must be wrought in God Joh. 3.21 From a Right Fountain for a Right End and by a Right Rule 't is the Rule of Gods word that tryeth the straightness or crookedness of all our ways Psal 125.5 Gal. 6.16 If Dinah daâe gad abroad beyond the due limits of the Right Rule then Shechem both catches her and deflours her Gen. 34.1 2. If any of Rahabs houshold wander forth from under the Scarlet Thred Josh 2.18 19. with Chap. 6.23 Or if any Israelites from under the besprinkled darnel Exod. 12.7.13 They are in great danger to be destroyed and so are all such as turn aside from the Rule of Gods word to their own crooked paths God will lead them forth with the workers of iniquity Psal 125.5 But peace shall be to those that mind the Rule Gal. 6.16 4. By the Spirit which is twofold 1. Of man which is call'd the Lords Candle Prov. 20.27 Yet burns but dimly and cannot but pass a purblind and partial Judgment upon Divine matters being darkened by the Fall 2. The Spirit of God which is quick and powerful trying the treacheries of the heart Heb. 4.12 This Spirit searches the deep things of man as well as the deep things of God 1 Cor. 2.10 11 14. If we plow with this Divine heifer we may find out the Depths of Satan in us Rev. 2.24 A Jealous God will Try us before he Trust us Oh that we may have this witness to our State The fourth Circumstance is the End why Man is Tryed by God which is twofold 1. A Discovery of Evil as in Hezekiahs case The Lord tryed him to discover the Evil that was in his Heart 2 Chron. 32.31 32. 2. A discovery of Good as in Abraham's case here 't is said the Lord Tempted him Gen. 22.1 For what end 'T was to Discover the Good that was in his Heart to wit that his Love to his Creator was stronger than his Love to the Creature and that his Devotion to his Heavenly Father prevail'd over his Affection to his Earthly though only Son The Angel said to him Now I know that thou fearest God seeing thou hast not with-held thy Son thy only Son from me Gen. 22.11 but it may be said in Objection Satan is call'd the Tempter and not God Answ Temptation is twofold 1. Probationis by way of Probation 2. Perditionis to bring into Perdition the former of these belongs to God and the latter to Satan God Tempts Abraham here to take a Tryal of his Faith Love and Obedience Thus he Tempts the Children of Abraham but 't is always to do them good at the latter end Deut. 8.16 but when Satan Tempts 't is alway to do us Hurt in the beginning in the middle and at the latter end too Satan comes with his Sieve as to Peter Luk. 22.31 a Sieve casteth out the Best and keepeth in the worst what Evil he findeth in us he confirms it but what is Good in us he weakens and wasts it On the other hand when Christ comes to Tempt or Try us he brings not a Sieve but a Fan to that work Mat. 3.11 12. the use whereof is to cast out the worst and keep the best Thus Abraham's Temptation had nothing of Satans Wiles Methods Depths Darts Devices c. for then it had been a Tempting to Evil in which sense God Tempteth no man Jam. 1.13 A clear Specimen of this differing Temptation we have in Davids case whom both God and Satan Tempted 1 Chron. 21.1 and 2 Sam. 24.1 but for different ends and in differing respects Satan for a Sin in David God for a Punishment on Israel We must suppose God was displeas'd with the People for their disregarding Davids Kingdom disowning him often and oft owning his Enemies as well as with David for his Trangressions Satan moved him by Suggestion God only by Permission Satan suggested that Covetous as well as Ambitious Desiring and Designing Thought of Polling the People and of laying a Tax upon every Poll or Head God leaves him to himself as he did Hezekiah 2. Chron. 32.31 and gave him up to Satans suggestion God doth this as a most Just Judge but Satan doth it as Gods Jailor and as Davids Adversary Satan designs it as an Act of Sin but God as a Punishment for Sin ordering all wisely for good as Satan Intended all maliciously for evil God Tempts to good properly but never to evil Jam. 1.13 unless improperly as the Sun doth not properly cause the stench of the Dunghil when it shines hot upon it nor of the Darkness of the Night when it withdraws from us as its presence in the former Instance doth only occasion it by accident the Stench arising not from the Sun but from it self so its absence occasions the Night per accident only God always inclines the Heart to good but he never either Infârces or Infuses evil God here Tempts Abraham to an Act of Obedience but not to the Act of Murther quà Tale as a Sin Inference
place or private corner which had been a little more tolerable but it must be upon an open Theatre a publick Stage upon a Mountain in the sight and view of the World 11. This perplexed Patriarch as he might not consult with his own reason which certainly would have put him to a stand so he must not consult with his own Wife though she had an equal interest in Isaac who might haply have hung about his neck and hindered him as Zipporah did Moses to the hazarding of his life Exod. 4.24 25. 12. But the greatest conflict of all was that the Messiah was promised to come of Isaac and so the Salvation of the World did seem to perish in Isaac's perishing Notwithstanding all these aforesaid twelve difficulties the Actor Abraham acts his part of obedience with all 1. Alacrity 2. Constancy 3. Prudence and 4. Confidence All which four shew the Excellency of Abrahams Obedience of Faith as before the Difficulty of it in the next place is the third Enquiry How all these were in this Act. Ans 1. With all Alacrity and readiness to obey he rose up early Gen. 12.3 Making no delatory work about it Thus David did saying I made haste and delayed not Psal 119.60 We read of Balaam how he made the like haste to do evil he rose up early Numb 22.21 And shall not we do so for doing good Our Lord Christ rose up early to pray for us Mark 1.35 And shall not we do so for our selves Holy David made it his resolve saying I my self will awake right early Psal 108.2 We should do so every day Especially the Sabbat-day as Joshuah and Israel did Josh 6.12 15. If we would have the Walls of cursed Jericho to fall before us as v. 20. ãâã ãâã ãâã ãâã ãâã 'T is not meet for a man that either gives or takes good Counsel to sleep the whole night or too much saith Homer Sanctificat Sanat Ditat quoque Surgere Manè To rise betimes maketh men Holy Healthy and Wealthy Abraham here rose up early to be gone about his work The Sun ariseth and then man goeth forth to his labour Psal 104.12 23. Abraham here stays not to consult with his beloved Sarah lest her affections should have hindred the operations of his Faith nor with his own corrupt reason or natural affections that Old Beldam which is both the Mother and Nurse of all our Disorders and Extravagancies for he was renewed in the Spirit of his mind Eph. 4.23 Cassianus tells us of a young man receiving Letters from his Parents to disswade him from Chistianity cast them into the Fire not daring to tempt himself with reading them so should we do with all those carnal reasonings suggested by our own corrupt hearts or carnal relations to us otherwise we shall never Rest nor Feast in Abrahams Bosom 2. The Constancy and Continuance of this his ready Obedience 't is a wonder how his heart was kept in such an obediential frame for three days together all the time of his Travelling from Beershebah to Mount Moriah which some derive from Marah bitter 't was no other to Abraham in this bitter Tryal while he went all this long-way until on the third day he saw the Hill afar off Gen. 22.4 He could not but in his mind see his Dear Son as it were bleeding upon the Altar all along as he Journeyed thither and so he dwelt with his thoughts upon an Expectation of so heart-breaking an evil all this three days Journey which seemeth worse than the evil it self praestat semel mori quà m semper metuere 't is better to die at once than to be so long a dying a speedy Execution doth mitigate misery whereas delay aggravates it How he paused and pondered all the while upon this Bloody and Barbarous yet Commanded Enterprize We know not yet surely his Faith did so over-rule all his unruly affections as to extricate this blessed Patriarch out of his present perplexities and in all his Ploddings of Mind and Misgiving of heart kept him all along Tight Steady and Constant to continue his resolves in obeying Gods Command to the End Thus we should not ponder the Cross too much then 't will prove too heavy we must not chew the Physical Pill at all 't will tast too bitter we may not plodd too much upon the harshness of Divine Commands then they will appear hard sayings Joh. 6.50 Whereas none of them are indeed grievous 1 Joh. 5.3 As we ought to swallow our purging Pills whole so we should not plodd with our minds below but ply the Throne of Grace above for a good Use a good End and Issue of all our Tryals both in Tribulations and Temptations 3. Abrahams Prudence in leaving his Servants and the Ass at the Foot of the Hill v. 5. Shebu lachem Expectate hic Tarry ye here this he said fearing lest they being present at the top of the Hill might hinder him in his Obedience and Oblation And as he left them there so did he leave his natural affections and his carnal Ratiocinations contrary to Gods Command with them there that he might serve the Lord without distraction 1 Cor. 7.35 Oh that we could learn from Abraham to leave our Servants and the Ass to wit whatever may distract us at the foot of the Hill while we go up into the Mount to Worship God Even whatever is carnal that we may be Spiritual and so Worship God who is a Spirit in Spirit without Formality and in Truth without Hypocrisie for the Father seeketh such to Worship him Joh. 4.23 But alas our Carnal Affections though they be the fittest Companions for the Ass are not so much our Servants as our Masters and they will whether we will or no go up with us into the Mount we cannot with Moses and Joshuah put off those dirty Shoes of wandering thoughts and Earthly imaginations to come clean to the most Holy God with clean hearts before his Throne of Grace for they cleave as close to us as our Skin to our Flesh and we are not cleansed from that Blood Joel 3.21 Nor from the iniquity of Peor until this day Josh 22.17 No nor yet from all filthiness of Flesh and Spirit for the perfecting holiness in the Fear of God 2 Cor. 7.1 And as we ought to leave the Servants and the Ass below So much less must we our selves stay with the Ass below this is to make our selves Spiritual Asses indeed while we should with our Father Abraham go up to God above 4. Abrahams Confidence herein 1. Speaking Prophetically we will both of us come again to God Gen. 21.5 And 2. God will provide himself a Lamb v. 8. As to the 1. Of these Some Popish Casuists say that Abraham here uttered an untruth or more plainly told a lye seeing he went with a purpose to do that to Isaac which would certainly hinder him from returning again This is wickedly said concerning the Father of those Children who will not
argueth A Mediator is not a Mediator of one Gal. 3.20 but sin became the Make-bate and set God and Man at odds and variance as Mans Eating Forbidden Fruit was the Transgression of God his Makers Law and when God was one party offended and Man was the other party offending then there was need of a Mediator â NB. 1. If the penitent Prodigal found compassion in his Earthly Fathers Bowels without any Mediator to intercede for him notwithstanding his high offences ãâã ãâã ãâã ãâã ãâã how much more may we if truly penitent hope to find compassion in our Heavenly Fathers Bowels Psal 103.13 and Mat. 7.11 having a Mediator and such a Mediator as ãâã ãâã ãâã ãâã ãâã God-Man Christ Jesus is whom the Father heareth always John 11.42 and answers him with good words and comfortable Zech. 1.13 Oh sweet 2. Miserable is the condition of those that never took hold of this Covenant of Grace Isa 56.4 6. but hopes to be saved by the Covenant of Works their good deeds cannot outweigh their bad ones Job 9.3 c. If they would wage War against Divine Justice with Ten Thousand good Works 't will War against them with Twenty Thousand bad ones and overcome them contrà 3. No better are they that have no Interest in Christ the Mediator who is our peace Eph. 2.13 and by whom all blessings come John 1.16 17. Eph. 1.7 Psal 68.18 and Eph. 4.8 2 Cor. 2.20 The third Difference betwixt the Covenant of Works and that of Grace is In the former Divine Acceptation begins at the Action and so goeth on to accept of the Person the Work renders the Worker or the Person working acceptable to God but in the latter this Divine Acceptation first begins with the Person and then goes on to the Action the Work cannot be accepted before the Worker be so in the beloved one Christ Eph. 1.6 In the Covenant of Works God accepts the Person for the Work or Actions sake but in the Covenant of Grace God accepts respects and rewards the Work or Action for the Persons sake This may be thus Illustrated The Tenure of the Covenant of Works runs thus Do and live upon which Father Ambrose hath an excellent Gloss saying God the Creator called all his Created things good and very good at the end of every Days Creation yet when he had Created Man he speaks not one word of the goodness of his Creature Man not so much as Tob good much less Meod Tob very good and why so saith he Homo priùs probandus quà m approbandus c. Man must first be proved before he be approved but alas Man bal Jalin non pernoctavit abode not one Night as the Hebrew signifieth in his Honourable Estate Wherein he was Created Psal 49.12 He failed in his Action so God accepted not of his Person But the Tenure of the Covenant of Grace runs thus Believe and live The VVorker must be a Believer before the VVork can find Acceptance according to that saying of Father Augustine omnia opera Infidelium sunt tantùm splendida peccata all the Works of Unbelievers are no better than shining sins their very praying a Religious Action as well as Plowing a Civil Action is an abomination to the Lord Prov. 15.8 with 21.4 As Copress will turn Wine or Milk into Ink so Unbelief turns all their Natural Civil Moral or Spiritual Actions into Sin their Plotting and Plowing mischief Hos 7.15 and 10.13 is Iniquity and not only so but whether they Plow or Play or Pray or Eat or Sleep to the Impure and Unbelieving all things are impure Tit. 1.15 Their very Incense stinks of the Hand which Offereth it Isa 1.13 14 15. though of it self it be a most sweet and precious Perfume Yea their own Table much more the Lords Table becomes a Snare to them Psal 69.22 and their very Prayer though materially good is formally bad and becomes sin Psal 109.7 whereas the Prayer of the Righteous whose Persons are first accepted is Gods delight Prov. 15.8 his Melodious Musick even to a Charm or Inchantment as the Hebrew word Lachash Isa 26.16 signifieth unto his Ears Psal 18.6 as Honey-drops to his Taste Cant. 4.11 and his most fragrant perfume to his Smell Psal 141.2 Insomuch that God-hearing Prayer as if charmed with their Prayers breaks out into these words saying Ask of me concerning my Sons and concerning the work of my hands command ye me Isa 45.11 Oh the latitude of that Royal Charter What improvement may fervent Faith make thereof Luke 18.1 7. Jam. 5.16 17. This great Truth concerning the Persons Acceptance before the Action of any can be accepted may be exemplified by sundry Scripture Instances As First Gen. 4.4 and Heb. 11.4 God had respect to Abel and to his Offering c. Gods Respect was there and then first to his Person and then to his Oblation his Sacrifice was Respected by and accepted of God because himself was justified by Faith first Abel was a Believer and one under Grace in his Person hereupon Divine Respect or Acceptance being first to himself ascended secondly to his Sacrifice Whereas on the contrary Cain was an Unbeliever and not under Grace and therefore though he Offered as well and as good as Abel God having no respect for his Person had as little for his Offering Gen. 4.5 But unto Cain and his Offering God Respected not Cain was under the Covenant of VVorks which was first made betwixt an holy God and an holy Man wherein Man stood upon his own Legs and by his own strength and in his own Person without a Priest to bear his Sin to Offer his Sacrifice Adam had no more need of a Priest in his Representative Covenant wherein he represented all Mankind descending from him than the Angels have in their Personal Covenant so called because they had not their Being by Descent as Mankind hath but were all Created at once to wit while both Adam and Angels stood in their Integrity but when that Covenant was broken Abel being a Believer had a Back-door and a Surety or High-Priest 1. To present his Person as to stand in his stead to bear his Name both upon his heart and upon his shoulders 2. To offer his Sacrifice c. This gave Acceptance to his Person and Offering but Cain was an Unbeliever and all such men have no more benefit by an High-Priest than the Devils have only to Men there is a possibility and not unto them while they continue under this broken Covenant he was under the Covenant of Works as appeareth by Gods saying to him If thou dost well shalt thou not be accepted Gen. 4.7 Under which Covenant there can be no Acceptation of the Person while there is found any Imperfection in the Work not transmitted to a Surety Gal. 3.10 Cursed is every one that continueth not in all things contained in the Law any one failure in the Work procures a Curse on the Person This therefore is the
upon the Sea Shore this latter call'd also the Dust of the Earth Gen. 13.15 resembles his Carnal Seed which with the Cursed Serpent did seed upon Dust but the former the Stars of Heaven Gen. 15.5 holds forth his Seed of Believers all Heaven Born and shone as Stars in their Generation accordingly the Lords design was Double in giving his Law on Sinai First Unto the Carnal Seed it setteth out the Old Covenant of works which they had broken and which God would not have wholly blotted out of the Mind and Memory of Men thus the Law strictly or absolutely taken as it was given to Adam as his way to Life in his first Estate so it shut up all these Jews under it as legally Dead except they would slee to Christ seeing they could not attain to any righteousness or Life by the Law simply considered for so 't is the sum and substance of the Covenant of Works and begets Children to Bondage which shall have no Inheritance with the Children of the Promise who all lay hold on Christ in the New Covenant as Gal. 4.21 to the end of the Chapter demonstrateth where Paul speaks of the Law absolutely and properly as a Law Covenant strictly taken in a contradistinction from the Gospel affirming how its Children as those of the Bond-Woman come short of Righteousness and Salvation are cast out of the Kingdom being Persecutors of the Spiritual Seed the Children of Promise as now all reprobates are The Second Design was for the Start of Heaven the Spiritual Seed or Believing Jews to whom the Law on Sinai did darkly shadow out the Covenant of Grace therefore did it bind them to the observation of the Ceremonial as well as Moral part the former being a Metaphorical or Figurative Gospel as the latter was a Literal Law the Letter whereof was not so much killing even to the carnal Jews in Gods Intention as by their own Corruption whereby they scorn'd Christ and his Righteousness in the New Covenant thinking to save themselves by their own Righteousness in a Covenant of Works Rom. 10.3 whereas this Covenant on Sinai was not otherwise designed upon a Damning but only upon a proving Design hence Moses saith there Exod. 20.20 Fear not for God is come to prove you he saith not to damn you and therein as Israel avouched the Lord for their God so God avouched them for his people Deut. 26.17 18. and 29.10 11. which could not be done with Man faln out of the Covenant of Works but by a Covenant of Grace and had this Covenant on Sinai been a Covenant of Works then was God injurious to Israel in calling them back from that Covenant of Grace given to Abraham their Father four hundred and thirty years before Gal. 3.17 to this worse Covenant as if God having begun with them in the Spirit would now perfect them by the Flesh Gal. 3.3 whereas 't is Gods plain method to lead his people from Faith to Faith Rom. 1.17 and from Grace to Grace John 1.16 Job 17.9 and Prov. 4.18 but never from Grace to Works Object 3. But then why was the Moral Law being the sum of the Covenant of Works given to Israel at Sinai or Horeb Deut. 29.1 if it were not that very Covenant Answ 1. Besides all the aforesaid for farther clearing this great Truth I shall add 1. The Law was not given to Israel as intended they should seek Justification and Salvation thereby but for a fuller discovery of Sin and a further conviction of Conscience 'T is true the very Law of Nature did discover Murder to be a sin in Cain Gen. 4.9 Whoredom to deserve burning Gen. 38.24 with 34.31 and the Patriarchs could say God forbid that we should steal Gen. 44.7 Yea those two Heathen Kings abhorred Adultery yea looking and lusting after any Woman Gen. 12.17 20.3 the same I might add concerning the breach of all the other Commandments as 1. Gen. 35.2 2. Gen. 31.34 35.5 3. Gen. 4.26 4. Gen. 2.3 Exod. 16.23 5. Gen. 27.41 All these were discovered to be sins before the Law was given by Moses even by the light of Nature but in Moses time this light was almost extinguish'd and this Law was obliterated and blotted out by Israel's conversing so long among the Idolatrous as well as Ignorant People of Egypt Indeed Adam's Fall broke this Law and Light in pieces and afterwards it grew dimmer and dimmer daily yea the Sheards of Gods Image wherein Man was created and being broken by his fall became smaller and smaller every Age after so that they could hardly be put together Men successively marring their own Consciences more and more and the Devil stepping in to promote it the Superseminator sowed Tares to choak the good seed wherefore lest it should be lost for ever as a Law in the heart God caused it to be written for the eye as well as spoken to the ear The End why is expressed by the Apostle The Law entred that the Offence might abound Rom. 5.20 to wit where it hath abounded in the Conversation it might now by the light of the Law abound also in the Conscience in great Grief for it and due Detestation of it as the greatest evil He saith also that he had not known sin but by the Law Rom. 3.20 and 7.7 and therefore was the Law added because of transgressions Gal. 3.19 which are discovered by it Ubi Lex ibi Lux. Torah Or Hebr. Gods Law is Mans Light Prov. 6.23 laying all open as 1 Cor. 14.25 and threatning destruction to transgressors Rom. 3.20 23. Answ 2. The Law on Sinai was not given to stand as Covenant of Life 'twixt God and Israel by which they might live for when it was given in its Thunders and Lightnings they were so affrighted that they saw they could not come near the Lord by that Law wherefore then saith the Apostle serveth the Law Gal. 3.19 he answers himself it serveth to chase us to Christ v. 24. whom he calls the End of the Law being accommodated to that Insantstate of the Church which though an Heir of the Promise in the Covenant of Grace made to Father Abraham yet while under Nonage was also under Tutorage and so the Law was her School-master to scourge her to Christ who was able to give her life which the Law could not give her Gal. 3.18 21 24. but rather clapt her up close Prisoner as the word ãâã ãâã ãâã ãâã ãâã signifies as also ãâã ãâã ãâã ãâã ãâã Gal. 3.22 23 from whence she could not possibly escape unless delivered by her Goel or Redeeming Angel Gen. 48.16 Christ Jesus the Avenger of blood being at her heels she must flee for her lite to this City of Refuge The third Consideration is That the Apostle in those chapters 3d. and 4th of his Epistle to the Galatians doth not make the Covenant on Sinai a distinct Covenant from that of Works and that of Grace to make a third Covenant but he
the Depth of this Full-Sea or high Tide of Mercy Rom. 11.33 yea and to admire the Length Breadth and Heighth as well as Depth of Divine goodness Eph. 3.18 And 3. 'T is full of the finest Mercies tender Mercy that hath a soft Hand for a sore Heart Luk. 1.72.78 Jam. 5.11 Bowels of Compassion which makes God sometimes seem to Stagger between two shall I strike or shall I not Hos 11.8 Psal 78.38 Lam. 3.33 Luk. 6.35 1 Kings 20.31 Mercy pleaseth him Mic. 7.18 One Deep calls on another here our Deep misery his Deep Mercy Thus I might enlarge on all other Attributes But briefly 4. Gods Justice is ours by this Covenant as well as his Mercy in condescending to the Triumph of Mercy over Justice in accepting satisfaction from another even Christ for us in Absolving us from the condemnation due to us and in receiving us into the generation of the righteous though but with a borrowed righteousness of the Lambs lending 5. His Holiness is ours as the Pattern of our Piety and the Object of our Love and imparting it to us Eph. 4.24 6. His Truth or Faithfulness is ours which gives a being to all his Promises and converts them into Performances us his Love moved him to make them so his Truth binds him to perform them to wit in the best Season not suffering his Faithfulness to fail Psal 89.33 7. His Omnisciency is ours whereby he observeth all our wants and weaknesses taking care as well as notice of us in and under them even at all times 8. His Omnipotency is ours the Omnipotency of Gods Anger is Dreadful but of his Love is comfortable and when Love sets this Almighty Arm on work what can it not do Job 42.2 9. His All-sufficiency is ours a pretious and inexhaustible Treasure which hath supplied the wants of all his People in all former Ages and still is pressed down heaped up and running over to supply us in this present Age as it never yet failed so nor will it for ever 10. His Ubiquity or Omnipresence is ours this is our Cordial God is every where with his Saints at Sea or Land City or Country they are no where from their fathers ground 11. His Unchangeableness is ours he sits upon the Floods Psal 29.10 the World is a Fable of changes but the unchangeable God hath his Hand upon the wheel and mannages its motion to his own glory and his Churches good doing with his Hand what his Mouth has spoke 12. His Glory is ours and so is his Eternity Hath God an Earth for us upon which we now live and hath he not an Heaven for us a Glory and that Eternal In a word Gods Eyes Ears Hands Feet Breath Back-parts Head and Heart c. Which God is said to have in Scripture are all ours his Throne and Footstool c. All Grace Peace Comfort c. All in Heaven and on Earth ours 1 Cor. 3.22 Secondly Both the Names and Offices of the son as well as all the Attributes of the Father are ours by the Covenant 1st His two Natures the Hypostatical Union of the Godhead and Manhood is ours 1. As a sign that Man made sick by sin should Recover and not Tast of the second Death This sign God gave Hezekiah of his Recovery from a sickness unto Death that the Sun went backward Ten Degrees with its Shadow 2 Kings 20.8.10 And this Infallible sign that Mankind sick of sin shall recover inasmuch as the Son called the Sun of Righteousnes Mal. 4.2 hath gone back with his shadow of Glory Ten Degrees at least nay such as are Numberless To wit that infinite distance betwixt equality with God and the form of a Servant Phil. 2.7.8 Christ left that Glory which he had with the Father before the World was Joh. 17.5 and took upon him not only the Nature of Man but even of faln Man which was worse than if he had become a Toad Oh! How Low did Christ stoop to raise us up on High every Degree of his Descending is a certain sign of our so many Degrees Ascending 2. As a Screen to Sconce and shelter us from consuming Fire such God is in himself Heb. 12.29 which would soon kindle upon such dry Stubble as faln Mankind is therefore Christ became God-Man and so a Days-Man or Mediator between God and Man that the Flames of these Everlasting Burnings as God is called and which no meer Man can stand before Isa 33.14 should not take hold on us 3. As a Ladder our Lord applies Jacobs Ladder to himself Gen. 28.12 Joh. 1.51 he is the true Ladder of Life by which Faln Man must Ascend out of the Pit of Despair into the Heaven of Pardon and Peace with God The top of this Ladder toucheth Heaven with his Divinity and the Foot or Bottom of it rests on Earth with his Humanity whereby he reconciles Man to God and makes Heaven open and obvious to us provided we own him as our only Mediator and lay hold by the Hand of Faith upon his merits as upon the Rounds or Steps of this Heavenly Ladder such as seek to go up to God any other way must as Constantine the good Emperour once said erect his false Ladder and climb up alone and assuredly such climbers upon so short and so rotten Ladders not only venture their Neck-breaking but their very Souls shall fall down into the Bottomless Pit strange Ladders lead to a strange end and will not take and keep hold of us as the true Ladder doth as well as we of it and far better hold too 4. And Lastly As a Conduit Christ is the Conduit of Conveyance a Royal Conduit some magnificent Conduits there are indeed that are made upon days of great Pomp and solemnity to run some few hours with Wine as well as all other hours with Water but this Divine Conduit runs always with Wine and always with Water too and this Wine which perpetually flows from it is better than the Blood of the Grape Gen. 49.11 12. Deut. 32.14 'T is no less than the Blood of the Lamb of God yea the Blood of God himself Act. 20.28 Neither is the Water which continually streameth out of it Common Water but Living Waters Joh. 4.10 and 7.38 and Waters of Life Rev. 21.6 and 22.1 Christ is a Golden Conduit which Conveyeth through its Golden Pipes the Golden Oyl of Grace and Spirit Zech. 4.12 God blesseth us with all spiritual blessings in heavenly places in Christ Eph. 1.3 For our Faith first lays hold of the Manhood in this Hypostatical Union of Christ so climbs up to the Godhead Thus as Christs two Natures are ours by the Covenant so are his three Offices In Mans Creation Man was made like God but in Mans Restoration God was made like Man and became Mans Prophet Priest and King in respect to those three Offices the three Sages of the East offered to Christ at his Birth 1. Myrrh as to a Prophet 2. Frankincense as to
hard things their Children may undergo in this Life Men should be mindful of this themselves and should be minding their Children thereof fore-warn'd fore-arm'd 't is then no surprize to them or theirs The Sixth Inference Remarkable is Suppose the aforesaid fall out yet the Children of the Covenant that both take hold and keep hold of it Isa 56.4 6. shall certainly have their loss of Temporals made up with Spirituals as Jacob here who had lost the Comfort of his Country and Kindred the company of a Blessing Father and of an Indulgent Mother no Camel or Coach he had to carry him yet hath he here a Ladder whereon he convers'd with Heaven and God at the top to counter-comfort him and to make up all his Losses out of his alone Fulness and All-sufficiency Now Malè cubans suaviter Dormit soeliciùs somniat though his Body lay cold and his Head hard when well wearied he both slept sweetly and dream'd more comfortably than ever he had done upon a Bed of Down in his Mothers house his Ladder of love makes up all his Losses and Jacob's Bethel became better hereby than his prophane Brother's Beth-aven Resolving to Murder him The Seventh Inference is All inferiour Affairs have their dependency upon and their disposal by their Superiour the most high God All occurrences that happen at the foot of this Ladder are ordered by him who is at the top of it and therefore Fate and Fortune are but the idle Dreams and vain Dotages of the blind Heathens A Godly Jacob cannot be banish'd by a Prophane Esau and put hardly to it here below but God's Eye is upon all and orders all for the best in all this hardship God was but proving Jacob to do him Good at his latter End as he did Israel after Deut. 8.16 we should not look too much upon the backside of this Ladder of Providence which seems black and rough but upon the foreside more which is more lovely and doth all things well Mark 7.37 Psal 84.10 and 85.12 and Rom. 8.28 we can never judge of Providence by piece-meal the injudicious Children and Fools cannot judge aright of half-done Deeds some Trades have their Finishers God is so to all though the Devil may be in the Alpha God will be the Omega as Jam. 5.11 he winds up all then beauty appeareth in every part of his work he is the high Chancellour The Eighth Inference is God uses the ministry of Angels in managing of the World in matters publick and private yet are they but Messengers of God Zech. 1.12 not Mediators for men Jacob did not apply himself to them as such Gen. 32.2 the Rabbies say every Country has its Tutelar Angel as that of Persia Dan. 10.13 the ascending Angels belong'd to Palestine whence Jacob was departed they therefore return to Heaven as having no farther charge of him and those descending belong'd to Mesopotamia whither Jacob was going to take their care of him undoubtedly there is an insensible hand of God and his Angels ordering all things However 1. Men must be as Angels that climb this Ladder of an Angelical or Evangelical Nature for none else were seen upon it And 2. We ought as they be as willing to descend and be abased as to ascend and be exalted their Pattern is for our Practice 3. And lastly 'T is matter of Confidence against the malignity of Men and Devils for Angels ministry is mightier for us than that against us Angels are more and more mighty than angry Men and enraged Devils The Ninth and last Remarkable Inference is More plainly to ask your hearts whereabout you are upon this Ladder of ten Rounds or Steps As 1. Examine your Conviction which is the first Step in your climbing work were you ever let Blood in Venâ Cordis in the Heart-Vein which conduceth to your Souls Health as much as Phlebotomy in Venâ Corporis or opening the Arm-Vein doth to that of the Body as those in Act. 2.37 they had compunction were pricked to the heart ãâã ãâã ãâã ãâã ãâã they were punctually pierced as if with the very Nails wherewith they had crucify'd Christ sticking fast in their own hearts Thus Paul tells of his own first workings that the Commandment came to him Rom. 7.9 How came it to wit with a witness having a vital penetrative Power in it The Law by the Spirit of Life without which 't is but a dead Letter let out the life-blood of Sin by its lively touch and brought him to Sense of Sin and to Conscience of Duty when the Sun shines in at the Window the Moats unseen before do then appear 2. Your Contrition hath your Rocky-heart been smitten with Moses Rod the Law as the Rock-Horeb was therewith God standing upon it to make Moses's stroak effectual to set the Rock abroach Exod. 17.6 then 't is that God blessing the means your hard-heart doth kindly melt into Tears and Tenderness in Gospel and Godly sorrow There is Dolor sensus a Worldly sorrow which may make a great noise but 't is this Dolor Intellectus that made Josiah's heart tender 2 Kings 22.19 and Mary's Joh. 20.13 so yours also when you weep as she did because your Sins have taken away your Lord Christ and you know not where they have laid him your friend 3. Your Conversion or thorough change a change in part only is to be a Monster and a turning from Prophaneness to Civility or f a little further to Duty is but a turn to Half-part 't is but the half-turn from West to North not the good-turn the whole-turn from West to East that Day spring from on high the round-turn from Sin to Christ that bright and morning Star Rev. 22.16 The want of this turn to the full counterpoint in setting the back to Sin and the face to God is that which God complains of They return but not to the most High Hos 7.16 You must be sanctified throughout 1 Thess 5.23 and the Thorn chang'd to a Firr-tree Isa 55.13 4. Your Desires after God come next your turning from Sin to God Examine what Palpitations and Pantings of Heart have you after God's Goodness after your Surfeitings of Sins sinfulness David's Soul followed hard after God Psal 63.8 following him Hot-foot as we say and hard at his Heels God's Right hand upholding him lest his feeble Legs and pursie Heart should faint and fail in the pursuit The Desire of the Prophets Spirit was after God Isa 26.8 9. This Desire begets Prayer as in Paul Behold he prayeth Act. 9.11 which he had never done before to any purpose though a strict Pharisee Act. 26.5 what pourings out of heart have you Psal 62.8 what spreadings of your Case before the Lord as Hezekiah did the Rolls 5. Examine your Delight in God Trahit sua quemque voluptas your Delight which every man must have hath been in Sin is it now in God is your close cleaving to this Ladder in your climbing-work the continent cause of
were silent not endeavouring to qualify his Soul-afflicting Questions Oh what shall I do And whither shall I go yet when they inform'd him afterward how they had not slain him but sold him he was then satisfied and concurr'd with them to cheat Jacob with Joseph's Bloody Coat Gen. 37.31 32 33 for it seemeth they were all in the conspiracy Reuben with the rest to conceal their craft and cruelty in the Sale of their Brother They dip Joseph's parti colour'd Coat in the Blood of a Kid and send it to the good Old Man by the Hands of their Servants who were Innocent as well as Ignorant of the cruel crime and durst not carry it themselves to him lest their discomposed countenances should bewray and betray their own guilty Consciences Heu quà m difficile est crimen non prodere vultu Their plot and project succeeds as they had propos'd it The credulous Father believes their lye cryes Some evil Beast hath Devoured him which was a truth in this sense that those evil Beasts his bad Sons had made him away Jacob's credulity is apparent herein seeing he doth not more strictly examine both his Servants and his Sons about the time and the place when and where they found this Rent and Bloody Garment The place should have been viewed where Joseph was pretended to be worried for there some scraps of him might be seen undevoured seeing 't is not likely that any Beast could devour him all The Neighbouring Inhabitants might have been asked whether evil Beasts Haunted that place such as that courteous Passenger who set wandring Joseph into his right way Gen. 37.15 yea and the Blood upon the Coat might have been under a strict scrutiny whether it were Man's or Beasts Blood But alas the good old perplexed Patriarch was under such a perturbation of Mind and such a consternation of Spirit that he was not permitted to think of any such things he accuseth the Evil Beast that was Innocent and acquits his Beastly Sons whom he knew hated Joseph of all suspicion or Fratricide or Murder thus those Hypocrites cover one Sin with another and involve themselves into the guilt of many Sins while they go about to hide one To the palliation of one lye arc required ten Thus they deluded Jacob but the great Jehovah could not be deceived by them And so far as Reuben was a joint conspirator with the rest in so wickedly imposing upon a credulous Parent almost to the breaking of his Heart and that for so many years till God at last brought it to light he is justly to be blamed Though his fervency for delivering Joseph as above deserves to be commended yet his inconstancy in good must be condemned for Truth in the beginning Zeal all the way and Persverance to the end are the three Ingredients whereof a right good man is compounded and compleated Section the Third Having first viewed Joseph's Sellers in the second place his Buyers come to the next consideration Those Buyers of Joseph pass under a double name 1. They are call'd Ishmaelites Gen. 37.25 27 28. and Gen. 39.1 And 2. They are call'd Midianites Gen. 37.28 and 36. These two were a distinct People descended from a distinct Original yet both the Off-spring of Abraham the Ishmaelites sprang from Ishmael his Son by Hagar Gen. 16.15 and the Midianites from Midian Abraham's Son also by Keturah Gen. 25.2 yet are these two names promiscuously used and as it were confounded together here as they are also in Jud. 8.22 24 26. because the Midianites lived in the Country of the Ishmaelites and exercis'd the Trade of Merchants among them so that they became a mixed people for a great part of them in their Habitations hereupon the Chaldee calls them Arabians a third name to the two former of Gnarab which signifies to be mixed because they were a mixed people Those Ishmaelites and Midianites were so intermingled each with other both in their Habitation and in their Conversation as to mutual commerce intercourse of Trade that they are oft taken for one the same People as here Gen. 37. the two Names signifie the same persons comparing v. 28. with v. 36. and Gen. 39.1 where 't is said Joseph's Brethren sold him to the Ishmaelites and the Midianites sold him unto Potiphar and Potiphar bought him of the Ishmaelites However here is a sweet providence of God for good to Afflicted Joseph to be perspicuously seen in many circumstances as famous footsteps thereof The first famous Circumstance is No sooner had those conspirators cast Joseph into the Pit where they design'd to famish him till he died by Famine which in it self is a more cruel Death than if he had died by their Swords Lam. 4.6 9. praestat semel mori quà m semper moribundum esse 't is better to be suddenly dispatch'd and soon put out of their pain than to pine away by Inches Lev. 26.39 and to be Tormented a long time with fear and sense of dying by Famine a far worse Weapon than the Sword Thus they Lodg poor Joseph stript of his two Garments which were to keep him warm both his Long Coat that reach'd down to his Ankles call'd Tunica Talaris and his parti-coloured Coat call'd Polymita as Lyra and Menochius say so Joseph lay naked to be Starved in the Pit there to starve him with cold as well as with Hunger and when they had laid him there they leave him in this disconsolate condition then they sat down to Eat v. 24 25. wherein was a most Marvelous Providence this did not fall out by any cast of uncertain chance out of Fortunes Office but 't was ordered thus by the over-ruling hand of God as the casting of Joseph into the Pit by the prevailing influence of Reuben who was one of the Conspirators Company to save him from being immediately Murder'd was a Miracle of Mercy NB. Rather than that Gods Innocent Joseph's should not be Delivered God will when no other can be had raise up a Redeemer and a deliverer for them out of the very company of the Conspirators themselves as He hath lately done in this late Damnable Popish Plot drawing forth some of themselves to discover it so their sitting down to Eat was no less a Miracle of Mercy for had they presently gone away and not sat down Joseph had in all probability perish'd in the Pit and never have been sold into Egypt so Jacob and those very Conspirators must have died by Famine the Death they doom'd Joseph to had he not been there to relieve them Gen. 45.5 and 50.20 Act. 7.11 12 13. How may step aside a little and with Moses Exod. 3.3 stand to behold Gods work of Wonder 1. In Gods governing Reuben's the Elder Brothers advice so as to get Joseph cast into the Pit Whether it were his entire Love to his Brother or it was nothing but his own Self-love designing hereby to reconcile himself to his effended Father that moved him most to make this
them that they despis'd him and call'd him Blasphemer c. as Joseph's Brethren call'd him Dreamer Gen. 37.19 3. They conspir'd the Death of Joseph So did the Jews against Jesus ut suprà 4. They strip Joseph cast him into a Pit when they had condemn'd him Gen. 37.23 24. Thus they dealt with Jesus Mat. 27.28 casting him when judg'd and strip'd into an horrible Pit of Misery Psal 28.1 5. Both were sold as above and 6. Joseph When Sold was hurried to Potiphar and Jesus to the High Priest 7. The Jewish Synagogue as base to Jesus as Potiphars wanton Wife to Joseph 8. Joseph 'twixt Butler Saved and Baker Hanged So Jesus 'twixt two Thieves one Penitent the other Impenitent 9. As Joseph At thirty after three years was released so Jesus about thirty after three days was raised Thus Congruous is the Type with the Antitype herein but much more in the Exalted State as Joseph's so Jesus's bow abode in strength and as Joseph was raised out of the Dungeon seated at Pharaohs Right Hand saved Egypt and his Brethren from perishing So Jesus was rais'd out of Death's Dungeon seated at his Fathers Right Hand and saves his Church and Brethren from utter Destruction More particularly 1. As Joseph was so Jesus is the grand Zapnath Paaneach the Revealer of Secrets Joh. 1.18 and the Saviour of the World Isa 4.3.11 Act. 4.12 2. As Joseph had fulness of all food laid up for the Hungry So it pleaseth the Father that in our Jesus should all fulness dwell Col. 1.19 3. As Joseph's full Garners invited all Lands to come to him the Lord of the Land for supply yea even his very Brethren who had been so Bruitish to him So our Jesus his fulness invites all Lands to look unto him to be saved Isa 45.22 He hath gifts even for the Rebellious Psal 68.18 Act. 3.20 4. As Joseph provided Storehouses for every City that they needed not to Travail far Gen. 41.48 so Jesus lays up Food in every City 't is our happiness that the Word that Bread of Life we have so nigh us 't is brought home to our Houses God Rains down Manna at our Tent Doors Rom. 10.8 we need not say Who shall go up to Heaven to fetch it For us Neither is it beyond Sea c. Deut. 30.13 14. Manna was Rained down Round about the Camp Exod. 16.13 't was no more but their stepping out of their Tent Doors and it lay ready there for them yea Quails as well as Manna which came down in the Dew as Christ that Angels food doth in the Ministry of the Word Blessed be God we have yet neither a Famine of Bread as those poor Egyptians then had nor a Famine of the Word we need not go from Sea to Sea c. to seek it and yet not find it as Amos 8.11 12. yet though the Word be nigh us our Joseph or Jesus his Store-Houses be in every City and in every part in this City some are so lazy they will not stir to the Door to it nay some are so wretched that unless God would set up a Pulpit at a Play-House or Ale-House Door they will not come to hear it 5. As there was no pressing to Joseph till plain Poverty most Penury most powerfully pinched them Gen. 42.1 2. they were Hopeless and Helpless as to themselves gazing upon one another as at their Wits end and not knowing whither to turn them So till we be emptied of all the Dough of our own Righteousness we bring out of Egypt with us Exod. 12.34 39. Then and not till then do we hunger after the Heavenly Manna 'T is the pinched Soul that prizeth Christ That Soul cries like one ready to perish by Famine Give me Bread give me Christ or I die I cannot live without him I dare not die without him 6. As Joseph the Vice-Roy and Lord of the Land having the Kings Privy-Seal a Gold Chain and Royal Rubes did make himself strange and spââe roughly to his almost famish'd Brethren when they came to him for Corn Gen. 42.7 Notwithstanding their bowing to him ver 6. wherein they unwittingly accomplish'd his Prophetick Dreams which those Mockers little thought ever to have done to that Dreamer that he might bring them the sooner to a sight and sense of their sin yet all along scattering Pledges of his favour to them as filling their Sacks and restoring their Money ver 25 28. This was all the Revenge he design'd against them for all their Roguery against him He steals these two kindnesses upon them notwithstanding all his strangeness and roughness toward them Even so dealeth our Dear Jesus with his Brethren though they come bowing before him He hideth his love from Job but it was from Increasement of love to make him know his transgression and his sin Job 13.23 24 and 19.11 Job judged himself as hated of God like an Enemy All that Fire of wrath which he complain'd of was but to burn up his Corruptions only and to sever the sin which God hated from the Son whom God loved Jesus was never nearer Mary Magdalen than when she was bleared with Tears for his absence John 20.13 16. and though he spake roughly to the Syrophoenician Woman calling her a Gentile-dog yet had he a design of love upon her Mat. 15.25 28. He giving her the Key of his full Treasury not only fills her Sack but also restores not her Money but what was better her Daughter Our Jesus the Fathers Vice-Roy Lord of all Acts 10.36 having the Signet of the Everlasting Gospel and being Clothed with the Royal Robes of the Richest Righteousness doth sometimes take state upon him seems as a stranger Jer. 14.8 9. and suffers the Children of Light to walk a while in Darkness Isa 50.10 till they be duely truely and throughly humbled then doth he them good at the latter end Deut. 8.16 7. As Joseph could no longer Refrain himself than while his Brethren were brought lew enough upon the Rack of Conscience Gen. 42.21 28 35. and 43.18 and 44.13 14 16 34. but passionately proclaims I am Joseph your Brother Gen. 45.1 3. No sooner had their Sin found them out Numb 31.23 their own Guilt made them timorous and every strange occurrence affrighted them making them mistake and mis-interpret Mercies for Mischiefs but immediately they had Joseph's Steward comforting their distressed Consciences saying Peace be unto you fear not c. Gen. 43.20 23. but bringing Benjamin with them then they shall be cheated with the best of good Cheer They were richly feasted and made exceeding merry v. 29.30 34. yet all this while they knew not that all this Kindness came from Joseph their Brother This was an high point of Heavenly Wisdom in Joseph who well knew how Hypocrites will hang down their heads like a bulrush Isa 58.5 while some Storm of Trouble lyes upon them yet if fair-weather follow they lift up their heads as bolt-upright as ever Something they will do
when together 't is only from God The third thing is the Action Wait for this Now waiting is a Servants work Psal 123.2 If I be a Master saith God where is my Service Mal. 1.6 David expectando expectavit Hebr. Kavah Kivethi Psal 40.1 in waiting waited he prayed and waited he waited and prayed he first prayed and then waited to see the Issue Psal 5.3 Waiting is an Act of the Soul wherein it earnestly looks for some promis'd good from the Hands of God Waiting is a Compound of many Graces Faith and Patience like the two Cherubims which covered the Mercy-seat have their Faces looking one toward another and join their Wings together over-shadowing the Soul in this waiting work These two Graces do support the Heart of Man as Aaron and Hur did the Hands of Moses Exod. 17.12 Hope is the Pulse of the Soul and expectation is its Perspective-glass As the Body lives spirando by breathing so the Soul lives sperando by hoping and the more lively that hope is the more lively is the Soul for God Expectation discovers things afar off in Faith's Perspective glass as if they were at Hand John 8.56 hereby Abraham saw Christs Day and as Faith hath a strong sight so it hath a long Hand wherewith it both Espies and Embraces remote Mercies Heb. 11.13 'T is not enough to believe the Promises in the truth of them nor to hope for the good of them which is laid up in them but we must patiently wait and expect till that good be given out to us by the God of Judgment timing all our Mercies for best to us The remaining part of the Patriarch Jacob's History may be reduced to these few Remarks The first is When Jacob had bestowed his Patriarchal and Prophetical Benediction upon all his Sons being both broken with old Age and wearied with so long a Funeral Oration which he had delivered with his utmost Extension of Speech Intention of Spirit and Retention of Memory he quietly composeth himself to Die and sweetly to sleep in Jesus well knowing with Job that his Redeemer lived and was ready to receive him into a Mansion of Glory Gen. 49.29 33. He had hitherto raised up himself into so reverend a posture 't is supposed he sat on his Bed-side with his Feet hanging down as his infirm Body would permit in reverence to the Word of God which he then delivered c. so drew up his Feet and died The Apostle expresseth dying Jacob's posture leaning on his Staff Heb. 11.21 where likewise he mentioneth only Jacob's blessing the two Sons of Joseph because Born out of his Family in a Forreign Land yet by Faith both are Adopted by Jacob for his own Children and where the Apostle also follows the Septuagint who in their unprick'd Bibles did read Matteh a Rod for Mittah a Bed the Hebrew reading is He bowed himself upon the Beds-head Gen. 47.31 The Romish Vulgar reading leaveth out upon to make way for their worshipping the Cross Suppose the reading be upon the top of his Staff instead of the head of his Bed then might it figure the Rod or Scepter of Christ otherwise it had not been Faith as the Apostle calls it here but Superstition but the genuine true sense is that Jacob raised himself on the Pillow being now a Clynick or Bed-rid at the Beds-head supporting his feeble Arms with his Staff which some not improbably putting both the Hebrew words Mittah and Matteh together suppose was his Bed-staff when he took Joseph Sworn to Bury him in Canaan so bows himself forward with his Head in thankfulness to God who had not only given him the sight of Joseph whom he had reckoned dead and devoured by wild Beasts and his two Sons also in great Grandeur and likewise some sure hope to be Buried himself in the Land of Promise as an Earnest and Hansel of the Twelve Tribes Possessing it The second Remark is The sweetest days that ever Jacob saw were those days he lived in the Land of Egypt immediately before his Death Joseph feedeth his Father with his whole Family full seventeen years before his Fathers Death Gen. 47.28 and so long Jacob had nourished Joseph full seventeen years before he was sordidly sold by his Brethren whom he now nourished Gen. 37.2 That the Son should feed his old Father and Family in a time of most dangerous Famine was but his ãâã ãâã ãâã ãâã ãâã a paying nourishment to him from whom he had first his own before yet such was his Sons Capacity as Lord of the Land that it made Jacob's last days his best days He was an hundred and thirty years when he was brought before Pharaoh Gen. 47.9 and he lived in Goshen till he was an hundred and forty seven years old ver 28. God reserved his best Wine till the last for him As his Nature and outward Man was most comfortably accommodated by his Son in Goshen so no less was his Grace and Inner Man by his God to the last for his Graces like good Liquor as above ran fresh to the bottom Mark the perfect Man and behold the upright for be his beginning and his middle never so troublesom the end of that Man is peace Psal 37.37 A Goshen he shall have either here or in Heaven hereafter The third Remark is At Jacob's coming down into Egypt did the first half of the four hundred and thirty years mentioned in Exod. 12.40 and Gal. 3.17 expire commencing from Abraham's going out of Canaan Gen. 12.4 10. as a Sojourner c. so that from this time Israel were in Egypt for two hundred and fifteen years more before their Deliverance thence It is plain that these four hundred and thirty years are to be computed from the first Promise made to Abraham Gen. 12.1 2 c. to the giving of the Law Gal. 3.17 and 't is plain also there were only four hundred years of this term to come in Gen. 15.13 for then the thirty years were expired The Text Exod. 12.40 doth not confine their Sojourning to Egypt only but in Canaan also which was not theirs then by Actual Possession Gen. 15.13 but Abraham and Isaac c. were Strangers in it Gen. 17.8 Psal 105.11 12. The Hebrew words Moshab and Toshab Sojourner have their Emphasis Abraham was the first Founder of this famous peregrination or Sojourning which first began in Canaan while Israel as Levi was in his Loins Heb. 7.9 and ended in Egypt when the other Moyety of two hundred and fifteen years expired after Jacob came thither The Remaining part of the Patriarch Joseph's History is also reducible to these sew Remarks The first is as they are methodized in the last Chapter of Genesis His great Filial Honour to and care of his dear Father's dead Body both in weeping upon it as willing if possible to have wept him alive again and in Imbalming it Gen. 50.1 2 3. according to the Custom of the Egyptian Country wherewith he complied partly in
before and after him he was the Law-giver he was a Mediator though not of Redemption yet of Relation as he fetched Divine Laws from God to Israel and as he carried Devout Prayers from Israel to God Moreover this is very Remarkable and quite cross and contrary to that Popish Doctrine of their Monastick perfection The Romanists affirm that the Married Estate is far less Honourable than the Unmarried because say they the Apostle Paul who was an Unmarried Man had the Honour of going up to God in his Rapture into Paradise but passing by his own saying That he had power to lead about a Sister a Wife c. we Answer that this Moses who was a Married Man had a greater Honour confer'd upon him insomuch as God vouchsafed to come down to him 'T is much more condescention in a Mortal Prince to rise up from his Throne and come down Stairs to his poor Subject than if only he were call'd up to him And as to the latter respect God wrought many Miracles of Mercy upon Israel and of Plagues and Judgments upon Egypt by Moses's Hands whereby the Church of God was delivered out of the House of Bondage and carried through the Wilderness to the very Borders of Canaan No further doth Moses or the Law go 't is Joshua our Jesus leads us into the Land c. The Life of Moses consisted of an hundred and twenty years so that it may most aptly be divided into three distinct Forties In his first forty years he had his Deliverance from Pharaoh's Infanticide as above and lived all those years after as the Adopted Son of Pharaoh's Daughter who gave him that Advantage by the help of his Tutors as to a Princess's Sun to become so mighty in words and deeds as Stephen speaketh Acts 7.22 which Character he giveth Moses not from any express Scripture but by necessary consequence for it could no otherwise be conceived concerning the Adopted Son of a King and of a King of Egypt a Land abundantly addicted to Learning and Study Until he was Forty years old he lived in Pharaoh's Court as the Son of Pharaoh's Daughter and as some say was designed âo succeed Pharaoh in the Throne He being now grown up to full Maturity of Stature Authority and all Accomplishments both as a great Orator and as a great Warriour was minded to visit his afflicted Brethren Exod. 2.11 This he did partly by Natural Inclination having a Sympathizing Spirit towards their Relief And partly by Divine Instigation intimating to them that he was raised and sent of God to deliver them Acts 7.23 25. The signal whereof was his slaying the Egyptian as a Judge appointed of God his Call thereto being manifested to his own Conscience Exod 2.12 13 14. Moses had Suck'd in such a Savour of Godliness with the Milk of his Mother who with his Father had instructed him that he was of the Seed of Abraham the Heir of the World c. that all the Court-pleasures and Treasures could not wear off Heb. 11.25 26. He refuseth his Courtiers Life offers to be his Brethrens Reconciler and Deliverer they not yet enough humbled refuse their own Deliverance and puts it back forty years longer Pharaoh heard what he had done and to secure himself from so dangerous a Person whom he suppos'd to be the Man foretold by his Priests that would be the Scourge of Egypt and the Deliverer of Israel sought to slay him Exod. 2.15 upon this Moses flies into Midian which brings us to the second forty years which time he tarried there when of an High Courtier he became a poor Shepherd and of a Student in Philosophy was turn'd a Student in Divinity yea and studied even God himself and while he was so doing hath that famous Vision of Christ in a Bush burning but not consumed Exod. 3.2 by the good will in it Deut. 33.16 In this Vision the Place Time and End are very Remarkable 1. The Place 't was not in Pharaoh's Court where he never had such a Vision as this for full forty years he lived therein but it was in the Wilderness When Man is satiating himself with the Honours and Pleasures of a Worldly Court there is no leisure to have or hold Commerce with the Court of Heaven Felix was for his more convenient Season Acts 24.25 Worldly Pomp and Vanity make such a noise in a Courtiers Ears that God may speak once and twice and he perceive it not Job 33.14 Hence Israel was allured into the Wilderness and there God spake kindly to her Heart Hos 2.14 there the Pillar of Glory came to them and walk'd with them from Stage to Stage in a Familiar manner Exod. 13.20 21. When they were in Aâtham Hebr. hard Ground God comes when distant from Egypt or the World When the Soul is drawn at distance from the Distractions of the World then is it in the fittest frame for the Visions of God Prov. 18.1 2. The time when relating 1. To Moses and 2 To Israel 1. As to Moses This Vision of the Bush was at the end of his second forty years Acts 7.30 so long had he lived a private Life as a poor Shepherd 'T is a wonder his former forty years Life of an Honourable Courtier had not put his Mouth out of taste for so long a Dishonourable Countrey Life But a good Heart is taught to condescend to all conditions and can be abased as well as Exalted as Paul Phil. 4.11 12. and David was call'd to be a Courtier yet content after to become a Shepherd till his Conquering of Goliath 2. As to Israel both Moses and Israel must wait long for this comforting Vision Moses finds Israel as the Messias did after in the sharpest part of their misery Duplicantur lateres venit Moses Though the Tyrant was dead Exod. 2.23 yet Tyranny was not one Pharaoh succeeds another as afterwards the Bloody Herods did and all of the same Brutish Bran Though Israel's Chief Oppressor was suppressed yet were they Oppressed still for another Pharaoh succeeded as great in Power and as grievous in Persecution They changed only their Master but not at all their Miseries which indeed grew greater and greater this made them sigh and groan and as it was with Job their stroke was heavier than their groaning Job 23.2 3. The final Cause wherefore This is double also not only for comforting Israel in their Bondage but also Moses in his Banishment who spent not his second forty years private Life in Idleness but in Divine Contemplations as above and in Writing the Book of Genesis and as some say the Book of Job for comforting his Countrey-men in Misery teaching them thereby to lean upon the Lord and to learn to live by Faith on the Promises made to their Forefathers the Holy Patriarchs Mens very Miseries cry to God as Hagar's did Gen. 16.11 when her self cried not The Lord knew their Soulâân Adversity Psal 31.7 Gods Eye saw what the wicked did to Moses and
People again As before He opened a new way never gone before to deliver them out of eminent Danger at the Red Sea A true and due consideration of this great Truth might have prevented their murmuring but alas they look'd too low at Moses and too little at Jehovah who had taken them into his Conduct pardon'd this Sin also and shew'd Moses a Tree that should sweeten those bitter Waters c. at Moses fervent Prayer Exod. 15.25 Here was a Tree at hand even in this dry Desart as there was a Well of Water nigh Hagar in the Wilderness though she saw it not till God had opened her Eyes Gen. 21.19 nor Moses saw this Tree till God shew'd it him and the Nature and Vertue of it The Hebrew Doctors as Elias in Lexico Chald. say it was a Tree that bore Flowers like Lillies but exceeding bitter it being the manner of the holy blessed God say they to make that which is bitter sweet by that which is bitter Thus Elisha heal'd the Waters of Jericho by Salt 2 King 2.21 which was more like to make them more bitter And Christ heal'd the blind Man with Clay which was more like to put out his Eyes than to open them But herein God shews his Power by healing one contrary with another dulcifying those Waters by a bitter Tree But others judge it more probable that this Tree was like our Liquorice which Ecclesiasticus 38.5 intimates Was not the waters made sweet with wood that the virtue thereof might be known and which might be sweet enough to give a grateful Relish to a particular draught But that the main body of the Waters should be dulcified by casting it in this could not be natural but miraculous God could have given sweetened Waters for so many hundred thousand c. to drink without this Tree yet useth he this external Sign and Instrument to make a deeper Impression upon Israel's dull apprehensions and to teach us that the weans which God appoints may not be neglected either for Soul or Body But the mystical signification of this Tree is redundant in Authors quisque abundat in sensu proprio 1. It signifies say some what we are by Nature even bitter in thought word and deed yet sweetned by grace as the Waters by this Tree 2. Others say it signifies the Law which is a killing Letter in it self unpleasant to the taste c. but 't is sweetned to us by the Gospel c. 3. This Tree was a figure of the Tree of Life or of that Rod which was to spring out of the Root of Jesse Isa 11.1 who sweetens all to us Matth. 11.29 Christ is the Fir-tree Hos 14.8 the Vine John 15.1 whose Leaves heal Nations Rev. 22.2 4. 'T is a Type of Christ's sweet Cross and easie Yoke that sweetneth and facilitateth all our bitter and heavy Afflictions which are compared to VVaters Psal 69.2 yet are hereby made light and joyful Gal. 3.13 1 Pet. 2.21 24. 2 Cor. 1.5 7 10. and 4.17 Rom. 5.3 and 6.3 4. N.B. VVhat then if we meet with the bitter VVaters of Affliction in the VVilderness of this VVorld Despond not so long as we have the Remedy by us to redress this Malady our Antidote is at hand The 6th Remark upon this fifth Station is God proves his Church by bewildering her for gracious ends to do her good at the latter end Deut. 8.2 15 16. VVhat this Law was wherewith he proved Israel at Marah Exod. 15.25 there be several sentiments of it To omit the Jewish Fables As 1. The eating of Swine's flesh was here forbid 2. The Sacrifice of the Red Cow was here commanded 3. The Seven Precepts of Noah 4. The Law of the Sabbath and other Ceremonies c. all Conjectures without ground As to the Sabbath 't is probable they kept it in Egypt tho' remisly as both the number of the Seventh Day Passover and the manner of keeping that Day with an Holy Rest Exod. 12.16 do intimate The Law of the Sabbath was immediately given after the Creation not here but their Opinion is more probable who say that First The Lord renew'd his Covenant made with the Patriarchs of old and now reviv'd it with their posterity at Marah or Secondly It may relate to that summary Statute expressed in the next verse If thou wilt keep all my Commandments c. v. 26. which God premiseth as a preface to the Law to be after given on Mount Sinai within the space of little more than a Month as may be gathered by comparing Exod. 16.1 with Exod. 19.1 So there appeared no necessity here to prevent that time and place yet this preface premised as a preparation for that dreadful Day hath annexed to it a most gracious promise of healing all Diseases by an Almighty Physician both those of the Soul forgiving their Iniquities and healing their Souls Psal 41.4 and 103.3 and those of the Body also Ibidem Which sheweth that obedience to God's Law is the best preservative against sickness 1 Cor. 11.30 31. and 2 Chron. 30.20 c. The Last Remark from the connexion of Marah Israel's fifth station to Elim their sixth Exod. 15.27 sheweth that instead of all their discouragements at the former they are better treated with better and more pleasant encouragements and accommodations in the latter place where they met with twelve Wells plenty of Waters for every Tribe one and seventy Palm-Trees made a Badge of Victory Rev. 7.9 or Date-Trees alluding to the seventy Elders the Jewish Sanedrim those abounding with refreshing shade and pleasant Fruit Thus sadness endures an Evening but joy comes in the Morning to bewildred ones Psal 30.5 c. Now come we to Israel's Eighth Station in the Desart of Zin their seventh having nothing memorable being omitted Exod. 16.1 Oh how changeable were the Churches Affairs here no sooner was one impediment master'd but another starts up and stares her in the face Plenty at Elim where Palm-Trees signifie the Righteous Psal 92.12 and were a sign of Victory Rev. 7.9 over that tentation at Mara thro' the Cross of Christ did not last long They are again conducted to the Red Sea on the Arabian shore Numb 33.10 11. and from thence hither where they meet with new and more wants the want of Bread their third hinderance for which they murmured again as before for want of water forgetting all the fresh Experiences of Divine favours behind them and not looking unto Jesus who went before them Heb. 12.3 their joy dwindles This happened one Month after their leaving Egypt in which thirty days time all the provisions they had brought thence upon their shoulders were quite spent though eating sparingly thereof all that time also Now Famine pincheth them having no prospect of more provision in a barren Wilderness unless they had fain upon their own Flocks and Herds which would not have serv'd such an Host for above a Month Numb 11.22 and which they peculiarly preserved for an increase
them with new Dangers and Distresses to teach them their daily Dependency upon their God and Guide for new Deliverances These were twofold First Their Distress by Thirst And Secondly Their Danger by Amalek In the Description of the First is declared 1. Their Malady 2. Their Murmuring at the Malady 3. The Remedy begg'd of God by Moses and granted by the Lord. 4. The Manner of it's Performance c. ver 1 2 3 4 5 6 7. The Remarks upon the first Distress are as follow First No Distress comes upon God's Church and Children by Chance but by a Dispensation of Divine Providence God leads us out as well as into Trouble They came to Rephidim after they had been at Dophkah and Alush Numb 33 12 14. where nothing notable happened and therefore omitted here by Moses by the conduct and command of Christ in the Cloudy Pillar Exod. 17.1 where they met with this Distress by Thirst yet the same God and Guide that brought them into this Danger did in the Issue deliver them out of it with great Satisfaction and Delight Oh how good it is to follow God blindfold as Abraham did Heb. 11.8 who after he hath nurtered and chastized his Children will certainly do them good at the latter end Deut. 8.2 5 16. If we be good Children we shall be better for being beaten 't is accounted as an high favour Job 7.17.18 and 14.3 Heb. 12.7 8. and Jeremy praies for it Jer. 10.24 and they are pronounced Happy whom the Lord chasteneth Psal 94.12 13. and it will make us gather together under the Wing of a frowning Father who assuredly will set the Flint abroach as he doth here and Rain Corn from Heaven rather than they shall Pine and Perish The Second Remark is The Wilderness of this lower World is full of Woes wants and weaknesses We are ever wanting something or other being made up of wants and peculiar Indigencies as the Church in the Wilderness here one while she wanted Bread and when she had got Bread rain'd down from Heaven then wants she Water to spring up out of the Earth And as Thirst is a more eager Appetite than Hunger so are they more eager and earnest in their murmurings at Moses for want of Water than they had been before for want of Bread ver 2 3. we will ever want something till we come to Heaven c. The Third Remark is To call upon God in a day of Distress is the best and most blessed expedient for deliverance from it Psal 50.15 and 34.6 c. Moses was here in danger of being stoned by the Mutinous Multitude whose Bellies had no Ears to his Words of Wisdom He therefore betakes himself to a Prayer-hearing God who can still the Tumults of the People Psal 65.7 and finds redress here ver 3 4 5. Prayer was Moses's usual Refuge in the like Trouble Exod. 14.15 and 15.25 Numb 11.10 11. and 14 10. c. The Lord at his Prayer Pardons the Peoples murmurings who expected that from Man which only God could give yet testifies his just displeasure by denying them the Priviledge of beholding the Miracle of Broaching the Rock whereof by their distrust and outrage they were unworthy The Fourth Remark is the miraculous Remedy to their murmuring Malady which containeth in it a great bundle of Wonders As 1. This Rock in Horeb which signifieth Dryness was the very Place which God had given to Moses as a second sign for the fuller and further Confirmation of His Faith in God's Promise that of the burning Bush at the present was the first and this of serving God at Horeb whither the Lord had now brought them for the future doubled the Token Exod. 3.1 3 12. 2. To fetch fire out of this Rock in Horeb a dry Substance had not been so miraculous 't is common to fetch Fire out of a Flint c. as to set it abroach and bring Water out of it This was a Work of Omnipotency and oft celebrated in Scripture Psal 78.15 and 114.8 and 105.41 Deut. 8.15 Neh. 9.15 to the Praise or the Omnipotent God 3. This Rock must be smitten with Moses Rod which Organ or Instrument God had no need of but could have broached the Rock without any such means Yet was it his pleasure to use that Rod not only to convince those Israelites who as Rab. Solomon saith thought Moses's Rod had a power to bring in Plagues only as it did upon Egypt but no blessings to Israel whereas dividing the Waters of the Red Sea by this Rod was a great blessing to them and so was this fetching a River of Water by it out of a dry Rock whereby they were cooled and comforted in their weariness and wandrings when they were ready to perish by Thirst but also because of the Mystical signification of this Rod smiting the Rock to be mentioned afterwards 4. The Lord in the Pillar of Glory must stand upon the Rock which if he had not done ver 6. Moses's Rod had smitten it in vain Means must be used but God must be only depended on for success It 's he alone that turned the Flint into a Fountain 5. This is a wonder of wonders that the same person who stood upon the Rock in the Pillar the badge of his presence should be likewise the Rock it self this is expresly asserted by the Apostle that Rock was Christ 1 Cor. 10.4 namely in the same sense That the Bread in the Lord's Supper is the Body of Christ being a sign which by Divine Institution doth signifie Christ as this Rock did prefigure him to be shewn in the sequel 6. That a River should flow out of this Rock to follow them till their fortyeth year through the VVilderness This also the Apostle affirms 1 Cor. 10 4. that is the River out of the Rock went along with them not the Rock it self wherein the New Testament supplies the History of the Old with some circumstances not recorded there by Divine Inspiration as the names of Jannes and Jambres c. This must be supposed otherwise how can we imagine that the Israelites were supplied with VVater all the forty years this at Rephidim being their first year And we read of no fresh supply of VVater they had till they came to Kadesh Barnea Numb 20.7 8. which was about 40 years after this The like Miracle to this was then wrought at which time 't is probable God caused that River to cease running for a new Tryal of them as afterward he caused Manna to cease falling being appointed only a supply to present necessity 7. 'T is a wonderful work of the free Grace and Mercy of God that the Lord should thus wait with supplies of VVater and Manna for forty years when their Impatience under pressures and penury so transported them into such provokings of God by distrusting his Promises by reproaching his Providence and by discontentedly demanding Is the Lord among us ver 7. as if that could not be and they
and bewray himself ver 19. in his saying I will enquire what Jehovah will add to speak to me here his Itch after Balak's wages began to break forth insomuch as he rested not satisfied in God's Will so plainly revealed to him in his first Call before but He dareth to tempt God by this second Consultation intimating to these second Embassadors that he was not without Hope God might be prevailed with either with their Magnificent Gifts or with his renewed importunate Intercession Thus he sordidly accounted God as changeable as himself and would become a Respecter of Persons respecting the Persons of Princes and Prophets These Embassadors must tarry with him all Night as the former had done before very loth he was to forego so fat and fair a Morsel and well knowing he could do nothing without the Lord's leave and help his Mouth even watered and his Fingers Itched to have the wages of Wickedness 2 Pet 2.15 Jude ver 11. Therefore he detains the Messengers and will try once more if God would yield to him that he might yield to Balak and gladly would he hear God speaking otherwise in this second Consultation than he had done at the first though He now pretended only to know more yet he both intended and earnestly desired to hear something contrary to the first Declaration of the Will of God whereas he should have rested in God's known Will c. as God's People ought to do in his known Word and to call them accursed that teach otherwise Gal. 1.8 9. The Eighth Remark is Balaam expecting to hear more now heareth less from God ver 20. for though God seem to give him leave to go with those Messengers when he had forbid Him to go with the former yet God only answers him according to the Idols of his Heart saying Go seeing thou wilt needs go but at thy peril as Eccl. 11.9 Walk in the ways of thy own Heart but c. So that his leave thus extorted from God by his importunity and not standing in the Lord's first Counsel was in wrath to him and rather a bare Permission than any free Divine Concession Deus dat Iratus quod negat propitius God grants when angry what he denies when pleased Therefore was Balaam in danger to have been destroyed by the Sword of the Angel ver 33. and for which perverse way ver 32. he was afterwards effectually slain by the Sword of Israel Josh 13.22 So that God granted this his over eager and earnest request in his highest displeasure Besides though the first Answer was plain from the Lord Thou shalt not Curse Israel at all ver 12. here He heareth from God a darker Oracle Go but yet thou shalt do the Word that I shall speak unto thee when he knew not what God would speak to him So that his not regarding the former plain Word and Will of God God gave him a more dark and doubtful Word whereby being left in the hands of his own corrupt Counsel Psal 81.12 13. he hoped to obtain his desire The Ninth Remark is Though God in his displeasure bad Balaam go yet was it upon this Condition If the Men call thee as Im-likrah lekah Bau Haanashim may be read whereas we read nothing of Balaam's waiting for these Embassadors calling him but being greedy to get preferment dit of himself rise up early in the Morning and sadled his Ass c. ver 21. and being hardened with this appearance of leave wherein God seemed in his blinded Apprehensions to have changed his Mind he is flush'd up with fresh hope of obtaining his wicked Desire Two things follow next 1. Balaam's Journey to Balak and 2. His Entertainment there c. 1. His Journey which was retarded by a double Obstacle 1. By his Ass through the Angel's obstructing the Passage many ways as both by starting out of the King's High-way ver 21 22 23. and by pinching and crushing Balaam's Foot against the Wall ver 24 25. and by falling down prostrate before the Angel with this mad Rider on her back ver 26 27. Lastly by her speaking miraculously with an Humane Voice to her Rider wherein she both expostulates with him about the undeserved strokes he had given her ver 28 29. and she excuseth her Deviations and Turnings aside ver 30.2 He was obstructed by the Angel who first appeared in Humane Shape to block up his way ver 31. Balaam's Eyes being opened to behold him in a formidable Posture Secondly The Angel's arguing with this Mad Prophet wherein he 1. Excuses the Ass by transferring the fault from her to him whose way was perverse before the Lord ver 32 33. Then follows the effect of this Angelical Apology 2. Balaam pleads his own Ignorance ver 34. and promiseth Obedience saying I will return if my Journey displease thee ver 34 35. Then that God might make a full discovery of his hypocritical malice and to cause his own glory to shine forth more manifestly he gives him again a new leave to go over-ruling his wicked purpose and enforcing him to bless that People whom he would with all his heart have cursed Deut. 23.5 Now comes in the 2d thing Balaam's entertainment with Balak which is described 1. By whom he is receiv'd ver 36. 2. By the manner how both as to words wherewith Balak courted and complemented Balaam v. 37 38. and as to Deeds whereby he made a most splendid Feast for this False Prophet and to welcom his Embassadors who had sped so successfully to his hearts content home again v. 40. and 3. By the place where The border of Arnon near to the place where Israel were encamped v. 36. the utmost borders of Balak's Kingdom where he gave Balaam his first Royal Reception v. 39. call'd also the High-Places of Baal which Idol had a Temple upon Mount Abarim that divided Moab from Sihon and Og's Countrey now Conquered by Israel v. 41. The Remarks upon the First Part namely Balaam's journey are First God is often offended with Men and that justly when they do what God bids them do because they do tho' as to the matter yet not in the manner nor with that mind nor for that end as God requireth as Isa 10.6 7. the King of Assyria did what God bad him but not with a good mind and for a good end and as the young Prophets were reproved by Elisha for not resting in his first forbidding them c. 2 King 2.16 17. so should Balaam have rested in God's first Answer which because he did not but went though God bad him go with an evil mind upon his own Errand willing for gain and glory to curse those whom God had blessed which could not be hid from an all-seeing eye therefore wrath from the Lord was upon him ver 22. Some Rabbys say that Balaam after he had gotten leave of God to go changed his mind and determined to Curse Israel therefore God was displeased with his going because he knew the
envied the vast numbers and multitude of Israel and would therefore have them cursed that thereby they might by his hands be diminished Numb 22.3 5 6. but Balaam here is over-ruled by Almighty God and constrained by force to utter a blessing for their farther Increase c. The fifth Remark is Yea Balaam is forced to pronounce a greater blessing upon Israel here ver 10. not only as they were a People happy in this life both for multitude and safety but also in their death too as they were a righteous People whose Righreousness should deliver them from the Curse of death Prov. 11.4 and not be killed by it as Jezebel's Children were Rev. 2.24 because the Israel of God have a Righteousness which is by Faith in Christ Phil. 3.9 therefore they shall not die as the wicked do whose expectation then perisheth Prov. 11.7 and their Hope upon a dying Bed is but as giving up the Ghost which is but cold comfort Job 11.20 The sixth Remark is As bad as this Soothsayer Balaam was yet was he not so bad as those brain-sick Notionists that dare deny the Immortality of the Soul of Man for herein he is Orthodox and not Heterodox in pronouncing the different state of the righteous and of the wicked after death Hereupon he prays Let me die the death of the Righteous c. ver 10. which would have been altogether a vain and superfluous Request had he believed that the Soul died with the Body if so the death of the righteous could not be better nor more desirable than the death of the wicked and the last End of the latter would be as good as the former The seventh Remark is Even wicked men may desire to die the death of the righteous tho' they never endeavour to live the life of the righteous Thus Balaam did as many do desire the End without the Means whereas the Means are ordained of God as well as the End Act. 13.48 and ought not nay cannot be separated There must be Holiness before there can be Happiness as Heb. 12.14 No seeing of God without holiness and the end of Faith is the Salvation of the Soul 1 Pet. 1.9 and the righteous have a blessed Reward after this life as their End in Heaven Matth. 5.12 c. The eighth Remark is Bare desires of an happy death will not do for such desires without endeavours after an holy life also are like Rachel who was beautiful but barren Therefore Men usually as they live so they die For Balaam here who lived the life of the wicked being a Servant of Satan in his Sorcery died the death of the wicked notwithstanding those specious desires after a better death wherein this Minister of Hell transformed himself into an Angel of Light and Minister of Righteousness yet his end was according to his works as the Apostle telleth us of all such 2 Cor. 11.15 for as he lived so he died among the Enemies of God by the Sword of Israel Numb 31.8 Thus far Balaam's first Attempt against Israel extendeth wherein the God of Israel over-powered him in this Attempt Now come we to Balaam's second Attempt wherein we have these three parts 1. The Occasion 2. The Advantages and 3. The Disappointment First The Occasion was Balak's expostulation with Balaam for acting quite contrary to his expectation which consists of Balak's Accusation and of Balaam's Apology and Answer to his Accusation ver 11 12. The first Remark is From Balak's accusing Balaam tho' Balak pretended great Devotion in serving God by his Altars and Sacrifices yet he intended only to serve himself upon God for he rested not in the Answer of God by Balaam but opposed his own will against God's will unjustly calling God's Friends his Enemies tho' they passed by his Borders in peace and now being crossed in his cursing and cursed Contrivances he hot only repines at God's blessing Israel but boldly blames Balaam for pronouncing it ãâã all which are discoveries of Balak's Hypocrisie Malice Pride and Prophaneness The second Remark is from Balaam's Answer unto Balak's Accusation v. 12. tho' Balaam wanted no will to Curse Israel for Balak's Wages yet he acknowledges God's restraint lay so strong upon him that he could not do what he would therefore he tamely takes and bears Balak's blame but still shifts it off from himself and lays it at the Lord's door for laying that compulsive necessity upon him and withall he pretends his own Care and Conscience in observing God's Command saying Otho Eshmor Ledabber must I not be careful to keep close to God's word only Thus those two Hypocrites mocked one with another thus Cato could say Potest Augur Augurem Videre non Ridere Can one Soothsayer see another and not laugh together to observe how they cheat the World with their Fortune-telling However the Lord that sitteth in Heaven looks and laughs and hath them all in derision Psal 2.4 The Third Remark is This was the occasion of the 2d Attempt wherein Balak failing in his first doth not desist but takes new measures here so unwearied are wicked men in their wicked Designs Oh what a shame is it for us to complain of weariness in the good ways of God! Mal. 1.13 Balak supposing that Balaam was affrighted with his prospect of so prodigious a multitude persuades him to a change of place where he might see only some part of the Camp of Israel and where he might sacrifice as before and fall to his Prayers or rather Charms that by his Fascinations or bewitching look on one part he might in their Name curse the whole Camp This was Balak's renewed method ver 13 14 15. The like Superstition and Folly in changing of Places we find Recorded afterwards in the silly Syrian's who being foiled by Israel on the Hills would fight with them again in the plains 1 King 20.20 23. As this was an old device of the Devil who taught Amalek when they could not cut off the whole Camp of Israel Exod. 17.12 c. to kill the hindmost of Israel even all that were feeble behind the Camp Deut. 25.17 18. So it was likewise afterwards the Policy of that Dragon who when He could not Devour the Church that had Eagles wings to escape with from him being wroth went to War with the Remnant of her Seed Rev. 12.7 13. The Fourth Remark is the success of this second Attempt namely a second Disappointment for Balak asks Balaam what word the Lord had put into his Mouth at this Time ver 16 17. and Balaam takes up his Parable the second Time ver 18. and instead of a Curse pronounces again the Blessing saying Rise up Balak to receive the Lord's Word with Reverence as Eglon did Judg. 3.20 Gen. 49.33 God is not as Man to repent c. of his absolute Decrees though He may do of his Conditional Promises ver 19. Thus Balaam doth reprove Balak of his gross mistake in endeavouring to reverse God's decreed Blessing upon
Canaanites as it is supposed under the Conduct of Caleb their General Judg. 1 2. did likewise lead up the People in the War against Benjamin Judg. 20.18 but Dr. Lightfoot steps farther beyond Sir Walter Rawleigh's Probability and fixeth those Stories in this place as most proper which he proveth by many Arguments aforementioned Judg. 2. from ver 11. to the end together with the Seven first Verses of Judg. 3. give us a General Account of the History of the Judges whom the Lord raised up successively after this time when God had been so highly provoked by his Covenanted People in their Manifold Apostacies and Idolatries as to sell them several times into Oppressours Hands for Judg. 2.16 is an Epitome of the whole History of the Judges saying Nevertheless the Lord raised up Judges who delivered them c. which containeth the Stories of all the Judges from Joshua to Samson from hence to the end of the Sixteenth Chapter clearly demonstrating that marvelous Circle which God went in with his People When they sinned they were cast down into the hands of Tyrants when they Repented God raised them up by sundry Judges out of the Tyrant's Hands as there is a Vicissitude of Nights and Days so there was of Israels Miseries and Mercies God checkered his Providences toward them sometime with Black and sometimes with White and Checker'd-Work is beautiful Work when Miseries and Mercies are after a comely Manner interwoven and God's People have their Interchanges of Joys and Sorrows while they are below Psal 55.19 Men fear God by having changes with David not otherwise c. Thus it was with Israel in Canaan that Land of Hills and Vales of Vp 's and Down's Deut. 11.11 Sometimes they were up on Hills of Prosperity and at other times they were down in the Valleys of Adversity God goes in a Circle with them and when they were brought to the lowest Ebb He that was seen in the Mount with Isaac Gen. 22.14 was seen in the Valley with Israel to mount them up again God by every Judge he raised up for them in their low Estate turned Israel's Sighing into Singing their Musing into Musick their Tears into Triumph and their wringing of Hands for Grief into clapping of Hands for Joy c. Judges CHAP. III. JUdges the Third gives a Narrative of three several Slaveries and most grievous Oppressions into which God sold his People for their most Grievous Sins As 1. By the Syrians from ver 1. to the 11th 2. By the Moabites from ver 12. to ver 30. 3. By the Philislines ver 31. The first under the Syrians is described First By the Causes of that Slavery As 1 The Procuring Cause namely Israel's sins such as their toleration of those wicked Nations among them ver 5. their Marriages with them whereby they became corrupted ver 6. and then their Apostacy and Idolatry ver 6 7. 2. The Efficient Cause the Lord sold them for those aforesaid sins into the hands of the Syrians 3. The Material Cause they were made Slaves and Vassals to the King Cushan-Reshathaim whom they served eight Years ver 8. Secondly Their Deliverance from this Slavery is described 1. By the Deliverer the Lord. 2. The Motive thereunto the Penitent Cries of his People 3. The Instrument in God's Hand to work their Deliverance was Othniel ver 9. whom the Lord qualified with the Gifts of his Spirit for that work he call'd him unto and who subdued the Oppressour ver 10. and gave rest to the Land Forty Years and then Died verse 11. Remarks hereupon are First This was the first Servitude and Slavery of the Israelites ever since they came out of their House of Bondage in Egypt For now such Detestable Apostacy was found in Israel as Heaven and Earth had cause to be ashamed of Jerem. 2.12 13. therefore is he made a Slave and Servant ver 14. The spreading of Idolatry from Micah's House over the whole Tribe of Dan was mentioned before upon Judg. 17. and 18. Now have we an account how Idolatry did spread over all the other Tribes how mixed Marriages with the Cursed Canaanites did undo Israel and brought them to serve Baalim and Ashtaroth the He-Gods and the She-Gods of the Heathen or the Sun and Moon which many of the Pagans Worshipped all which was expresly contrary both to God's Command Deut. 4.19 and 7.1.3 5. and Exod. 34.13.16 c. and likewise contrary to their own Solemn Covenant made first at Mount Sinai in Moses's time and lately renewed and ratified once and again in the Days of Joshua Now because they forgot their Covenant and forsook their God turning to Dumb Idols c. They that would not serve the Lord in the Abundance of all things with Gladness shall serve their Enemies in the want of all things with sadness Deut. 28.47 48. therefore God forsook them that they might know the Worth of his Service by the Want of it under Woful Miseries 2 Chron. 12.8 The Second Remark is As this was the first Oppression that Israel met with after their coming out of Egypt so this King of Syria was their Oppressor His Name is Notable and Terrible Cushan Reshathaim which the Chaldee rendreth Chusan Impij a wicked King of Reshang wicked Hâbr and this teacheth how Tyrants delight in Terrible Names and Titles His Name here is Verbum sesqui pedale as Horace doth Phrase it a bombasting Name that fills the mouth of the pronouncer of it top full and the very sound of it was terrible to the Israelites so oft as they heard its big pronunciation not unlike to that formidable Name of the Zanzummime Giants Deut. 2.20 The Country of this King is call'd Mesopotamia Hebr. Aram-Naharaim that is the Country of Syria which is Situated between the two Famous Rivers Tigris and Euphrates from whence it hath its Name in the Dual Number This was the Country where Abraham lived with Terah Nahor and Lot before he removed to Canaan Gen. 11.32 and 12.4 5. and Acts 7.2 3 4. and afterwards Jacob Sojourned in the same place with Bethuel and Laban Gen. 28.2.5 As Laban the Syrian had been exceeding injurious to Jacob's Posterity their Slavery at this time and place might mind them of that of their Patriarch long before to hide Pride from them Job 33.17 N. B. This King had God's Commission as well as his Permission to oppress Israel for God sold them into this King's hands renouncing his own right in them and delivering them up to him as the Seller the thing sold into the hands of the Buyer and yet was he but a Lessee his Possession was by vertue of a Lease and that only a Lease limited to eight years which some Interpreters suppose was the very term of time wherein so long Israel had served Idols in the Groves the Prince of Darkness directing them to those Dark Places the Thick Groves wherein his Children of Darkness might more closely commit their deeds of darkness It surely
and Sparta yea as Jezabel nothing but stumps left so that they shall not say This is Jezabel 2 Kings 9.37 V. 20. And she said unto them after an humble manner And hence Observ 1. 'T is a blessed frame when the Mind and the Means do meet even together as Naomi's did here she had learnt to be abased as well as exalted Phil. 4.11 12. she here puts her Mouth in the Dust when she heard her old Neighbours say Surely this cannot be the same Woman in this present Poverty whom we have seen so flourishing in such past pompous Prosperity Hearing such discourse she answers again in a very lowly Language altogether agreeable to the present Providences of God upon her God had afflicted her and she would carry her Sails according to those Divine Dispensations How many are humbled outwardly who are not humble inwardly who are low in their Means but are not lowly in their Minds No Beggar so bad as the proud Beggar all such as are afflicted and are not better'd by their Affliction and not brought to God's Foot as the Righteous Man of the East was Isa 41.2 thereby they lose the fruit of their Affliction and this is a great loss to lose an Affliction Call me not Naomi but call me Marah that is call me not pleasant or delectable non Amaenam sed Amaram but bitter for the Lord hath dealt very bitterly with me Hence Observ 2. The Almighty can soon and suddenly alter the Condition of his Creatures either for the worse or for the better He can change Naomi into Marah and Marah into Naomi again and all this in a moment The very Heathen Philosophers and Poets had some hold of this Notion that it was God's Work in Heaven to abase those that exalt themselves and to exalt those that abase themselves upon Earth This both Aesop and Hesiod speaks off Those whom God finds priding themselves in their being Naomi's or pleasant and delectable ones those God pulls down and makes Marah's of them by bringing them into a bitter condition and such as do humbly feel themselves to be Marah or bitter those he makes Naomi's beautiful and pleasant ones N. B. This is God's Method first God calls no Man Benjamin that hath not been Benonies in their own hearts and in their Humility and he salutes them not Naomi's in the sweet Comforts of his Spirit until they have been soaked in the bitterness of their own Spirits in that Marah of true Compunction and Contrition Here Naomi bemoans her self not in a way of Murmuring against God in despair and despondency but in an humble sense and submission under the heavy hand of God's Diâpleasure upon her for her sin She saith V. 21. I went out full but the Lord hath brought me home again empty Hence Observ 1. Such as think of Gain out of God's way comes to loss at last They that go out of God's Precincts goes also out of God's Protection and are oft brought home by Weeping-Cross as Naomi here she went out full from Canaan the Land of Promise and a Land of Providence too The Eyes of the Lord was upon it for good from the beginning of the Year to the end thereof Deut. 11.11 12. into the Idolatrous Land of Moab which was under no such Promise nor Providence and she went from Canaan not for want but for fear of want by the Famine then upon it This she recognizes not without some remorse as done out of distrust God's Command is Dwell in the Land and verily thou shalt be fed Psal 37.3 that is be content with thy Lot and abide in thy station and serve God's Providence in thy particular Calling this will bring the Blessing of Food and Raiment for Necessity though not for Superfluity and 't is God's Voice also Wait on the Lord and keep his way ver 34. for such as go out of God's way may say with Jacob I shall bring a Curse upon me and nât a Blessing Gen. 27.12 Thus did Naomi here thus Lot lost his All by his Carnal Choice of his well-water'd Countreys Gen. 13.10 with 14.12 Lot lost his Liberty as well as his Goods for affecting the first choice which by good Manners he should have given to his Uncle and whereof he had soon enough This was the Issue God crossed Lot in that he had unmannerly chosen and God blessed Abraham in that which was unavoidably left him Thus Jehosaphat had well nigh lost his Life for loving those that hated God 2 Chron. 18.31 with 19.2 then Jehosaphat saw to his Sorrow the great Inconvenience of being out of God's way in bad Company green Wood if bound up with the dry doth easily take fire and is burnt together in a common Calamity However he quite lost his Ships and his Golden Design by such a step out of God's way into such an unwarrantable Confederacy likely by a Tempest which Solomon's met not with 1 Kin. 9.2 8. and 22.44 48 49. Thus also Josiah lost his Life by his rashly going out of God's way without advising with the Prophet Jeremy or Zephany or Urâjah all then living 2 Chron. 35.22 23 24. repenting no doubt of his Rashness V. 21. The Lord hath testified against me Hence Observ 2. 'T is some allay to our Affliction not to look upon it as a fortuitous thing but to eye God as the Author of it The Lord saith she hath come in as a Witness against me declaring by his Hand upon me both my own sin and his Displeasure for my sin in chusing Moab before Canaan She kisses the Rod and the Hand that smites her reading Divine Faithfulness in her Heavenly Father as Psal 119.75 and saying the Cup that this my Father gives me to drink shall I not drink it John 18.11 Oh what an allay it was to David when able to say The Lord hath bid Shimei Curse me 2 Sam. 16.10 11. David could not say at another time The Lord hath bid Nabal be churlish to me the want of which made him run Riot into a rash Vow 1 Sam. 25.22 in his Resolution for Revenge he carries more calmly to that dead Dog Shimei so call'd ver 9. saying The Lord hath let loose this dead Dog upon me This eying God in our losses and crosses as the principal Agent whatever be the Instrument is a Soveraign help to true Patience Ver. 22. In the beginning of Barley-Harvest and in the beginning of the Passover saith the Chaldee Paraphrast Hence Observe 'T is matter of great Admiration to consider what marvelous and happy hits of Divine Providence doth attend God's Children in their Afflictions Oh what a wonderful hit of Providence this was for Naoms's Soul as well as for her Body She meets with an Harvest time for both She had long been deprived of the Passover in Moab and now she meets with it at the first in Canaan Bread for her Soul as well as for her Body Thus 't was a marvelous hit of Providence that Noah's Ark
applied would heal those inordinate Lusts that War against our Souls but from Mans own corruption which like a Toad turns all it takes into Poison Marriage indeed hath many troubles 1 Cor. 7.28 but withal it hath many helps against troubles if God bless it N. B. Oh! that all such as have young ones under their care and custody would exercise such a good Conscience as Naomi doth here taking all care and making all provision for their Weal in both Worlds not only that they may live in peace and plenty and not be exposed too long unto the disquietment of Poverty Widowhood and want of Children in this Life but also that it may be well with them in the Life to come V. 2. Behold he winnoweth Barley to night Hebr. Halailah Sub noctem They winnowed at night because First It was then Cooler Gen. 3.8 and heat would not then hinder the sore labour of the Winnowers Secondly Then had they a brisker Wind which was better for Winnowing Naomi mindeth Ruth of this fair opportunity of accomplishing her Desire Hence Observ 1. That there is a convenient time for all Actions Eccles 3.1 and a well chosen season is an excellent advantage to any Action Naomi bids Ruth observe carefully that God by his Providence did offer to her a seasonable opportunity having a fit time and convenient place of acquainting her self better with him and she wisheth her to improve it Behold he Winnoweth Hence Observ 2. None are too great or too good for proper work either of the Brow or of the Brain in the World 'T is probable Boaz himself had a hand in the work or at the least an oversight Ruth 2.4 Maximilian the Emperor could say Quo major fuero tantò plus laborabo The greater Man that I am the more pains will I take All should do some Generation work Act. 13.36 V. 3. Wash thee therefore and Anoint thee That is make thy self as Amiable as thou canst that thou may'st find favour in his sight She must First Wash her self A Sudore Sordibus from Sweat and Filth N. B. Oh! that we may Wash and Anoint every Supper-Day especially c. That thou may'st not smell like a slothful Slut. Secondly She must Anoint her also according to the custom of those Countries Psal 104.15 2 Sam. 14.2 Matth. 6.17 that she might look with a more Lovely and Brisker Countenance Hence Observe All Lawful means are to be used in a way of subserviency to Gods Providence Thus Ruth did here First In Washing off all spots with Water Secondly In Annoiting her Face with Oyl to make her look both Bright and Chearful Thirdly She must put upon her the very best of her Garments to put her self into a comely and desirable Dress Fourthly She must go down to the Barn-Floore c. V. 4. And uncover his Feet c. This she was to do Fifthly And so demand Marriage of him which in those Days and in Ruths case was neither unlawful nor immodest Deut. 25.20 And Clandestine Marriages were not then forbidden The Question arises here Whether this were good Counsel for Naomi that was a Godly Matron to give and for Ruth that was a Modest Damosel to take Answer First The end and intention of Godly Naomi was undoubtedly good Namely To have her Daughter Married to her next near Kinsman according to the Law of God forementioned on Chap. 2.20 that seed might be raised up to him and so continue his Name and enjoy his Inheritance in Israel But Secondly All the doubt lies about the means to obtain the End The Antients do indeed Censure them as dangerous and scandalous And that Naomi's advice might have spoil'd her design for Grave Boaz might have utterly rejected Ruth as a Wanton Woman unsuitable to his Gravity and so she would have lost all hope of his Marrying her but 't is thus defended all this was done by Instinct from God tho' seemingly inconsistent with Modesty and therefore was blessed by God as that was Gen. 27.7 to become effectual means for accomplishing the end Now Naomi being well assured both of Boaz's Piety especially now being old and of Ruth's Chastity gives this advice and Ruth takes it which had it not been good and of God such Godly Women as Naomi and Ruth were would never have dared to say and do thus However this encourages none to enter into God's Ordinance by the Devil 's Portal God will make such smart and smoak for it if they first Bed and then Wed c. And he will tell thee what thou shalt do Meaning I shall not need to give thee any further direction for Boaz himself is so pious prudent able and honest that he will prescribe to thee all lawful means for Consummating this Marriage betwixt you according to the Law of God N. B. Thus God tells us all we should do to Marry Christ all which do show that Naomi's Counsel was not Carnal but Godly Counsel and not to be Condemned as Lyra and Carthusian doth for thus laying a Temptation unto sin before Boaz. Hence Observe 'T is an undoubted evidence of strong Grace when Tentation draws not out Corruption when there is both time and place convenient for sinning against God Thus it was with Godly Boaz as appeareth plainly after v. 8. Ruth was a Morigerous and Obsequious Daughter to her much Honoured Mother and in hope of a good Husband doth adventure far yea and not only promiseth to do but also performeth all that her Mother directed her v. 6. N. B. Oh that we were as Docible Tractable and Morigerous in adventuring far and hard to bring about our Souls Matching and Marrying with Christ Where earnest desire is after Christ as in Ruth after Boaz nothing will daunt the Spirit or discourage the Heart but the saying is Ingens gloria calcar habet difficulty of Duty in Honest Honourable and Glorious Enterprizes rather whets up and spurs on rather Animates than Exanimates an Heroick Soul as it did great Pompey crossing the Adriatick in a great Storm to relieve a Besieged City saying to the discouraged Pilot Necesse est ut Vadam non ut Vivam 't is necessary I should venture not that I should survive the danger Thus V. 5. Ruth saith All that thou biddest I will do N. B. Oh that we could say thus to God All that thou commandest me to do for the obtaining of Christ I will do See how the Spouse ventures far for Christ Cant. 3. and ch 5. and ch 8.1 to the loss of her Vail and to wounding Hence Observe Christ must be had at any rate we cannot Live we dare not Die without him V. 6. She did all her Mother bid her do Hence Observe Ruth's Vniversal Obedience to Naomi will rise up in judgment against many Disobedient and Rebellious Children that instead of doing all things their Parents lawfully command them according to the Fifth Commandment they scarce do any thing or it may be just nothing how can
to be a Vertuous Woman but 't is better to be a Gracious Woman Prov. 31.29 30. Vertue without Faith is but a beautiful Abomination and a smoother way to Hell and Damnation when 't is only Moral not Theological Vertue a drachm of Grace is worth a pound of Vertue with the Lord. Morally Vertuous Women yet in an unregenerate state although they be never so witty so well worded and so well deeded too are but like those wild Creatures tamed the Camel the Elephant c they do the work of tame Creatures yet have they the Nature of wild ones Many Daughters have done Vertuously but the Gracious Woman excels them all The Woman that feareth the Lord she shall be praised for the Paragon of beauty all glorious within Psal 45.11 The Female Glory and the wonder of the World as well as of Women kind to all those that have Spiritual Eyes wherewith to behold the beauty of Holiness which only can be Spiritually discerned 1 Cor. 2.14 To fear the Lord is the Crown of all commendation and makes Amiable to God and good Men. V. 12. Now it is true Hence Observ 1 Truth Alleâgea ought readily to be assented unto Every good Man should be both a lover and promoter of truth be it for or against him hence the form of that Oath which should be the end of all strife thou shalt Swear the Truth the whole Truth and nothing but the Truth yea and in common communication our yea should be yea and our nay nay 2 Cor. 1.17 18. No lightness much less lying should be Howbeit there is a Kinsman nearer than I and therefore hath the Right of Redemption before me according to the Law Deut. 25.5 Hence Observ 2. 'T is a just and righteous thing to give every one his own Hence ãâã ãâã ãâã ãâã ãâã Lex ex ãâã ãâã ãâã ãâã ãâã distribuo quia lex suum cuique distribuit the Law should give every Man his own Defraud not thy Brother in any matter for God is the avenger of such 1 Thess 4.5 Boaz was a Just and Righteous Man and he would not Rob his Brother of his Right Thou shalt not remove thy Neighbours Land-Mark Deut. 19.14 to take from another for enlarging thine own as wicked Ahab did Naboths Vineyard 1 King 21.3 V. 13. Tarry this Night He saith not come up hither that I may Lie with thee now having so fair and secret an opportunity but tarry till God's time he will not take the Devil's time Hence Observ 1. Marriage Comforts and Priviledges ought to be charitably and chastly come to Behold Boaz's Charity and Chastity unto Ruth she lies beside him and in the Night season too when no Eye could behold him yea all his People were fast asleep in the Barn-floor so that it was not known a Woman came into the Floor yet did he not unchastly touch her for he well knew that God's All-seeing Eye did behold him 2 Chron. 16.9 The very Night is light to him and he seeth all our ways Psal 139.2 3 5 7 8 9 11 12. And therefore doth he chastly conclude with chaste Joseph How can I do this great wickedness and sin against God Gen. 39.9 Yet withal doth he Charitably promise her Marriage and by consequence the Duty of Marriage to be accomplish'd in God's due time and way Let no persons therefore presume to leap into the Married Estate by any Unchaste Actings before Marriage but be careful to come clear and clean to it if ever ye expect God's Comfort and Blessing in it As the Lord liveth He promiseth her Marriage if the other Kinsman refused and confirm'd it with an Oath Hence Observ 2. A private Oath may be taken upon some emergent necessary and Important Occasions That to say The Lord liveth was an Oath Jerem. 4.2 doth shew for none can be said properly to live or originally but the Lord Joseph had corruptly learnt in Aegypt to Swear by the Life of Pharaoh as the Spaniards do now by the Life of their King but 't is not in Judgment Righteousness and Truth to swear by any Creature is to give to the Creature the Glory of the Creator which God will not allow of Isa 48.11 Our Lord indeed saith Let your Communication be yea yea and nay nay for whatsoever is more than these cometh of evil Matth. 5.37 and swear not at all v. 34. and above all things swear not Jam. 5.12 That is not at all by the Creatures nor yet by the Name of God in common Talk Lightly Rashly Irreverently or Jestingly Such as Swear in jest may go to Hell in earnest for such Swearing the Land mourueth Hos 4.2 Alas how are loud Oaths to say nothing of those common Complements of Faith Troth and Marry become now the Phrases of Gallantry and the goodliest Grace of a Gentleman never considering how the Word of God threatens a great many Woes against those whose Excrements come out at their Mouths and they are not sensible of it as likewise it tells them of a large Roll Ten Yards long and Five Yards broad all top full of Curses against the Swearer yea resting upon his House Zech. 5.2 3. Job 18.15 Some swear to save their Credit but that Credit is too dear bought that is got by sin A good Man's Oath is needless a bad Man's is bootless but he that feareth not an Oath neither will he scruple a Lye but Credit will always follow Honesty yet this of Boaz's is not a sinful but a Religious Oath though not imposed by a Magistrate but when a private Person cannot have otherwise a necessary truth demonstrated to them Thus Jacob sware to Laban the Spies to Ralab Jonathan to David and here Boaz to Ruth Yet such Oaths must be rare reverent well advised warily and sparingly used not as Food but as Physick only upon urgent necessity and in matters of great importance V. 14. And she lay at his Feet till the Morning This was done not only with his consent but by his counsel v. 13. for she was then risen up to be gone as it seemeth but he advis'd to the contrary lest she should be taken up for a Night-Walker Hence Observ 1. 'T is our Duty to look to our Credit as well as to our Conscience Our Credit and good name before man must be cared for as well as our Conscience before God Acts 24.16 Rom. 12.17.2 Cor. 8.21 Thus Boza counsels her That it might not be known a Woman was with him Et Castè Cautè egit he acts both Chastly and Cautelously to avoid scandal he might probably think an evil report might be raised if this had got abroad Hence are we commanded To abstain from all Appearances of evil 1 Thes 5.22 all shews and shadows of sin because bad men Muse as they Vse they are generally jealous of the worst and will never speak of the best Therefore Boaz makes Ruth rise before Day Observ 2. From his advising her To lie at his Feet all
would think that a man of a publick spirit who is more for laying out in doing good to others than for laying up only for his own good is most likely to fail and fall but God hath promised he shall stand by liberal things for this is Lending to the Lord Prov. 19.17 't is a Laying up Treasure in Heaven and a laying hold of Eternal Life 1 Tim. 6.17 18. The Lord gives command that Masters should be liberal to Old Servants Deut 15.13 14. Thou shalt not send him empty away but give some liberal acknowledgment that God hath blessed thee by his Labours N. B. How then ought People to be liberal according to their Ability to the Servants of Christ especially Old Ministers that hath laboured long in Word and Doctrine V. 18. Sit still my Daughter That is stir not abroad to be as some Women would be tattling the matter to others but rest in what is done and wait on God for the Issue Hence Observ 1. When lawful means are rightly used then should we wait upon God for the End The care of the means belongs to us but the care of the end belongs God 'T is good to be active in respect of the means and to be Passive in respect of the End We must commit our selves in all well doing to the Lord Psal 37.5 1 Pet. 4.19 Vntil thou know how the matter shall fall 'T is said to fall because all Earthly concerns as it were falls down out of Heaven according to the Heavenly Decree And whatever God hath ordained to be done or to fall out in the World by his Divine Decree before all Time the same he brings to pass by his Divine Providence in the fulness of time Hence Observ 2. All matters concerning Mankind are appointed by a Divine Decree in Heaven before they be accomplished by a Divine Providence upon Earth Even all Matches and Marriages are made in Heaven before ever they come to be solemnized on Earth Godly Naomi looks upward and teaches her Daughter to do so to take special notice how Gods Providence would work in this matter So Casts this burden upon the Lord that they both might be sustained Psal 55.22 'T is our work to cast care and 't is Gods work to take care Casting all your care upon him for he careth for you 1 Pet. 5.7 We must let God alone until his Big-belly'd Decree bring forth Zeph. 2.2 with his own Work which is then only well done when 't is done by himself The Man will not be at Rest She knew he made Conscience of his Promise and would be restless till he had paid that Due Debt Hence Observ 3. Conscientious Persons should be restless until they make good payment of their Promises Alas how few Boaz's are in the World who pay what they promise Ruth CHAP. IV. Verse 1. THEN Boaz went up to the Gate This was the place of Judicature among the Jews and the likeliest place to meet this Kinsman either going out to or coming in form his business in the Field Hence Observ 1. The most probable means ought judiciously to be used in order to the accomplishing of our purposed ends Thus Boaz being restless for obtaining his Promised end Chap. 3. last uses the likeliest means to obtain his End And he makes a judicious choice Of sitting down in the Gate where he might not only meet soonest with his Friend but also where he might have the assistance of the Aldermen or Elders of the City to Hear Examine and Judge of the matter in hand N. B. Many a Man loses a good end for want of right means tending to the end The Serpent beguiled Eve in directing her to wrong means for the proposed end Ye shall be as Gods was the end but the means used to obtain this end was more likely to make them Devils than Gods Behold the Kinsman came by This remarkable passage of Providence hath a Behold upon it Hence Observ 2. A marvelous Providence doth attend Gods Servants that do wait upon God in the way of Obedience The guiding hand of God doth make many an happy hit in the occurrences of his People As before so here the Man whom he wanted and waited for must needs come by at such a seasonable time and so give an expeditious Issue of the cause depending N. B. 'T is our loss not to observe what we gain by many an happy hit of Providence as one to my self this Day and on many other Days Christ must needs go through Samaria John 4.4 Oh! happy are they that as the Samaritan Woman are just in the way That Christ must needs go Christ will look upon such Thus the comely contexture of various Providences are very marvelous to those that make observation of them Ho such a one Peloni Almoni Hebrew Oquidam singularis Both those Words Daniel contract into one in Palmon calling Christ Palmoni Hamadabbar or most Singular Speaker or one above all Names Dan. 8.13 Almoni comes from Alam mutus to signifie we are mutes as to asking after Christs name seeing it is Secret Judg. 13.18 And wonderful Isa 9.6 and Jupiter Amon among the Heathens signifies Hâns tu Quis es Oh thou who art thou According to the Inscription upon the Athenian Altar to the unknown God Act. 17.23 Hence Observ 3. God and Christ are Incomprehensible 'T is one of the Attributes of God His Nature cannot be comprehended by any Name hence the Spouse Names him not but crys Emphatically Oh thou whom my Soul Loveth Cant. 1.7 And Mary calls Him him him Three times over without a Name Joh. 20.15 and Christ saith to Manoah Why askest thou thus after my Name seeing I am called as I am called and such is thy weakness that it surpasseth thy Conception As Gods Being surmounteth all Created Beings so his Nature surpasseth all Names and Notions N. B. But heré âeloni Almoni which have no proper signification but are used as our Hear you Sir parallel to those Phrases in such and such a place 1 Sam. 21.2 2 King 6.8 Do show that the Spirit of God will not vouchsafe to name the Name of such a notorious Worlding that preferr'd his own Land before God's Law which commanded him to continue the Name of his Deceased Brother by Marrying his Widow Deut. 25.6 7 8. Hence Observ 4. That wicked Worldings which love their own Land better than God's Law are not worthy of a name either of God or Man No doubt but Boaz knew well enough the Name of this Kinsman he being a Man of Quality and sate next to Boaz above all the Ten Aldermen or Elders yet the Holy Pen-man of this Scripture though Inspired by the Holy Spirit 2 Pet. 1.21 doth not vouchsafe him a Name as a Punishment for his Pride and Ingratitude who was so over studious of his own Name that his Dead Neighbours Name he regarded not at all yea he despised that Vertuous Woman Ruth neither did he mind the Law
thereby Surely they were no less Careful than Curious to redress the Alteration and Detriment before the People were stirring to take any cognizance thereof which indeed they did And all because they feared lest their Dunghill Deity should come into contempt and thereby their Double Honour of Reverence and Maintenance would fall down with their Dagon to the Dust And suppose any of the People were peeping so early as themselves they could soon Sham such credulous By-gots with telling them it was only a Casualty N. B. However the Curiosity and Carefulness of those Superstitious Priests in Rising thus Early c. may serve to shame our sluggishness in a better Worship at which David was Early Psal 5.3 c. We Read how our Lord Rose Early to Pray for us c. Mar. 1.35 Sanctificat Sanat dit at quoque Surgere Manè To Rise betimes in the Morning makes Men Holy Healthy and Wealthy But Secondly Seeing the first fall of Dagon was not effectual to convince those Sottish Idolaters of their Mad folly the Lord of the Ark throws Dagon down the second time with more violence after the Priests had reared up this poor sorry Cod who could not rear up himself from his first fall insomuch that now the Lord brake the Head of Dagon quite off and the Palms of his Hands so that nothing but the Stump remained v. 4. N. B. The Head is the seat of Wisdom and the Hands of strength as they are instruments for action now both Priests and People come and behold what a Silly God they had hitherto Worshipped one that had neither Wisdom nor Power to help himself much less to help his Worshippers But as the Prophet saith He could act neither good nor evil Isa 41.22 23. We may well suppose that the place where Dagon stood up aloft in was the most honourablest part and highest end of his Temple and most remote from the Door of entrance yet was his Head and Hands found choped off upon the Threshold of the Door Which plainly intimateth that God gave this Infamous Idol an horrible hurle with utmost disdain and detestation N. B. God hurl'd him though not as he did Lucifer from Heaven to Hell Isa 14.14 c. yet from one end of his Temple to another from the highest and most honourable to the lowest and most contemptible part of it namely to the Threshold where any of the People might trample upon their God and tread this Dunghill-Deity under foot as unsavoury salt Matth. 5.13 N. B. Thus the God of Israel Conquers the Philistines Dagon upon his own Dunnghil while the Philistines had Conquered Israel Nothing but the Stump of Dagon was now left and no doubt but that also was sorely battered and broken by so fearful a fall The upper part of an Human shape was Demolished and nothing is left but the lower part which was in the form of a Fish Desinit in piscem mulier formosa Supernè Horace And Frons Hominem praesert in piscem desinit Aluus saith Virgil. So that the Account these two Poets give of Dagon is That it was some Meremaid or Sea-Nymph unto whom they ascribed that great Honour of their Victory over Sampson Judg. 16.23 N. B. And thus far these fond Philistines found out the right Fund of their then Triumph which was not a Male but a Female for never any Man could match Samson but he was once and again over-matched by a Woman and it was that Woman Delilah who delivered Samson into their hands yet may we here say the Philistines were thus far mistaken herein that it was not a Sea Nymph but a Land-Nymph which was their grand Patroness and they were more beholden to Flesh than to Fish in their catching and captivating of strong Samson c. N. B. Moreover Behold here the vain Superstition of the Philistines They will not tread upon this Threshold c. ver 5. Whether they did this either by way of Veneration thinking Dagon's touching had Sanctified it or by way of detestation because it had been so fatal to their God This matters not whether way However God had his Holy hand in over-ruling their Superstition in making it a means to perpetuate the Memory of this famous Miracle of Dagon's falling before the Ark and breaking his Neck upon the Threshold to Gods own Glory and to the shame of Idolatry which otherwise very probably would have soon been forgotten N. B. 'T is pity such reverencing of the Thresholds of Temples should be found as among Pagans so among Papagans also who Kiss the Threshold of Peters Church in Rome at this Day The Fourth Remark is The Lord of the Ark after he had plagued those Superstitious Philistines in their Idol next falls foul upon their very Bodies ver 6 7 8 9 10. When their former Nocuments upon their Idol did not prove effectual Documents to them either for Reclaiming them from their Idolatry or for Returning the Ark back to Israel then God plagueth their Persons with Emerods which some think was the Lues Venerea or the foul disease others say it was Vlcus in Ano or Fistula in the Fundament but most are of Opinion it was the Emrods or Piles a Disease mentioned only here and Deut. 28.27 whatever it was they are expresly said to be destroyed therewith it proved a Destructive Disease to them as the great God set it on upon them Ordinary Piles be of two sorts the Outer and Knobbed which may more easily be come at and Cured And the Inner or blind Piles because they cannot be seen N. B. These are most painful and more hardly Cured as not capable of any Applications these fall out ordinary But this Plague upon the Philistines was undoubtedly extraordinary and of the latter sort also because 't is said The Lord smote them in their Secret Parts ver 9. God wrote their Sin upon their Punishment He Plagued them in their Dishonourable Parts for placing his Ark in a Dishonourable place by their Dishonourable Dagon God paid their Posteriours as Austere Masters do their dull Puny-boys N. B. The dulness of those Philistines under God's Rod was obvious not only in Worshipping Dagons Altar but also Dagons Threshold when it was thrown down from its Altar and still persisted in their dull Duncery Some say that Sodomy was their Sin and therefore their Punishment was upon Their hinder parts Psal 78.66 'T is certain it brought a shameful soreness on them in a contrary part and of a contrary Nature to the honourable soreness of Circumcision Possibly this Disease had a complication of other Diseases as the Disentry or Bloody-Flux the Viscerum Tormina or Griping and Twisting of the Guts all which made it so Destructive as well as Dolorous to them The Philistines had before cryed out Wo unto us when the Ark came into Israel's Army Chapter 4.8 They cryed then without cause but now had they a just cause to cry Wo unto us when the Ark was come into
here for what Saul thought was the Highest Wisdom Samuel convinced him that it was the sublimest Folly for he both said and did foolishly First He had said like a Fool in charging Samuel with breach of Promise which was a loud Lye for he came within the time appointed And Secondly He did Foolishly pretending urgent necessity for his own Impatience and Precipitancy in breaking God's Command the keeping whereof is of indispensable necessity seeing the Lord never necessitates any Man to sin and his Sacrificing under such a pretence only was more probable to provoke than to pacifie God Therefore 2. Samuel taxes him for breaking the Command of the Lord his God Every word hath its Emphasis N. B. Especially thy God who hath so exalted thee from feeding Asses to Rule a Kingdom yet him thou hast renounced by thy Diffidence and Distrust in relying more upon thy Army that Arm of Flesh now melted away than in thy God who binds the Hands and the Feet of the Philistines so to the Peace that they cannot assault thee but when he will Hereupon he tells him 3. Thy Disobedience will cost thee the loss of two Kingdoms not only that which is Temporal to be torn from thy Tribe and Family and to be given to one after God's own heart of the Tribe of Judah c. but also the loss of that which is Eternal the greatest loss of all v. 14. If thou Repent not N. B. Enquiry Why did God punish Saul so severely for such a small Offence occasion'd by a seeming necessity c Answer 1. Man is not a competent Judge of the Judgments of God because Man seeth only the External Act but God seeth the Internal Temper Solomon saith The Sacrifice of the Wicked is an Abomination to the Lord Prov. 15.8 How much more when it is brought with an Evil heart Prov. 21.27 that Saul did this in Rebellion against the Light of his own Conscience his own words I forced my self do imply to say nothing of his Distrust of God's Providence c. N. B. Answer 2. It hath ever been accounted an high piece of prudence in all Law-givers severely to punish the first Violations of their Laws to be in terrerem to others for the future and accordingly God dealt so severely with Adam the first Transgressor with Cain the first Murdârer with Israel for their first Idolatry in the Golden Calf Exod. 32.28 35. with Aaron's Sons for their first Miscarriage in the Priesthood Levit. 10 1 2. with that Person who was the first Prophaner of the Sabbath Numb 15.32 and Lastly with the first gross Hypocrites in the first Gospel Church Acts 5.5 10. Accordingly Saul was the first King of Israel and therefore God's Severity with him was to be a terrour to all his Successors c. N. B. Answer 3. Though God threaten Saul with the loss of his Kingdom here yet may it probably be supposed that a tacit condition was implyed namely if he did not heartily repent of his sin Thus it was in the case of Nineveh Jonah 3.4 And this is the more probable here because the full final and peremptory Sentence of Saul's Rejection is plainly ascribed to his Desperate Disobedience unto God's Command in sparing Cursed Amalek chap. 15.11 23.26 28.29 and until that second prevocation neither did the Spirit of the Lord depart from him nor was David Anointed by Samuel in his stead until Chap. 16.13 14. N. B. Answer 4. Sometimes God punishes small sins severely and such are set down in Scripture Record for weighty Reasons As First To teach us the heinous Nature of sin in it self so hateful to God and so hurtful to Men that we may abhor all the degrees of it 't is the proper Object of Hatred Ye that love the Lord hate evil Psal 97.10 we should hate it with a perfect Hatred the small as well as the great otherwise our hatred of it is not perfect Secondly To shew us that indeed no sin can truly be called a little sin because there is no little God to sin against therefore to disobey the great God even in the smallest matters as in Adam's eating an Apple is a ground great enough and a sin great enough to procure God's Severity Thirdly That we may not indulge our selves in the least sin as we are prone to do in presuming on God's Mercy lest God punish us for them and lest little sins make way for greater as little Wedges make room for the more Massie ones and little Thieves serve to open the Doors for the grand Crew This will befal us when God is offended with our allowing of little sins he lets us alone at last to a wallowing in grossest Enormities Fourthly N. B. That we may all learn the Riches of Divine Grace and free Mercy in passing by and pardoning such great Inquities in us when we find the rigour of Justice executed upon others for far lesser faults Recorded in Scripture Alterius perditio tua fiat cautio such Examples of God's Severity are purposely Registred in Sacred Writ as necessary Cautions unto us they are written for an Admonition to all future Ages 1 Cor. 10.6 11. and therefore the Vniversal Good to all Generations that is learnt out of those Instances of God s Severity for small Matters doth abundantly preponderate and holds forth more of Divine Mercy than that Divine Rigour on those particular persons had inflicted on them can amount to God's Dishonour Answer 5. As this severity upon Saul was personal only yet for a General Advantage to all Ages in which respect it hath more of God's Kindness than of his Harshness in it so 't is Recorded for our instruction N. B. That an Honest Intention will not warrant an unwarrantable Action as some suppose Saul had in Sacrificing two things make a Godly Man good Actions and good Aims A good Aim maketh not a bad Action good as in the Case of Vzzah who had an Honest Intention probably in putting forth his Hand to hold up the Ark ready to tumble down yet God smote the Breath out of his Body for so doing 2 Sam. 6.6 7. but a bad Aim may make a good Action bad as in the Case of Jehu the matter of his Act ons was good 2 Kings 10 30. but the Motive Aim and End were all amiss v. 29.31 c. He followed God so far as to get a Kingdom and when their ways parted Jehu follows no farther and so his Rotten Aims became his Ruine Accordingly Saul's unsound Heart and dispensatory Conscience which he here forced to comply in a Work not warranted by the word discovered his Hypocrisie and usher'd in his Destruction The last Remark upon chap. 13. is the low Estate of Israel notwithstanding their promising to themselves so much Protection and Prosperity from a Crowned Prince This appears First In the scornful number of the Army but six Hundred Men v. 15. to oppose the prodigious Army of the Philistines who had sent forth Spoilers
seat of his Pride and Impudence when no other part of Goliah was capable of danger he being wholly Immured from Top to Toe as it were in a Wall of Brass that the Stone did sink into his Forehead v. 49. N. B. As a stone doth naturally and speedily fink into the soft Water so it sank into his hard Skull and through that into his Brain also But suppose he had his Helmet pull'd down over his Forehead and Face as some say he had this renders the Wonder more Wonderful that a Sling stone should pierce through his Helmet of Brass which was harder than his Skull surely David by the Spiritual force of his most Heroick Faith makes this Stone fly at the Face of his Adversary and he seemed no otherwise than to have wrapped up in his Sling not a Stone only but with Reverence be it spoken even the Blessed God himself he hurl'd the Almighty Power of his God at the Head of Goliah and this bââke through all Seventhly No sooner had this Stone pierced through the Pia Mater which compasseth the Brain like a Swathing Cloth which Solomon calls The Golden Bowl Eccles 12.6 if that be broken the Wound is Mortal and Goliah with this Wound was deprived of all sense and motion so that he fell flat with his Face on the ground and there lay the Greatness of Great Goliah N. B. No doubt but he caus'd an Earthquake by his great fall considering both the Bulk of his Body and Weight of his Armour Eighthly Observe how David prevailed over the Philistine with a Sling and a Stone v. 50. which were unlikely means to prostrate so Bulky a Body in so strong a Garrison as it was wrap'd up in such strong Armour All this did David by the help of his God and by the force of his Faith Hebr. 11.32 So Shamgar had obtained a great Victory over those Philistines with an improbable Weapon namely an Oxes-Goad and Samson the like with a like contemptible Instrument to wit the Jaw-bone of an Ass 'T is no matter what the Tool be if God take it in his Hand God oft useth such contemptible means the more to manifest his own Power and Glory 2 Cor. 12 9. Ninthly Observe how Goliah's Head was cut off with his own Sword v. 51. So soon as David saw Goliah lay sprawling upon the ground saith Josephus then David ran and drew out the Gyants Sword out of its Sheath which Goliah had not as yet drawn out designing first to begin the Fight with his Spear and not to use his Sword till he came to a closer Combat but David's Sling-stone had prevented that and now David doth draw it for him to cut off his own Head with his own Sword N. B. This argues that David was a strong Man if he were a little Man as most imagine otherwise he had not been able to have wielded a Giant 's Sword as he did here for cutting off the Giant 's Head and we read he was able to wear it after Chap. 21.9 N. B. Thus Goliah Propriis pennis configitur as Julian the Apostate said when the Christians consuted his Heathens by their own Arts and Authors alluding to that Adage A Fowl may be shot with an Arrow that is Feather'd out of its own Wing So Goliah was first stunn'd with the stone out of David's Sling is now Beheaded with his own Sword which he had designed for the Death of David and for the Destruction of God's People Thus Haman was Hang'd upon his own Gallows that he had prepared for Mordecai See Psal 9.16 They are Snared in their own Snares Tenthly Observe how David's fighting and prevailing against Goliah was a singular Type of Christ who fighting against Satan Sin the World and Death doth Vanquish them with their own Weapons N. B. For By his Death he destroyed him that had the power of Death to wit the Devil Heb. 2.14 He swallowed up Death in Victory Hosea 13.14 and took away Sin Isa 25.18 which is the sting of Death and the strength of Sin which is the Law 1 Cor. 15.54 55. He hath Cancell'd this Handwriting of the Law and Nail'd it to his Cross Col. 2.14 15. and finally he hath broke open the Prison of the Grave and so hath set all his Elect at Liberty as a Learned Annotator here saith No doubt but the Israelites run as fast to Insult over Goliah when now Dead as they had sled from him for fear of him before while he was alive v. 11.24 Christ hath kill'd Death for us c. so we ought not to fear Death Mors Mortis Morti Mortem quoque Morte dedisset N. B. See more of this Monomachy in the Third Volume upon that Duel fought betwixt Christ and the Devil Matth. 4. where our Saviour throws three smooth stones the three Scriptum est's at Satan wherewith he broke the Serpent's Head the Type and Antitype agrees c. Now the third part of this Chapter is the Consequents of all Remarks hereupon are First No sooner did that vast Host of the Philistines behold their Champion their Idol in whom alone they put all their Confidence fall down Dead and Beheaded by David but they all fled out of the Field v. 51. yielding the Victory to Israel partly as the Condition of the Covenant at the undertaking of this Duelling Combat did oblige them v. 8 9. and partly yea more especially because the Lord struck them with a Panick Terrour otherwise the loss of one Man could never have so daunted such a Prodigious Army as they were c. The Second Remark is The Army of Israel pursues and makes a dreadful Slaughter of Thirty Thousand Men saith Josephus even to the Gates of Gath and Ekron v. 52. and then return'd to take the Plunder of their Camps v. 53. This Pursuit was prudently manag'd by Saul who suffer'd not his Soldiers to Plunder till the Victory was compleated The Third Remark is David's Triumph v. 54. David brought Goliah's Head to Jerusalem and set it up upon some Pinacle as a Trophy of his Victory and to terrifie the Jebusites that still held the strong hold of Sion 2 Sam. 5.7 though the City had been won before by the Tribe of Judah and Benjamin Judg. 1.21 and 19.10 and put his Armour in his Tent either that Tent he had at his Father's House or that Tabernacle he erected afterwards N. B. Then David penn'd the Ninth Psalm the Title being Muthlaben the Death of the Champion c. and some say the Hundred and forty fourth Psalm also for the Chaldee reads v. 10. From the Sword of Goliah The Fourth Remark is David's Honours from Saul v. 55. to the end which are related in the two first Verses of the Eighteenth Chapter upon these last Verses here N. B. A Doubt is moved How Saul could be ignorant who David was when he lived at the Court Chap. 16.21 Answer 1. David was not constantly at Court till after this Conquest chap. 18.2 but
but now he must be made a Captain as Samuel had foretold it 1 Sam. 8.11 12. as a step to the Kingdom whereunto he was Anointed and whereof he was no less assured Psal 63 11. The second part is Saul's Envy and Hatred the matter and form whereof is expressed in v. 8. how it had its Conception and Nativity the foul effects follow Remarks hereon are First Saul was very wroth with the Womens singing ten times more Praises to David than to himself Chrysostom and others do blame the Women for so doing because all Comparisons are odious even among equals how much more when an Inferiour is made equal to his Superiour but most of all when a Subject is preferr'd before his Soveraign this seems to have some Imprudence in it especially when such a Song would for the same of it spread far and near even into other Lands as indeed it did even into the Philistines Countrey chap. 21.9 and 29.5 those Songs of Triumph for this famous Victory were so solemnly transacted so that Saul seemeth to have just cause of displeasure against the Women for their Imprudent Actings but still be had no just cause of Anger against Innocent David who had so modestly behaved himself all along before Saul that he might easily gather it was neither David's desire or design much less his doing that any thing least of all that so much should be ascribed to him therefore the same Chrysostom excellently observeth that Saul's Anger against David was altogether without cause and he qualifies the fault and folly if any were indeed in their so doing being over-ruled by God so to do c. in the Women for N. B. Their Ascribing to Saul more than he deserved because he suffered the Philistines Champion to Challenge and Desie the Army of the Israel of God and to Blaspheme the God of Israel twice a Day for forty Days together yet he cowardly kept himself in his Camp for safety and durst not venture to vindicate God's Glory and the Honour of Israel whereas the Women attributed to David less than his due seeing to him as to an Instrument of God's Hand the whole Glory of the Victory ought to have been deservedly ascribed he was the only Agent and Saul was but a Patient and an Idle Spectator in the grand Conquering Controversie Yet the Women do give him some praise However in David there was no fault for he neither composed nor sang the Song The Second Remark is The first product or effect of Saul's Envious Heart against David which was his looking upon David with an Envious Eye with a Lowring Look and with a Sowre Frowning Countenance v. 9. This Vitium Diabolicum or Devilish Sin of Envy from the Envious one lay boiling in his Heart ever after the Womens singing so and his saying What can David have more but the Kingdom Invidiâ Siculi non Invenere Tyranni Majus Tormentum saith Horace The Tyrants of Sicily never invented a worse Torment than Envy which now became a burning fire in Saul's Bosome and as a Worm that uncessantly gnawed upon his Entrails N. B. Saul now began to think that David was the Man that Samuel had twice told him of A Man after God's own Heart chap. 13.14 and A Man better than me chap. 15.28 to whom my Kingdom must be transferr'd I now see God is gone from me in those Royal Gifts he once gave me but now they shine forth in David Kings hate Corrivals thus Saul hated David in his Heart when he saw him God's Darling and the Peoples Favourite and though he was a dissembling Hypocrite carrying plausibly with Court Complements toward David because he knew this pleased his Son Jonathan a great Crony with him and his Subjects generally yet could he not hide his Heart-Hatred but discovered it by an Envious Eye and a Malicious Aspect such a Countenance he cast upon David as Cain did upon Abel Gen. 4 5 6. Heu quà m Difficile est Crimen non prodere Vultu Though he sometimes gilded over his inward Malice with outward shews of Love to David yet could he not at all times conceal his Hypocrisie but discovered it by his Countenance The Third Remark is Saul's Envious Heart and Eye revived his Melancholick Distemper and the Devil of Discontent sets him now into a new Phrenzy v. 10. which while David endeavoured to qualifie by playing upon his Harp as at other times Saul raved and raged like a mad Prophet a Kings 9.11 and being acted and agitated by the Devil his Hand now as his Eye had done before doth make a new discovery of his secret Dissimulation For this Tyrant being as terrible to himself a Magormissabib Jer. 20. 3 4. terrour to himself as he had been to others kept ever a Javelin by him for his own defence this the Hypocrite snatches up in a Fury hurls it with great force at David N B. Who for his kindness in Harping to cure Saul's Melancholy hath this Javelin cast at him to kill him and to prick him to the Wall v. 11. tho' as Chrysostom well observeth Saul could not have sufficiently Honoured David had he taken the Crown from off his own Head and placed it upon the Head of David seeing he owed to him both his Kingdom and his very Life This was truly Diabolical to requite David evil for good yea and now while David was doing this good Office for him whereof he had formerly such good experience of great Success and had not the Devil been in him he would surely never have done it to good David N. B. Note well These three things here The First is The Devil was not so in Saul as to take away altogether the use of his Reason but suffers Saul to exercise it for execrable ends Saul could say to himself Now have I a fair opportunity to kill David Some suppose that Satan prompted Saul to prophesie of Divine things politickly to lull David asleep that he might dispatch him the better while he feared no danger The second is God over-shoots the Devil in his own Bow in making Saul's Javelin to miss David's Body who made David's stone to hit Goliah's Forchead and kill him The third thing is David in thus escaping is a Type of Christ who while he sought to cure the Jews they sought to kill him yet did he escape them often Luke 4.18 19 20. and John 8.59 till his hour was come Thus David escaped twice once here v. 11. and again chap. 19.10 The Fourth Remark is Saul's sending David away from his Court at Gibeah whither Saul marched from the Camp and Jonathan together with David after he had put him into a Soldier and a Courtiers Garb In their way thither was that Song so offensive to Saul sung by the Women as is aforesaid however Saul Hypocritically hides his Malice till he had the opportunity of casting a Javelin at David which he marvelously avoided as is before related N. B. Now Saul taketh new measures
had little Religion in her as appeareth by her deriding David's Devotion 2 Sam. 6.16.20 c. yet had learned by the light and law of Nature to prefer an Husband for good before a Father for evil Her Conjugal affections made her more faithful to the former for his preservation than any filial fear could oblige her to the latter to become an Abbettor to her Father for her Husband's destruction She knew so much out of Moses's Writings that the Man and the Wife are but one flesh and so closed together as to make but one piece so in preserving of David she sought her own preservation The Third Remark is The means whereby Michal did deliver David she wrought wilily in deceiving 1. Saul's Pursivants and 2. Saul himself after she had dismiss'd David down through a Window ver 12 13 14 15 16 17. Wherein first her faithfulness to David is demonstrated two ways First In her Advice to him If thou save not thy life this Night to Morrow thou shalt be slain ver 11. Some say Jonathan David's dear and faithful Friend and Michals Brother sent Tidings to her of Saul's Murthering Design or she might observe the Sergeants hovering about the House in the Night and David having told her how narrowly he had escaped his death before he came home to her she might prudently gather that her Fathers fury would not so end but pursue him to his House Her Second demonstration of fidelity to David was her assistance of him to escape after her Advice to him to flee from his danger ver 12. Love is laborious she most lovingly bestirs her self to let David down at the Casement because the Doors had Centinels set at them by Saul to secure David whensoever he should come forth there so David fled Secondly Now Michal's difficulty remained how to delude her Fathers Messengers and how to deceive her Father himself that she discharged the duty of a Daughter to him In both which Michal is hardly held to her shifts of wit N. B. We usually say a Womans wit at a pinch is more Mercurial and riper than that of a Man who must have more time for deliberation As is above observed upon Judges 13.23 c. First Michals crafty wit is set at work to deceive Saul's Serjeants sent to Arrest David in order hereunto she takes her Teraphim Hebr. some superstitious Image which she had kept secretly David knowing nothing of it as Rachel had her Mawmets whereof Jacob was ignorant and dressing this similitude of a Man with Goats hair about its head she laid it down in the Bed to represent David with his hair on the Pillow as if he had been sick in his Bed and Curtains drawn close nothing but a glimmering light left as is commonly done for a sick person that the deceit might not over-easily be discovered ver 13. Now when Saul received no account how his first Messengers had sped the Morning being come he doubted they proved perfidious to him tho' they only stood waiting still for Davids coming out at the door He hereupon sent other Messengers in the Morning to whom Michal said that David was sick in Bed ver 24. Whereupon they departed with these Tidings to Saul as not daring to suspect the truth of what their Superiour the King's Daughter said to them and they looking upon it as a gross piece of rude incivility to break into a sick Mans Chamber to give him any unmannerly disturbance and so trie the truth of Michal's Allegations Hereupon Sanguinary Saul who so greedily sought to suck David's blood sent other Messengers the third time ver 15. with a larger Commission than either of the former not only to watch the doors as the first were impowered only to do nor only to enquire what was become of David seeing he came not out of doors but also to break in and bring him away sick or well that He for his better security might himself slay him or see it done His Envy was thus full of Jealousie he suspected that either his former Messengers had been Bribed with Gifts or Promises by Michal or that Michal made these Excuses only to preserve her Husband out of her Fathers furious hands so being impatient of this delay he chargeth his last Messengers to secure him but when they had broke in they found nothing in the Bed but an Image instead of a sick Man N. B. Oh how blank they look'd when they saw their bloody hopes so handsomly frustrated ver 16. But more blank assuredly was Saul's look when they told him that the Bird was flown when he had thought to have made his Breakfast that Morning of him Hereupon he comes in a rage and le ts flye at his Daughter saying Why hast thou deceived me so and sent away my Enemy ver 17. To which Michal answered David threatned to kill me c. N. B. Note well upon this whole History First That Michal thus far is to be both commended and imitated by all good Wives so far as her Loyal Love to her Husband in seeking his preservation extended yea and her wily Wit in deceiving deceivers ought not too rashly to be condemned 'T is an old Adage Fallere fallentem non est Fraus To deceive a Deceiver is no deceit if any sinful means be not made use of thereunto Bloody Persecutors have been frequently frustrated by some lawful means as those that sought after Jeremy and Barach Jerem. 36.26 Athanasius Luther and others the Lord hid them as he did David here N. B. How God's Providence and God's Promise seem contrary and contradictory as to David as before to Joseph a Crown is promis'd him yet a Javelin is twice cast at him he is hunted as a Partridge c. 1 Sam. 24.11 and 26.20 He must pass through manifold dangers yet hath he as manifold deliverances God by his Providence made good his promise to David so that Providence may not be judged of by piece-meal when all ends of it meet much Beauty may be beheld in all its parts c. N. B. Nâte well Secondly Nor is Michal to be blamed for thus deluding those Messengers as to the matter of it for her cunning contrivance manag'd her Matters so as that Saul's sending three times about one and the same business must needs become delatory work which was as designedly pleasing to the loving Daughter as it was desperately displeasing to her impatient Father for it was the Daughters design to beget delays that her dear David might have time enough to escape far enough before Saul sent pursuers after him N. B. Note well Thirdly Nor is Michal much blame-worthy tho' she did what deserved the Character wherewith the grandest Cheats are branded with namely in deceiving her own Father but if it be considered how she did no more herein than to take away the Sword out of a Mad Man's hand and so prevented his great Iniquity in embruing his hands with the blood of her innocent Husband she
they so chained up by the over-ruling Providence of God that they are bound up from doing so much mischief to David and his Friends as David had done to them for God designed this Calamity only to Chastise David for his distrusting God in the Land of Judah Chap. 22.5 and for his Dissimulation to the King of the Philistims but not to deliver either Him or His to Death The Second Remark is though the loss was not so great as it might have been without God's restraint yet was it so grievously deplorable that they all bewail'd it and wept until they could weep no more v. 3 4. and no wonder for Achish had dismiss'd David and his Men and bid them return home to the City which he had bestowed on them They thereupon march away and were three Days in marching from Achish's Army to Ziklag v. 1. 2 Sam. 1.2 well wearied undoubtedly with this long march all on foot and at the end find they had no home to harbour them nor Wives to embrace them after a long absense nor Sons or Daughters to refresh them with their presence and t is no wonder that David was greatly distressed also for the loss of his Wives v. 5. but more especially for fear of being stoned by his own Friends and Followers as he was the Chief Cause of all their Calamities N. B. Note well First in provoking the Amalekites to this Cruelty Secondly In his so improvidently drawing forth all his Forces that should have guarded Ziklag against the incensed Amalekites Thirdly In his being over-forward to march with Achish against their own People and to assist him in such an unnecessary yea pernicious War against God's Israel Fourthly This Fury of their stoning David might arise from that innate levity of their minds naturally inherent in the Jewish Nation that upon every discontent were for stoning their Rulers as Moses Exod. 17 6. and the Messias Joh. 8.59 and here David a Type of Christ that Blessed Messiah Fifthly Or it might spring from that stupefaction into which their great grief had overwhelmed them so that they had lost the use of their reason and knew not what they either said or did Sixthly Tacitus Noteth that an Overthrow received in any Army doth commonly cause a Mutiny The Third Remark is David's Remedy to this desperate Malady but David encourag'd himself in the Lord his God v. 6. Take a particular prospect of David's discouragements whereby he became so prodigiously distressed N. B. Note well 1. He was forced to flye from his own home in the Land of Promise and by Saul's furious rage against him driven as an Exile into an Heathenish Countrey 2. Having had a little lucid intervals a short respit of peace and breathing by seating his Family at Ziklag and though himself had been for a while absent from thence with Achish yet now had he sent him home but now he had no home to come to for he found his House burnt c. 3 What to do or which way to turn himself he knew not not to his own Country for that had been to run into the mouth of that Furious Lion Saul who sought to devour him every day nor to the Philistims durst he turn back for their Lords had such an envious eye of jealousie over him that they had newly got him Cashiered from their Army though their General had shewed much Generosity towards him yet the Lords prevailed to pack him away with dishonour and disgrace 4. The Amalekites his malicious Enemies were now become Possessors of his beloved Wives and had a strong Army to maintain their possession of them 5. His own Friends and Followers from whom alone he could expect any comfort were so exasperated as they will needs Stone him Alas poor distressed David What was his Remedy against this desperate Malady He can look for relief no where here below therefore he looks up to Heaven and encourag'd himself in the Lord his God now David was at his worst as Joah said afterwards to him in another case 2 Sam. 19.7 This sad dispensation was worse to him than all the Evils that had befaln him from his Youth until now and therefore was a sign that Deliverance was not far off as when things are once at the worst we use to say they will then mend so David's Deliverance was here at the door when he believingly cast his whole dependency upon the Lord his God only whom he had found Faithful to him in his Promises and had never fail'd him in his deepest dangers with his Providences God loves David well knew to reserve his holy hand for a dead lift in the behalf of his Servants in Covenant with him when there is a damp upon their hopes and a death upon their helps Thus his Encouragements in God did by the help of his Faith out-weight weighs his discouragement from Man though his distress was the greater inasmuch as those very distressed Persons whom he had received into his protection Chap. 22.2 were now become David's grandest distressers in their designing to stone him The Fourth Remark is The Antecedents of David's Expedition against the Amalekites v. 7 8. wherein he first craves Divine Help and Consults God's Oracle according to God's Ordinance Numb 27.21 as he had done before with good success for his own safety Chap. 23.9 10 c. He here begins at the right end c. Before which time we find in this good Man a bad neglect of this good duty in thus Consulting with God for we read not of his calling for the Ephod either when he fled to Gath for Refuge from Saul Chap. 27.1 or when he offered to go along with Achish to the Battel against Israel Chap. 28.2 But now when his distresses he had brought himself unto be being his own Counsellor made him sensible both of his former errors and of his present duties now he can cry again bring hither the Ephod This Great distress had driven David into his Counting-House where he found how his God in Covenant Relation had hitherto preserved him by his All-poweful Providence and had likewise given him a special Promise which he could not but account Infallible of his succeeding Saul in the Kingdom therefore so good a God was no longer to be neglected by him who was bound likewise by Covenant on his part to acknowledge God in all his ways and not to lean upon his own understanding Prov. 3.5 as he had done heretofore and had deeply smarted for it No doubt but David had more than a Months mind to pursue the Amalekites and to recover his beloved Wives yet dare he not now do so without God's leave and liking and no sooner did David remember God but God also did remember him and gave him an Answer of Peace both his approbation and direction to pursue and prevail David's Ephod brought a Blessing to him when Saul's Witch brought a Curse upon him and his Sons c. N. B. Note well Saul had
by many means as first by Cursing the Murtherer v. 29. where Joab's Children have a lamentable Legacy left them by his iniquity Secondly In not only making a publick lamentation at Abner's Funeral but also in causing Joab to joyn therein that he might both expose him to publick shame for being the Actor of it and more especially to bring him to a sense and sight of his heinous sin in committing it and to a true repentance if possible for it which was the cause of such a publick lamentation both of King and Kingdom that had no hand in it v 3â Thirdly in giving Abner such a Pompous Funeral at Hebron where he water'd Abner's Sepulchre with his own tears which was a further Testimony of his innocency in it v. 32 33. Fourthly In branding Joab before all the People for his sordid Assassinating such a Man of Valour as could and would have match'd him had they fought upon equal terms bewailing Abner that he died not as the fool Nabal did nor were his hands manacl'd nor his feet fetter'd c. v. 34. Tho' his hands were tied from slaying the Lord's Priests at Saul's Command yet was it not so now Fifthly In his Fasting as well as Mourning his Chieftains intreated him to allay his great grief with the Funeral Feast and a Cup of Consolation according to Custom Jer. 16.7 Ezek. 24.17 but he refused until Sun-setting v. 35. N. B. Note well First all these Evidences of David's innocency were an high point of Prudence as well as Piety the People were well pleased v. 36 37. to see David strip himself of his Royal Robes and follow the Corps as a true Mourner from which Kings are usually exempted He truly mourned not only for the loss of Abner in whom he lost the present project of gaining all Israel to his side but also for Joab's murther defiling the Land N. B. Note well Secondly His Courtiers objected Why dost thou not punish the murherer of this Great Man v. 38. David Answered v. 39. I am forc'd to forbear Justice least with my right hand I cut off my left those Sons of Zeruiah are so Potent in the Army they may serve me as Abner serv'd Ishbosheth but David was weaker in Faith than in Force this was but Carnal Reason for he having God's Promise for the Kingdom should have done justice upon Joab and have cast himself upon God's Providence for the Issue David had God's Warrant for it Gen. 9.6 Exod. 21.14 Fiat Justitia Ruat Coelum Justice must be done whatever come but David turns him over to God to punish him 1 King 2.5 6. c. 28.34 2 Sam. CHAP. IV. THis Chapter gives an account of the decrease of the House of Saul as the former did of the increase of the House of David which two Houses are Allegories for as there was constant opposition and continual skirmishing for a long time between the two Houses of Saul and David even so in a double Emblem there is first betwixt Christ and Antichrist while the World endures and Secondly betwixt the Spirit and the Flesh in the Souls of the Saints while their lives do last This double Type holds forth a double Mystery in the History both in a general and in a particular respect First As to the General Ishbosheth's Kingdom was founded upon an Arm of flesh namely Humane Power and Policy and not any Divine Word to warrant it but rather on the contrary to abolish it therefore must it in God's time decrease tho' it look never so big with so many Tribes of Israel in the belly of it at its first beginning Whereas David's Kingdom was founded upon a sure word of Prophesie and Promise of God which was at the first supported with one Tribe only at Hebron yet must it in God's time greatly grow having both the Promise and the Providence of God to warm water and nourish it into a kindly growth Even so the Kingdom of Satan tho' at the first it be enlarged almost over the face of the Earth the whole World lying in wickedness 1 John 5.19 yet the Lord hath spoken it shall grow weaker and weaker as the House of Saul did Ch. 3.1 until at last our Lord shall destroy the Man of Sin utterly with the breath of his mouth and with the brightness of his coming 2. Thes 2.8 Whereas the Kingdom of Christ our blessed David tho' it be but as a little stone the Kingdom of a Stone at the first yet shall it become the Kingdom of a Mountain to fill the whole Earth Dan. 2.35.45 In like manner if those two Houses of Saul and David be particularly considered they represent the two opposites the Flesh and the Spirit in our Spiritual Warfare what can we see in the Shulamite or one at peace with God as the word signifies and so is every true Believer but as it were the Company of two Armies Cant. 6.13 and these two are contrary each to other Gal. 5.17 So that we cannot do the things that we would as we cannot do the good things we would because of the Army of the Flesh which is Satan's Lieutenant General consisting of innumerable Lusts and Corruptions that do oppose us so we cannot do the evil things we would because of the Army of the Spirit which is God's Lieutenant General consisting of a Company of Evangelical Graces that do stop us in the way of sin as the Angel of God stopped Balaam in his perverse way Now because he that is in us is greater than he that is in the World against us 1 Joh. 4.4 therefore the Kingdom of the Flesh like that of Saul grows weaker and weaker though it seem never so invincibly strong in the beginning of this Christian Warfare and is at the last finally abolished whereas the Kingdom of the Spirit like that of David grows stronger and stronger tho' it seem at the first but as little as a grain of Mustard-seed yet grows it into a great Tree Math. 13.31 32. in the Kingdom of Grace and so into the Kingdom of Glory The Remarks upon the Particulars of his Chapter after this general double Allegory are First The Death of Abner did not only dispirit Ishbosheth but also put all the People into a deep consternation v. 1. N. B. Note well The most Wise God would never suffer evil to be done unless he knew how to bring some good out of that evil Indeed Joab had his ends in thus basely under colour of friendship to stab such a Prince in Israel as Abner was namely to revenge his Brother Asahel's death by him and to secure his own place of Generalship from him but God had his ends also as well as Joab his and that was First To punish Abner justly as for all his other sins so more especially for his Rebellion against David his Lawful Lord and Sovereign contrary to his own Knowledge and Conscience Chap. 3.9 for compassing his Worldly Honours and Wicked Designs in which
or at least might do so must be beaten with many stripes Luke 12.47 God is more sharp with those he loves left they should be damned with the World 1 Cor. 11.30 Thirdly This severity was to teach us that tho' Vzzah had a good aim in this Act yet this was not enough to make this Action good because it was expresly against the Command of God Saul had a good intention in sparing Amalck 1 Sam. 15 21. and the Jews had the like in persecuting Christ and his Apostiles they aim'd at God's Service in it Joh. 16.2 1 Cor. 2.8 N. B. Note well Two things therefore be requisite in true obedience both good Aims and good Actions Jehu did good Actions but his bad Aims quite marr'd them and Vzzah here had good aims yet this could not make his bad action good tho' Jehu's bad aims made his good actions bad Oh how careful ought we to be that all our works be wrought in God Joh. 3.21 both quoad fontem from a right Principle quoad sinem for a right end yea quoad regulam by a right rule also The Fifth Remark is The resentment of David upon this disaster of Divine Displeasure 't is said David was displeased c. v. 8 9. One would think he falls into a petfit of discontent and oh how untowardly spake he in his pang of passion as if the fault had been more in God than in himself or we may more candidly conjecture that David was displeased in a way of sorrow for the sin that had displeased God so as to turn all their joy and laughter into lamentation N. B. Charity directs us to say it was David's grief for the sin which he acknowledgeth 1 Chron. 15.2.13 tho' some peevishness and impatience might through humane frailty be mixed therewith because that day of such general rejoycing was so suddenly dash'd and damp'd with this sad disaster The Second Part of this Chapter namely the seating of the Ark of God in a strange place to with in the House of Obed Edom was occasioned hereby Remarks on this Second part The First is David considering first how ill the Philistines had fared for their miscarriage towards the Ark and after that how fifty thousand Bethshemites had lost their lives for their irreverent peeping into it and now Vzzah was struck dead for touching it was afraid of the Lord v. 9. least God should proceed further in the way of his Judgments both upon himself and upon his People seeing he had been so severe already for the Circumstantial errour of a pious mind and more such mistakes might easily be committed by him or others if they proceed on in their Journey to Jerusalem So David was at a great stand and durst deal no more in a matter so dangerous saying How shall the Ark of the Lord come unto me So David dare not do it v. 10. having met with this sharp dispensation in the attempting of it but he carried it aside into the house of Obed Edom the Gittité The Second Remark is This deed of David some denominate as his Humility not presuming to proceed but rather desist seeing Divine Displeasure seem'd to say so to him until God gave him new direction but more probably David discover'd in this deed great infirmity for as Peter Martyr argueth excellently upon this Point If David did not know that it was the will of God the Ark should be carried to David's City Sion then he ought not to have begun its removal upon his own head but if he had God's Warrant for so doing then he ought not to have desisted from it at this time upon this discouragement N. B. That Old Sophister Satan we may say put a Paralogism or fallacy call'd non causa pro causa upon David here for the Ark was not the cause of this Calamity but Sin which being removed he might have foun'd God reconciled David should have considered that the matter of this action was good but there was some failure in the manner of acting which he finding out and reforming it should have proceeded having God's word to warrant him to carry the Ark to Jerusalem without fear of any further danger N. B. Do not God's Ordinances do good to them that walk uprightly Mich. 2.7 The Third Remark is David's carrying the Ark to Obed Edom's House ver 10.11 wherein Mark First Obededom was a Levite 1 Chron. 15.18 21 24. 16.5 26.4 and certainly a good man who finding David at a loss what to do with the Ark desired of him that his House might entertain it for the present which was near Jerusalem as Sanctius supposeth because Nachon's Threshing-floor where this disaster fell is named here v. 6 as Araunah's threshing floor where the Temple was afterward built in named Chap. 24.18 22. N. B. Note well For though this good man Obededom knew what had befaln the Philistines and the Bethshemites and now Vzzah concerning the Ark yet full gladly did he desire such a bless d and blessing Guest and most chearfully did he entertain it not imputing those disasters aforesaid to the bare having of the Ark which was a gracious sign of God's presence but to some irreverent miscarriages about it and therefore he intends to handle it holily according to the direction of God's Law concerning it Mark Secondly This Man is call'd a Gittite not because a Philistine of Gath for he was an Israelite of the Tribe of Levi as above but because he had sojourn'd in Gath being as Peter Martyr saith banish'd thither with David by Saul when he slew the Lord's Priests and we find that the Levites sometimes were forced to Sojourn where they could find a place Judg. 17.8 or he was of Gath-rimmon a City of Levites Josh 21.24 25. Mark Thirdly The Ark brought a Blessing to Obededom and all his houshold v. 11. Some say how durst David expose his Neighbour to that danger from which he delivered himself Answer David did not impose the Ark upon him contrary to his own consent by his Kingly Authority but this Holy Levite from a sincere love to and fervent zeal for God's Ark did desire of David that he might be its Host to entertain it in his house that was nigh this Perez Vzzah and in the way to Sion the City of David N. B. God took this Act of Faith well at Obededom's hands and blessed him in his Flocks in his Fruits and in all his Affairs and Actions and not only in his Temporals but also in his Spirituals to shew what a liberal Pay-master God is unto all both small and great who favour his concerns and further his Kingdom They shall be no lours but great gainers who give either him or his Servants due Entertainment as Laban was blest for entertaining Jacob Potiphar and the Chief Goaler for Joseph the Widow of Sarâpta for Elias the Shunamite for Elisha Zacheus for Christ as Obededom here for harbouring God's Ark. The Third part of this Chapter is
is from the sentence out of his own mouth saying If thou O King dislike the severity of my kindred against my Son why art thou so severe against thy own Son Absalom thy Jewel and the very live-coal of the Commonwealth of Israel so not to be quenched Secondly She Argues 't was but just and equal that a just King of God's setting up should rather drive away Evils from a Kingdom than hasten them now seeing thou and Absolom must dye in the course of nature according to that unrepealable statute of Heaven Heb. 9.27 yet as thou must have thy time appointed thee of God so let Absolom have his and let him not dye before his time Thirdly She urges the example of a merciful God who mercifully meditates the preservation of all Mankind in general and hath mercifully preserved thee in particular notwithstanding Vriah's Murther Fourthly She Argues from her own hope seeing the King had in so private a Case as mine so readily yielded to give his Sentence at my Suit for the rescuing of my Second Son tho' he slew his Elder-Brother How much more did I expect that in a publick cause David will consult the publick peace in rescuing his own Son c. Fifthly She then Argues from the praise of David that he was Wise as an Angel of God both for Dexterity and for Integrity in passing a Righteous Judgment thus the insinuates Sixthly and Lastly she Argues ab Vtili that God would bless him the more for calling home his banished Son c. Wherein she proved a false Prophetess for he became his bane not a Blessing The Sixth Remark is The effects hereof v. 18 19 20 21 22 23 24. wherein Mark First David hitherto had heard her Silken words with sweet delight but now began to smell a Plot so asks if Joab had not an hand in it nor was she to seek for an Answer Affirmative highly extolling David's singular Sagacity for smelling a Joab in it Mark Secondly Joab probably brought in this Wise Woman and so stood as he heard her tell her tale to David to him therefore being present the King gave his Royal Mandate to recall Absalom from his Banishment for which Joab thanked him Mark Thirdly The terms of Absalom's returning were when returned he must not presume into the King's presence this good David did to humble his haughty Son and to bring him to Repentance The Second Part is Absalom's Reconciliation to the King by the Mediation of Joab v. 25. to the end Remarks are First Tho' Absalom was admitted to return to Jerusalem yet must he not come to the Court but was kept from the King's presence for two full years no longer could his haughty heart brook that distance N. B. Would to God it were as grievous even to holy hearts to live at distance from Christ and not to see him in his Ordinances The Second Remark is The cause of his haughty mind This was his bodily Beauty a none-such for comeliness yet this was but a mean commendation seeing he had but a black Soul in a beautiful Body like a painted Sepulchre nothing but stench and rottenness within He prided himself also in his hair which God after made an Halter to hang him up in and he prided also in his Three Sons born to him and one Daughter named after her Aunt Tamar deflowred by Amnon but this pride soon dwindled for they all dyed before their Father Chap. 18.18 The Third Remark is Absalom sends for Joab by entreaty Joab a crafty Courtier dare not own him while David did disown him either disliking his Ambition or fearing the King might suspect him of hatching some sedition if he should dare to consort with him Hereupon Absalom fires his Field of Corn to make him come with his Complaints N. B. Thus doth God but in a more just way fetch his home by affliction firing us out of our false rests and refuges then Joab ran speedily to expostulate the cause Absalom Hectors him to interceed c. The Fourth Remark is Absalom's deep dissimulation while he cries Let me see the King's face I cannot live out of his favour c. even then was he hatching Treason in his haughty heart against his own too indulgent a Father c. He teacheth Joab to tell David If there be Iniquity in me let him kill me presuming either of his Father's lenity or of his own conceited innocency c. The Fifth Remark is Joab ventures to intercede for him the second time having sped so well in his first intercession and as he had got him recall'd to the City he now gets him recall'd to the Court also knowing it well suited with David's over-fond disposition Absalom comes to the King and the King kissed him whom he should rather have kicked out of his sight and not thus have hardened him in his farther Villany But alas David's blind Charity made him too credulous of his Son's Penitency so he sorely smarted for this credulity 2 Sam. CHAP. XV. THIS Chapter Relateth the Project of Absalom's Rebellion wherein Three Parts are Remarkable First The Antecedents Secondly The Concomitants And Thirdly The Consequents First The Antecedents or preparatives of the Plot. Remarks upon it are First The tiâââââhen Josephus tells us it it was two years after but Dr. Lightfoot placeth it in the ââth year of David's Reign being the very next year after David had taken his graceless Son into his grace and favour his Ambitious mind was restless to hatch and hammer out his too fond Father's ruine and tho' he had now a fair prospect of being his Father's Successor after his death yet his pride prick'd him so as not suffering him to stay so long 'till David dyed which now was not far off he proudly presseth after present possession though he make his Father's Carcass a Step whereby to ascend into the Throne The Second Remark is The manner how he aspired to the Crown he will appear publickly to the People in a Prince-like Port a Noble Train a Gallant Retinue attending him in all his Progress suitable to him as next Successor to the Kingdom v. 1. N. B. No doubt but Absolom was jealous that Solomon was designed to be David's Successor because he was a true Israelite both by Father and Mother whereas himself was born of a Pagan Mother therefore he being the Eldest Brother resolves to put the matter out of doubt and to be before hand with Soloman and possiby some subtile Sophister such as Achitophel was might suggest into Absolom's ear that the Law of God allows not the Son of the loved Wife to dispossess the Son of the hated who is the Elder Deut. 21.15 16 17. but not withal reminding him that the stubborn and rebellious Son must be stoned as is said there v. 18 19 20. However Absolom prepared Chariots and Horses c. not usual in Israel because forbidden by God's Law Deut. 17.16 But he knew the Vulgar sort would be much taken with this
Evil Advice to a Good End Whereas the least Evil ought not to be done no not for procuring the greatest good Rom. 3.4 8. Simple Truth he thought not sufficient without Sinful Shifts Mark 3. Though Abiathar was Chief yet David sets Zadok before him as the more confiding Man he bids Hushai consult with them two how matters go and they will send me word by their two Sons ver 35 36. So Hushai David's real Friend departs ver 37. a dissembled Friend of Absolom's only whose Counsels he designed to defeat c. 2 Samuel CHAP. XVI THIS Chapter is a Narrative 1. Of David's Deeds in his flight And 2. Of Absolom's entrance into the Royal City The Remarks upon the First Part are First The precipitate Judgment of David betwixt Mephibosheth the Master and Ziba his Servant ver 1 2 3 4. Wherein Mark 1. No sooner was David departed from the top of the Mount of Olives where he worshipped God but Ziba Mephibosheth's Man met him one that was so Sagacious and of such a crafty fore-sight that he could fore see David's Restitution notwithstanding his present disturbance because of his most eminent Piety yea and Absolom's Down-fall for his most notorious Impiety therefore he subtily brings a Rich present unto David in distress that he might lay a fair foundation of his own future fortune if David be restored Mark 2. David marvels at this Man's First Present and asks him if it were his Master Mephibosheth's doings to be so tender of his Wives and Children that all walked on foot as well as David did to send a couple of Asses for them to Ride upon This sordid Sycophant makes David believe that not only the Asses but also the Two Hundred Loaves of Bread the Hundred Bunches of Raisins and the Large Vessel of Wine were all his own Goods whereas probably being Steward he had furnished himself out of Mephibosheth's means designing to wrest the Land from his Master by a false Accusation for his own private advantage Mark 2. Upon David's asking where he was he answers with a shameless and senseless slander That Mephibosheth expected the return of the Kingdom to him as to the Top branch of Saul's House because Israel would be wearyed with VVars under the House of David thus divided against it self Son against Father c. This was a plausible pretence too much imposed upon a too Credulous King by a Crafty Knave in a time of such a General Jealousie and Defection from David who above all expected Mephibosheth's presence Mark 4. David thus deluded with bribes and calumnies condemns Mephibosheth unheard and against his Oath to his dear Jonathan c. and gives all to this fawning slanderer who could bring two Asses to David but in truth would not saddle one Ass for his Lame Master Mephibosheth to go along with David as it afteward appeared Chap. 19.26 The Second Remark upon the First Part is David's providential check for passing this unrighteous sentence expresly against the Law of God upon the testimony of one witness only Deut. 17.6 and that when byassed and blinded with bribes Exod 23.8 and that also of a Sycophant Servant against an Innocent Master which Tacitus and Lawyers of Antient times call Petty-Treason ver 5 6 7 8. VVherein Mark 1. The Rod wherewith God chastized David for this his Injustice was Shimei who was but a Servant also so God wrote David's Sin upon his Punishment to humble him still more and to make him know that the best of Men are but Men at the best Peter Martyr notes well here that as David had unjustly enriched one Servant so God Afflicts him by another Servant And he addeth that Ziba in all probability would have been as ready to Murther his Master Ezek. 22.9 had David Doomed him to Death for his Treason and then Mephibosheth's whole Land had been his c. Mark 2. This other Servant Shimei was of God's sending as David himself acknowledgeth ver 10 11. to correct him for too much favouring Mephibosheth's Servant of the Devil 's sending to make David break his Oath with Jonathan This Shimei was an impudent fellow saith Grotius Qui Cynicos maledicentiâ facilè vicisset No Crabbed and Sowre Philosopher was comparably so Dogged as he One of Saul's House and therefore the more envious to David whom he would Kill with his Tongue Mark 3. Shimei throws Stones as well as Curses at David passing along to Bahurim of Benjamin not far from Jerusalem and so Adds Affliction to Affliction he spake Stones and cast stones as if he would have stoned David for his being an Adulterer and his Wife Bathsheba too for an Adulteress also according to Deut. 22.22 Ezek. 23.45 46 47. though all the Men of War did Guard them which shews him a Man mad with malice Mark 4. Nor did Shimei thus desperately vent his outragious malice and madness in casting Curses as well as Stones at David only though this Mad Man ventured his own Life thereby Yet he adds also such railing reproaches against David whom he called a Bloody Man and a Man of Belial c. ver 7 8. as if this Dead Dog had learnt to Bark out such Rhetorick from the Devil himself This Disciple of the Devil shot his Venomed Arrows at Rovers and missed the mark in charging David with the Blood of the House of Saul which was notoriously false for David had spared to spill Saul's blood twice when few other Men would have done it as Saul himself confessed 1 Sam. 24.19 and as to the Death of Ishbosheth and Abner it was well known that David had no hand in either of them Yet those shafts shot at random by Shimei God guided them to the wounding of David for Vriah's Blood from which Crimson-Guilt he so earnestly deprecates Psal 51.14 Beside David was rightly punished by Shimei's railing for his hearkening over-readily to Ziba's flattering How justly was David spoiled of his Honours and Regal Respect c. who had just now so unjustly spoiled Mephibosheth of his Land and Goods c. The Third Remark is The manner how David endured with prodigious patience this reviling reproacher ver 9 to 14. Wherein Mark 1. Abishai offered his service to revenge David's reproached Royalty Shimei a Dead Dog did indeed deserve to have his Head cut off that he might be dead indeed and bark no more Abishai's cause was good because this villain had spoke evil against a Ruler the Lord 's Anointed Exod. 22.28 but his Zeal saith Peter Martyr was bad like that in Luk. 9.54 a preposterous Zeal 'T is probable Joab prompted his Brother Abishai to say so ver 9. Mark 2. David therefore rebukes them both for medling too much with his matters which appertained not to them ver 10. saying your Advice is now unseasonable Though your Fingers even itch to take off this Fellow's Head yet must not I indulge my Heart in personal revenge nor disoblige Shimei's Tribe of Benjamin at thiâ juncture of a
up the Syrians Eyes and then opens them again both of them wrought those double Miracles by the power of Prayer Now come we to the Consequents hereof which is the Third Part. Remark the First The King of Israel's Fingers even itched to be dabbling in the Blood of these Syrians so tamely taken and so earnest he was hereof saith P. Martyr that he doubles his Request for a smiting Commission from the Prophet whom his bloody Mind would have courted into a compliance with an Honourable Title My Father shall I smite them shall I smite them ver 21. N. B. This was only a Complement of Hypocrisie which sometimes under awful Influences can counterfeit Conscience as here for no doubt but Elisha had sent a Messenger to this King to let him know what a Prize he was bringing him that he might prepare his Forces to entertain them to their Astonishment This pang of Passion was soon evaporated ver 31. for then was he for smiting Elisha c. Remark the Second The Prophet prohibits the slaughter ver 23. urging an Argument saith P. Martyr à majori ad minus from the greater to the lesser saying 'T is against the Law of Humanity and the Custom of War to kill Captives in cold Blood even such as are conquer'd in the Field by the Sword which gives some colour of right to destroy them how much less ought the King to kill those Captives whom a miraculous Providence of God had delivered into his Hands These were not his own but the Lord's Captives and the Lord directs by me his Prophet that Bread and Water be set before them c. Remark the Third This was the noble Revenge of this Holy Prophet to his Persecutors who came on purpose to catch him at Dothan and to deliver him up into the Murderers Hands This was not to be overcome by evil but to overcome evil with good Rom. 12.20 Prov. 25.21 N. B. The King of Israel Conquer'd more by this Feast than ever he could do by his Sword These Bands after they had been royally feasted by the King went merrily home to their Master and these same Bands came no more ver 23. In doing good to our Enemies we do good to our selves Having spoke to those Miracles of Elisha making up Seventeen in all the next is his Oracles the first whereof is His foretelling the final ceasing of that dreadful Famine which is declared in its horrible Circumstances in this Sixth Chapter from ver 24. to the end of it Remark the First How basely doth Benhadad requite all this Beneficence of Israel to this his late Syrian Host he after this gathered all his Forces and besieged Samaria ver 24. Forgetting all former kindness he resolves out of his implacable Hatred to Israel to be Revenged on them for this high affront in Captivating his Host as well as in disappointing his Ambushments he will no more Invade Israel after so sneaking a manner saith P. Martyr with only some of his Troops or Regiments but he Musters up all his whole Strength of Arms and Armies and in a sort bids defiance not only to the King Joram and to the Prophet Elisha but also to the God of Israel He comes now in an open Hostile War and Famishes Samaria that had so Royally Feasted his Army Remark the Second A sore Famine seized upon Samaria by this long Siege ver 25. This City now smarted for Ahab's foolish pity in sparing Benhadad 1 Kings 20.34 42 43. N. B. The most principal Cause was their Idolatry and Contempt of that Heavenly Manna the precious Food of their Souls and therefore God punishes them with this pinching Famine in the Want of Food for their Bodies insomuch that the Head of an Ass unclean to the Jews by their Law was sold for Four or Five Pound some say Ten Pound and a Pint of Doves Dung was sold for Twelve Shillings and Six Pence This is not improbable because it is implied that Men in Extremity of Famine will be constrained to eat their own Dung and drink their own Piss Chap. 18.27 Remark the Third The woful Controversie of a Woman against her Neighbour-Woman wherein the King was call'd upon as he walk'd the Round to see the Watches set c. for him to decide and determine ver 26. she crys Help my Lord O King this general Term the King understood not and mistaking her Suit thought she had sought help to Food so answers Whence shall I help thee c. ver 27. N. B. Even Kings cannot take off a Curse or Judgment which the Lord lays on But his first words to her Al Joshegnek Jehovah Hebr. bear a double Sense first as a divine Direction saying No do not cry to me but cry to God for help God help thee for I cannot The second Sense as Junius Vatablus P. Martyr and Josephus all say It was a prophane Scoff and cursing Imprecation saying Let not the Lord save thee as if he had said God Confound thee for troubling me in this Extremity That he was in a Rage appears ver 31. c. Remark the Fourh The Woman-Plaintiff upon the King 's farther enquiry opens her Case and states her quarrel even in the presence of the Woman-Defendant before the King ver 28 29. a most woful Case and scarcely to be parallel'd in Scripture or other Histories that Mothers should eat their own Children N. B. Oh miserable that this Mother should so soon take away that Life from her own Son to whom she had so lately given Life and instead of laying a living Child in her Bosom to chop him in pieces to boil him and by devouring him to lay him in her Bowels instead of her Bosom Had the King done her Justice indeed she confess'd enough to hang her we boiled my Son and did eat him but thus were the dreadful Judgments of God threatned in Case of Apostasy fulfilled saith Grotius Deut. 28.56 57. as afterwards Lam. 4.10 Ezek. 5.10 and the like was done in Jerusalem when ruin'd by Vespasian Remark the Fifth King Joram's carriage at this amazing Case He said nothing to decide the quarrel nor did he judge this unnatural Mother out of her own Mouth to hang her up for a cruel Murderess but only Rent his cloaths ver 30. whereby his sackcloath was seen yet no godly Sorrow c Instead of being penitent for his Sin he is outragious against Elisha swearing to take off his Head ver 31. but for what fault Peter Martyr saith the false Prophets incens'd him that Elisha was the cause of this Famine as Elijah had been of the Drought 1 Kings 17.1 or that he incouraged them to hold out the Siege promising help from God or that he might have procured Food by his Prayers as he had done Water Chap. 3.17 or have raised the Siege by a Miracle but was sullen and would not c. Remark the Sixth Elisha with his holy Consorts are seeking God in his House the Executioner comes to
Those Gelilim Heb. dirty or dungy Deities Jehu doom'd to the Jakes as fittest for them Remark the Fourth is upon Jehu's illaudable and unlawful Actions wherein Mark 1. He thus far did well but had ill Aims and Ends in his well doing N. B. While God's way and Jehu's lay together he kept constant in fulfilling God's Will so far as Matters tended to settle him in his Throne and Kingdom but when those two ways parted then Jehu departs from God ver 29. there was malun opus in bona materia Works materially good may not ever prove so formally and eventually He made an end of Baal but not of the golden Calves which made an end of him He did much but not all the rusty hand of a Dial seems right at some time of day Mark 2. The Lord sent some Prophet to promise him Prosperity to his Posterity for four Generationss because he had done well ver 30. which was a Privilege not vouchsafed to any King of Israel after the Division of the Kingdom N. B. This shews God will not be indebted to any Man none shall say Obeying God is an hard Bargain noâ may we judge by outward success saith P. Martyr for Jehu was an Idolater Mark 3. Jehu had a dispensatory Conscience following God well in such Duties as suited with his Designs but no farther ver 31. He did well in its Kind but partially saith Grotius the Matter was not amiss but for the Motive Manner and End no whit well because saith P. Martyr it came not from his Heart A Man may recover of a Fever and die of a Dropsie Jehu cast off Baal but kept Jerohoam's Calves lest it should cost him his Kingdom A Region and Regiment was more in his Eye than Religion was Mark 4. Now begins Hazael to exercise those bloody Butcheries upon Israel ver 22. which Elisha had foretold Chap. 8.12 for Jehu's Calf-Worship He conquer'd not only Ramoth-Gilead lately recover'd by Joram but all that rich Country of Gilead ver 33. It was first got by Moses and now first lost saith P. Martyr by Jehu who reigned 28 years and then died ver 34 35 36. a longer time than any of this Predecessons his four Sons successively succeed him 1. Jehoaaz 2. Joash 3. Jerobram and 4. Zachariah 2 Kings CHAP. XI THIS Chapter returns to the History of the Kingdom of Judah ending at the Death of Ahaziah slain by Jehu Chap. 9.27 2 Chron. 22.9 now 't is reassumed here ver 1 2 3. and 2 Chron. 22.10 11 12. which relates first the Vsurpation of Athaliah and then the Succession of Joash Remarks first upon Athaliah are First This Athaliah was Ahab's Daughter married to Jehoram the Son of Jehosaphat by whom she had Ahaziah who going with Joram to Ramoth Chap. 8.28 left his Mother to govern the Kingdom during his absence This gave her the greater Advantage to usurp all after her Son's Death advancing her self to the Throne by destroying all the Blood Royal descending from David that she might have no Competitors to the Crown Remark the Second Idolatry was so deeply Rooted and Riveted in that degenerate Family of none-such Ahab that it could not be routed out but by rooting that whole corrupted stock many of that Royal offspring had been slain by Jehoram 2 Chron. 21.4 others were carried away Captive by the Arabians c. 2 Chron. 21.16 17. others were slain by Jehu 2 Kings 10.14 the Remainder this wicked Woman Athaliah destroys here so as she thought there was none left to lay claim to the Crown Remark the Third This Athaliah the Daughter of Ahab was so wickedly inhumane that she destroyed not only that Seed-Royal which were born of other Venters but also even those that sprung out of her own Womb doubtless some of these she slew were so descended thus her Idolatry and Ambition had quite cancell'd out all natural Affection N.B. Nor was this all but the Devil did design by her bloody Hands to Root out the Race whereof Christ was to be born Josephus saith that out of Envy that Diabolical Vice as Austin calls it she sought to destroy the House of David as Jehu had destroyed her Father Ahab's House This she did saith Peter Martyr out of her Zeal to uphold Baalism in Judah which she saw to her grief rooted out by Johu in Israel And he excellently addeth N.B. That Jehosaphat's Posterity was destroyed also hereby to teach us that God will not spare the Seed of his Servants who fall to Idolatry and to testifie his utter abhorrency that any of them should contract Affinity with Idolaterâ c. Remark the Fourth God over-shoots the Devil in his own Bow though the Devil design'd to destroy all the Seed-Royal of David by this wicked Woman and she endeavour'd it to her utmost But God remembred his Promise to David that he would leave him a Lamp in Jerusalem 1 Kings 15.4 to this Promise Joash owed both his Life and his Kingdom by vertue of which he was miraculously preserved N.B. Grotius observes that the House of David was preserved in this one Child as once Gideon's House was in one only Son Judg. 9.5 and P. Martyr is of opinion that the Nurse laid this young Child among the Carcases of those that were slain as if he had been slain also and she told it to that compassionate Princess Jehosheba who with the Advice and Assistance of her Husband good Jehoiada convey'd the Child away from the King's Children into a Privy Chamber of the Temple and there hid him and his Nurse to attend him She did herein as God himself aftewards did with Jeremy and Baruch Jer. 36.26 and with the Holy Child Jesus Matth. 2.14 and as Moses had been hid from slaughter Exod. 2.2 c. Remark the Fifth This Jehosheba the Aunt and Hider of Joash was a King's Daughter yet a good Priest's Wife The Holy Priests were then in such high and honourable Veneration that even Kings Marry'd their Daughters to them She was Daughter to King Jehoram but not by that wicked Woman Athaliah say Piscator and Peter Martyr but by another Wife because so Holy a Priest as Jehoiada was would not have dared to marry her of an Idolatrous Family And had Joash been Athaliah's own Child she might better have taken him to her self and under that colourable pretence have exercis'd her Tyranny But more probably she fear'd that the Crown would be carry'd from her to another Family Remark the Sixth Athaliah Revels it out in her Tyranny for seven Years supposing all safe she promotes the Idolatry of the House of Omri She either believed that Joash was slain with the rest of his Brethren or if she suspected that this Child was saved yet she might think an Infant could do her no great harm for she fear'd not to confirm her usurped Kingdom in a few Years to her self so as not to be shaken by a weak Child or she held it no Policy to hold up such a surmize and
Pharaoh who gave him leave to Reign eleven Years ver 36. in which time he wrought much Wickedness both by Idolatry Oppression of his Subjects and Persecution of the Prophets and other good Men Jer. 26.20 23. Ezek. 19.5 6 7. To all his other Evils he added this that he slew Vrijah the Prophet and would have done no less to Jeremy and Baruch but that the Lord hid them from him Jer. 36.25 26. Much Evil is Recorded of this King Jer. 22.13 17. and 26.20 c. and 36.21 22 23. Ezek. 17.5 6 7 c. Whereas his good Father had wept at the hearing of the Roll of Moses 's Law read this bad Son would have cut it in pieces c. But the Lord Chastizes him by Nebuchadnezzar who in the latter end of his 3d. Year Dan. 1.1 or beginning of his 4th Jer. 25.1 compells him to turn Tributary to him which he continued till his 7th Year then Pharaoh his former Confederate courted him to Rebel c. 2 Kings 24.1 2 3. where we are told of many more Scourges beside the Babylonians as the Syrians Moabites and Ammonites all foretold wherewith the Lord scourg'd this Degenerate Offspring But this King of Babylon was the principal who took Jerusalem and Jehoiakim c. the King of Egypt not daring to Relieve his old Confederate after his Forces had been Defeated at Carchemish c. wherein God reveng'd upon Pharaoh the Death of good Josiah ver 7. whom he slew either in Jerusalem as Josephus saith and cast him unbury'd for being in League with Necho Nebuchadnezzar's mortal Enemy or he died by the way as he was going out of the Gates Captive to Babylon and then was cast out unbury'd so had the Burial of an Asi soretold by Jeremy Jer. 22.18 19. tho' some refer this Fate to the next King Remark the Third Jeconiah or Coniah or Jehoiakim succeeds him who receiv'd the Scepter Young manag'd it ill and kept is not long 2 Chron. 36.9 2 Kings 24.8 at eighteen Years old being but eight Years old when his Father began to Reign he began to work wickedness which was the Reason he was so soon cut off for within a Year the King of Babylon was upon his back 2 Kings 24.10 2 Chron. 36.10 besieges Jerusalem which by yielding it up according to Jeremy's advice to him he preserved it from Destruction wherein saith Josephus he acted the part of a good King Notwithstanding Nebuchadnezzar carried him Captive to Babylon and with him his Mother and Princes of the Royal Blood 2 Kings 24. v. 11 12. and all the Treasures he met with or thought meet ver 13. and without any regard to those sacred Vessels he brake them in pieces that he might Barrel up a greater Quantity of them the better for convenient Carriage and he carried then away the greatest part of the Citizens ver 14 among whom was Mordecai Esth 2.5 6. and Ezekiel Ezek. 1.2 3. who therefore calls it his Captivity Ezek. 40.1 and all the Craftsmen and Smiths that no new Arms or Fortifications might be made again against him Leaving none behind but the poorer sort c. ver 15 16. yet fared it better with those in Captivity then with those that remain'd unremoved Jer. 24.4 5 c. to those Jeremy wrote if the Apocryphal Baruk may be believed Chap. 6. Remark the Fourth Zedekiah is set up by the King of Babylon in his Place ver 17. and 2 Chron. 36.10 His Name was Mattaniah which signifies the Gift of God good Josiah gave all his Sons good Names but they all proved stark naught As the King of Egypt in token of his Dominion had changed Eliakim's Name 2 Kings 23.34 so the King of Babylon changeth Mattaniah to Zedekiah and bound him by a solemn Oath to be Tributary to him 2 Chron. 36.13 and gave him that Name Zedekiah which signifies the Justice of God intimating thereby that if he broke his Oath he should find and feel the fearful effect of God's Justice But his Nature stood cross to his Name for he broke Covenant both with God Jer. 34.17 and with Man too Ezek 17.18 19. so Lavater Zedekiah forgetting the import of his Name and how severely the Justice of God had punish'd Jehoiakim and Jehoiakin or Jeconiah for their Rebellion rebels also and was guilty of the same perfidiousness with his Predecessors proving as bad as Jehoiakim 2 Kings 24.18 19. Doing much Evil in the sight of the Lord. As 1. He and his People are very naughty Figs that could not be eaten Jer. 24.8 c. 2. He brake Covenant with the King of Babylon that had settl'd him on the Throne Ezek. 17. 18 19.3 He brake the Lord's Covenant also made with his Subjects Jer. 34.8 11 17 c. 4. He consented to cast Jeremy into a loathsom Dungeon Jer. 38.5.5 He cut in pieces Moses 's Copy of the Law c. Jer. 36.23 24. and rent not his Garments at the hearing of which good Josiah had rent his Heart 6. He hearken'd not to the Word of the Lord spoken by Jeremy Jer. 37.2 nor humbled himself thereat 2 Chron. 36.12 13. no Repentance was in him for his former Sins but the hardning of his Heart 2 Kings 24.20 which Vatablus calls the effect of God's Anger who was an Eye-witness of his Oath c. Thus stands he branded in Scripture Remark the Fifth The Punishment of Zedekjah's Sin is set down in 2 Kings 25. throughout and 2 Chron. 36. where his Sin and the Sins of his Subjects are declared with all their Aggravations ver 14 15 16 17. that now there was a General Defection both of Priests and People as well as of the Prince though God who afflicts not willingly Lam. 3.33 but rather as Vatablus saith desirous to spare them sent his Messengers in Mercy to admonish them both early and late like a good Housholder who is up with the first to give Directions saith A Lapide but they mocked the Messengers yea both misused and murther'd them 2 Chron. 30.10 Matth. 21.34 35 36. N.B. The last means God ordinarily useth to reclaim Sinners from their Sins is the sending of his Ministers to tell them of their Sins and to denounce God's Judgments against them for the same If this prevail not then there remaineth no Remedy gnad leen Marphe no healing as Vatablus renders it the wound is then become incurable and the Rule is Immedicabile Vulnus ense recidendum est c. Ovid The incurable Member must be cut off Wherever such unreclaimable Obstinacy is found this thrusteth Thunder-bolts into the hands of a justly provoked God and in this Case God will not pardon Ezek. 24.13 14. no Remedy Prov. 29.1 and here ver 16. and Heb. 10.26 27. a certain Expectation of Wrath only remains The Second Part of this 2 Chron. 36. is God's Judgments for their Sins Remark the First Therefore God brought upon them the King of the Chaldees ver 17. but more largely related 2 Kings 25.1
Years up Ezek. 4.5 reckoning from Jeroboani's Apostasy for Israel and the forty Years for Judah from Huldah's Prophecie in the eighteenth of Josiah then the last Reliques of Israel and Judah were carried Captive c. Remark the Third The Case and Condition of the Jews after this dismal Destruction of their City and Temple The Conqueror saith Sir Walter Rawleigh exercised his absolute Dominion over the Conquered who upon a second search flew seventy two more that had hid themselves beside the seven Men seiz'd upon before Jer. 52.25 but only five of them were slain 2 Kings 25.19 for Jeremy and Ebedmelech were two of the seven taken by Nebuzaradan saith Dr. Lightfoot and they both were delivered Yet seventy two others were slaughter'd at Riblah Jer. 52.25 26 27. which number hath a considerable Reflection on the seventy two Elders that made up the Sanhedrim who had been first chosen over them Numb 11.26 27. and after this he took the strongest of the People Captive to Babylon leaving the weaker sort behind to Till the Ground 2 Kings 25.12 who would rather be a Burden than a Benefit to them Remark the Fourth The Conquerour appoints Gedaliah who according to Jeremy's Advice had submitted in due Season to the King of Babylon to be Governour over this poorer sort of People 2 Kings 25.22 whom Josephus calls Virum aequum bonum ãâã ãâã ãâã ãâã ãâã a moderate and just Man in whom the King of Babylon much Confided and therefore made him Vice-Roy and Tributary saith Menochius It appears that this Ahikam the Son of Shaphan was a righteous Man and a Friend to the Prophet Jeremy Jer. 26.24 Ahikam had been one of good Josiah's Counsellours 2 Kings 22.12 by this Man's Authority and Influence Jeremy was delivered and God rewarded him in making his Son Gedaliah Governour Gedaliah Hebr. signifies a great Lord he was a Pious Prudent and meek spirited Man The Prophet Jeremy is committed to Gedaliah's care Jer. 39.11 12 13 14. yet by some oversight of Officers he is brought bound to Ramah the Place of the Chaldees Rendezvouz Jer. 40.1 2 3 4 5 6. there was a sad Mourning of all the Captives at Ramah Jer. 31.15 Matth. 2.18 but Jeremy is loos'd from the Bonds which the Jews had put upon him and was dismiss'd to go back to Gedaliah when 't was perceiv'd he had no mind for Babylon now that Promise took place I will cause the Enemy to treat there well Jer. 15.11 Probatum est Nebuzaradan is now as Active in honouring the Lord's Prophet as before he had been in destroying the Lord's Temple and the Place where his Honour dwelt Remark the Fifth the mighty over-ruling Power that the Almighty God hath over the Hearts of the most Mighty Men as here over that most mighty Monarch Nebuchadnezzar who now bid fare to be the absolute Monarch of the World when he conquer'd Nation after Nation Jer. 25.15 to 32. In whose Eyes God gave Jeremy so much Favour as to take a Fatherlike Care for his Preservation and future Provision Jer. 39.11 c. Having heard of his preaching Submission to the Will of God in yielding c. As this Divine Heart-changing Power was made more manifest upon Nebuchadnezzar afterwards when God sent him a Grazing c. Dan. 4.31 to 37. so now it most eminently appear'd in changing the Heart of Nebuzaradan that praefectus Laniorum the Prince of Butchers and causing him to become so Divine a Preacher Jer. 40.2 3 4. saying The Lord by God hath brought all this Evil he had pronounced against this Place c. N.B. A strange good and pious Speech to come out of the Mouth of so had a Man How could the Captive Jews who were now present hear it but be much affected with it especially hearing him say Behold I dismiss thee with all due Honour as a true Prophet however despised and afflicted by thy own worthless Countreymen I will not only loose those Bonds which they basely put upon thee but I will look well to thee so that thou shalt lack nothing and behold all the Land is before thee c. what could Pharaoh say more to Joseph Gen. 47.6 or Abraham to Lot Gen. 13.9 in granting so noble a Choice and moreover he gave Jeremy necessaries for his Journey coming so Naked and Needy out of his late Prison and a Present fit for a Prophet Jer. 40. ver 5. Remark the Sixth The Fate of that Remnant who the King of Babylon left behind 2 Kings 25.23 to 26. Jer. 40.6 7. Mark 1. 'T was God's kindness to this poor People in moving Nebuchadnezzar to make so good a Man one of their own Countrey as Gedaliah was to be their Governour had a Babylonian Officer been set over them he would have rul'd over them with Rigour Gedaliah being known to be a Prudent and Pious Man Jeremy being left to his choice came to him and so did the Remnant of the Jews even all the Captains of the Army which had been scattered from Zedekiah in his flight 2 Kings 25.5 23. Mark 2. And among the rest came Ishmael of the Blood-Royal Jer. 40.8 and 41.1 Therefore he envy'd Gedaliah for such great preserment looking upon him as a Traitor to his Country in becoming Governour by a Babylonish Power which yet he did in Obedience to Gods Word by the Prophet Jeremy but who can stand before Envy that sharp fang'd Malignity Prov. 27.4 which after cut down good Gedaliah Mark 3. Though Ishmael proved a very Judas yet other Jews came for juster Ends to whom Gedaliah sware his good Affection Jer. 40.9 10. bidding them fall to their Husbandry under his Protection c. Moreover many Jews who had fled into Foreign Parts for Succour and Safety resorted likewise to Gedaliah in Mizpah and they also did gather Wine and Summer-fruits in abundance ver 11 12. which was God's Blessing upon them for loving that Holy Land above prophane Nations Mark 4. Johanan the then honest Captain came and informed Gedaliah that the King of the Ammonites had employ'd Ishmael to slay him but good Gedaliah believed it not ver 13.14 thinking probably that Ishmael durst not do it both because of his own Innocency and the Babylonian Power to avenge such Attempts beside he might suspect likewise that the other Captains did Envy Ishmael for his so much pretended Familiarity with him therefore he hinder'd Johanan from executing Ishmael ver 15 16 from his too much Credulity and Security c. Mark 5. The Murder of good Gedaliah by that wicked Wretch Ishmael 2 Kings 25.25 this he did within two or three Months after the Destruction of Jerusalem Jer. 41.1 2. He and ten Desperado's with him to whom Ishmael probably had promised to restore their Principalities when he should be King or at least Vice-Roy under Baalis King of Ammon who was the Chief Engineer of all the ensuing Mischiefs set on work undoubtedly by Beelzebub the Prince of Devils to hinder so good a
the whole of his Discourse therein is carry'd on in a stately Style in figurative Terms full of Passion and Compassion as to shew his love to his Country so to work upon his hard-hearted Country-men pressing them to Repentance Prayer Patience together with a Sanctify'd use of all their Sufferings and a confident expectation of a most happy Issue at the end notwithstanding his doleful Echa which signifies How which he useth no fewer than three times in the 1st Verse of Lamentations the 1st intimating 1. How are all the Holy Vessels of God's Sanctuary now carry'd into Captivity 2 Kin. 25.13 14 15 16. 2 Chron. 36.18 Jer. 52.17 18 19 20 21 22 23. All the Instruments of God's Service together with the Ornaments of the Temple were all carry'd away as had been foretold by Jeremy Jer. 27.21 22. where he adds to that Threatning which they then would not believe a comforting promise that a great part of those Vessels should be brought back again and be anew Consecrated to the Lord's Service Ezra 1 7. and 7.16 The 2. Echa or How is the Glorious Temple that Solomon built for an House to the Lord the Wonder of the World c. now laid in Ashes because his People had notoriously prophaned it and all the Holy Vessels of it c. And the 3. Echa or How is His bewailing the Desolations both of City and Country once full of People able to send forth vast Armies in the Days of David Asa Jehosaphat c. once a Princess commanding many Nations but now a Solitary Widow forsaken of her God of her King and of her People c. Remark the Fourth The Occurrencies Recorded in Scripture which happened in the first Year of this long Captivity are Mark 1. Young Daniel and three other young Nobles of the Blood-Royal are brought to Babylon as had been foretold Isa 39.7 where they refused to Defile themselves with the Court's Diet because it was oft such as was forbidden by the Law of God Levit. 11. and Deut. 14. which would have been an offence to their weaker Brethren with whom they chose rather to sympathize in their Adversity than to live in excess and fulness Amos 6.6 This was done in the third Year of Jehoiakim Dan. 1.1 3 5 8 11 15. Their Pulse and Water in their austerity of Life made them look fresh and fat shewing Man lives not by Bread only c. Deut. 8.3 Matth. 4.4 The main matter that made them look so well was God's blessing on their courser fare Josephus the Jew is much mistaken in Antiq. lib. 10. cap. 7. making this to fall out in the 4th Yea of Nebuchadnezzar and in the 8th of Jehoiakim Rabbi Don Joseph upon Daniel doth better saying Nebuchadnezzar in the first Year of his Absolute Reign after his Father's Death came up against Jerusalem in the latter part of Jehoiakim's third Year and took it in the beginning of his fourth Dan. 1.1 Jer. 25.1 Mark 2. In this same first Year of the Captivity it was that Jeremy prepared a Cup of Indignation for Jerusalem and for all the Nations round about it and at last for Babylon it self Jer. 25.1 c. The Captivity began at the first Year of Nebuchadnezzar and ended at the first Year of Cyrus and Darius 2 Chron. 36.20 21 22. in which Court Daniel continued all that time Dan. 1. ver 1 21. Jeremy's Cup was Babylon's Sword which was Commission'd by God Jer. 47.6 7. and caused to ride its Circuit like a Judge in Scarlet N. B. And this Cup tho' it began at Jerusalem Judgment begins at God's House Ezek. 9.6 1 Pet. 4.17 and made Judea Desolate for Seventy Years yet after it had gone its Round running from Nation to Nation it ends at last at Babylon it self Jer. 25.9 10 11 12 15 19 to 29. the Scourging Rod God burns at last Mark 3. In this Year also Baruch writes the Prophecy of Jeremy in a Book Jer. 36.1 to 8. About twenty Years had Jeremy spent his pious pains among them for he began to Phophesy in the 13th Year of Josiah Jer. 1.2 who Reigned 31 Years so as Jeremy Prophesied 18 Years during Josiah's Life and this was the 4th Year of Jehoiakim Here God commands Jeremy to Record all the Revelations he had from God for 22 Years last past and to write the summ of all his Sermons that they might be reserved as Witnesses against them seeing they had been nothing better by that Doom he had so deservedly denounced against them Chap. 25 c. And now the Time drew near wherein all was coming to pass at this juncture Jeremy was confin'd to his House by Jehoiakim for he says Jer. 36.5 I am shut up Therefore Baruch must Read the Roll for him Remark the Fifth There is no particular Occurrence Recorded in many of the following Years of the Captivity yet in the Second of the Seventy there is namely the Reading this Roll publickly upon a publick Fast-day and the Effects thereof Jer. 36.9 to the end A Fast-day on which a great concourse of People could not but be expected from all parts of the Country was a fit Season for Reading this Scripture Roll yet was it not the Ordinary Yearly Fast Levit. 23.27 call'd the Day of Expiation or Atonement for that was held on the Tenth Day of the Seventh Month whereas this was kept in the Ninth Month appointed upon Emergency for fear of the Chaldeans c. Mark 1. It seems there was some Form or Carcase of Religion yet left in this so Degenerated Nation insomuch that a Fast was observed for the Prophets God sent them kept the Coal from being quite quenched N. B. This is one difference betwixt the Lord's casting off the Jews at this time and that of his casting them out for Crucifying of Christ afterwards for now God sent them Prophets both before and all along their Captivity therefore 't is call's a Transmigration only but this last easting out hath had no Prophets sent from God to them so their House is left Desolate as if under an utter Rejection for almost this Seventeen Hundred Years c. Mark 2. Baruch Read this Roll probably out of a Chamber-window or some Balcony that all the People under him might the better hear ver 10. The Princes it seems were not present at this Fast but were Solacing themselves with their Court-Consolations while the People were Humbling themselves before the Lord and Trembling at the Word Therefore Micaiah one that had heard it runs to tell these Privy-Counsellors ver 11 12 13. They sent Jehudi to fetch Baruch who comes couragiously and these Princes not all out so bad as the King very courteously bade him Sit down and Read the Roll v. 14 15 16. So far they were at the first affected with it that tho' they durst do no other but Acquaint the King yet knowing the fierceness of his Temper c. advise Baruch to Hide himself and Jeremy ver 17 18 19
Contempt a Royal Captive a Prisoner at Mercy saying Though thou hast preferr'd him above all us Princes and purposes to promote him over all the Realm ver 3. yet dare this Fellow break the King's Law Mark 5. Darius now reflects upon his own Rashness so soon as he found himself circumvented by his wily wicked Flatterers against so innocent so useful and so honourable a Person He rages not against Daniel for denial as Nebuchadnezzar had done against Daniel's three Noble Companions for the like Dan. 3.19 but disavows all desire after Daniel 's Death and labours by alledging all Arguments for Daniel's deliverance until the Descent of the Sun ver 14. but this after-wit would not do against the Craft and Cruelty of Daniel's implacable Adversaries they urge the unalterable Law they rage against him saith Calvin saying thou art an old despised King if not We and thy Subjects will rebel against thee Mark 6. Darius though he had some faint Desires to deliver Daniel yet yields to the strong Tide and Torrent of these Time-serving Malignants ver 16. Grotius saith there was some Humanity in this King in desiring to do Daniel a kindness from his peculiar Respect to him but Ne micam Pietatis not a dram of Divinity or Religion in him seeing though he perceived Daniel's God to be the true and most mighty God yet doth he deprive God of his Right in neither worshipping him himself nor suffering others to do so by his late Edict However he Prays God to deliver Daniel when he sent him to the Lions Den. N.B. Oh miserable Comforter he commendeth Daniel's serving God which he had forbid by a Law as Nebuchadnezzar had done before him Dan. 3.28 and perhaps might have some hope of Daniel's deliverance from that instance of God's delivering those three Young Nobles out of the fiery Furnace and Calvin adds Darius knew that Daniel had truly foretold the fall of the Chaldean Monarchy whereby he understood that the God of Israel was the All-knowing God and had all created Beings at his over-ruling Command Notwithstanding all this the King Consents and Commands even against his own Conscience to cast Daniel into the Den of Lions N.B. Thus the best Man in the Kingdom became a Sacrifice to the Malice of the vilest Men and that by the Pusillanimity of a King truckling to the Violence of his own Parasites this oft falls out in following Times c. Mark 7. To make all sure a Stone is laid on the Mouth of the Den sealed both with the King 's and with the Courtiers Signets ver 17. The Stone was too great saith Grotius for such a Decrepit Daniel now old to remove or break and the Court Lords must Seal it also saith Maldonate for they dare not trust Darius who they knew had respect for Daniel and was desirous to deliver him and the King's Seal must be affixed first because he feared the Princes would draw him out and murder him if the Lions did not Thus the King complies with his wicked Courtiers saith Calvin notwithstanding his Conviction to the contrary both in condemning good Daniel and in casting him into the Lions Den and likewise in making all this fast work to make him a prey to the Lions N.B. Which teacheth when a Man once gives way to one Sin against his Conscience he knows neither End nor Measure but will Sin again and again and no doubt saith Calvin but God had his Holy Hand in all those contrivances of these cursed Conspirators for the greater Manifestation of his own Miracle N.B. And all this sure Work was done saith Grotius to shadow out what was accordingly done to Christ Matth. 27.60 66. Mark 8. Now is Darius in deep perplexity ver 18. in luto haeret He sticks fast in the Mud saith Calvin he is now self-condemned of his own Conscience for his unwittingly betraying but wittingly condemning his very best Counsellour He went to his Palace and passed the Night Fasting c. his perplexity put him by both his Meat and his Musick all which saith Janius was but the product of his own Precipitancy in hearkening to the Counsel of his wicked Courtiers and Polanus adds now was it the Duty of Darius to rescind his own rash Edict and not only to rate those losel-Lords but also to over-rule them in their barbarous design against Daniel c. Herod was thus perplex'd in the like Case Matth. 14.9 Luke 9.7 N.B. 1. Daniel in the Lions Den fared better than Darius in his Royal Palace especially if that Apocryphal Addition of Daniel hold true which saith that Habakkuk brought a Mess of Pottage to this Daniel in the Den Keckerman calls Pottage Succus benignus a most nourishing Juice containing the Quintessence of good things extracted by a continued boiling for the Sustentation of Humane Life so we see sundry sick Persons are long sustained by supping a little good Broth only Now if the Veracity of that Apocryphal Author may be credited then it necessarily follows that the Case of Daniel in the Den who believed in his God ver 23. and therefore had nothing to put his Palate out of Taste or to discompose his Appetite while his Faith conquer'd his Fear he might drink up this benign Broth with a chearful and thankful Mind was far more comfortable than the Condition of Darius in his Palace Who was in such a perplexity of Spirit that he cared for neither Meat nor Musick and Sleep was departed from him but stood amused and amazed as Herod did ãâã ãâã ãâã ãâã ãâã Luke 9.7 pendebat animi dubius sticking fast in the Mire and could find no way out as is the import of that Greek Word Thus Godless Men in the fulness of their sufficiency are in straits Job 20.22 whereas a Godly Man in the fulness of his straits hath a sufficiency that is he is Contentful true Piety hath true Plenty Godliness only hath the right Autarkie or self sufficiency as may be seen in David 1 Sam. 30.6 in Habakkuk Hab. 3.16 17. in Paul Phil. 4.11 He had nothing yet possessed all things 2 Cor. 6.10 therefore Godliness is call'd great Gain 1 Tim. 66. if no more be gained but it self N.B. 2. But suppose that Apocryphal Addition be no better than a Jewish Fable as is generally believed by the Godly-learned yet may it not be judged improbable that the Jew who invented that Conceit was some pious Man and might ground his Fancy upon that Text in Habakkuk Hab. 2.4 The Just shall live by his Faith which Words were doubtless as benign a Juice to the Soul of Daniel in the Den as a Mess of Pottage could have been to his Body for Faith extracteth excellent Nourishment to the inner Man out of the precious Promises of God effectually sucking those Breasts of Consolation so called Isa 66.11 whereby spiritual Life is maintained Thus Daniel in the Den learnt this Lesson from Habakkuk to live by his Faith as himself had done Hab.
ver 4. Remark the Fourth Ezra's Prayer from ver 5 to ver 16. Mark 1. Ezra rose up at the Evening Sacrifice and falls down upon his Knees and with spread Hands falls on Praying ver 5. in the Presence of those that trembled at God's Word ver 4. well knowing that unto such the Lord looketh with his choicest looks of Love Isa 66.2 and that his Prayer together with the Sacrifice might ascend up in those Pillars of Smoak Cant. 3.6 as a Memorial before God Acts 10.4 Mark 2. The Preface of his Prayer ver 6. for insinuating the better into God's Favour he includes himself into the number of the Transgressours Acknowledging that the Sin was now become National in the guilt of it and that it was now become like deep Waters wherein they were like to be all drowned as Psalm 38.4 and 124.4 and that it was now gone up to Heaven to fetch down Wrath from Heaven Mark 3. He makes Confession with all Aggravation ver 7. as Daniel did in his Day Dan. 9.5 bewailing the Sins of their Forefathers the sad Effects whereof they were still smarting under in the Continuance of the Captivity of so many of our Brethren abroad yet we at home are still reviving the same old Sins whereby we declare our selves to be but a Race of Rebels from one Generation to another in a continued Series of the same Sins Mark 4. As Ezra had handed out the Vessels of the Temple by number and by weight as before just so he handleth his own and his Peoples Sins For 1. He confesseth them by number as Aaron did Confess over the Head of the Scape Goat all the Iniquities of the Children of Israel Lev. 16.21 So likewise 2. By weight for as Aaron confessed also all their Transgressions in all their Sins that is laying open how many Transgressions were wrapp'd up in their several Sins and the Circumstances of them that did aggravate them so did Ezra here Mark 5. Ezra doth not only Confess the Sins of past and present Times but he doth aggravate them by the many Benefits God had conferr'd upon the People and by the many Cautions God had oft given them to the contrary ver 8 9 10 11 12 13. yet all seemed lost upon them Remark the Fifth The many moving Metaphors that Ezra useth both in expressing God's Kindness to the Jews and his cautioning and counselling them to a better behaviour Mark 1. That Metaphor of God's giving them a Nail ver 8. Hebr. Jather signifies saith Piscator a Pegg of Wood or Iron driven in to hang Garments upon or useful Vessels Isa 22.23 or it signifies the Pins or Stakes of the Tabernacle to make it stand steady in Storms Exod. 35.18 Isa 33.20 or it signifies the Anchor to which the Cable is fastened saith Menochius that the Ship might Rest near the Shore all which sheweth that God had given them some Settlement in a good Governour Zerubbabel and a good Priest Jehoshua which was some support of their Faith and Hope that God would do them good Mark 2. That God had lightned their Eyes for a little space that is exhilarated the Eyes of our Minds saith Vatablus so the Phrase isused 1 Sam. 14.27 28. for in Danger the Eye looks dim and dark the Soul sitting there shews it self pleased or displeased c. Mark 3. God had given them not new Light only but new Life also reviving them with delivering them from Captivity ver 8 9. they had been as dead and dry bones in Bondage Ezek. 37.12 now God had revived them and brought them back to build again the burnt Temple Mark 4. God hath given them a Wall c. ver 9. Hebr. Nader signifying a Fence and so the favour of the King of Persia was Fence to them their Sefeguard and Protection Moreover God's Providence was a Wall of Fire round about them Zech. 2.5 Isa 5.2 Matth. 21.33 Remark the Sixth Ezra useth that Phrase of Relation betwixt God and them nine several times Thrice in the Singular Number My God ver 5 6. and Six times in the Plural Our God ver 8 9 10 13. all which were Phrases of Faith referring to the Covenant that padbulum fidei the sufficing food of Faith Intimating by all these that God had not cast them out of the Covenant for their manifold Sins but had punish'd them too little ver 13. when God said too much Isa 40.12 Remark the Seventh The Conclusion of this good Man's Prayer ver 14 15. wherein he Adores God both for his Justice and Mercy and lays load upon himself and his People with a Sixth Aggravation of their Sins in Sinning again after such a Deliverance as if God had Delivered us for that end saith Wolphius that we might the more freely despise the Lord and his Law Then he Deprecates the Anger of God that he may not Repent of his begun Benefits saying Tho' we have forfeited thy Favour and deserve nothing but Destruction yet art thou faithful and true in thy Covenant of Promise which appeareth in thy leaving a Remnant of us we hope for Holy Use N. B. Tho' we let go our fast hold on God yet God will not let go his faster hold on us Ezra CHAP. X. THIS Chapter relateth the Remedy unto that Miserable Malady for which Ezra most moaningly mourned before the Lord in Prayer all the foregoing Chapter and that by a through effectual Reformation of mint Marriages wherein 1. Antecedents 2. Concomitants are considerable Remarks first upon the Antecedents Of which the First is The Excellent Example of Holy Ezra had a most Efficacious Influence both upon Princes Priests and People ver 1. where 't is said that Ezra beside his begging Pardon and deprecating Divine displeasure he Wept also c. which is not mentioned among the other effects of his deep Humiliation Chap. 9.3 nor of his casting himself down before the House of God but 't is certain he did now Weep possibly his Sorrow at first might be above Tears which afterward gushed forth in abundance Curae leves loquuntur ingentes stupent The Greatness of his Grief might so stupifie him at the first that his Eyes were too narrow for his Heart tho' his Mouth was not altogether so But now Expletur lacrymis egeriturque dolor his sad Heart found a vent at his Eyes wherewith it was ecased And his Weeping was publick before the House of God where all might behold him that their Eyes might affect their Hearts to contribute their Tears of Compunction also for the filling up of Godâs Bottle Psal 56.8 as they had done their Sins of Provocation for the filling up of God's Bagg Job 14.17 at Ezra's Example N. B. 1. Ezra being a Priest might have gone into the Holy Place and there have Pray'd c. but he doth it in the Outer Court before that of the Priests as a publick Pattern to the People 2. Ezra here Prayeth c. because God had promis'd to hear Prayers made
while they stood out of Doors N. B. Then why is there not the like care taken and the like speed used to make peace with God who commands us Agree with thine Adversary quickly while thou art in thy way of Health and Strength Matth. 5.25 seeing for ought we know 't is now if ever now or never 2 Cor. 6.2 to Day hear his Voice or not at all c. Hebr. 3.7 Is it nothing to lose an Immortal Soul They here do hasten lest they should lose only their Temporal Estates and shall we stand trifling from Day to Day crying to morrow will he soon enough and while we fondly future our Repentance until it be all too late and the season of Grace gone so we fool away our own Salvation not learning to be wiser than the foolish Virgins Matth. 25.10 11. The Second Part is the Concomitants of this Divorce c. Remark the First Ezra's Oration to the Multitude Ye have transgressed in taking strange Wives c. ver 10. Adding this Sin to all your other Sins which heaps them up to Heaven as Chap. 9.6 and so calls for fierce Fire as well as this furious Water of Rain from Heaven upon you Psal 11.6 Therefore confess ver 11. and forsake too then shall ye find mercy Prov. 28.13 Ye have pleased your selves now do ye please God Remark the Second The Multitude understanding the Equity of Ezra's Exhortation promiseth Obedience with a loud voice ver 12. only they begged time for it because 1. The Transgressors were too many to be dispatched in one Day and 2. Much less on such a Rainy Day ver 13. and they were afraid to stand any longer out of Doors that Day because saith Wolphius this was an Extraordinary Rain more like Spouts than Showers falling on them and therefore Indications of God's Indignation Their Fear was much augmented by their Guilt and therefore they desire the Settling of the Sanhedrim who might take time to determine all dubious Cases ver 14. and so dismiss them for that Rainy Day Remark the Third Ezra as the King's Lord Commissioner grants the Peoples Petition the Sanhedrim is Settled Ledariosh Hebr. to Examine and Execute all Matters c. ver 15.16 where Dr. Lightfoot noteth That the word Dariosh may hint that the Meeting about this Matter might be in the seventh Year of Aataxerxes Darius the same Year that Ezra came to Jerusalem And this Work proved so weighty that it was not the Work of one or two Days as ver 13. but of full three Months ver 17. tho' the Sanhedrim sequester'd themselves from all other Affairs and set wholly to this saith Masius The Work lasted the longer because there were so few Innocent Persons to employ in managing this matter among the People only Jonathan and Jahaziah among the Priests that were not guilty Meshullam Chap. 8.16 and Shabbethai the Levite Assistants to the two Priests these four pious and prudent Men had their hands full from our December to our March Remark the Fourth Who they were that upon Conviction Covenanted by giving their Hands to assure the assent of their Hearts as 2 Kin. 10.15 that they would put away their Wives which still retain'd Pagan Opinions The 1st were Ecclesiasticks named ver 18 to 25. this was a contagious Sin saith A Lapide that had corrupted so many Priests and Levites yea even the Sons of good Jehoshua who had help'd Zerubbabel to Build the Temple Chap. 3.2 N. B. To shew That Grace is by Gift and not by Entail c. And the 2d were Laicks numbred from ver 25 to the end Ver. 44. concludes the Account saying That some only of the Pagan Wives had Children that were all put away ver 3. yet this implies the most of them were Barren which came to pass saith Vatablus by a special Providence of God who blasted such Matches and who would not have Ezra c. over match'd with too long and tedious Trials as must have been seeing All the Children were judg'd with the Wives Nehemiah CHAP. I. THIS Chapter is a Narrative how Nehemiah was stirr'd up to repair the Walls of Jerusalem wherein we have those Circumstances the Time Place Means and Manner Remark the First This Book begins with The Words of Nehemiah hence Sanctiââ c. do infer that he was the Pen-man of this Book being writ in an easier and plainer stile than Ezra wrote who as Wolphius observes mixt his Book with much Chaldeâ but many Ancients make Ezra this Book 's Author also calling it the second Book of Ezra c. However Nehemiah is the principal Subject of it who according to the Notation of his Name Hebr. the Comfort of God was a most singular Comforter from God to his Countreymen the afflicted Church of God And it came to pass ver 1. that Phrase declareth this Book to be a Continuation of the foregoing Book Nehemiah being God's third Instrument to Comfort his Disconsolate Church after the Captivity's Years were expired and deservedly counted and called the third Founder of the Common-wealth of the Jews after Zerubbabel and Ezra Remark the Second The Time when is express'd in the twentieth Year of Artaxerxes about thirteen Years after Ezra and his Company first came to Jerusalem Ezra 7.8 with Neh. 2.1 during this interspace there is a silence of any thing done saith Dr. Lightfoot from Ezra's Action of Reforming their mixt Marriages Ezra 10. which most probably was done in Darius's seventh until his twentieth and then Nehemiah began to stir but in this space of twelve Years saith the Doctor we may well conceive that the Prophet Zechary was Prophesying among the People and helping for ward the Reformation which Time saith he taketh up his 9.10.11.12.13.14 Chapters In which the Prophet prophesieth plainly of many things concerning Christ and the Time of his coming c. Remark the Third The Place where Nehemiah was in Shushan ver 1. which was the King's Winter-Palace as Ecbatana was his Summer-Palace c. and the City was call'd Shushan which signifies a Lilly not only because it abounded with Lillies in the Spring but chiefly for its beautiful Situation In this Palace Nehemiah was a Courtiââ with the King and as Cup-bearer to him ver 11. as Esther came to the Kingdom so Nehemiah to this Office for such a Time as this Esth 4.14 Though he was a Captive a Stranger and one of another Religion yet is made the King's Taster which was ãâã Office not only of great Honour but also of mighty Trust wherein the Life of the theââ greatest King upon Earth was put into his Hands This must needs be looked upon as an over-ruling Work of Almighty God to cause sundry Pagan Princes thus to Countenance a Religion the excellency whereof they were so ignorant and to protect that People whom their Subjects hated even with a perfect hatred Remark the Fourth The Means whereby Nehemiah came to be stirred up was the coming of Hanani c. from Jerusalem to
Jews in Subjection and if possible to Suppress the Posterity of David or at least to keep them low forasmuch as it was a certain and believed Truth among the Jews that Messiah the Prince Dan. 9.26 should shortly come out of that Royal Family Even at that time the Great God commiserating the miserable Jews yea and all the whole Universe of mankind sent that bright and Morning Star his Son Christ into the World namely in the very Time when Herod the King was strutting about in his most Ruffling Grandeur Matth. 2.1 Dying Red his Royal Robes with the blood of his own People and when the Scepter was departed from Judah according to Jacob's Prophecy Gen. 49.10 and when the Church of the Jews was at the lowest ebb scarce four or fewer were found waiting for the Consolation of Israel Luke 2.25 yea and when among the poor Gentiles a plentiful Harvest of the Elect was now ready Ripe Matth. 9.37 Luke 10.2 John 4.35 even then came the Prince of Peace into the World when all was at peace through the World Remark the Fifth The fulfilling of Jacob's Prophecy Gen. 49.10 at this Time doth confirm our Christian Faith that Christ is come 1600 Years ago and it doth confute the Cavils of the Jews pretending still to have Princes of David's Line but these Pretences are meer Impostures seeing their Genealogies are perished their Tribes confounded and themselves holding no Scepter-like Sway in any Land where they lay scatter'd as Slaves in a manner Hated of all Mankind ever since their City and Temple was Destroy'd by Titus Vespasian which was an infallible Evidence that Christ was come and because they had Crucify'd him therefore an utter Desolation came upon them N. B. These are plain Truths 1. That Jacob foretold when once the Scepter came to Judah prevailing over his Brethren 1 Chron. 5.2 it should not depart from it till Shilo came as it had done from Levi in Moses from Benjamin in Saul and before that from other Tribes in the Judges c. 2. That David of Judah's Tribe began not to Reign till 656 Years after Jacob's Day but when once begun it should continue in David's Line till Christ came David's Son and the Lion of that Tribe Rev. 5.5 3ly Tho' in this Interval there was some Interruption of the Succession as in the 70 Years Captivity which was rather a Sleep than a Death of that Government yet after this Interregnum it awak'd and was Reviv'd in Zerubbabel of that Line as it had before him some Revivings in Jehoakin 2 Kings 25.27 and in Daniel of David's Seed Dan. 1.3 and 2.25 and 5.13 and in Nehemiah whom Eusebius affirms to be of Judah's Tribe 4ly From Zerubbabel it continued in Judah 270 Years until the Maccabees of Levi took upon them the Government as High-Priests and at last as Kings who might be saith Bouldac of Judah by their Mothers c. 5ly These Reigned till the Roman Senate thrust in Herod the Askalonite whom Menochius calls not a King but a Tyrant 6ly The Sanhedrim consisting chiefly of Judah lasted long after Herod retaining some Power till the Temple c. were Destroyed as appeareth from Matth. 23.34 John 18.31 and 19.7 Acts 5.17 and 7.59 and 9.1 2. and 23.5 See River Mede Helvicus c. Remark the Sixth Concerning this bloody Butcher Herod the Great Paraeus Claverius c. give this Narrative of his Tragical Catastrophe tho' this Tyger-like Tyrant was Magnificent in Buildings especially in Enlarging the Court of the Gentiles belonging to the Temple The Outward Work was eight Years in building 100 Cubits Long and 120 High with large Porches and Marble Pillars and the Inward Work was a Year and five Months more in Adorning it with Stately Ornaments within finishing it in the 28th Year of his Reign and nine Years before Christ Assumed the Temple of his Body in the Virgins Womb John 2.19 21. This shew of Piety the Hypocrite Herod made in the midst of his Matchless Impieties designing his good Deeds might expiate and outweigh his bad ones yet Divine Vengeance pursu'd him like a Blood-hound and at last did seize upon him Stigmatizing him with a black Brand of a most miserable Death the end of his most monstrous and matchless Life in all manner of Villanies For after he had been the Butcher of Hircanus his Father-in-law of Alexandra his Mother-in-law of Mariamne his own Wife as above and of his two Sons Aristobulus and Alexander being falsly Accused by Salome his Sister and Antipater their Brother whom within five Days before his Death he Strangl'd for preparing Poison for his own Father And while Herod was thus raging against his own Bowels he hears of Christ's Birth which did so disturb him that in a Rage he mercilesly Butcher'd the Infants of Bethlehem c. this fill'd up his Ephah Tho' before he had escaped many Conspiracies yet now the heavy Hand of God smote him with a Phâenzy and with an horrible and loathsome Disease even of a complication of Maladies As 1. An Intolerable burning within his Breast that nothing could quench so that he was in Hell-fire before hand 2. A Dog-like Appetite which no Food could suffice 3. A most grievous Griping of the Guts 4. His Privy Parts so putrify'd that abundance of Worms were engendred and came crawling-forth from the lower part of his rotten Belly 5. Beside a most grievous Tormenting Flux at his Fundament 6. A most Violent Cramp over all the parts of his Body intolerable to Humane Nature 7. A short and stinking Breath loathsome to all about him He sent for Physicians from all Parts who prescrib'd Hot Baths of Calliroe for his Cure but finding no Ease thereby he sought to lay violent hands upon himself as he had done at that time upon his Wicked Son Antipater feeling his Torments still encreasing but at last his Rotten Body after a long Torture breathed out his bloody Soul in insufferable Extreamity leaving his Kingdom to his Son Archelaus Matth. 2.20 22. who shortly after was Accused by the Jews to Augustus for his Tyranny and misplacing the Mitre of the Pontificate upon worthless Priests for which he was Banish'd to Vienna Sic exit Tyrannus Tyranni filius six incipt Christus Dei Omnipotentis filius Herod goes off the Stage in a Stink and the sweet Saviour of the World comes upon it whose most Illustrious Life follows next to be Related in the New Testament Times Here End the Times of the Old Testament Laus soli Deo FINIS AN APPENDIX Containing some Animadversions upon Ezekiel's Temple and City described in his Chapters 40.41.42.43.44.45.46.47.48 Remark the First The Time when Ezekiel did Prophesy must be diligently minded which may give some light unto the Mystical meaning thereof so abstrusely delivered And seeing this Observation of Time doth help to illustrate the dark Expressions of all the other Prophets also I Judge it Expedient to insert here a Table of the Times of all the
than his Adversity p. 389. Providence the Womb of it described p. 221. It makes things Casual as to us to fall out necessarily p. 343. It over-rules wicked Men's Works p. 348. As of late in the Popish Plot wherein the Patriarchs of Rome Acted like those Patriarchs against Joseph p. 349 350. 'T is predominant over all Humane Actions p. 386. Purchase The first was to Bury in Why p. 138 139. Q. Quarrels about Religion are the fiercest p. 59. Froward Children strive about the Cup until they spill the Wine p. 407. Quarrels about Ceremonies are Antient p. 421 422. R. Refuge is threefold p. 121 122. Religion its Antiquity p. 58. See Quarrels How the true Religion differs from the false p. 59. Repentance how it is in God p. 100. Never too late in Man if true p. 102. Sometimes it is unseasonable p. 243. Resign up wholly to God in respect of Time Place Means and Manner p. 141 142. Resurrection the Doctrine of it was known to the Partriarchs p. 88. Revilings how to be Answered p. 280. Reward Reuben Rewarded for his Rescuing Joseph p. 338. God Rewarded Joseph far above his work of Doing or Suffering p. 388. Righteous God reserveth some for the worst Times p. 106 107. Righteousness is twofold Imputed and Imparted p. 108. S. Sabbath given by God to Man as a Blessing p. 36 Largely discours'd upon p. 37 38 39 and 64. Sacrifice the Nature thereof p. 69 70 71. Tho' we be exempted from that of the Law yet not from that of the Gospel Vol. 1. Page 72 73. Servants universally bad at the Deluge p. 124. Sickness of Man and the Love of God may consist together p. 418. Sin the gradual Progress of the first Sin p. 45. Soul of Man is his Honour the most excellent of created Beings c. p. 20 21. Noble in its Original Nature Rank Stamp Provision Price Place and Employ as God's Temple p. 22 23. The loss of it is Incomparable c. p. 24 25 26 27 28. T. Tentation how that from Satan is known c. p. 254. Testament see Covenant the Promises and Precepts in the Old how they belong to us under the New p. 200. The Old is not out of Date to us proved by many Arguments from p. 199 to 203. Tongue Man's Honour and Glory but now his Shame by the Fall p. 17 18 19. Trade Every Man must have some Calling p. 57. See Calling Travellers want not their Encouragement p. 245 247 408 414. Tree of Life Man must not eat of it after the Fall p. 53. Trinity Three in One and One in Three The Pagans had some Notions of that Mystery p. 2. Much more of it in Scripture ibid. An Arrian Thunderstruck for denying it p. 5. Tryal No Saint is exempted from Tryals p. 129. God Tryeth us for good ends and how p. 145 146 147. V. Union of Statan and the Serpent resembles the Union of the two Natures in Christ p. 40. Vows Jacob was the Father of Vows p. 272. W. Walk with God is the Duty of Man p. 89 90 91 92 93. War of the Old World against God p. 103. Wicked though as wild as Savage Beasts yet God tameth them p. 125. And the Wolf lies down with the Kid p. 127. Woman punish'd with pains in Child-breeding and bearing p. 52. Is often the Tempter's Tool p. 101. World when it shall End is not known p. 604. Worship of God must be Personal p. 65 66. And it must be Warrantable too p. 66 67. Not Superstitions it must also be Costly and have Unity in it p. 67 68. AN EXACT INDEX OF THE SCRIPTURES OF THE SECOND VOLUME UPON THE Old-Testament By Sup. is meant the Supplement before the Second Volume GENESIS CHap. Verse Vol. 2. Page 2 2 Â 33 Sup. 6 3 Â 119 Sup. 9 27 Â 112 Sup. 17 7 8 Â 16 18 12 Â 8 19 4 5 Â 81 31 53 Â 95 Sup. 37 22 27 29 Â 111 Sup. 42 1 Â 30 Sup. 49 5 7 Â 117 Sup. Â 13 Â 10 Â 17 Â 118 Sup. EXODVS Chap. Verse Vol. 2. Page 3 5 Â 212 13 19 20 Â 3 Sup. 14 2 Â 4 Sup. Â 16 21 22 Â 7 Sup. 16 1 Â 16 to 22 Sup. Â 26 Â Ibid. Â 2 3 Â 17 Sup. Â 17 18 20 Â 18 Sup. Â Â Â 16 to 22 Sup. 17 Â Â 22 to 26 Sup. Chap. Verse Vol. 2. Page 19 20 Â Â 27 to 33 Sup. 21 22 23 Â Â 32 Sup. 24 Â Â 33 Sup. 25 26 Â Â 34 Sup. Â 30 Â 293 32 Â Â 34 to 39 Sup. 35 36 Â Â 39 Sup. 40 Â Â 39 40 Sup. LEVITICVS Chap. Verse Vol. 2. Page 1 1 Â 39 Sup. 8 7 8 Â 66 Sup. 10 1 2 Â 40 Sup. 24 Â Â 41 42 Sup. NVMBERS Chap. Verse Vol. 2. Page 10 Â Â 43 Sup. 11 31 Â 17 Sup. Â 38 Â 44 Sup. Â Â Â 44 to 50 Sup. 13 Â Â 50 51 Sup. 14 Â Â 52 to 56 Sup. Chap. Verse Vol. 2. Page 15 Â Â 56 Sup. 16 Â Â 57 to 61 Sup. 17 18 Â Â 61 62 Sup. 19 Â Â 62 Sup. 20 Â Â 62 to 66 Sup. 21 Â Â 66 to 75 Sup. 22 Â Â 75 to 85 Sup. 23 Â Â 85 to 95 Sup. 24 Â Â 95 to 102 Sup. 25 Â Â 102 107 Sup. 26.27.28.29.30 Â Â 107 Sup. 30 Â Â 108 Sup. 31 Â Â 108 111 Sup. 32 Â Â 111 Sup. 33 Â Â 112 Sup. DEVTERONOMY Chap. Verse Vol. 2. Page 1 to 31 Â 113 Sup. 5 28 Â 28 Sup. 6 17 Â 15 7 2 Â 24 13 11 Â 42 Sup. 29 11 Â 35 31 Â Â 114 Sup. 32 46 Â 31 Sup. 32 23 Â 101 32 Â Â 115 116 Sup. 33 2 Â 30 Sup. 33 Â Â 116 117 Sup. 34 Â Â 118 119 120 Sup. JOSHVA Chap. Verse Vol. 2. Page 1 Â Â 1 to 5 2 Â Â 5 to 11 3 15 Â 7 Sup. 3 Â Â 11 to 14 4 Â Â 14 to 16 5 Â Â 16 to 19 6 Â Â 19 to 27 7 Â Â 27 to 32 8 Â Â 32 9 Â Â 33 to 36 10 Â Â 36 to 41 11 12 Â Â 41 42 12 13 Â Â 43 14.15.16.17.18.19 Â Â 44 to 47 20 Â Â 47 21 Â Â 47 48 22 Â Â 49 to 54 23 Â Â 54 55 24 Â Â 56 to 63 JVDGES Chap. Verse Vol. 2. Page 1 15 Â 50 Sup. 1 Â Â 63 to 67 Chap. Verse Vol. 2. Page 2 Â Â 67 to 71 2 Â Â 95 3 Â Â 95 to 103 4 Â Â 103 to 106 5 Â Â 106 107 6 Â Â 107 to 113 7 Â Â 113 to 118 8 Â Â 118 to 122 9 Â Â 122 to 127 10 Â Â 127 128 11 Â Â
Page 263 Redeemer Vol. 2. Page 204 Religion Vol. 2. Page 180 213 Remedy Vol. 2. Page 15 Sup. Remuneration Vol. 2. Page 50 Repentance Vol. 2. Page 92 Sup. 258 Resignation to God Vol. 2. Page 212 Revenge Vol. 2. Page 147 148 Rich Men Vol. 2. Page 187 Riddle Vol. 2. Page 146 Rock Christ Vol. 2. Page 23 24 Sup. Rome Vol. 2. Page 25 S. Sacrifice of Jephtah Vol. 2. Page 130 131 Salutations Vol. 2. Page 171 191 Sanhedrim Vol. 2. Page 46 Sup. Satan Vol. 2. Page 244 Sayings Vol. 2. Page 208 Science middle Vol. 2. Page 301 Scripture Record a great Blessing Vol. 2. Page 90 Sup. Sea Red Vol. 2. Page 7 Sup. Security Vol. 2. Page 78 Sedition Vol. 2. Page 52 54 Sup. Self Denial Vol. 2. Page 283 Serpent Brazen Vol. 2. Page 69 70. Sup. Severity Vol. 2. Page 119 232 Signs Vol. 2. Page 113 Sin the evil of it Vol. 2. Page 45 Sup. 25 252 Sinful self Vol. 2. Page 103 Sup. Sinai Mount Vol. 2. Page 26 Sup. Singing Moses Song Vol. 2. Page 10 115. Sup. Sin seen in Israel Vol. 2. Page 93 Sup. Spyes Vol. 2. Page 6 Stabbing Vol. 2. Page 99 100 Succoth Vol. 2. Page 2 Sup. Sun Vol. 2. Page 39 Superstition Vol. 2. Page 109 Sup. 94 Swearing Vol. 2. Page 72 T. Tabernacle Vol. 2. Page 39 Sup. Temperance Vol. 2. Page 197 Tempters Subtlety Vol. 2. Page 79 Sup. Thankfulness Vol. 2. Page 197 Thirst Vol. 2. Page 64 Sup. Time Vol. 2. Page 212 Trouble Vol. 2. Page 13 Sup. Truth of God Vol. 2. Page 62 Sup. Truth Vol. 2. Page 206 Tyranny Vol. 2. Page 124 U. Vanity Vol. 2. Page 168 Vertuous Vol. 2. Page 205 Victory Vol. 2. Page 73 Sup. Victuallers Vol. 2. Page 7 Virginity Vol. 2. Page 134 135 Visions Vol. 2. Page 83 Sup. Unity Vol. 2. Page 180 Unction Vol. 2. Page 263 Unkindness of Friends Vol. 2. Page 66 Sup. Vows Vol. 2. Page 107 108 Sup. 130 131 W. War when Just Vol. 2. Page 72 Sup. War with Amalek Vol. 2. Page 24 Sup. Waters of Jordan Vol. 2. Page 15 Whoredom Vol. 2. Page 82 Wicked Ways Vol. 2. Page 85 Sup. Wicked Men no fellowship with them Vol. 2. Page 100 Sup. Widowhood Vol. 2. Page 162 Wife Godly Vol. 2. Page 213 Wisdom Vol. 2. Page 211 246 Witchcraft Vol. 2. Page 321 322 Work Vol. 2. Page 201 World a Wilderness Vol. 2. Page 22 Sup. Worldly Men Vol. 2. Page 210 211 212 X. Y. Z. Zeal of Phinehas 105 Sup. of Gideon Vol. 2. Page 109 AN EXACT INDEX OF THE SCRIPTURES OF THE THIRD VOLUME UPON THE Old-Testament GENESIS CHap. Verse Vol. 3. Page EXODVS Chap. Verse Vol. 3. Page 30 12 13  563 38 24 26  370 LEVITICVS Chap. Verse Vol. 3. Page 18 26 28  593 27 2 c.  563 NVMBERS Chap. Verse Vol. 3. Page 3 10  572 18 7  Ibid. 35 33  568 DEVTERONOMY Chap. Verse Vol. 3. Page 22 26  379 28 56 57  546 32 23  468 JOSHVA Chap. Verse Vol. 3. Page 9 15  414 JVDGES Chap. Verse Vol. 3. Page RVTH Chap. Verse Vol. 3. Page 1 SAMVEL Chap. Verse Vol. 3. Page 2 SAMVEL Chap. Verse Vol. 3. Page 12 24   369 to 424 1 KINGS Chap. Verse Vol. 3. Page 1 to 22   426 to 640 13 2 to 32  620 2 KINGS Chap. Verse Vol. 3. Page 11 per totum  560 561 Both Books of Chronicles are mixed with both Samuel and Kings EZRA Chap. Verse Vol. 3. Page 1   650 2   652 3   654 4   655 5   691 6   693 7   695 8   697 9   699 10   701 NEHEMIAH Chap. Verse Vol. 3. Page 1   704 2   706 3   709 4   710 5   711 6   713 7   716 8   717 9   720 10   721 11   723 12   725 13   727 ESTHER Chap. Verse Vol. 3. Page 1   661 2   666 3   670 4   673 5   676 6   680 7   681 8   683 9   687 10   690 JOB Chap. Verse Vol. 3. Page 10 2  413 12 13  471 18 14  608 20 5  510 21 19  427 Chap. Verse Vol. 3. Page 22 29  659 33 17  638 PSALMS Psams Verse Vol. 3. Page 3 6  544 30 6  611 40 2  369 56 7  635 68 21  468 89 33  460 104 19  609 107 34  528 115 3  469 116 15  316 127 3  470 PROVERBS Chap. Verse Vol. 3. Page 14 14  511 20 25  515 21 3  396    and 469  10 11  533 25 1  595 31 13 to 28  376 ECCLESIASTES Chap. Verse Vol. 3. Page 7 26  466 CANTICLES Chap. Verse Vol. 3. Page ISAIAH Chap. Verse Vol. 3. Page 7 6 7  590 13 17  465 14 9  669 30 33  588 36 and 37   603 c. JEREMIAH Chap. Verse Vol. 3. Page 10 7  521 11 12  616 12 5  616 15 11  614 24 and 25   639 35 1 c.  635 36 26  560 38 and 52   639 EZEKIEL Chap. Verse Vol. 3. Page All from Chap. 8. to the end 637 16 38  636 14 17  636 20 8 to 24  506  3  631 DANIEL Chap. Verse Vol. 3. Page 2   637 3   637 4   638 5 5 6  429  21  469 5   639 6   643 9   647 10   657 11 and 12   660 740 HOSE A. Chap. Verse Vol. 3. Page 11 8 9  589 13 9  472 JOEL Chap. Verse Vol. 3. Page A MOS. Chap. Verse Vol. 3. Page OBADIAH Chap. Verse Vol. 3. Page JONAH Chap. Verse Vol. 3. Page All of it   574 to 584 MICAH Chap. Verse Vol. 3. Page 3 5 11  541 NAHVM Chap. Verse Vol. 3. Page All of it   584 to 587 HABAKKVK Chap. Verse Vol. 3. Page 3 2  424 and 685 ZEPHANIAH Chap. Verse Vol. 3. Page 1 4  618 HAGGAI Chap. Verse Vol. 3. Page 1 4  657 ZECHARIAH Chap. Verse Vol. 3. Page MALACHY Chap. Verse Vol. 3. Page APOCRYPHA 737 to 740 THE New-Testament MATTHEW CHap. Verse Vol. 3. Page 2 14  560 8 21  602 12 42  464 23 35  565 24 22  424 MARK Chap. Verse Vol. 3. Page LVKE Chap. Verse Vol. 3. Page 4 25  496 9 55  496 11 30  580 13 24  549 32  494 18 5  497 JOHN Chap. Verse Vol. 3. Page 2 9 10  664
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 ãâã ãâã ãâã ãâã ãâã 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 edificationâ 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
so the Soul under its Conduct and Influence only is like a running Bowl that is cast by a weak hand it falls short of the Jack such falls short both of Gods Glory and of their own Duty Rom. 3.23 and cannot be prompted by any gracious end seeing their works are not wrought in God John 3.21 neither from any good principle nor for any good end c. Enquiry the 3. How comes it to pass that this Mystical Priest Moral Righteousness proves such a sorry Saviour to this half-dead Man Answer For three Reasons the first is because Gods Commandments are exceeding Broad Ps 119.96 But Mans Obedience to them is exceeding Narrow so it becomes a Covering too Narrow to wrap up the whole nakedness of Man who was stripped stark naked by the Thieves that he fell among at the forbidden Fruit-Tree Isa 28.20 Moral Righteousness is no better than those Aprons made of Fig-Leaves sowed together Gen. 3.7 which were so thin that they might easily be seen through especially by an All seeing Eye and they were so narrow as to cover only the fore-part and the lower part of the Belly whereas Evangelical Righteousness is like those Coats of Skins which the Lord himself made for them Gen. 3.21 which covered both the Back and the Belly yea the whole Body from Top to Toe Alas Gods Law requires universal Obedience for Man whom it curseth if it find him naked in any part of his Obedience Cvrsed is every one that continueth not in all things Gal. 3.10 and he that breaks one Commandment is guilty of all Jam. 2.8 9 10. A Tenant paying one half years Rent cannot satisfie his Landlord for his failure of many half years Rents both before and after Alas in stead of an universal Obedience wherewith Gods Justice should be fully satisfied God finds in Man an Vniversal Leprosie that is a plague of fretting Leprosy of sin from Head to Foot Levit. 13.9 10 c. From the Crown of the Head to the Soles of the Feet there is nothing but Wounds and Bruises and putrified Sores Isa 1.6 Oh happy is the Man that hath all his Leprosie of sin come forth so as to turn white by Repentance Levit. 13.13 no raw flesh appearing again ver 14. nor spreading any more ver 34. the Law pronounceth them clean c. Our Lord Exemplifies this Truth in the proud Pharisee and in the Penitent Publican The Pharisee saw himself sound in his own Sentiments and was not sensible of one Scab upon him but comes off with his God I thank thee I am not as other Men c. Luke 18.11 12. whereas the poor Publican had all his Leprosy come kindly forth in his candid Confession crying God be merciful to me a Sinner ver 13. he acknowledged himself all over Scabby This latter Christ the great High Priest Hebr. 3.1 doth pronounce him cleaner and more justified than the former ver 14. It may be said to such a proud Boaster as this Pharisee was come and see canst thou shew us thy large Lands thou boasts of in this fair Map or canst thou shew thy Righteousness thou cries up so in a clear Scripture Looking-glass Such Souls come to God as profane Esau did to Isaac his Father he presumed that he had earned the Blessing by his pains in Hunting Venison and Cooking Savoury Meat for his Father's Palate but his Father answered who art thou Gen. 27.31 32. No better Answer doth our Heavenly Father give to those proud Souls who presumptuously come to him and challenge Gods favour which they have Merited by their Works c. whereas it was Humble Jacob that got the Blessing in the Garments of the Elder Brother Gen. 27.15 28. and so must we do in the Robe of Christ our Elder Brother also The Second Reason of the Deficiency of Moral Righteousness is if Man may be Justified and Saved by the Moral Law then our Lord Christ dyed in Vain and the shedding of his Blood was a Superfluous Act God might have kept his Son in his Bosom still and not have sent him down as a Sacrifice to Ransom the World To this purpose doth the Great Apostle Argue that by the Deeds of the Law there shall no flesh be justified in the sight of God Rom. 3.20 and the Righteousness of God without the Law is manisested ver 21. and we are Justified by Faith without the Deeds of the Law ver 28. and we are dead to the Law Rom. 7.4 and delivered from the Law ver 6. and he blames the Jews for seeking a Righteousness by the Works of the Law Rom. 9.32 and 10.4 5. and he tells the Galatians that a Man cannot be justified by the Works of the Law but by the Faith of Jesus Christ c. Gal. 2.16 and if Righteousness come by the Law then Christ is dead in vain ver 21. and all Preaching and all Believing is vain 1 Cor. 15.2 14. There is no way to be Saved but by Christ for he is both the way to Heaven Joh. 14.6 and the Door into Heaven Joh. 10.9 beside him there is no Saviour Isa 43.11 and Joshua hanged up that King who dared to be called Adonizedek which signifies the Lord of Righteousness Josh 10.3 26. he was first trampled upon and trode under foot ver 24. and after this he was hanged up by the head for presuming to take that high Title to himself which belongeth to Christ alone whose Name is the Lord our Righteousness Jerem. 23.6 there is no Man can be called the Lord of Righteousness but our Redeemer only Hereupon as History tells us Augustus Caesar gave up the Title of Dominus orbis Terrarum the Lord of the World when our Lord Christ was born That Woman the Church Revel 12.1 is said to be clothed with the Sun only even that Sun of Righteousness as Christ is called Mal. 4.2 and not with any Righteousness of the Law the fall of Adam like the Golden Calf Idolatry Exod. 32.25 left all Mankind naked and thus the Thieves in this Parable left this half dead Man naked when the Compassionate Samaritan found him here and the Compassionate Father cryed in another Parable bring forth the best Robe Luke 15.22 to cover the Ragged back of his Repenting and Returning Prodigal Son A full Christ and a naked Creature agree best together therefore are we commanded to put off the Old Man Eph. 4.22 Those filthy Rags also of our own Righteousness as well as of our own Vnrighteousness Isa 64 6. and to put on the New Man Eph. 4.24 even the Lord Jesus Christ we are bid to put on as a Garment Rom. 13.14 thus the Angel of the Covenant took away the filthy Garments of the High Priests Captivity and gave him change of Raiment upon his return from Babylon Zech. 3.3 4. we should come to our Joshua or Jesus as the Gibeonites did to the Old Joshua in old ragged Raiment Josh 9.5 that he may cloath us with his Robe of Righteousness
ver 1 2 3 4 5. c. That was a prophane Feast and had its End even in great Discontent ver 12 c. But this is an Holy Feast having not only good Chear but also good Company and good Discourse yea and the King himself present at the Table Cant. 1.12 And this Feast doth last longer than that of an hundred and Eighty Days yea and ends with Joy and Comfort yea 't is a Feast without any End it lasts for ever to wit unto all Ages and Generations this Calf lasts long N. B. There be formal Provisions now indeed in some places among formal Professors and Worshippers of God in forms only that seems to be Food but are not really so they feed upon the Skin of this fatted Calf only But to all such as Worship God in Spirit and Truth John 4.23 24. The flesh of this fatted Calf is Meat indeed and his Blood is Drink indeed John 6.55 Those do dwell in Christ and Christ in them ver 56. Here is mutual Complacency on the one part Christ Rejoycing in the Habitable parts of his Earth Prov. 8.31 And Delighting in his People Isa 62. ver 4. And on the other part his People Delighting themselves in the Lord Ps 37.4 Zech. 9.9 as they are round about God Ps 76.11 And a People near to him Ps 148.14 Revel 4.4 and both Eat and Drink in his Presence Luke 14.15 Say with Peter 't is good being here for us Matth. 17.4 He spake nothing of Building a Tabernacle for himself as he did for his Master and for Moses and Elias no he could have been content to lie out of Doors so he might but partake of the grace and glory of Christ Oh then let us Account God lets down a whole sheetfull of Dainties to us in his Gospel Ordinances as he did for this same Peter Acts 10.13 That Sheet was taken up into Heaven again ver 16. But only that it might be let down again to us Daily Therefore the Father saith here Let us Eat and be Merry ver 23. Luke 15. Fourthly The Cooks for Dressing this Feast upon the fatted Calf are Gospel Preachers and Pastors Ministers are compared to most necessary Matters as to Bread Salt Light Water Physick c. As here in this Parable to Cooks 't is the Cursed Jews that were as Servants to the Secret Will of the Father in killing this fatted Calf so Godly Ministers are indeed Servants to the Revealed Will of him in Cooking and Dressing this fatted Calf that True Penitents may feed and feast upon him Ministers must not be as Cooks in this Sense as sometimes they Dress Meat for others and do not partake of any part of it themselves but they must Preach Jesus Christ Acts 5.42 and 17.3 From their own Experiences of that savour and sweetness they themselves have found in him saying What our Eyes have seen what our Ears have heard and what our Hands have handled do we declare unto you 1 John 1.2 3. Those are the Cooks that make the most Savoury Meat for the Souls of their Hearers saying to them as Jacob did Gen. 27.19 Arise and eat of my Venison that your Souls may bless me This is the way to raise up Seed to our Elder Brother the neglect whereof may cause God to spit in our Faces Deut. 25.9 Yet must we know there is Cura officii the Care of Duty and Cura Eventus the Care of Success Now the Office or Duty may be faithfully performed yet not prove successful as Isa 49 4. My Work is with God though I have laboured in vain c. Such Ministers as God makes Fathers of Spiritual Children cannot but be careful Cooks to nourish up with the best Food those they have begotten by the Gospel otherwise they would be worse than Infidels 1 Tim. 5.8 Yea Soul starvers and God will Require their Blood at careless Watchmens Hands Ezek. 3.18 19. As Laban made Jacob Answer for all lost Gen. 31.39 Fifthly The Guests invited to this Feast are such as this Son was who came to himself Luke 15.17 Who Repented of his sin and returned to his Father ver 18 19. whom his Father Kissed ver 20. and to whom his Father gave a Robe for his Back a Ring for his Hand and Shooes for his Feet we may not come to this Feast to Jesus with Old Shoes as the Gibeonites did to Joshua Jos 9.5 We cannot persevere and hold out to the end if our shoes be patched with our own Righteousness Christ is our All c. These Christ calls Friends c. Cant. 5.1 and John 15.14 15. Abraham is called three times the Friend of God 2 Chron. 20.7 Isa 41.8 and Jam. 2.23 So are the Sons and Daughters of Abraham and the Beloved Disciple John leaned upon his Lords Bosom at the Supper John 13.23 25. and 21 20. Oh! That we could do so at the Lords Supper where a Sancta crapula a free and full feeding and feasting upon the fatted Calf is Holily expected We should come to an Ordinance as Leviathan to Jordan Job 40.23 as if we could drink it all up Christ commands his Friends to fall on Lustily and his Beloved to Drink abundantly Cant. 5.1 Till they be filled with the Spirit Eph. 5.18 Yea and Holily drunk with Loves John 2.10 Cant. 7.12 The Angel bad Elijah Eat two Meals together and feed heartily because his Journey was too great for him 1 Kin. 19.6 7. And he went in the Strength of that double Meal fourty Days ver 8. but our Journey is greater c. We must fetch hearty Draughts the Deeper the Sweeter and we must pray that our Spiritual Food may be turned in Succum Sanguinem into Juice and Blood that we may lift up our feet and go lustily as Jacob did after was refreshed with his Vision of the Ladder Gen. 28.12 29.1 Sixthly The Master of this Feast is the Father of the Family Thus God is the Father of the Families of Israel Jer. 31.1 9. and Mal. 2.10 In the Peace-offering under the Law all the Fat was the Lords as before the People must not in any wise eat it Levit. 3.16 17. So the lean part belongeth to them as before but Blessed be God that his Gospel hath amended the Peoples Commons in putting his fat part unto our lean part making us a Feast of fat things full of Marrow and a Feast of Wines on the Lees well Refined Isa 25.6 The Gospel lets down from Heaven a great Sheetfull of all manner of Dainties Flesh and Fowl Acts 10.11 12. This was done thrice to Peter and then the Vessel was received up again into Heaven ver 16. on purpose that it might be let down again where God hath any Hungry Children as Peter was ver 10. Met together to Worship him with their Spirits in the Gospel of his Son Rom. 1.9 God now in the Gospel is ãâã ãâã ãâã ãâã ãâã as 't is said of Job who would not Eat his Morsell
that trust in him Heb. 13.5 assuring his Apostles here that they should never want necessaries though superâââties they might want without prejudice Nature is content with little ãâã Grace with less Note But beside this miraculous Provision of Fish c. made by himself he also bids them bring some of their Fish which they had now caught He saith not which I have caused you to catch Thus is he pleased to give them and us the honour of his own Actings and to ascribe such and such good works to us when 't is himself that works all those works in us and for us Isa 26.12 This he doth not so much for pleasing us as for incouraging us in duty Note Nor did our Lord here bid them bring their Fish c. as if his own provision had not been sufficient for them for he could câfilier have satisfied seven Men with this broiled Fish than he had done 9000 with some few small Fishes c. but it was his pleasure to joyn their labours with his own to honour them as Fellow labourers with him in furnishing this Feast that they might not neglect his Blessing upon their own labour nor lose that which he had helped them unto in the way of their Imploy nor that they should think their great Draught was only a Vision nor that they should tempt God in neglecting means by expecting Micracles Note No sooner had Peter heard his Lord bid bring hither the Fish c. but he always the first and the forwardest to obey his Master's commands runs to the Ship now brought to Shore and with the help of his Fellows brings 153 Fishes but of the Net verse 11. which was a figure of Solomon's Time wherein were found 153 thousand Proselytes 2 Chron. 2.17 Note Here was God's plenty for a Sabbath day Dinner to the tyred Disciples who had toiled all night and taken nothing to eat but this Joy came next morning Psal 30.5 Now the Lord invites them to Dinner saying to them as that King in the Parable said to his Guests Behold I have prepared my Dinner and all things are ready c. Matth. 22.4 When their labour and obedience was accomplished the Master calls them to Dinner to Dine both upon the Food that he had created and upon the Fish that they had caught by his Blessing for both were miraculously brought to hand and ordained for one and the same End Note And when they were sat down to Dinner verse 12 13. then shewed he himself as Master of the Family his Church as he had oft done before his Death distributing to each of them their Portion Matth. 25.14 Luke 12.42 himself Dining with them not that he now wanted Meat but this was done to assure them of the Truth of his Manhood and that he was no Spectrum or Phantasm nor was it only to feed his Disciples corporally but also spiritually in the grand Doctrine of the Resurrection for though they knew by his Face Voâââ and Actings that it was the Lord yet were not void of all scruples which against such clear evidences they were ashamed to propound Hence was it that Christ condescended to convince them of their groundless scruples by so many signs and circumstances Note As 1. His coming in twice among them when the Doors were shut shewed that his Body was now glorified and made spiritual 2. The Skars he still retained as Trophee-marks of his Triumph to which Paul alludes Gal. 5.17 shewed that it was the same Body which was Crucified 3. His Body being seen here standing upon the Shore shewed that his Resurrection had Landed him above the reach of Sea-storms for had they seen him walking upon the Waters as he did Matth. 14. they would have suspected him to be some Spirit as then they did verse 25 26 c. And now 4 He Dines with his Disciples that no longer any place of doubting might remain Acts 1.3 and 10.41 Christ saith Austin did really feed with his Disciples ex potentia not ex indigentia The Summer Sun by his hot Beams sucks up Water as well as the thirsty Earth the former doth it by power the latter for need No doubt but a glorified Body can eat though it need not do so For glorification cannot take away any power c. Briefly learn hence 1. When God will bless Man all second Causes shall cooperate and contribute their concurring help here the Net breaks not but when God will cross Man then the strongest sinew in his Arm shall crack and his most probable Projects shall have an Abortion He can curse our Blessings Mal. 2.2 and blast all our proceedings as King John confessed Since I subjected to Rome I never prospered 2. Hence learn that 't is Christ's method of Providence to exercise us with disappointments and discouragements for a while to prepare us the better thereby for some greater blessing Thus these Disciples caught nothing all night but the morning made amends for all their labour in vain before Thus Joseph and David were prepared for Advancement to the highest Dignities by many praeceding disappointments c. And thus Israel were long bewildered before brought to Canaan 3. Learn how this World is a Warfare no sooner out of one Trouble but into another Peter here was no sooner got safe through the Sea to Christ but presently his Lord bids him go into the Sea again and fetch the Fish c. Thus our Lord dealeth with us no sooner hath he delivered us out of one Temptation but immediately that we should not Rust for want of exercise he casts us into another yet leads us out and leaves us not in it 4. 'T is but a Dinner with Christ upon Earth until all our toil and travel in Trouble is over but it shall be a Supper with him in Heaven Rev. 19.9 Be we but now nigh the Shore of Deliverance 't will be our happiness to Dine with Christ in a more glorious Raised Dispensation Yet Unda supervenit Vndae one Wave follows another After Dinner before the night of Death come new Storms may overtake us but when we Land upon Death's Shore we rest from our Labours Rev. 14.13 no more Fears or Tears we shall sup and sleep with Christ for ever 5. Learn hence that we have all our Food from Christ and we are his Guests at our own or other's Table As we should receive all with thankfulness 1 Tim. 4.4 Deut. 8.10 c. so must we demean our selves as in his presence not seeding without fear Jude verse 12. not as the profane who have not God in their heads hearts words or works In a word learn hence lastly The Mystery of this whole History That the World is this Sea Preachers are the Fishers the Accoutrements necessary are the Ship the Church and the Net the Word of God The Fisher-men should strip themselves of secular Affairs and be naked with Peter of worldly cares They must be girt also with him yet without Christ they
can catch nothing till he direct them from the Shore of Heaven to cast on the right side to catch the Elect This is Meat to him that Souls be saved John 4.34 Twice did Christ cry Lee down your Nets Luke 5.5 and here yet with this difference there the Net took good and bad here good only there Christ was in the Ship here he was upon the Shore There he did bid Let down the Net indefinitely here on the right side there the Net is drawn into the Ship here unto the Shore there the Net broke here not so there they were in the Deep here nigh Shore There the number of Fishes is not mentioned here it is exactly Note All which do shew the two States of the Church Though bad as well as good be in the Church now yet only the good shall be seated at Christ's Right hand Tho' Schisms be now yet then none The Elect shall be drawn through many Waters to the Shore of Heaven Christ cries Bring hither the Fish and when brought the Elect see him on Shore to whom he saith Come ye blessed well done good Servants enter into Eternal Joy Dine and Sup with me for ever c. The fifth Consequence was How this Father of the Family Christ after Dinner dealt out also another kind of Dimensum In his discourse to Peter and John verse 15. to end the time of it is set down when they had Dined After Dinner saith the Proverb fit a while 'T is a proper season for godly Conference Our Saviour never sat down at any Man's Table but he sprinkled every Dish with savoury discourse Plato and Xenophon judged it meet and profitable that all speeches at Meat and Meals should be written should we do so then should we not be ashamed to read the Writings afterwards Note Beside that sacred discourse unrecorded our Saviour undoubtedly held at that Dinner with his Disciples who though they durst not move any farther Question about who he was yet asked and answered many other more profitable Questions Christ adds this to Peter after Dinner 1. Concerning himself and puts Peter upon a Treble Confession proportionable to his foregoing Treble Denial As Fear had brought him to the latter so Love must now bring him to the former of these two lest his Tongue should serve his Love less than his Fear Christ applies his speech particularly to Peter not to make him the Prince of all the Apostles but because he had foully fallen and made himself unworthy of any place in the Apostleship therefore Christ here wipes off that Blot from him restoreth him to his place again that without prejudice of the rest he becomes as the other Apostles a Pastor of Christ's Sheep again The tendency of this Dialogue is to set Peter to the Rights not to give him any priority for Peter had before this presumed to profess and promise greater love to Christ than any of his Fellow-Disciples in saying when all the rest said nothing that he would lay down his life for his Master Matth. 26.33 c. Now again he had pretended no less love by casting himself into the Sea to come first to Christ therefore Christ first asks him Simon Son of Jona lovest thou me more than these thy fellows do Wherein Christ first minds Peter of his mean Extract to humble him and that he should not pride himself in the Indowments he had seeing they came not by Nature but by Grace Then our Lord asks him not of his Riches of his Honours or of the Nobility of his Progenitors no nor of his Knowledge which is needful enough in a Pastor but of his Love and the quantity thereof whether he had more love to his Lord than any other of his Disciples had because he had confidently profess'd Though all be offended in thee yet will not I. Moreover Christ might well expect and demand greater love from him than from the rest because he had heal'd greater sins in him than in any of them They to whom much is forgiven ought to love much Luke 7.47 As the pardoning Mercy of Christ had mostly abounded towards fallen Peter so his Affections when restored must mostly abound towards Christ Peter's Answer to Christ's Question was now fuller of Modesty than before Matth. 26.35 Note He had now turn'd his Crowing after the Cock-crow had awaked him Luke 22.59 60 62 into Crying and humbly answers Lord thou knowest that I love thee He saith not as Elijah said Lord I am left alone even I twice over 1 Kings 19.10 14. nor doth he dare to say I love thee more than any of these do for that had been to judge of the secret Consciences of the other Disciples which had been rashness and rudeness in him he could not judge how much love they had they must stand and fall to their own Master for that Rom. 14.4 Nor dare he put confidence in himself as he had done when he so dolefully denied Christ but modestly commits himself to the Infallible Judgment of Jesus saying Thou knowest c. Note Nor dare he answer one word about the Measure or Quantity of his Love which was plainly contain'd in Christ's Question but only appeals to his Lord concerning the Truth or Quality of it For the former he had little to say but for the latter from the Testimony of his own Conscience ãâã dared to affirm Whoever can truly and heartily thus answer Christ is truly happy for he looks for Truth more than for Measure Our Lord doth not quarrel here with Peter's Answer in arguing it was not full enough to his Question he only bids him demonstrate the Truth of his Love by feeding Christ's Lambs All Christians are commanded to demonstrate their love to the Lord by keeping his commandments John 14. v. 21 c. Note But Ministers more especially must manifest their love to Christ in being tender to his Lambs which are tender in themselves and exceeding tender to Christ so that he not only takes care of his young Converts as his own dear ones but he also carries them in his bosom and leads them gently c. Isa 40.11 Christ doth not bid him fleece them but feed them nor to exercise a Lordly and Tyrannical Power and Dominion over them Such shrewd Shepherds as these are sharply reproved Ezek. 34.3 c. And Christ forbids it in his own Disciples Matth. 20.25 26. Yea and this same Peter learnt from his Lord to say unto all his Successors in the Ministry Feed the Flock c. but lord it not over them c. 1 Pet. 5.2 3. Ministers should rather imitate Jacob in his most careful Shepherdizing Gen. 31.38 39 40. Note This charge Christ lays upon Peter twice more verse 16 17. Varying only Lambs into Sheep alluding as some say to the three Numbers in the 153 Fishes the hundred be the Lambs or Children that need Milk who are the greatest part of the Church The Fifty represent those of more proficiency whom John
Multitude resorting to Worship in the Temple at the Feast 2. For what cause because they Preached the Resurrection by Jesus verse 2. This grieved them as Moab was at God's Israel's Numb 22.3 4. and made them sick of the Devil 's fretting Disease No wonder that the Sadduces were vexed at this Doctrine for they denied the Resurrection c. but also the Priests c. were angry not only because these two illiterate persons took upon them to Preach to the People in the Temple without their License and Ordination not understanding the Apostle's extraordinary Call and therefore look'd upon it as their duty to suppress them but also because these Intruders into the Preaching Office as they judged them did both assert the Resurrection of Christ which they had given a great sum of Money to the Souldiers for stifling the report of Matth. 28.12 13. and their own Resurrection also through Jesus suppose they should be slain by the same hands which had slain their Lord and Master This did joyntly so anger them to such a degree that they plainly did eat up their own hearts in their fretting Leprosy of Envy because they could not come to tear out the hearts of these two holy Apostles being restrained by an almighty invisible hand for this time 3. How far God suffer'd those Persecutors to proceed verse 3. as to Degree and to Durance They laid hands upon them even those very wicked hands so call'd Acts 2. v. 23. which was yet besmeared with the precious Blood of the Lamb of God Their strongest Argument as of all wicked Persecutors must be Club-law and Violence Argumentum Baculinum is better with them than Aristotelicum Now the Apostles began to experience the truth of their Lord's words Luke 21.12 They shall lay hands on you c. They put them in hold not cast them into the Jayl or into the Dungeon but delivered them into the Sergeant's hand for their forth-coming the next day it being now Evening verse 3. The Lord Tempteth not his Servants above what they were able 1 Cor. 10.13 They were yet but young Pupils in Christ's School they must not have Trials beyond their strength at the first but gradually learn to bear the Cross Tender Plants are nourished by soft Rains whereas a Violent and Dashing Shower would destroy them before they be grown into the stability of a strong Tree God knows our frame and remembers we are but Dust instar fictilium poor Potter's Vessels easily broken as all such brittle matter is Psal 103.14 Therefore God suffer'd not Persecution to break in upon this New planted Church with over-much Violence at the first These two Apostles were not immediately Jayled but only Bailed promising Appearance on the Morrow c. Beside the Sun of Righteousness their Lord Christ was but newly departed from them therefore was it not suddenly As the Pitch Darkness of the Night of Persecution with them God's design is gracious when he chastizeth his Church and Children 't is not to crush them with the Cross but to correct them for their profit as a Father doth his Children Heb. 12.14 4. What was the Event of this offer'd Violence verse 4. God over-ruled it for this his Church's Advantage and wonderful Increase by a New Addition of five thousand Souls more to it Note This Number seemeth the more probable to be a New Accession distinct from the Three Thousand aforementioned Acts 2.41 because to call but Two Thousand now added by the name and number of Five Thousand is a manner of numbering very unusual to the Tenure of the Sacred Scriptures However suppose it to be only the Increase of that lesser number yet was it a most goodly and wonderful Draught of Fish by those two Fishers of Men at the second casting out the Net of the Gospel This was a New Confirmation of that Old Adage Sanguis Martyrum est Semen Ecclesiae The Blood of the Martyrs is the Seed of his Church The more that the Church is molested the more she is multiplied as she was in Egyps Exod. 1. v. 11. Though these two Apostles were now in hold yet behold the Evidence of Divine Power this Church flourished the more by these frownings of Men upon her and was protected from all the Outrages that the Devil could stir up against her What Pliny saith of the Lilly that it groweth up and is increased by its own Juice which floweth from it and droppeth down upon its Root Sure I am this holdeth most true of the Church This leads to the second Branch in the view of the first Church 2ly Let us take a prospect of the Prosperity of it the White of the Mercy which gave light and lustre to her Black of Misery This contained the marvelous Deliverance of the Two Apostles from their present disturbance and confinement which consisteth of Antecedents Concomitants and Consequents thereof 1. The Antecedents have the Apostle's Tryal wherein is their Accusation and their Apology with the Issue of both 1. They are Accused by the Priests c. who damned both their Doctrine and their Miracle Acts 4.7 They do not only question their Power saying Who made them Illiterate Fellows Doctors or Teachers being uncalled and unsent by their Sanhedrim but also whether they had not cured the Lame Beggar by a power derived from the Devil and not from God by vertue of the Black Art and not by the Gift of Christ's Spirit Tho' the Miracle it self gave convincing light sufficient to demonstrate that it was Heaven-born yet were they willingly and wilfully ignorant hereof and inquire thus that they might find matter out of the Apostle's own mouths for which they might punish them 2. The Answer of Peter to this Accusation verse 8 9. put them to a non-plus saying Ye Rulers c. we have done a good deed c. The end of your Office is to be a Terrour to Evil-doers and to praise them that do well c. Rom. 13.3 4. as your selves cannot but acknowledge and therefore ought to incourage and protect us We are no Necromancers of the Devil but the Apostles of Christ who hath inabled us to work this Miracle and in whose name all Salvation for Soul and Boây is wrought though ye who should be Builders have rejected this Principal Stone more precious not only than Baal the God of Ekron in whom Idolaters but also than Moses in whom ye trust This boldness of Peter in daring now to Preach Christ so confidently to the whole Council who had been before frighted into a denial of him by a silly Wench did so confound them together with that ocular Demonstration of the Lame Man who used to lie down now standing upright beside the Apostles that they had nothing to say and were at as great a loss what to do though they thought power enough was in their hands to have the Victory verse 10 11 12 13 14 15 16. Though they scrupled not to be unjust in condemning the Apostles
for working such a notable Miracle as all the Countrey rang of yet loth they were to seem to be so Therefore consult they how to palliate it before men with whom they valued their own Credit more than keeping a good Conscience towards God or the Salvation of their own or others Souls 2. The Concomitants when they had thus conferred in this Cabal about finding out the best Expedient for stifling the Gospel the Result of clubbing their Wits together was to lay their thteatning Charge upon the Apostles 1. Not to Preach publickly or privately in the Name of the Lord Jesus Nor 2. To Pray in his Name Nor 3. To work any more Miracles by it Thus those Unjust Judges pretended to be so far good-natur'd as to pass by the former fault provided the Apostles would promise to do so no more but be bound to their Good-behaviour for time to come yet intended by this principal piece of Policy to keep the People in Ignorance most mischievously lessening their Light as Cheats use to do that Spectators might more easily be gulled and beguiled by their Legerdemain-Tricks without discovery verse 16 17 18. Both Peter and John agreed in one and the same Answer as being acted by one and the same Spirit saying We are not concerned at your Threats and Edicts nor solicitous what will best bring us off at present out of your hands but we do appeal to your own Consciences whether God will excuse us If we against his Commands do obey yours Will ye bear us harmless against the Woe God denounceth against us if we Preach not the Gospel 1 Cor. 9.16 Ye command us that which is morally impossible unless our Tongues were cut out c. verse 19 20. They were now filled with the new Wine of the Spirit and their Vessels therefore must either vent or burst See Jer. 20.9 Psal 116.16 and Acts 17.16 This Authority of God being thus opposed to Man's these Rulers were over-ruled to dismiss the Apostles not from any sense of their own Sin or dread of Divine Wrath but for fear of losing the People's Favour verse 21. God used this means to Restrain these Ruler's Rage c. 3dly The Consequents hereof 1. The Apostles thus marvelously delivered and dismissed Return to the Church and relate to them their marvelous Deliverance v. 23. incouraging them to hope for the like Salvation in the like service and suffering 2. This occasioned the Church's Prayer in Joint-Communion Wherein God's Omnipotency in Creating and Governing the World doth afford their first comfort against their present sufferings and future also verse 24. This Master-controuler will manage all for his own Glory and his Church's good Rom. 8 28. Then do they apply the Prophetick Oracle of David Psal 2.12 to their own State at this juncture Act. 4.25 26 27 28. shewing what a meer madness it is in Men whether Jews or Gentiles to oppose Christ for he will prevail mangre the Malice of angry Men and inraged Devils Hence the Psalmist begins that Psalm with an abrupt Leâââd or why in an angry Interrogation as if he had said What are ye all mad ye many and ye mighty to attempt a Design whereof ye can render no good Reason nor ever expect any good success c Then they petition that God above would behold Men's threatnings below c. Act. 4.29 and that Christ might magnifie himself not them both by their Oracles and Miracles verse 30. The effect of it was a gracious Answer from Christ testified both by an Earthquake and a fresh Effusion of the Spirit verse 31. Note Thus the Gospel grew by opposition and would do so now were we but awakened by our Dangers to a more fervent praying as they were here The Conclusion is the present State of the Church 1. In its Teachers many Miracles unrecorded were wrought by them beside their Magnanimity in Preaching 2. In the Hearers both Unanimity as if one Soul had moved all the Bodies of that Multitude and Liberality in contributing the Manner how the Matter how much and the End for what use verse 32 33 34 35. more particularly in Barnabas verse 36 37 Many Believers lived far from Jerusalem which was shortly to be destroyed therefore this Act was peculiar to this time and place 3. Great Grace was upon all verse 33. as if dropp'd down from Heaven both gratis data gratum faciens that Grace freely given and that also which makes truly gracious shining forth in the carriages and countenances in the speeches and actions of both Apostles and Auditors so that all call'd them blessed c. Isa 61.9 c. CHAP. V. Of Ananias and Saphira 's Sin and Death THE Church is ever like the Land of Canaan which was a Land of Hills and Valleys Deut. 11.11 So is she sometimes up and sometimes down now abased and now exalted by the turning Wheel of Providence Now that Envious One the Devil envying the great Grace which gave a great Grandure to this primo primitive Church began to sow his cursed Tares The Perils and Impediments of this growing Gospel-Church became now twofold 1. Internal and 2. External 1. The Internal was the Hypocrisie and Perfidiousness of Ananias and Saphira in their committing Sacrilege The matter and form of the sin of these two Sacrilegious persons were that they both Man and Wifâ conspired to defraud the Church of part of the price of their sold Possession c. Acts 5.1 2. The Adjuncts of this Sacrilege wherein is comprehended the punishment of it are expressed by their Quality upon the Offenders and by the Effects in the Church The Quality of the Punishment is described 1. Upon Ananias the Husband whom Peter first accuseth for lying at the instigation of the Devil and in defiance of the Holy Ghost verse 3 4. and then for Theft which he also aggravates from his own propriety by right of Law therein verse 4. whereupon follow the convicted Man's sudden Death verse 5. and after that his immediate Burial v. 6. which struck all the Auditors and Spectators with a dreadful Awe after verse 10. Then 2. Upon Saphira the Wife whom the over-ruling hand of God brought in at that juncture when all these things had happened to her Husband verse 7. She upon examination confesseth the deed verse 8. for which she is condemned verse 9. and immediately executed verse 10. This produced wonderful Effects as those without the Church wondered at and magnified this Discipline so those within were marvelously strengthened and the Church by these and other Miracles wonderfully increased verse 12 13 14 16. The Remarks and Mysteries held out in all those Histories thus analysed may more distinctly and particularly be thus amplified and inlarged upon That concerning Anania's Story concerning his sin and punishment for it hath this 1st Remark relating to his Name the same with Jer. 28.1 which signifies the Grace of God so Canan-Jah signifies in the Hebrew Language Conveniunt rebus nomina saepe suis
saith the Poet Names and Natures do oft agree but it holds not true in these two Hananiah's in whom not great Grace as Acts 4.33 but very little was to be found The Old Testament Hananiah was only a pretended Prophet Preaching plaâântia pleasing things to the Prince and People through flattery and for filthy lucre likely He limits their Deliverance from Babylon to come within two years when the Lord by Jeremy had told them their Captivity should continue seventy years Now because this graceless false Prophet made the Prince and the People to trust in a Lye therefore within two months of his Lying Prediction God smote him that he died Jer. 28.1 3.15 17. Note So dangerous a matter it is for Ministers to teach People contrary to the Revealed Will of God and presumptuously to limit the Holy One of Israel to our time Psal 78.41 Event hath confuted and confounded such Lying Prophets in our Day according to Deut. 18.22 And this New Testament Chananiah is found here to have little more Grace c. than he had as will appear after in describing his sin c. How many Ships are named the Happy Success and the Good Speed c. yet make unhappy Shipwrack at Sea The Second Remark relateth to his State and Quality he was not an ordinary or common Person or Professor but probably as 't is thought a Minister of the Gospel who had received extraordinary Gifts of the Spirit and therefore mention is made of him next to Barnabas Acts 4.36 37. that Son of Consolation a good man and full of the Holy Ghost Acts 11.24 whereas alas this greatly gifted Minister was a bad man and full of the evil Devil for Satan is said to fill his heart top-full even from corner to corner Acts 5.3 As when the head is fill'd with the fumes of Strong-waters such a person is bold and daring c. So the Devil had so fill'd this man's heart with his Intoxicating Cup that he dare desperately venture to provoke God to his face Note This teacheth us 1. What are Gifts without Grace there the Handmaid wants the Mistress to manage her so miscarrieth And 2. The more light and love any Man or Minister is made partaker of his sin hath the more aggravation and is a falling Star c. The Third Remark is touching his Sin which was this he would ambitiously imitate blessed Barnabas in selling his Farm and devoting the whole price of the Possession by a solemn Vow to God and his Service but the Tempter by his Temptation meeting with and drawing forth this man's corruption perswades him to purloin and detain part of the vowed price for supplying his and his Wife's necessaries in their Old Age or in a time of Sickness or in some sad scattering Persecution that might arise after as indeed it did which they might lawfully enough have done keeping back part for such Ends as are aforesaid had they not vowed to give the whole to the use of the Church Thus there was a complication of many sins in this one as 1. Here was Ambition he would be thought as good as the best yea even as Barnabas himself c. 2. Hypocrisie pretending Holiness and Devotion to God but intending to serve his own ends c. 3. His Diffidence and Distrust in that God whom when he had made his Vow he seemed to dedicate himself and his whole substance unto and upon whom he professed to have his whole dependency for time to come And 4. Sacrilege in Robbing of God insomuch as he paid not down the whole that he had vowed to God contrary to the Law Mal 3.8 Lev. 27.10 and Deut. 23.21 22 23. The Fourth Remark relateth to his Punishment for the concurrence of these four sins in one No sooner had Peter told him of his belying God the Holy Ghost who had stirr'd up the first motion of selling his Possession but he had suffer'd Beelzebub the God of Flies or Master-Fly Satan soon to fly-blow and corrupt it c. but immediately he falls down and gave up the Ghost Acts 5.2 3 4 5. Note Thus as God graced the Jewish Church with some extraordinary Instances of his severe Judgments upon Sinners in the beginning of it such as were executed upon the Man that gathered Sticks on the Sabbath day Numb 15.35 and upon Nadab and Abihu for offering strange Fire Levit. 10.1 c. So did the Lord accordingly grace the beginnings of the Christian Church with the like Judgments upon Sinners that they might be set forth as Sea-marks for all who sail in the Sea of professing Christian-Religion to shun such sins and to learn that the great God with whom we have to do therein is greatly to be seared That we may be what we seem to be we must be to God what we seem to be to Men and we must be to God at all times what we seem to be to Men at any time That we worship God in spirit as opposed to Formality and in Truth as opposed to Hypocrisie John 4.24 God takes some Malefactors ãâã ãâã ãâã ãâã ãâã in the very Theft or Act John 8.4 and hangs them up as it were in Gibbets that others warned thereby may hear fear and do no more any such wickedness Deut. 13.11 and 17.13 and 19.20 and 21.21 Alterius perditio tua fit cuntio seest thou another suffer Shipwrack then look well to thy own Tackling Note Christ had impowered his Apostles with this Commission Whosoever's sins ye remit or retain they are remitted or retained John 20.23 whereby they were invested with a power of Life and Death to inflict corporal Plagues upon the disgracers of the Gospel or to spare them as they were directed by the Holy Ghost which they now had received and whom Ananias and âââhira had here basely belied thinking their False-play could not be detected by that Divine Spirit as if he were not the Third Person in the Godhead which those that cursedly deny have cause to fear Ananias's Plagues Peter here being fully perswaded that his own sin of Lying against his Lord in denying him c. was assuredly pardoned doth dare thus signally to avenge a Lye against the Holy Ghost and thus doing in a ãâã Zeal for his Master whom he had denied Note This miraculous manner of punishing notorious Sinners in the Gospel-Church was accommodated only to those Primitive-Times wherein Magistrates were so far from defending the Church that they themselves were found the greatest offenders of it Therefore were those two Dissemblers extraordinarily erected by the extraordinary Apostles as lasting Pillars of Salt with Lot's Wife and everlasting Monuments to all Generations of the great God's just Indignation against the Despisers of the Spirit of Christ After the Husband's Death for his sin against the Holy Ghost followeth 2. The Story of his Wife wherein we have these Remarks likewise The first Remark is her Name was Sapphira which signifies specious or beautiful She might be so on
though he stayed among them but two days then verse 43. for he had forbid his Disciples to Preach in any City of Samaria which was no obliging Law to himself Matth. 10.5 because the fuller Calling of the Gentiles whereof this was only an Earnest was reserved to after times when the Partition Wall was broken down then did the Lord at his Ascension direct his Disciples to be Witnesses of him in the Cities of the Samaritans Acts 1.8 which was now done c. Thus have we dispatch'd the first particular to wit The Doctrine of this Deacon Philip in its Efficacy at this place and time Occasion will be offered to inlarge upon it in the sequel c. The second particular is Philip's Auditors after this Effect They were of two sorts 1. The False and Hypocritical who was Simon Magus verse 9. And 2. The True and Sound Auditor beside those Samaritan sound Believers and that was the Ethiopian Eunuch verse 27 28 c. First of the first and false One 1st Simon Magus is described 1. By his Countrey he was a Samaritan verse 9. It may easily be supposed that this Instrument of Satan must needs be a strong Impediment to the Success of Christ's Gospel in Samaria having such a strong Satanical Samaritan in the very Bowels of it 2. By his Condition or Occupation how he led his former life in exercising Magical Inchantments bewitching the whole City with his Sorceries insomuch that this Conjurer carried the Citizens generally out of themselves as the word ãâã ãâã ãâã ãâã ãâã signifies so that they were more his than their own driving them into an amazing Extasie and affrighting them as if he had been one of the Heathen Gods verse 9 10 11. Having by God's permission and by the Devil's power wrought wonders among the People this was a mighty disadvantage to the Entertainment of the Gospel had not Christ been stronger than this strong Man to disarm him c. Luke 11.21 22. He is described 3. By his Manners or Behaviour 1. While his Hypocrisie was covered he takes upon him to believe with an Historical Faith only and is baptized v. 12 13. 2. When it was discovered even by the Sorcerer himself by bidding Money wherewith to buy the Holy Ghost for which 3. He was reproved by Peter for a Rotten Professor c. The Remarks hereupon are these 1. A Rotten Heart may go far in Reformation yet be in the gall of bitterness c. 'T is said here Then Simon himself believed also Acts 8.13 yet was in the bond of iniquity verse 23. N.B. He had only the Faith of Devils who believe their Doom shall be denounced against them to their Eternal Torment at the last day which belief makes them ãâã ãâã ãâã ãâã ãâã frisk and tremble James 2.19 They give their bare Assent that there is a God to judge them so Simon did assent with his head but he believed not with his heart Acts 8.37 and Rom. 10.9 His Faith was only Historical believing it to be true that Christ indeed did many Miracles and was really Raised from the Dead c. He only took upon him to believe it was not given him of God whereas Faith is God's gift to us Ephes 2.8 and not to be taken up by us at our pleasure therefore was it not the Faith of God's Elect Titus 1.1 but a Tempory Faith only which serveth to breed Horrour as the Historical doth in Devils yet is but a meer flash in Hypocritical men and thereupon soon dwindles away Notwithstanding this Historical which was but Hypocritical Faith and his seeming Repentance professed verse 25. pray for me c. yet was he still in the State of sin and all his pretended Profession was as bitter to God's pallate as is the flesh of any creature corrupted with Gall to ours Deut. 29.18 32.32 He was yet fast bound like a Bondslave of Satan in the irrefragable Bonds of his own Hypocrisie Ambition and Avarice The second Remark is Hypocrites shall sooner or later be detected some men's sins go before hand to Judgment and some men's sins follow after no putrid Hypocrisie can be forever hid 1 Tim. 5.24 25. N.B. The great Judge of the World keeps his Petty-Sessions often in this life letting the Law pass upon some few reserving the rest till the great Assizes of the last Judgment Some men's sins are discovered and punish'd in this life before their persons appear at God's Tribunal In the discovery of Simon 's Hypocrisie there is the Occasion and the Manner thereof to be considered N.B. 1. The Occasion when the Apostles at Jerusalem heard that Samaria had imbraced the Gospel by Philip's Ministry they sent Peter and John those two Pillars of the Church Gal. 2.9 as their Embassadors to confirm Philip's Doctrine and to constitute a Church there by their Apostolical Authority yea and to confer upon some men not on all nor on the Women who were Believers also verse 12. those extraordinary Gifts of Teaching Healing c. Acts 2.38 which was done only by the Apostles and not by Philip's Prayer and Imposition of Hands Acts 8.14 to 18. N.B. They all that believed had received the Saving Grace of the Holy Ghost saving this unsound Simon but none of them the extraordinary Gifts c. which were given for confirming this New Tender Church of the Samaritans This was the Occasion N.B. 2. The Manner of Simon 's discovering his Hypocrisie was when he saw those Gifts were conferr'd by Imposition of Hands he offers a price to purchase this power Hereby this Notorious Hypocrite discovered himself having taken a Profession upon him and counterfeiting that he believed only for base ends to wit both that he should not be deserted by his own Disciples who now were won over to Philip's Doctrine and also that thereby he might procure a power of working Miracles when he saw the Apostles had done far beyond what he was able to do verse 18 19. N.B. The unsoundness of his Soul and baseness of his Spirit appeared in his having such low estimations of the high things of God as if they were purchaseable by perishing Metals and as if these things of God had been vendible here as after was said to be at Rome where Simon 's Statue stood with this Inscription Simoni Deo Sancto in Claudius Caesar's time and where 't is now become a Proverb Romae omnia Venalia All things at Rome are soluble and saleable so Mantuan their own Poet testifieth c. N.B. And 't were well if the Sin of Simony were not found in other places as well as in Rome betwixt covetous Patrons and a corrupt Clergy so Crucifying Christ afresh between two Thieves Benefices being bestowed saith he non ubi optime sed ubi quaestuosissime to him who will give the most for them not who best deserve them As if a man should bestow so much Provender on his Horse because he is to Ride upon him c. It was Judas's
of Felix's Guard at Caesarea c. Acts 23.24 was a Devout Man The second Remark is 'T is a good evidence of true Devotion and of the Religious Fear of God when a Master obligeth all his Family to observe the same Family-duties in the fear of God with himself as much as in him lieth This was God's commendation of Abraham I know that he will teach his Children and his Servants the knowledge of my ways Gen. 18.19 And David would testifie his sincerity by his being sacredly serviceable to his Sons and Servants at home Psal 101.2 c. in a faithful discharge of that Family-Trust committed to him A good Housholder is like the Bee which whatsoever Honey it gathers abroad brings home to the Hive and House The lips of the Righteous feed many Prov. 10.21 those under his own Roof especially N.B. Every man is in truth what he is at home He is really what he is Relatively Follow Hypocrites home to their Houses and there you shall discern what they are Like Stage-Players who act the part of Noble and honest persons while you look on them upon the Theatre but follow them to the Tyring-Rooms where they divest themselves of their borrowed Robes then are they discovered to be but Shabby-persons and the vilest of Varlets This conscientious Cornelius was therefore Really because Relatively Religious As he was ãâã ãâã ãâã ãâã ãâã a Devout Man Acts 10.2 a right Worshipper as the Greek signifies not resting in the King's Religion which was Heathenism as the Melchites which Nicephorus mentions who would be of the King's Religion whatever it was so had their name from Melech Hebr. a King or as the Herodians Matth. 22.16 who were meer Courtiers joyning in a conformity to Herod the Conquercur's Religion which was a Mongrel hodge-podge of Heathenism and Judaism Mark 8.15 So this Centurion tho' not circumcised which was not imposed upon the Gentiles Acts 15.10 24. yet forsook his Gentile-Idolatry and devoted himself to the Worship of the true God becoming a Proselyte of the Gate observing the seven Precepts of Noah and lived without any offence to the Jews and others call'd Proselytes of the Covenant who submitted to Circumcision and the whole Mosaick Paedagogy Yea he not only stands Recorded in Scripture with a famous Character of being a Religious Man in his private Devotion betwixt God and his own Soul but also in his Relative Duties and more publick Family Exercises This good man will not go to Heaven alone but would have his Houshold to go with him thither The third Remark is Oh how good God is to those that fear him The Lord would not let this Religious Souldier lose his labour in the practice of his Piety but Respects Records and Rewards all Though this man was no Jew nor lived under the Law no not so much as a Proselyte as some say because the Jews at Jerusalem cavilled at Peter's Application to him whom they looked upon no better than as an Heathen yet the great and gracious God who is no respecter of persons Acts 10.34 had respect to this man's person as he had to righteous Abel Gen. 4.4 Heb. 11.4 Matth. 23.35 First God had respect to his Person and then to his Performance It may justly be marveled at how this man a Gentile came to this Religious Devotion especially to such an high pitch of Piety as to abound so both in his much Alms to poor People and in his many Prayers to the Almighty God As this People to whom he gave much Alms were principally Jews whom he had the greater kindness for because they worshiped the True God So his Prayers are commended here with a double commendation Acts 10.2 1. From their Object He prayed not unto dumb Idols with the blind Heathen nor to Creatures Saints or Angels with the superstitious Romanists but to Jehovah the great Creator And 2. From their perseverance he prayed not by certain fitts and sudden starts in some pang or passion as of fear or danger thus did even Jonah's Heathen Mariners devoutly in a Storm c. Jonah 1.6 but he prayed always or at all times not taking time in a natural sense for then he must have neglected all other duties N. B. God will not have our General Calling to justle out our Particular There is a time for all things and every thing is saith Solomon beautiful in its season Eccless 3.1 11 17. But he prayed always taking time in a moral sense for the seasons and opportunities of that duty This he would not neglect whatever else he neglected gaining some suitable hours for secret communion with God and endeavouring to keep his heart alway in a praying frame and in a devout disposition Thus Rom. 12.12 Eph. 5.20 and 6.18 Col. 4.2 are to be understood to be constant and instant in prayer earnest as Hunting Dogs who give not over pursuing their Game till they do gain it While Prayer stands still the Trade of Godliness stands still also Nor may we say with Austin that Peter laid the Foundation of Cornelius's Faith for without Faith it is impossible to please God Heb. 11.6 Therefore must it be asserted that this Centurion had the seed of Faith at the least and some saving knowledge of the Messiah who was vulgarly discoursed of at that time in Jerusalem otherwise neither this man's person nor his prayer could have pleased God much less so rewarded for being so faithful in his little Matth. 13.12 as to have first an Angel and then an Apostle sent him for his farther Instruction and Comfort The second part of Cornelius's Conversion is the Organ or Instrument namely Peter the Apostle who undertook a special Journey to convert this Gentile Wherein the Causes and the Accidents are to be considered First The Causes of Peter's Journey and Passage from Joppa to Cornelius the Centurion in Caesarea which be twofold 1. The Remote Cause to wit Peter's Vision which is described in all its Circumstances as time place manner matter and end Acts 10.9 10 11 12 13 14 15 16 17 18. but the principal and proximate Cause was both Divine in God's commanding him to go verse 29 20. and Humane by the Embassage whereby Cornelius call'd for Peter to come verse 17 21 22 29. Peter obeys the Call both of God and of Man verse 21. Secondly The Accidents hereof are three 1. Who were his Companions verse 23. 2. How he was Expected verse 24. and how Entertained verse 25 26 c. The Remarks hereupon are these First The Apostle must be the Organ of Cornelius's Conversion and not the Angel that appeared to him The Angel indeed told Cornelius of the Acceptance of his Person and Performance which he might know as having not only a natural knowledge that attends the Angelical Nature and an experimental knowledge beholding daily the manifold Wisdom of God in managing his Church as in a Mirrour or Looking-glass Eph. 3.10 but also a revealed knowledge as Dan. 9.21 22 23.
work which he had never medled with before by a special vision of an Angel we find not upon Record that he had any such extraordinary call or invitation in all his Travels to preaching work in any other place And Thirdly That the Pen-man of this History Luke never joyns himself and his name into the Narrative till now at this very time for hitherto he had spoken all along in the third person in the phrases of he and they as he came to Derbe Acts 16. ver 1. and they went through the Cities verse 4. c. but now he putteth himself into the number by using the phrases of we and us verse 10. After the vision we endeavoured to go c. assuredly gathering that the Lord had called us c. which shews that Luke went along with Paul Silas and Timotheus to the work Paul's coming to Philippi to the Church in which City he afterwards wrote an Epistle calls upon us for our consideration of two famous general concernments The first is concerning his Action there And the second is his passion or suffering there also As to his Action in the first place that in the general is twofold first His converting of Lydia And secondly his casting out a Spirit of divination out of a Devilized Damosel Concerning the Conversion of Lydia Luke relates the several circumstances thereof as 1. The time place and occasion of it verse 13. 2. The person to be converted is described by her name sex occupation countrey and conversation verse 14. And 3. The efficient cause hereof both the principal God opening her heart and the less-principal or instrumental namely her diligent attention to the word preached by Paul verse 14. Then 4. The effects of it viz. the great gratefulness of this New Convert insomuch that she did not only offer them the best Entertainment of her House-accommodations but even urged them to the acceptance of it verse 15. Thus the Convert courted and constrained her Converters Then concerning the Divining Damosel's dispossessing that Divine Narrative consists of three circumstances 1. From whence or out of whom was this Divining Spirit cast out It was done to a Damosel who was a Servant to sundry covetous Masters which perverted the Religion of foretelling future things into filthy gain verse 16. And 2. For what Reason to wit for her many importunate yet many ways suspected Acclamations after the Apostles done undoubtedly by the suggestion of Satan for wicked ends verse 17. And 3. By what means this was effected this miracle was wrought in the name of the Lord verse 18. Now follow the Grand Remarks gathered from both those two famous Actions of Paul at Philippi and first from the former the Conversion of Lydia Hence The first Remark is 'T is no new thing for the Worshippers of God to meet in private places remote from the noise and observance of the multitude for God's worship This oratory the Jews being not able to build a Synagogue here was by a River's side ver 13. N.B. There was a mixture of many Jews in this Roman Colony living among them for they were now dispersed and sowed as it were in most places of the Roman Empire yet possibly not so many of the Rich Jews were in this place as had a purse for raising up a Synagogue or probably they could not obtain leave from those Heathen-Roman powers therefore made they some slighter Proseucha's if that was not a less obnoxious name of a Synagogue to those Infidels or meeting place and that out of the Town where prayer was wont to be made by them for fear of disturbance from those Vnbelieving Gentiles who knew not God The second Remark is It appeareth not who were the persons that prayed here but it is most probable they were the Jews and Proselytes to the Jewish Religion N.B. The women only are named v. 13. as being most numerous in those oratorys for some say that those women used bathings there by the water side for their legal purifications or as that Sex were most willing to hear and attend diligently to the Gospel preached from whence it is made manifest that Paul at his first coming to Philippi had no other Hearty Hearers there save a few Females yet out of this weak foundation how did God raise up a most stately Fabrick of a Gospel-Church afterwards which flourished with Bishops and Deacons Phil. 1.1 N.B. Tho' God can erect strong structures upon weak foundations yet would he not have us to attempt it but when we are to build up the Tower of Godliness Luke 14.28 We must build it on the rock Christ Matth. 7.24 1 Cor. 3.11 The third Remark is The Sabbath day is the day which God hath appointed and sanctified to be a means af conveying sanctifying grace into the hearts of his hidden ones as here of Lydia the purpuriss and proselytess It was thus done to her upon the Sabbath day N.B. It is God's great Market day and the day of his opening the Grand Gospel Exchecquer as well as the day of opening hearts here as Ez. 20.12 I gave them my Sabbaths to be a sign between me and them that they might know I am the Lord that sanctifie them that is I have sanctified that portion of time wherein I might sanctifie them to my self and they make their holy observation of it as a sign of their being my peculiar people select from all others wherein to walk with me to rest in me and to receive more grace therein from me that they might become not only relatively but really holy and changed in heart and life c. The fourth Remark is Mans heart is naturally locked up and barricado'd against God until he by his Almighty Spirit make forcible enterance and serve the writ of ejectment upon the Devil beating him out of his trenches 2 Cor. 10.4 Luke 11.21 22. For here verse 14. 't is said the Lord opened the heart of Lydia which she could not of her self open by any Key of her own her understanding the Lord now inlightned and her will and affections all which are comprehended under that one word heart Rom. 10.10 were changed so that she now loved what before she hated hated what before she loved though she had before this forsaken her Heathenish Idolatry and was proselyted to the Jewish Religion and owned the one only true and living God yet was she unacquainted with the Gospel of his Son our Saviour till now that the Lord prepared her heart to receive it And where he who had the Key of David Rev. 3.7 comes not to open there the Gospel tho' never so powerfully preached is hid and nothing affecteth the stupified heart 2 Corin. 4.4 for creating a clean heart within us Psalms 51.10 is beyond the power of Nature this grace is given only to those ordained to life Acts 13.48 The fifth Remark is Lydia's being judged faithful by the Apostles and baptized before she went home all her family whom she could
Prisoners as above No doubt but the Earthquake being general did affright them as well as their Jaylor and did shake the foundations of all their persecuting rage as well as of their prison and made them tremble c. Besides their Consciences might be the more terrified for their stripeing Strangers without any legal Tryal or form of Law c. N.B. Yet all this horrour and terrour had not such a saving work upon their hearts as upon the Jaylor's because not so Sanctified to them as to him for that trouble which is not Sanctified to the Soul is like the HAMMER beating upon cold IRON it makes no impression Thus all the ten Plagues of Aegypt being unsanctified did but harden Pharaoh the more Exod. 7.3 c. The fifth Remark is Real and true Conversion worketh a wonderful change even in the worst of Persons No doubt but this same Jaylor was one of the worst sort of Mankind one that had been imployed in the Devil's Drudgery in beating imprisoning and Stocking the Lord's Servants N.B. But behold what a change is wrought in him in an instant He that a little before had dealt so cruelly with Paul and Silas and did despise whatever they said to him as well as their persons c. Now comes he trembling in to them falls at those feet which he had lately fastened in the Stocks and crys Sirs what shall I do to be saved verse 29 30 c. Now this poor blind Heathen is become mindful of his future estate and is made docible to the Doctrine of life and Salvation yea and together with his civil Veneration towards his Prisoners he brought them forth of prison into his own apartments treated them kindly and heard them Attentively and believingly while they preached to him and to his Family the Gospel of Christ N.B. Oh what a wonderful Catastrophe and Conclusion had this Confinement and cruel usage of the Apostles not only this rude Jaylor became a new Creature was baptized all his house for a demonstration of the truth of his Conversion he washed now those very wounds of the Apostles which himself had made upon their bodies with his stripes upon them but also their fellow-prisoners became here the Lord's Freemen so happy were they in such blessed Company and the Magistrates courted them to be gone verse 31 32 33 to the end This leads to the second part namely to their deliverance from their Danger by a peaceable dismission c. verse 35 36 37 38 39 and 40. upon which we have these Remarks The first is Those that have the true fear of God and faith in Christ will rather obey God in being charitable than such Men or Magistrates as command them to be cruel to God's Servants N.B. This strange change was in one night wrought upon this Jaylor whose name was Stephanas as is gathered from 1 Cor. 1.16 and 16.15 17. that he regards not now his Governours charge of keeping his prisoners close and carrying cruelly to them but frees them out of the Stocks and Pillory brings them out of the low Dungeon into his own House sets meat before them a mercy needful enough to fasting Prisoners and rejoyced in all acts of Humanity of him to them and of Divinity from them unto him yea and was glad to tell them the Tidings that the Magistrates had sent an Order for their fuller release requiring no Fees for himself but was willing to dismiss them with his prayers and blessing to their Ministry upon this News he told them of this New Mercy The second Remark is Tho' we may not return Evil for Evil yet we may use all lawful means for redressing and removing our own grievances as the Apostles did here who though they were as innocent as Doves yet with Christ's own allowance they might be as wise as Serpents N.B. Paul here stands upon his just priviledge and would not be content with a sneaking Clandestine Dismission after such a publick and Ignominous punishment was imposed upon them only for preaching the Gospel and casting out the Divining Devil and that Indictâ causâ without a fair hearing especially against the Roman priviledges wherewith they were Infranchized This was Paul's plea here and elsewhere Acts 22. verse 25. pleading that he was a Roman this was not a lye N.B. For tho' he was not born in Rome but was a Jew born in Tarsus yet because Tarsus did stick close to Julius Caesar in the Civil Wars and afterwards to Octavius it was therefore Infranchized with all the priviledges of the City of Rome whose Freemen by their Valerian Law might not be bound and by their Sempronian Law might not be beaten and least of all uncondemned without the consent of the Romans N.B. This the Apostle pleaded not so much for his own sake as for the Gospel's least it should be contemned with their person and had not Paul's plea been Authentick herein it would have been more despised The Magistrates of Philippi who were now under the Roman powers knew this plea to be true and feared an after reckoning for this Treason in abusing a Roman Citizen as Seneca calls Paul in one of his Epistles to him therefore they cry peccavi and in person besought them to be gone God thus over-ruling their fear for his Servants deliverance The third Remark is The Apostles thus marvellously brought out of prison by the same hands which put them in went into the house of Lydia who being converted verse 14. could not but be much comforted and confirmed in the Faith by this their marvelous deliverance and convened the Brethren to confirm and comfort them also against present and future Tribulation exhorting them to prepare for it to submit to God in it and to pray for a Sanctified improvement of it Then they departed from the City as the Magistrates had requested for their own safety least the rude Rabble should again rush in upon them with more rage and madness N.B. Though Paul for this time peaceably departed from Philippi being over-awed by its Armed powers and people and ordained now no Ministers over that Church till his return thither again as was his course and custom he used in other Churches Acts 14.23 yet this time was the laying of the foundation of that Eminent Church there to which he wrote his Epistle wherein he acknowledgeth as many Tokens of love received from them as from any other Church he planted and wherein also he mentions many Fellow-labourers that he had there in the Gospel both men and women Phil. 4.3 all assisting him with their private instructions to persuade their Relations and Acquaintance touching their Imbracing of the Gospel and it was to this Church that he made so many visits afterwards to compleat them CHAP. XVII Paul Preaching at Thessalonica c. NOW come we to Paul's Second Station in his first Travels into Greece in Europe as his first was at Philippi so his second was at Thessalonica Acts 17.1 passing by both
Amphipolis and Apollonia two Cities also in Macedonia whether they were called by the Vision but God had no Harvest work there for these his Harvest Labourers and tho' the former of these was so called because the Sea came up to it on both sides yet the Gospel of Christ that vast Ocean of Divine love must not now come to it on any side but Paul passeth by both those places as he was directed by God's Spirit and goes on to Thessalonica one of the chiefest Cities of Macedonia a City built by Great Alexander's Father in memory of a Victory that Philip obtained over the Thessalians and therefore call'd it Thessalonica which signifies the Conquest of Thessaly but it became far more famous for Christ's coming and riding upon the white Horse of the Gospel and conquering a famous Church to himself to which Paul wrote two famous Epistles afterwards c. As to Paul's Preaching the Gospel at Thessalonica two things are principally to be considered concerning his Doctrine Preached in that City The first is the Object thereof which is Two fold 1. The Personal 2. The Real Object The Personal Object is manifold As 1. Whom he Taught the Jews 2. Where in their Synagogue 3. When on the Sabbath-day 4. How oft three Sabbath days together And 5. From whence he drew his Doctrine 't was out of the Scriptures Acts 17. verse 1 2. Then the Real Object is twofold 1. What his Doctrine was namely the Doctrine of Christ's Death and Resurrection And 2. The manner how he taught it was by opening the Prophecies of the Old Prophets concerning Christ and comparing them with what was both done and suffered by Christ making all things so plain to the Eyes of their understandings as if he had exposed them to the open view of their Bodily eyes ver 3. The next considerable to the Object is the Event which also is twofold 1. Good And 2. Bad. The good Event was the Conversion of some Jews and of a great multitude of Greek-Gentiles and of the chief women not a few verse 4. But the bad Event was the opposition and persecution which was a constant Companion of the Apostolical Doctrine in all places where Paul came and this is described by its three parts its Beginning its Advance or Middle and its Catastrophe or ending 1st The Beginning of it was started by the Unbelieving Jews moved with envy who call the lewd Fellows into a League of Conspiracy with them and so sets the whole City in an uproar verse 5. The 2d part of this persecution is the Middle or Increase of it wherein is related that the Apostles being withdrawn to avoid the rage of the rude Rabble so could not be found they fall foul upon Jason the Apostles host and entertainer with others of the Brethren and hale them away to the Rulers of the City where they lay heavy and heinous crimes to their charge they accuse them 1. Of raising Sedition verse 6. 2. Of committing High Treason verse 7. Then the 3d. part the Conclusion thereof tho' those Judges were affrighted at these Accusations both fearing a Tumult among the Citizens and the Roman powers reckoning with them if Christ should be allowed to affront Caesar verse 8. N.B. However they were either well satisfied with Jason's Apology or with the Bail taken for their Appearance if there were need so as to dismiss them out of the Court and let them return home verse 9. This gave a loud alarm to the Apostles knowing that the Jews sought Paul's life therefore were they sent away verse 10. The Remarks upon Paul's preaching at Thessalonica are these The first Remark is Still the Gospel is as the Sea what it loseth on one side of Land it gaineth on another The sending away of Paul and Silas from Philippi to gratifie the mad multitude Acts 16.39 was a means to carry the word of life and Salvation to Thessalonica yea and we may suppose to some Jews both in Amphipolis and Apollonia too N.B. For tho' the every where scattered Jews had no Synagogue built in either of those two Cities as was in Thessalonica yet 't is not at all improbable that they resorted to this Synagogue in Thessalonica out of both the other Cities so had the opportunity to hear Paul preach the Gospel to them N.B. As all these three Cities were situated in Macedonia so they were not so far distant one from another but that they might hold up a Communion in the Jewish worship without any breach of that Law which limited their Sabbath-day's Journey to about two miles among their Traditions Acts 1.12 yet was this looked upon as binding only in their own Countrey in times of peace and not in other Countreys into which War had dispersed them So that some of those Jews out of the other two Cities might be of the Number of those that Believed and Consorted with Paul The second Remark is But those Jews which believed not were the worst sort of Enemies the Gospel of Christ met withal in the whole world N.B. These Unbelieving Jews were worse than those lewd Fellows of the baser sort that were as Idle vagrants out of all honest Imploy Viles et Venales Saith One Vagi otiosiq saith Another such as had nothing to do but to gaze about and run on Errands This Rascality and Sink of the City was the best tools the Jews could find out by whom to do the Devil's drudgery A quo aliquid tale est illud est Magìs Tale inasmuch as those cross-grain'd and cursed Jews set those Mercenary Dueggs of the City on work to make an uproar and opposition against the Gospel they were the principal Agents therein and therefore worse than those worthless burdens of the Earth who were but their Instruments which watched all opportunities to move Sedition in hope of finding some Advantage in change Hence Paul brands those Jews thus that they are neither pleasing to God nor profitable to men 1 Thess 2.15 The third Remark is The Success and prosperous Reception of the Gospel is a grievous eye-sore to the Envious Devil N.B. Would we know the Reason why the Devil raged thus both in the chief Agents the Jews and in those their under-Instruments the mad Miscreants against the Apostles of Christ It was because in three weeks space or very little more they had Converted some Jews many Proselytes and not a few of the chief Gentiles yea and a considerable number of the honourable Matrons of the City tho' such had stirred up persecution against Paul and Barnabas in Antioch Acts 13.50 All which number of Converts considered with the shortness of the time wherein so many were brought in it cannot be wondred at that the Devil seeing his Kingdom tumbling down filled the hearts of those Incarnate Devils from corner to corner with rage against the Apostles N.B. However this speedy Efficacy of the Gospel upon so many and mighty persons together with the malicious Opposition they
Tim. 3.16 even from that God who cannot lye Tit. 1.2 and they knew also that truth alone and not error is able to abide that Divine Test Those only are false Wares which need a dark Shop wherein to put them off to the too Credulous Chapmen N.B. They did all this laudable work in the way of Religion yet were not still truly and throughly Religious and Regenerated but were yet unconverted for after all this it is said of them verse 12. Therefore many of them believed both Jews and honourable women of the Gentiles and of men not a few N.B. Upon all those to whom God had given this preparation of the Heart in Attentive hearing in serious pondering and comparing with the Scripture what they heard c. God blessed his own Gifts he had given them and their improvement of the Talents bestowed on them and he gave still more unto them to that which they had according to his promise whosoever hath to him it shall be given Matth. 13.12 and 25.29 namely such Talents of Nature and providence which he hath received from God for imploying and improving in a way of practice but if persons prove lazy idle and negligent herein then their Right-arm and Right-eye which they seemed to have Luke 8.18 shall be dryed up and darkned Zechar. 11.17 the rust of whose Riches shal rise up against them James 5.3 God oft withdraws those gifts which he hath given to persons when they do not use them for God's Glory and the good of their own and others Souls the great ends for which we are betrusted with those Talents N.B. We are even in the faln Estate betrusted with some liberty in external Acts such as are resorting to Gods Ordainances hearing and reading his word c. and our indeavours ought to be Answerable in the use of this liberty would we lay aside all filthiness and superfluity of naughtiness and receive with meekness the ingrafted word which is able to save our souls James 1.21 we may find the Lord's hand not shortned but his word as powerful and piercing as ever it was to those Noble Bereans but if we hide our Talents with the bad Servant we cannot expect that Spirit of Sanctification which the Bereans found The third Remark is That Humane prudence and policy is lawfully Subservient to Divine piety It was an High Piece and Point of prudence in their not sending Paul the nearest and direct Road to Athens but round about by the Sea from avoiding the danger from those that lay in wait for his life 'T is written then immediately the Brethren sent away Paul to go as it were to the Sea Acts 17. verse 14. yet those that conducted him and had undertaken to secure him from those murdering Jews brought him to Athens verse 15. This was pious policy to make towards the Sea-side as if Paul had designed to take shipping and be gone out of those parts quite away This was pretended and the rumour of it was reported abroad to hinder the malicious Jews from pursuing him any farther whereas a Journey to Athens in the same Countrey was really intended and it may well enough be supposed that Paul's implacable Adversaries pressed Horses to pursââ after him towards Athens but Paul gave them a fair go-by by his taking the long Circumference round about towards the Sea on foot in the by-foot paths that he might disappoint his pursuers by his going on foot to Athens Tho' Silas and Timotheus stayed at Berea still not only because they were less maligned than Paul but also because they had some Kins-folks in Macedonia N.B. Thus our Lord doth allow as much of the Serpent as of the Dove in us in his saying be wise as Serpents and harmless as Doves Matth 10.16 17. The Sagacity of Serpents may be imitated in our Christian prudence so far as it consisteth with the Dove's Innocency Piety without policy is too simple to be safe and policy without piety is too subtle to be good Christ would not have his sheep so simple as to stand still and let the Crows stand upon their backs and pull off their wool from their sides There is a Sanctified subtilty and sagacity in foreseeing evils and hiding from them Prov. 22.3 we may not willfully cast our selves upon the needless dangers a Serpent's eye is a singular ornament in a Dove's head Our meekness must be mixt with wariness that it way be the meekness of Wisdom James 3.13 As we may not be crafty Foxes on the one hand to deceive others c. So nor must we be dull Asses that couch under every burden without necessity on the the other hand The Dove without the Serpent is easily caught and the Serpent without the Dove doth sting most deadly The Dove never provokes the Hawk nor projects revenge yet when pursued saves it self if it cannot by fight yet by flight as Paul did here c. Now come we to the fourth Station of Paul in Greece lying in Europe which was in Athens as before in Philippi Thessalonica and Berea Thus the Providence of God over-ruled all the Devil's-mischievous attempts to suppress the Gospel so as thereby the Gospel was much more spread abroad from one City to another until at last it came to this famous University The Relation of Paul's fourth Station which was at Athens hath two grand parts First the Resolves of it And Secondly The Remarks upon it First The whole Narrative hereof Admits of this Analysis or Resolution What Paul acted at Athens may be thus resolued First There is his preparation to preach there wherein we may consider the causes moving him thereunto which were twofold External and Internal for beside the opportunity of a large Auditory and such as were learned yet inviters of him to preach as they had an Itch after Novelties and were curious Inquirers after News these were outward motives there was also another cause more inward namely the Divine Zeal of this Blessed Apostle who beholding the vain Superstition and abominable Idolatry of that famous and learned City could not bear it nor restrain himself from declaring the vanity of it verse 16 17 18 19 20 21. Secondly The Sermon which Paul preached consists 1. Of an Exordium or Preface and Prologue wherein he useth a pious Insinuation for Captivating the Ears and Hearts of his Hearers to attend diligently unto his discourse verse 22 23. 2. Of the Principal Proposition that the True God is only to be worshipped and tho' as he granted they did worship the true God among their Idols as to the matter of worship yet did they do it after a false and vitious manner therefore doth he make known this their Vnknown God to them by declaring to them God's Attributes and his works of Creation and Providence obviating an objection drawn from their fore-fathers Ignorance as also by putting them into a dread that even that same Christ who was crucified should become the most dreadful Judge of Quick
it as a preacher up of New Devils This was the only grand Crime for which those Heathens apprehended Paul and haled him away to their highest Court that sat upon Mars's Hill so called because the Temple of Mars stood upon it verse 18 19 20. Where their most learned men kept their chiefest Court to Judge of all Religious Affairs and where they had condemned Diagoras Protagoras and Socrates himself for contemning their Gods and now Paul was to be Judged here for the same crime c. N.B. But behold how Divine providence doth branch it self out into two Eminent Acts for over-ruling the Humane Attempts of Paul's opposers to name only that Notion of Grotius that they led away Paul to this Court in Areopagus not roughly or rudely but with a gentle hand which he gathers from the Greek word ãâã ãâã ãâã ãâã ãâã this may well be wondred at seeing they had been so severe before against some of their own Philosophers above named But more especially 1st In this that Paul wanted a publick place to preach in they brought him to this highest Court as a Criminal and Malefactor and there he had a fair opportunity of doing God a great deal of good Service in preaching the Gospel to a vast Confluence of people yea and to the most learned of their Gentile-Philosophers Thus it pleaseth the most wise God to over-shoot Satan in his own how and yet higher still 2ly Tho' Paul was charged with the self same fault for which their own much admired Socrates lost his life namely not only an undervaluing of their Idols but also an introducing of New Deities yet that Paul should be both so tenderly treated in this cruel Court behold the Judges saying so softly to their preaching prisoner may we know what this new Doctrine whereof thou speakest is for thou bringest certain strange things to our ears we would know therefore what these things mean verse 19.20 Oh what soft words are here from the Lord-Judges of the highest Court to a contemptible prisoner standing before the Bench at the Bar. Here is no hectoring railing reviling language but rather a candid courting him to gratifie their curiosity by informing them in the meaning of this novelty they were inquisitive so much after Nor was this all tho' it was much and much more than he met with either at Philippi Thessalonica or Berea c. But also that Paul after he had preached a very stinging Sermon against the Idolatry of those his Judges should yet come off from that cruel Court not only with the safety of his person but also with such success upon his Auditors yea upon one of those Eminent Judges in the Court who was Converted as Dionysius and certain others both men and women of the vulgar and of the honourable sort as Damaris verse 32 33 34. the Conversion of whom might have a mighty Influence upon many others Insomuch that Paul himself seemeth to dismiss the Assembly as is usual after the Sermon be done by his Apostolical Authority However the Court or Senate was so far from offering any injury to him that they suffered him to depart in peace from the Bar and withal desired to hear more of the matter in his Divine Discourse The fifth Remark is God can make use of the Vanity of foolish men to bring about his own glorious ends These Athenians were generally tainted with Idleness and Levity spending their time in nothing else but either in hearing or in telling news verse 21. This concords with that Charracter which Demonsthenes gives of his own Country-men Saying we Athenians to speak the truth sitting here doing nothing but triffling away our time and only listning what News are abroad As this inquisitive and Talkative humour which two are always Coupled together did not only Discover a Mis-govern'd mind relating to persons but also a disordered Government Relating to their Common-wealth tho' it was a famous Port-Town City and University So this very Vanity of their National Itch after Novelty the great and most wise God made use of to make them more willing in hearkning to Paul's Sermon because their ears were tickled with hearing News and New Doctrines which they never heard of before from him Yea so inquisitive they were of a Deity that rather than miss among all their other Gods of the Right God they errected an Altar to the Vnknown God verse 23. N.B. History holds out the Original of it to be in Plague-time when the Athenians had weary'd themselves with their Vain Invocations upon all their other Gods for its removal Epaminondas wiser than the rest advised them to errect an Altar to that God whoever he was that had power over the Plague and because they knew him not therefore this inscription was made This uncertainty attends Idolatry as it did the Mariners Jonah 1.5 to call every man on his God and least they should all mistake the true God they awaken Jonah to call upon his God However tho' Paul wanted a Pulpit yet makes he use of his Altar for his Text and as God made use of their Itch for news so of this Text and Sermon on it to do much good c. The sixth Remark is That all Preachers of the Gospel ought to adapt and accommodate their Preaching to the Capacity and Condition of their various Auditories Whether their work be either Concio ad clerum according to the common Notion or it be Concio ad populum a Sermon to the Clergy or to the Laity to learned or unlearned Auditors Thus this Apostle here having to deal with Philosophers doth shew them most learnedly yet most Divinely the true and right use of Natural Philsophy whereof those blind Heathen-Sages who thought themselves the wisest men in the world were altogether Ignorant He tells them they ought to improve their knowledge of Natural things that by it they might beget an high admiration of the God of Nature in their minds which is the proper end of all Philosophical knowledge and without which excellent improvment all their Philosophy becomes vain Col. 2.8 Rom. 1.21 22. and that Eminent gift of God which rightly used is a great help to the knowledge of Divinity doth degenerate into mere Sophistry Idle Speculations and Aery-Nothings especially when men presume to measure Heavenly Mysteries by the measure of their Natural Reason N.B. Hence Tertullian not unfitly affirmeth that Philosophers were the prime patriarchs of the Hereticks and the School-men for their corrupting the Scripture with Philosophy and turning all into Questions are as aptly called an evil Generation of Dunghil Divines Hence the Apostle preacheth the Unknown God to them in their own Philosophical way to convince the Epicures and Stoicks that if they did seek as they ought they might palpably and plainly find the wisdom power and goodness of the Great Creator manifested in the Creatures as Rom. 1.20 ut solem in aquis sic Deum in operibus contemplamur This Maker of the world
And here N.B. for he stayeth his Journey all the seven days of the Jewish Passover's Solemnity and would not set forth to travel that time because he would not willfully offend the weak Jews verse 6. He sailed not from Philippi till after the days of unleavened Bread according to their Law Exod. 12.19 Thus he complyed with their Rites which then tho' they were dead by the death of Christ yet were neither deadly nor as yet buried so his compliance was not sinful The second Remark is At Troas Paul plainly observeth the Lord's day or the first day of the Week's Sabbath verse 7. N.B. When he came to Troas which some suppose to be the relicts of that old and famous City of Troy he abode there seven days verse 6. so he had his choice of any day in that whole week to convene by his Apostolical power the most solemn Christian Assembly yet doth he pass over the 7th day of the week the Jewish-Sabbath-day and pitcheth upon the first day of the week expresly Verse 7. well knowing that this was the day which the Lord had made for his worship Psal 118.24 by his Resurrection upon that day Matth. 28.1 and John 20.1 which is by way of Eminency call'd the Lord's day Revel 1.10 on this day the Disciples met and Christ honoured them with his presence immediately after his Resurrection John 20. verse 19. and 26 c. and when he was ascended this day was appointed for the Christians to meet on 1 Corinth 16.2 which necessarily infers the abrogation of the Saturday-Sabbath for in six days they are commanded to Labour Now had they rested both those two days they could not but break that part of God's Law c. The third Remark is A long Sermon sometimes is not Un-scriptural or Un-apostolical N.B. Paul preached until midnight here Verse 7. Because it was his farewell-Sermon ready to depart on the Morrow that phrase implies no less Nay his discourse did continue beyond Midnight even to break of day Verse 11. as this singular example of Paul shewed him to be ãâã ãâã ãâã ãâã ãâã an Iron-sides having a Robust body for preaching-work and also his unwearied diligence and Zeal for winning Souls c. So his Auditorie's vigilance patience and Complacency in waiting so long upon God to hear his word is evident here also N.B. Both which patterns will rise up in Judgment to condemn those of our day As the preacher here doth condemn not only the Dum-doggs of our day that cannot bark at all Isa 56.10 but also those lazy Lubbers that think the Sand in their hour Glass runs not fast enough while they are preaching the Gospel c. as if God had not cursed those that do the work of the Lord negligently or deceitfully Jer 48 10. so those hearers here doth no less condemn the drowzâ careless and impatient hearers of our times who cannot watch with Christ one hour without sleep or weariness Mat. 26.40 Those warm Christians here saith Chrysostom medià nocte Vigilabant ut eos condemnent qui medio die dormiunt they did watch till mid-night to condemn those that sleep at mid-day c. The fourth Remark is Religious night-Meetings are lawful and in some cases needful Verse 8.11 N.B. Indeed carnal men do commonly calumniate such Conventicles as if Christians met in the darkness of the night only to comit fornication the Men with the Women but herein theyonly muse as they themselves use this being their own cursed practice Thus the Emperor Caligula thought there was not a chast man upon Earth because himself was detestably unchast Now to avoid any occasion of such a causeless calumny here were many lights prudently provided least their being in darkness should administer any sufpition concerning the honesty and holiness of their profession and practice The fifth Remark is Sermon-sleepers want not warnings of God's sending forth suddenly his dreadful Summons for sleepers N.B. We see Eutichus which signifies good fortune had the bad fortune to fall into a dead sleep sitting in a Window while Paul was long preaching he sunk down with sleep and falls down from the third lost and was taken up for dead This was done by the Devil God permitting it to distract and disturb Paul that he might put an end to his long Sermon which so disturbed the Devil's Kingdom verse 9. yet the following Miracle of reviving Eutychus turn'd it to the contrary All sleepers do distract the preacher The sixth Remark is The Miraculous raising up to life of dead Eutychus by Paul's power of miracles was matter both of great admiration and of strong consolation to the faithful there verse 9 10 11 12. N.B. The young man falls first into a dead sleep for youth is a sleepy and a slippery age then falls he down three stories high which was a fearful and fatal fall driving his breath out of his body as well as bruised it if not broke his bones so that he was taken up dead Paul went down from his pulpit and fell upon him as Elijah did upon the dead Son of the widdow of Zareptah 1 Kin. 17 21. and as Elisha on the Shunamites 2 Kin. 4.34 then upon Paul's prayer for him his life returned into him N.B. Yea so strong was Paul's faith in praying for this miraculous recovery that he comforted the confused Auditory greatly distracted with this sudden casualty Saying be not too much perplexed at this Disaster which the Devil by Divine permission hath done to disturb us for his life is in him knowing infallibly that while he spake these words his life would return so speaks of it as if it were a done thing N.B. This Miracle did not a little fill all the faithful with marvel and comfort As they had been much troubled that the preaching of the Gospel which brought life and Salvation to all believers should be an occasion of death to this young man so were they exceeding glad that dead Entychus was restored to life not only for the young Man's sake alone but also and more especially for their own Confirmation by this miracle for hereby God gave a convincing Testimony to the word of his grace overshooting the Devil in his own bow and over ruling that disturbance to a contrary effect of this wonderful deliverance by which means likewise both the Gospel was attested to and many were confirmed in the belief of it The seventh Remark is As at Troas the Lord's day and the Lord's Supper were celebrated by Paul so the change beginning and ending of the Christian Sabbath is very observable there N.B. For Paul kept the first day administring the Euharist and preaching the word until midnight upon this extraordinary occasion of his departure the next day yea he talked a long time even till break of day verse 7 11. N.B. We should be acted by the same Spirit in obserying the Sabbath tho' not in such extraordinary Actings as the Apostle and his Auditory did or we are not
Heaven with joy not to part any more c CHAP. XXI Paul 's going to Jerusalem NOW come we to Paul's Passage from Miletum unto Jerusalem Acts 21. where those places through which he passed thither are mentioned As 1. To Coos and the next day to Rhodes two Islands in the Mediterranean Sea verse 1. 2. Then to Phenicia bordering upon Palestine yet in the Country of Syria whose chief City was Tyre and there he landed with his Company and stayed seven days verse 2 3 4. where he was foretold what should befal him at Jerusalem and from whence after he had spent one Lord's day with the Disciples of that City and after prayer at parting with those that Accompany'd him out of the City He 3. Passed on to Ptolemais a City and Sea-Town of Phenicia where he abode with the Brethren but one day verse 5 6 7. Then 4. From whence he passed to Cesarea a City in Palestine mentioned Acts 10.1 and 18.22 where he lodged with Philip the Evangelist and tarry'd there many days till he was told again of the fate that should befall him in Jerusalem yet all cannot diswade him from his Journey thither verse 8 9 10 11 12 13 14. 5. From Cesarea he passeth on to Jerusalem which was his Terminus ad quem the place to which as Miletum was his Terminus a quo the place from whence he went In his return from the last mentioned Peregrination through many parts both of Europe and Asia now is Paul got to the end of his Journey namely to Jerusalem verse 15. His Host that lodged him when Lodging could not but be very scarce at Pentecost seeing all the Males in Judea were Summoned thither Mnason an old Disciple verse 16. Then follows his acceptance in general with the whole Church v. 17. and in special with James and the Elders verse 18.19 to whom he gives a full Narrative of what God had wrought by him among the Gentiles for which they glorified God verse 20. N.B. Yet because the believing Jews who being wonderful many by the blessing upon the Gospel were still zealous for the Rites of Moses not understanding their freedom from them by the Messias throughly c. Those Elders persuade Paul to take off that prejudicate opinion which the Vbelieving Jews out of Asia had instilled into the minds of these Believing Jews at Jerusalem against him verse 21 22 23 24. This Paul doing at their persuasion verse 26. A Tumult ariseth by the instigation of the Vnbelieving Jews of Asia verse 27. Paul is Apprehended Accused and in Danger of his life verse 28 29 30. but rescued by the chief Captain verse 31 32. yet he bound him to make his defence ver 33. to v. 40. N.B. From those Resolves of Paul's passage by several Stages and Journeys to Jerusalem do flow those few following Remarks The first is Dearest Friends and Relations not only those in the Flesh but more especially those related in the Spirit have a most sad sorrowful and a most involuntary parting one from another as here Acts 21. v. 1. N.B. Luke useth the word ãâã ãâã ãâã ãâã ãâã after that we were pulled from them The same word he had used Acts 20.30 for Heretical Teachers drawing away Disciples that is tearing them Limb meal as the Greek word signifies by a violent avulsion and destraction of one Limb from another as Wolves do with the worried Lamb they devour compelling them by their forcible persuations to Imbrace such distorted Doctrines as produce at length sad and dolorous Convulsions of Conscience while they thrust their Proselytes out of God's way Deut. 13.5.6 13. and as Jereboam did drive Jsrael from following the Lord 2 Kin. 17.21 N.B. Thus were those dear and Spiritual Relations pull'd in pieces here at their parting with Paul it was as if the head had been driven off from the body whose face they must see no more with great difficulty and reluctancy And thus we part with our dying as well as departing Friends who dye in the Lord and fall asleep in Jesus Yet this consideration may comfort us we do but bid such dear Friends good night for we must hope to see them again in the morning of the Resurrection as these did Paul c. here The second Remark is As Paul passed with a straight course towards the old Jerusalem verse 1. so would to God we could do so towards the New-Jerusalem which cometh down from Heaven Gal. 4.25 26. Heb. 12.22 Rev. 3.12 and 21.2 10. N.B. We are commanded to make straight our paths Hebr. 12.12 13. our ways may not be Hubby and Rough no more than crooked ways least our weak and Lame Legs stumble upon some Stumbling stone whereby we may be turned out of God's way which leads directly to this Jerusalem Such as turn aside to crooked paths shall be led forth with the workers of iniquity Psal 125.5 All by-ways from holiness are but high-ways to Hell We should not leap over the hedge of any Commandment for escaping any piece of foul way least the Old Serpent bite us Eccles. 10.8 N.B. But we should do as those Kine of the Philistines did which tho' they had Calves at home yet held straight on their way with the Ark of God to Bethshemesh that house of the Sun as that name signifies 1 Sam. 6.12 Oh that we could do so toward Heaven that house of the Sun of Righteousnes Tho' we have divers objects in our way to divert us Solomon directs us to keep a direct course saying Let thine eyes look right on Pro. 4.25 oculum irretortum in metam Get your eyes fixt upon the right Mark and Object without wandring from it This requires a Patriarch's eye well skill'd in Moses's Opticks Heb. 11.27 we ought not intently to look upon that which we may not lawfully love He that would not hear the bell must not meddle with the Rope c. ponder the paths of thy feet verse 26. namely by the weights of the word and turn not to the right hand c. verse 27. Keep the Kings high way Do as those Mariners with Paul here kept a straight course having their eye on the Star and their hand on the Stern c. The third Remark is The Spirit of Prophecy doth not reveal all things to those upon whom it cometh Thus was it here some of those Disciples at Tyre told Paul through the Spirit that he should not go to Jerusalem verse 4. foretelling by the Spirit of prophecy of his sufferings in that City as Agabus the Prophet did after at Cesarea v. 10 and 11. which afterwards did truly come to pass It seems those prophetick Disciples did but know in part N.B. This same Apostle saith we know in part and we prophecy in part 1 Cor. 13.9 that is we our selves have but a short and imperfect communication of matters from the Spirit of Prophecy we can therefore communicate but an imperfect degree of knowledge to others we know but imperfectly
here verse 13 c. For 1. They were Numerous they were more than forty who had made this Conspiracy which shews that the Devil needs never starve his designs for want of instruments he hath ever a party ready to oppose the Gospel while the whole world lyeth in wickedness 1 John 5.19.2 They were unanimous they could combine together in one cursed Bond ãâã ãâã ãâã ãâã ãâã they made a Combination verse 12. This was not Vnity in the truth but a Conspiracy against it no better a Factious Conspiracy and Agreement against Christ like that of Herod and Pilate above mentioned N.B. This shews not only the possibility but also the proneness of wicked men to a Voluntary Concord they Concur well enough in pursuit of the poor Hare 3. They were resolute daring desperado's having seared Souls and Consciences that stirs not starts not nor is at all strained at the Swallowing of a whole Camel this great Curse as themselves call it verse 14. neither before nor in nor after this execrable Vow N.B. Not unlike those desperate Monsters rather than men among the Mahometants called Assasines who being strongly deluded with the blind Zeal of their blockish Superstition and accounting it meritorious to kill by any means any man or great Enemy of their Religion and for accomplishing hereof as men most prodigal of their lives they do desperately adventure themselves into all kinds of danger And 4. They were confident of their killing Paul Indeed above forty to one was great odds They were mad and swore against him as Psalms 102.8 and thought themselves sure to succeed but Paul's times were in God's hands not in theirs Psalms 31.15 Pilate must have leave from above John 19.11 The fourth Remark is The Proverb is here verified like Priest like People and like People like Priest verse 14.15 N. B. This people that were so peevish against Paul did not only put themselves under a direful Curse in private c. but also make a publick address to the chief Priests for their compliance with them in their damnable Plot Assuredly they had confidence of the Priests assistance otherwise they might have expected a most severe reproof from them yea and a timely discovery of the designed murder to the party concerned had the Priests lips preserved knowledge Mal. 2. v. 7. as they should have done but they like blood-hounds having drunk already both our Saviour's and Stephen's blood c. does still thirst for Paul's also and therefore stick not to become Accessorys to assist if not the principals in the intended murder N.B. This gives us a clear Specimen how sadly the Jewish Religion was now degenerated when the chief Priests themselves were thus ready to comply with and contritribute their best assistance to those Assassinates and cruel crew of Cut throats Oh! how did this hasten their final destruction which now near approached The fifth Remark is Craft and Cruelty Fraud and Force are ever combined together in the Church's Enemies So here ver 15. N.B. Let the Captain be courted by the Council that he bring down his prisoner to you again as though ye would inquire something more perfectly concerning him c. Thus the Plot against Paul's life was laid low and very deep so as not easily to be discovered the chief Priests must joyn with the Council to request this of the chief Captain for they had no Authority to command him it being a common custom to send for prisoners for re-examining them especially when Religion and the publick peace was concerned as was pretended in this present case and the distance betwixt the Castle and the place where this Council met being considerable gave an advantage to those Plotters Thus their Craft and Cruelty like the Asp never wander alone without his companion with him and like those birds of prey mentioned Isa 34.16 whereof none wanteth their mate in mischief The sixth Remark is God will be seen in the mount Gen. 22.14 even when the Knife is come nigh to Isaac's Throat So here verse 16. N.B. Paul's Sisters Son heard of their lying in wait c. It was a marvellous sweet providence that this Boy should be by when they prompted one another to push on their Plot. So transported they were with a furious frenzy that they were not curious in heeding who heard their design which by this boy was detected and defeated verse 17 18 c. God suffers Plotters often to go to the very far end of their tedder and then plucks them back with shame and grief Esther 9.1 c. Acts 12.6 1 Sam. 20.35 and 23.38 Pro. 21.30 Now come we to the third day's Transactions together with occurencies in tendency toward them consisting upon two general heads The first is Paul's removal from Jerusalem out of the reach of those bloody Jews And secondly his entertainment at Caesarca Whence we have these Remarks The first is God hath the hearts of all men in his own hand and turneth them as it pleaseth him Prov. 21.1 N.B. This appeareth in the humanity of these Heathen Officers toward Paul and his Nephew while no better than Bestiality was practised by the Jews c. for in both the Colonel and in one of his ten under Captains we have an evident example of humility and courteous humanity in the latter readily bringing the Boy to be heard and in the former taking such an inferior youth by the hand and as readily giving him audience and dispatch v. 17 18 19 20 21 22. This Affability and tender pity in both those Superior Souldiers was a clear Specimen of God's good providence in thus inclining their hearts to preserve the Apostle Herein is God remembring Paul in his bonds God lets his enemies have the ball upon their foot and carry it away till they come to the very Goal yet even then and there makes them miss of winning the Game N.B. The Barrels of Gun-powder are conveniently laid to blow up Paul and the match is lighted and burning towards the powder then was nothing now wanting to his destruction save the chief Captain 's consent which those Jews did not doubt of seeing the request seem'd so rational and what was no more than usual in the Jews Court under the Roman power Now cometh God ãâã ãâã ãâã ãâã ãâã as out of an Engine defeats this Plot against Paul by bowing the heart of this Colonel to commiserate his case c. He prudently providing for the Nephew's safety as well as for the Uncle 's from the Jews The second Remark is The Good providence of God worketh wonderfully for the preservation of his Servants making many times use of their hands therein who only intend their own ends and not at all intending any good will to those persons that are preserved by their means as here God over-rules Lysias this Colonel to let Paul have a strong guard for his safe conduct to Cesarea with an amicable letter in favour of him to Faelix the Governour
's foundring therefore they under-gird her with Cables to keep her sides close and tight together verse 17. Thus the Church in a storm when the blast of terrible ones is like an Euroclydon or Tempest against her walls Isa 25.4 needs her undergirding by the everlasting Arms of Jehovah underneath her Deut. 33.27 Thus the love-sick Spouse was under-girded when Christ's Left hand was under her head and his Right hand imbraced her Cant. 2.6 and 8.3 The wounded side of that God-man Christ Jesus is the Church's Covert from the Tempest Isa 32.2 Mic. 5.5 3. Both are brought to an hopeless Estate How forlorn was this Ship here when lighting her of Merchandise-Goods c. could not secure them verse 18 19. No Light of Sun or Stars to comfort them no hopes left to save their lives verse 20. Thus is it with the Church often a great damp is upon her hopes because a great death is upon her helps There is no hope Jer. 2.25 N.B. The disparity lyes in this that whatsoever wind bloweth blows good to her be it North or South can 4.16 and herein is the Church happy The seventh Remark is God delights to deliver those that are forsaken of all their helps and hopes of Deliverance Thus it was here in the eyes of Reason and ãâã ãâã ãâã ãâã ãâã as to the Natural Events from secondary causes their case was desperate which made them part with their Goods to save their lives yet all would not do but they despaired Then comes Paul to comfort them from God who reserves his holy hand for a dead lift verse 21 22 23 24 25 26. wherein he 1. Minds them of their misery which their Disobedience to God had brought upon them Then 2. He chears them up with assurance of their security from the good warrant of Divine Authority And 3. He fore tells they must be cast upon a certain Island which when it came to pass did as by a sign induce them to believe the Rest all ordered by God not by chance The eighth Remark is The wicked are delivered from Temporal destruction for the sake of the godly who live among them and intercede with God for them Sinners are saved spared and favoured for the Saints sake As here two hundred threescore and sixteen persons verse 37. all Heathens excepting Luke and Aristarchus are saved for Paul's sake verse 24. who had prayed for them and had begged their lives of God as Esther did the lives of her people at the hands of King Ahasuerus Esth 7.3 Thus God spared Zoar for Lot's sake and at his prayer for it Gen. 19.19 c. And he would have spared Sodom for the sake of ten Righteous persons could that small number have been found in it at Abraham's prayer Gen. 18.32 And there Abraham left begging before God left baiting N.B. Oh! what fools and mad-men are the wicked in seeking to destroy the Godly for whose sakes themselves are preserved God saith to the Wicked concerning his Servants as the Prophet once said to wicked Jeboram surely were it not that I regard the presence of Godly Jehosaphat I would not look toward thee nor see thee 2 Ki. 3.14 One innocent person may deliver a whole Island from destruction Job 22.30 What abundance of good does one holy man in a place these hundreds of men fared better both in soul and body for one holy Paul's sake and means The ninth Remark is The same God that ordained the end oradined also means in tendency to that end and therefore to divide assunder what God hath Joyn'd together in neglecting ordained means is no better than a presumptuous tempting of God This great truth is here demonstrated by these divine words except these ship-men that were about to escape in the boat abide in the ship ye cannot be saved ver 30.31 notwithstanding God's promise mentioned verse 24. That they should all be saved not because the will of God or his power to save or the truth and efficacy of his Promise did depend upon second causes as if all these were made effectual only by a vertue from the means whereas in truth the means are made efficacious only by a vertue from the will power and promise of God God is not tyed to them yet ordinarily and usually he doth work by them when he can work with them that we may not neglect the use of them that are ordained by him Thus David shall have the victory but it must be by the means of an Ambush 2. Sam. 5.19 24 and man shall be nourished but it must be by his labour Psalm 128. v. 2 Many more such Instances might be given yet so as God works all in all by those means N.B. for the Grass Corn Trees were created by God before he Created the sun moon and stars by the Influence whereof they now are and do grow Sometimes God to show his Soveraignity doth work without means It is all one to him to save by few or none as well as by many 2 Chron. 14.11 and his Omnipotency can work against means also by Suspending the power and operation of natural causes as when the fire burnt not the water drownd not the Rock yeilded water and the Iron swoom the Sun went back ten degrees c. As God likes not to be tyed to means so nor that we having his promise should in defect of the means doubt of his providence God will be trusted but not tempted by a willful neglect of due lawful means The care of the means belong to us but the care of the end belongs to God Whosoever neglects the means under any pretence of a promise doth not rightly beleive in him but plainly and presumptuously tempts him c. N.B. These mariners had been willing enough to make use of all other means for their safety as undergirding unlading c. and wishing for the Day verse 29. Oh! that we wished so much for the Day of Redemption to make use of more means yet missed in this the means God required The tenth Remark is God's Gospel-stars shine most in the night and their splendour is best seen in time of trouble Thus was it here while this Ship's-crew had a smouth sea and a calm season Paul lyes on the Deck as a poor contemptible prisoner neglected of all but now in this eminent danger God makes him the only Counsellor and comforter unto this great company Common calamity made them comply with that counsel and comfort which came from one in chains amongst them Paul reproves them for rejecting his advice of wintering in Crete v. 21. yet now the storm having becalmed that refractory mind they are mindful to follow his Direction in taking some food having had no set meal for fourteen days through the consternation horrour of death and in admitting Paul to become the Chaplain of the ship for craving a blessing and for praying to God for their farther preservation verse 33.34 35 36 37. yea and for praising God also
us an intimation that he was in Babylon of Chaldea N.B. When Cyrus made proclamation of leave to the Jews after their 70 years Captivity to return into their own Land multitudes of them found themselves so well seated and accommodated in Babylonia and in continuance of time they were so naturalized to the Countrey of the Caldeans that they refused to Remove their habitations but fixed their stakes and standing there so in success of time they grew into a great nation and a distinct people insomuch as they had a prince of the Captivity as they call'd him of their own blood over them there Now when those three Ministers of the Circumcision Peter James and John divided their Apostolical employ by lot as Paul was the Minister of the Vncircumcision Peter's Lot fell to be in Babylonia amongst those numerous Jews in their now Voluntary Captivity and from Babylon it self the Center of that Country and where he had gathered a Church doth he send his first Epistle N.B. The Romanists fondly fancy this Babylon Peter mentions here to be Rome as Rev. 17. that they may prove Peter's Episcopal Chair to be there alledging that Peter call'd Rome so because he would not have it known where he was Oh! how uncomely was such Timerousness who had been so bold before in this their Prince of the Apostles and the pretended Head of their Church But tho' this Far-fetch'd Fancy be granted to them who rather than not find Peter's Primacy will go to Hell to seek it yet therein do they grant us that their Rome is that Mystical Babylon in the Revelation against which so many dreadful Plagues are denounced there The second Remark concerns the Persons to whom Peter wrote who were call'd the Strangers of the Dispersion such as were scattered throughout Pontus Galatia Cappadocia Asia and Bythinia 1 Pet. 1.1 The naming of all which places giveth some probable ground that Peter had at some time before Preached the Gospel there and therefore wrote to the Dispersed Believers his two general Epistles for their better confirmation in the Faith and not to the Jews only but to the Gentiles also that had embraced Christianity As Paul the Apostle of the Gentiles wrote principally to those of the Uncircumcision at Rome Corinth Ephesus c. yet he excludeth not those of the Circumcision that believed among them So Peter included the Gentile-Christians tho' primarily he wrote to the Jews seeing both were joyned in one Faith and Worship The third Remark is concerning the Time when Peter wrote his Epistles whereof indeed we have no certainty in Scripture so the precise point of Time cannot be positively asserted But we have saith Dr. Lightfoot some Chronical Hints in some passages of the first Epistle which render a fair probability that it was written about the year of our Lord 65. and the 11th of Nero's Reign which was a Center betwixt two Critical Years the Year before the beginning of the persecution of the Christians at Rome and the Year after the beginning of the desolating Wars in Judea N.B. Beside the Apostle's general Exhortation of the Elect alluding to his Lord's words They shall deceive if it were possible the very Elect Matth. 24.24 to exercise patience under those miseries already felt and worse feared There be particular passages as The End of all things is at hand 1 Pet. 4.7 The fiery Tryal verse 12. and The time is come that Judgment must begin at the house of God verse 17 c. which seem to point out this very time that Christ foretold Matth. 24.7 8 9 c. and Luke 21.12 c. wherein the desolating Wars of the Jews happened which was but the beginning of Sorrows and Nation Rose up against Nation c. and then shall they deliver you up and kill you c. All which was commented upon and accomplished when Nero set Rome on fire and burnt down Ten of the Fourteen great Wards of the City but he at that time killed the Christians for his own Crime as if they had been the Incendiaries and had burnt the City and may it not be said How escaped Peter if he now sate Bishop at Rome as the Romanists do affirm surely he must go to the Pot with those whom Paul saluted Rom. 16. Yet he forgot Peter in those Salutations Whereas Paul himself with Luke and Timothy were pack'd away as is aforesaid before this Storm did fall not only upon Rome and Italy but upon many parts of the Empire c. N.B. And now Judgment began upon the Jews among these fiery Tryals who always helped forward the Persecution of the Gospel but now such a mad Phrenzy falls upon them that they cast off the Roman Yoke whereby they incensed the Romans to destroy them Then was the Abomination of Desolation set up in the Temple Matth. 24.15 N.B. Then God gave his People this Sign When ye see Jerusalem compassed about with Armies which was done by Cestius Gallus a little before that fatal and final Siege of Titus Vespasian Luke 21.20 then were the Christians to flee into the Mountains and to take the best course for their own safety verse 21 c. and Matth. 24.16 17 18. Then their Desolation was nigh and such Tribulation which is call'd Affliction it self Mark 13.19 came so great upon the Jews in Judea such as never had been nor shall be Matth. 24.21 that the heart of Man can hardly hear the History without Tears as Josephus relateth it Yet the Lord provided a Pella for his own People a City beyond Jordan which was their Sanctuary and City of Refuge as Zoar was for Lot for a time till it proved too hot to hold him which made him flee to the Mountains also as Judea proved too hot to hold the Jews until the Indignation was overpast as Euseb Eccles Hist. lib. 3. cap 5. tells us Peter being now in Babylon of Chaldaea had Intelligence what great miseries had befallen the Jews in Judaea which was but the beginning of Sorrows as he had heard his Lord say He thereupon concludes that the Desolation of the Jewish Nation drew nigh and likewise his own Martyrdom therefore doth he improve his little time he had now to live in writing his second Epistle wherein he first telleth them I know that I must shortly put off this Tabernacle as our Lord hath shewed me 2 Pet. 1.14 which he knew would come to pass before the Destruction of Jerusalem for Christ had told him that he might not live to see the Lord's coming to judge Jerusalem for all her Iniquities which John should live to see done John 21.18 19 20 21 22 23. which shall be spoke to by and by and in this Epistle also he describes Jerusalem's Destruction in the same Terms as his Lord had done Matth. 24. and as the Scripture doth the Ruine of that Cursed people and their City in other places namely Deut. 32.22 23 24. and Jer. 4.23 c. Using the same expressions as
and having Salvation c Zech. 9.9 This is that full and strutting Breast of consolation which all the Children of the Church are commanded to suck and be satisfied to milk out and be delighted with the abundance of her glory Isa 66. ver 11. to wit when her King comes in his glory to comfort her this choice Cordial the Prophet Zechariah prepared for the Church's comfort in her Captivity about 500 years before Christ's coming in the flesh and it was so famous a Prophetick promise that when it became a performance at the coming of Christ we find this same Prophecy quoted by all the four Evangelists as Mat. 21.5 7 9. and Mar. 11.2 10. and Luk. 19. ver 30 38. and Joh. 12.13 14 15 16. N.B. But long before this Prophet Zechariah we find that Evangelical Prpohet Isaiah gives us the substance of this very Prophecy in his day saying to the same purpose what shall one then answer the Ambassadors or Messengers of the Nations that the Lord hath founded Sion and the poor of his people shall trust in it Isa 14.32 see Psa 87. ver 1 2 3 4 5. and 102.16 where David long before Isaiah most highly extolls Sion's foundation and its superstructure also when the Lord shall appear in his glory but this Prophetical Evangelist Isaiah comes yet more near to this Prophecy of Zechariah saying Behold the Lord hath proclaimed unto the end of the world as the best Tidings that can be heard in the world say ye to the Daughter of Zion behold thy Salvation cometh behold his Reward is with him and his work before him Isa 62. verse 11. Note hence 1st Here are three Beholds to give the greater Lustre upon the the matter there mentioned 2ly Zions King and Salvation are Synonima's signifying one and the same for Zechariah's King cometh is Isaiah's Salvation cometh and thus old Simeon call'd Christ his Salvation Luk. 2.30 3ly When Zion's King cometh then Zion shall be called a City sought out and not forsaken Isa 62.12 This is the sum and substance of all the best news upon the earth we may draw water with joy out of this well of Salvation Isa 12.3 A Mandamus from Zion's King can save Zion at her lowest State Ps 44.4 and 74 12 and 48.2 N.B. This Prophetick promise of Christ's coming with Salvation unto Zion doth afford twelve comfortable considerations The First Cordial is If the Tidings of Christ's first coming unto his Church tho' then he came only in the form of a Servant and in his State of Humiliation yet the Promise thereof was such good news to Zion and so grand a ground of her greatest joy as both those Prophets Isa 62.11 and Zech. 9.9 do testifie Then how much more joyful tidings must needs be Christ's second coming in his State of Exaltation unto his Church when he shall come in his Kingdom and in the Clouds of Heaven with Power and great Glory Mat. 24.30 The second Cordial is If the Ante nati or those born before Christ namely the Old Testament Saints could be content to wait the full term of four Thousand years from the first Time that Christ was Promised in the seed of the Woman Gen. 3.15 as a Congruous Remedy to man's Cursed Malady by his first foul fall before that promise was performed at the Birth of Christ Then why cannot the Post nati or such as are born after Christ namely the New Testament Saints be content to wait until the term of only two Thousand years more be run quite out before his second coming in Glory which is but half the time that the Patriarks and Prophets waited for his first coming as aâ Servant only and not as a Lord and King in his Grandeur of Majesty T' is well known that the time since the Birth of Christ amounts not yet to Seventeen Hundred years so there is yet Three Hundred years and more to make up the numbers of two Thousand which is but the one half of the afore-said 4000 in the Old Testament times yet our Lord comforts us with saying For the Elects sake these days shall be shortned Mat. 24.22 and the world may not last thus Six Thousand years as the Rabbins say only from this ground as the Creation of the world lasted six days so its continuation shall be Six Thousand years because 't is said a Thousand years are but as one day with God c. Now what a shame it is that we of the new Testament times should be so short spirited as to be so soon weary of waiting for our Lord 's coming especially considering how we lay under the blessed influence both of Christ's Birth Life and Death yea and of his Resurrection Ascension and Intercession c. None of which were priviledges of Old Testament times yet they waited for the consolation of Israel Luke 2.25 we should adjure our selves not to awake our love till he please Can. 2.7 3.5 The third Cordial is Tho' there be a time for our Lord 's going from his Zion to wit when his Glory departs from her as it did gradualy from his Sââctuary Ezek. 10.18 and 11.23 Because Zion's sins do sometime seperate betwixt her Lord and her Isa 59.2 then is it that the spouse complains My beloved had with drawn himself Cant. 5.6 This is the time of Zion's trouble but she shall be saved out of it Jer. 30.7 because there is a time of Zion's Kings returning to her again wherein he saith to her I am returned with my mercies to Jerusalem and I will yet comfort Zion Zech. 1.16.17 Tho' Zion be sad when her King goeth from her yet is she commanded here to rejoice greatly for behold her King cometh unto her Zech. 9.9 Thus we are told how Christ did depart from his Disciples this made them melancholly therefore 't is added for their comfort that in like manner he will return to them again Acts 1.9 11. To the same effect Christ had told them before his death Saying Let not your hearts be sad if I go from you 't is to prepare a place for you and I will come again to you and receive you to my self that where I am there ye may be also John 14.1 2 3. And he adds I will not leave you comfortless or Gr. Orphans for I will come to you again verse 18. and 28. yea for their greater comfort he tells them his absence from them was both expedient and should be only for a little while and then they should see him again John 16.7 16. which proving a problem or a dark saying to the Disciples our Lord explains it verse 17 18 19 20. As it was but a little time indeed betwixt his Death and his Resurrection c. So it must be but a little time betwixt us living in this last age of the world and our Lord 's returning to us though he tarry his appointed time yet are we assured he will surely come and will not tarry therefore must
Sinners only seek out and are capable of cure and comfort The Fourth Remark is True faith in coming to Christ for cure must not doubt of either his Power or his Will to help or of his Care concerning us All our Doubts are reducible to one of these three Heads We are questioning either Divine Sufficiency or Clemency or Providence 1st The Father of the possessed Child questioned the sufficiency of Christ's Power saying If thou canst do any thing help us Mark 9.22 his Faith had its tincture of Vnbelief ver 24. 2dly This Leper questioned the Clemency Candour and Kindness of Christ's Will saying If thou wilt thou canst c. Mark 1.41 Luke 5.12 and Mat. 8.2 He granted his Almighty Power but doubts of his Good Will to him 3dly There is the Disciples Doubt as well as that of the Father and of the Leper who questioned the Care of Christ concerning them in the way of his Providence under a dreadful Storm saying Master carest thou not that we perish Mark 4.38 Where their Fear weakned their Faith but did not nullifie it Christ calls them Pettifidians but not Nullifidians for it Oh ye of Little Faith Faith is Faith and owned by Christ though never so little of it N.B. Note Well yet assuredly we never doubt of Christ's Will to do us good but in some degree we doubt also of his Power and of his Care and Providence They are so linked together 't is a weak not a strong Faith that doubts in any of them The Fifth Remark is 'T is a wonderful Vouchsafement and kind Condescension in Christ to put forth his Touches of Love to such Leprous Persons as we To touch a Leper made a person unclean by the Levitical Law yet Christ puts forth his Hand and toucheth this Leper and with his Touch healed him Oh that we could learn from this Caper to found our Prayers upon the Power of God seeing we have the fretting Leprosâââf Sin upon us and need healing c. This is the best way to speed Christ is ready to gratifie his Supplicants yea to be commanded by them Isa 45.11 and to âay I will be thou clean and that word was an Healing Deed here As Christ is touched with our Infirmities Heb. 4.15 so hath he his Touch to heal them 'T is his Infinite Goodness that he will touch our Menstruous Clouts and take at our Hands our polluted performances The High-Priests might enter the Leper's House and Christ's tooth here is not contactus Contagionis sed Sanationis c. a Touch that Pollutes not the Toucher but Purifies the Touched The Sixth Remark is Receit of Mercy from God requireth Returns of Duty to God Thus Christ instructeth this Healed Leper Though Christ as to himself disdained popular applause accounting it no better than a little stinking breath for this Miraculous Cure yet doth he prescribe the cured Man's Duty which was twofold 1. Go shew thy self to the Priest Mark 1.44 for a Testimony against them whose malicious Mouths have slandered me that I came to Destroy the Law c. let them see that Jehovah the Physician Exod. 15.26 hath been with thee and that the Son of Righteousness with Healing in his Wings Mal. 4.2 hath shone upon thee I have made thee clean to thy Self which the Priest could not do for thee now let the Priest pronounce thee clean to the Congregation 2. Offer the Gift c. Levit. 14.4 to 14. which intimates that the Healed must have an Hearing Ear an Active Hand and Feet ready to run God's Errands We should pay our Pepper-Corn to God who is content that we have the benefit of âis favours so he may have the glory of them And not Lepers only but all sorts after sickness were bound to offer to God the Ransome of their Lives Exod. 21. â0 and 30.12 Hezekiah made a Song and left it to Posterity for a Seal of his Thankfulness Isa 38. per totum And the blind Heathens upon their Recovery would consecrate something to their Gods called Teraphim from ãâã ãâã ãâã ãâã ãâã to heal Man and to serve God which teaches us what to do in case of Cure But alas how many make Vows while Sick which they quite forget when Well as the Italian Proverb is Sciopato il Morbo fraudato il Santo sick Men recovered deal with God as shipwrack'd Men escaped who promise much during their Danger but perform little after Deliverance as he did who Vowed to the Virgin a Picture of Wax as big as St. Christopher but escaping to Shore put her off with a farthing Tallow-Candle and that came hardly too This is a cursed kind of Cozenage Mal. 1.14 Then next to the Healing of this Leper falls out in order of Time which Mark ãâã Luke exactly observe more than Mathew the healing of the Palsie-man Mark 2.3 to 15. Luke 5.18 to 29. and Mat. 9.2 to 10. Remarks upon it are these 1st This Paralytick was brought by his Friends and Relations to Christ for Cure N. B. Note Well This labour of Love should we show to our Sin-sick-friends bring them to the Ordinances and present them before this Almighty Physician as Isa 66.20 2dly This Palsie-man was born of four like a Dead Corps which is an Emblem that Christless Creatures are but Living Ghosts Walking Sepulchers c. 3dly As they pull'd off the Tiling to come at Christ so should we remove all Obstacles that hinder our Selves and our Relations from Christ's Cure c. 4thly When Christ Sees our Faith which he mostly Eyeth by our works as he did here He will say Be of good chear and well may they be so whose Sins are Pardoned Our Sickness should mind us of our Sins that we may be healed on both sides CHAP. XII HEre begins the History of Christ's Life in his Thirty Second year under his second Passover after his Baptism which he began with healing the Infirm man at the Pool of Bethesda John 5. That Feast of the Jews ver 1. must needs be the Passover which is referr'd to when Christ was in the Field of Shechem then was it but four Months to this Second Passover John 4.35 which did fall out at their Barley Harvest Lev. 23.5 11 c. therefore the Evangelist calls it only a Feast in General because he had given such fair intimation before what Feast it was that he there mentioneth saith Dr. Lightfoot This Miracle of healing the Impotent Man consists of many Remarks As First The Place where was Bethesda which signifies an House of Mercy and which was an Hospital for Impotent folk built belike by some well disposed persons at the motion of God's Ministers having five Porches for their conveniencies Here did many Infirm People lay languishing and looking for Relief and a Release from their several Diseases Blessed be God that this great City wants not such Hospitals and Works of Charity for such like good uses The Lord touched the Heart of our young Josiah King Edw. the 6th
by a Sermon of that Holy Martyr Bishop Ridley to grant two of his Royal Houses Bridewel and the Savoy for such pious ends Oh that more Hearts both Royal and Loyal were so touched as he and others have been c. and blessed be God we want not convenient places wherein to Worship God waiting therein for the healing of our Souls by Christ's moving in the Wells of Salvation Isa 12.3 The Second Remark is Here was that beneficial Pool supplied with Water from the Fountain of Siloam which represented the Kingdom of Christ Isa 8.6 which God had graciously granted an healing vertue unto once in the year for diseased People that first stepped into it when the Angel of God went down to move the Waters John 5.2.3.4 These Waters had a cleansing property for making their Sacrifices clean all the year long but not any curing Power for healing the Diseased save only at the time of the Great Jewish Feast 'T is supposed this Pool was thus dignified with the Annual Descension of an Holy Angel into it when Eliashib Joshuab's Grand-Child and the Lord's Priests built the Sheep Gate beautify'd it and consecrated it with their fervent and prevalent Prayers Neh. 3.1 This Gate was thus sanctify'd above all the other Gates for the veneration they had to this Pool made at first by Solomon himself and therefore was it call'd Solomon's Pool Josephus de Bell. lib. 5. cap. 13. N. B. Note well The Miraculous vertue of this Pool upheld the Spirits of the good People in bad times when both Prophesie and Prosperity fail'd yea Prophaneness had swallowed up piety in the General both under Antiochus and under the Roman Yoke such a vertue being given to that Water wherein they washed their Sacrifices did strengthen the godly Jews in their Worship of the true God but in Zech. 13.1 we are told that Christ is a better Bath that heals many at once and all times of the year c. The Third Remark is In these five Porches lay a great number of Impotent folk that had tryed all other means for cure and could not otherwise be cured by the hands of men therefore came they hither for help and healing by the hand of this Angel waiting here that God might say to them in this House of Mercy as Exod. 15.26 I am thy God that healeth thee Jehovah Rophekah Hebrew signifies a Giant-like or Almighty Physician to whom no disease can be found Incurable N. B. Note well Thus ought we all Impotent ones in a mystical sense to wait upon the Angel of the Covenant's moting the Waters of the Sanctuary the Ordinances of God that Christ may heal us under his Wing Mal. 4.2 The Fourth Remark is some of those diseased folk found healing Semel quotannis once in the year as Tertullian phraseth it when the People out of all parts of Judea met at Jerusalem but because such National Meetings were made three times in the year therefore others do probably affirm that this miraculous cure was wrought not once in the year only but at every of the three Solemn Feasts to retain the Jews in the observation of Moses's Law and in the Religious course of Sacrificing to the true God until the Messiah offer'd up himself as the grand Sacrifice once for all If this healing Vertue given to those Waters wherein their Sacrifices were washed did so confirm the Faith of the Jewish Church from the time of their Return from Babylon to the first coming of Christ N. B. Note well How ought the Faith of the Christian Church to be confirmed by that healing Vertue in the more Soveraign Bath our Blessed and Bleeding Redeemer an Ever flowing and Over-flowing Fountain opened to us every Sabbath and oftner even every day of the year The Fifth Remark is That Troubled Waters should have an Healing property is wonderful whereas all the Holy-Wells so called and so much admired by the World whose Waters do heal several Diseases are commonly most clear and calm The Waters of Siloam that fed and fill'd this Pool of Bethesda had this excellent character of a Current running softly and smoothly Isa 8.6 and 't is expresly said that God was in the small still Voice but was not in the Rough and Blustering Wind 1 Kin. 19.11 12 13. But this being a Divine Dispensation under the Law and before the Gospel we may suppose the Angel did not appear in any visible shape but the only appearance was that these smooth Waters were extraordinarily troubled and that extraordinary troubling indued them with this miraculous virtue of healing whoever stepp'd first into them N. B. Note well Oh what cause have we to bless God that we are delivered from the affrighting Thunders and Sharpness of the Law and now have dispensed to us the small still voice the smoothness and sweetness of the Gospel 'T is the Sin of that Man of Sin to trouble the clear and calm Streams of Sion and to stop up those Wells of Salvation Ezek 34.18 19. Gen. 26.15 So that pure Ordinances cannot be had Yea and 't is the Sin of Corrupt Rulers when Gold Angels in taking Bribes trouble the clear streams of Justice at certain times so that Righteousness cannot enter c. The Sixth Remark is One of those Impotent folk was under sadder circumstances than any of the other For 1. He was a poor Cripple so could not help himself immediately into the Water when thus troubled to make it a miraculous healer of those that could first step into it 2. He was an old Cripple even some almost seven years before Christ was born for he had been then a Cripple Thirty eight years John 5.5 which was a long and tedious time to lye in that limbless misery 3. He had none to help him and to hand him into the healing Pool therefore while he was fumbling to fall down into the Water some or other of the Hospitallers stepp'd in before him and suck'd up as it were all the healing vertue of the Waters from all others that might follow So narrow was this miraculous power of healing but one at one Jewish Feast only Thus he was a Poor Old and Helpless Cripple All strove to be first N. B. Note well Oh that there were such striving who can come first now to God David's Office of being a Door-Keeper who is first in and last out few do desire c. The Seventh Remark is Christ's Eye affected his Heart He could not but symââ thize with this object of pity Our Saviour hath a ãâã ãâã ãâã ãâã ãâã or such a love to ãâã Tit. 3.4 that he could not but out of mere Philanthropy succour this miserable man and this doth move our dear Redeemer still ãâã ãâã ãâã ãâã ãâã to shew mercy to uââcording to the measure of our misery whereof he bears a part Heb. 2.17 4.15 5.2 Thus 't is said here Christ knew this Cripple had laid long in that sad case John 5.6 so pitied him N. B.