and Votaries hereby hindring them of that mutual Help that God ordained them and of that Remedy against Sin If God thought it not good for Adam in his Pure state to be alone how much more for his Posterity in the Corrupt state who have more need of that Remedy This forbidding to marry to their Clergie at all times and to their Laity at some times of the year is one of Romes Doctrines of Devils 1 Tim. 4.1 3. and they are Devils rather than Divines that speak disgracefully of Marriage and call it a Defilement Though Paul saith it is not good to marry 1 Cor. 7.26 28. yet doth he neither contradict Moses here nor himself elsewhere Heb. 13.4 for the Apostle speaks not there of Moral good which onely is opposite to sin but of Expedient good or Secundum quid in respect of present Persecutions under the ten Heathen Emperours Therefore it was not expedient Had he spoke of Good simply he could not have said If he marry he sinneth not The 2 Note this holy Ordinance of God Marriage Prov. 2.17 how holy should it be contracted and accomplished Adam did not steal the Woman when formed but receives her from God when he brought her to him Alas how many entreth into God's holy Ordinance at the Devils Portal either by Theft or Fornication This is the way to bring a Curse upon them and not a Blessing As Adam did not snatch Eve by force so neither did Eve come running to Adam but is brought to him by God They be holy and happy Couples whom hearty Prayers and holy Means bring together The last Blessing partly external and partly internal was that of the Sabbath instituted in Paradise both before the Fall of Man and before the Promise of Christ as Mr. Perkins saith in his Cases of Conscience about the Sabbath even in the state of Innocency Therefore the History of the institution of the Sabbath is mentioned immediately after the finishing of the Creation as is expressed both in Gen. 2.1 3. and Exod. 20.11 before the History of Adams Fall 'T is true our first Parents did not stand in that state of Innocency to keep the first Sabbath therein but did fall upon the sixth day the very day of their creation yet God makes mention of his Sabbath Gen. 2.3 before he made mention of their Sin Gen. 3.1 c. to shew that they should have kept the Sabbath though they had never finned If Man had continued in the pure state seeing he was appointed to dress the Garden and not to live idly even in Paradise it self 't is enough probable that even then and there he should have kept the Sabbath as a Rest and Intermission from even such a labour as became that place and state and as a Symbol or Sign unto him of a more compleat Perfection to be attained unto in Heaven far beyond that Perfection and Happiness he had on Earth The first point to be Discussed is that the Sabbath was Instituted from the Creation as the Prophet Malachi gathers an everlasting Rule and Law from a Foundation grounded on the first Creation saying Did be not make one And wherefore one that be might seek a Seed for God Mal. 2.15 so may we argue accordingly Did not the Lord rest upon the Seventh day and why upon the Seventh day that he might sanctifie the Seventh day to himself and his Worship Indeed Tostatus and Pererius two Popish Writers do assert that the Sabbath was not Instituted till the time of Moses at Sinai and that the Sanctifying of the Sabbath spoken of in Gen. 2.2 is mentioned by Moses there by way of Anticipation onely But this must needs be a gross mistake in both those Popelings For 1 no such Anticipation can be exemplified in either Testament for so great a distance of time as was betwixt the Creation of the World and the giving of the Law by Moses See Phil. â— 5 2 Suarez another Popish Author doth grant that some observation of the Seventh day began from the beginning of the Creation Suarez De Diebus Festis and all the best Interpreters do unanimously affirm that the Seventh day was Sanctified from the beginning of the World 3 The ancient Jews never dreamed of any such Anticipation for it was their received opinion that the Feast of the Sabbath was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all Nations from the beginning of the World Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14. 4 It is also evident that the holy Patriarchs did keep the Sabbath by a godly Tradition before the Moral Law was given for 't is said Exod. 16.23 To morrow is the Rest of the holy Sabbath to the Lord. This was before the promulgation of the Law Exod. 20. and though here is the Sabbath first mentioned yet here it was not first instituted they had much neglected the Sabbath in Egypt and here a new Rule is given for its renewing and constant observation 5 The Creation of the World in six days and Gods resting on the Seventh was the cause of its Institution for a Sabbath as its effect Now to put off the Institution and Observation of the Sabbath until the promulgation of the Law at Sinai is to cast the Effect behind the Cause above 2544 years and to begin the Memorial that the World was made which certainly most concerned those of the first Age thereof to regard and remember not until above 888 years after the World was marr'd by Noahs Deluge which must needs be altogether improbable 6 The very words and Phrases the Holy Ghost uses Gen. 2.2 3. doth convince the contrary for there the compleating of the Creation is twice conjoyned with the Sanctification of the Seventh day and that in the same manner and phrase as the creation of Man and all other Creatures is conjoyned with their Benediction Gen. 1.21 22 27 28. 7 When the Law came to be given by Moses the fourth Commandment doth plainly intimate that the Sabbath was instituted when the Creation was finished for in six days the Lord made heaven and earth and resâ—ed the seventh day c. Exod. 20.11 where God proposes his own Example for mans imitation That which the Lord himself had done in person the same must man do at Gods Command Thus the Apostle to the Hebrews seemeth to argue 1. From the Sabbath or Rest upon the Seventh day whereof the godly are partakers in this life which he intimates was a Rest appointed from the Creation of the World 2. There is another Rest mentioned in the Old Testament to wit the Rest in Canaan unto which Joshua brought the people of God 3. There is yet a Sabbatism or Rest remaining for them This is 1 Spiritual here as God rests in his love to us Zeph. 3.17 so we rest in our enjoyment of him Psal 116.7 2. Eternal in Heaven where the Sabbath is everlasting Heb. 4.3 4 5 7 8 9. Thus also the Ancient and Orthodox Fathers do universally ground the Institution of the
prescription and favourable presence of that God who can work what he pleaseth even by the most contemptible ways Secondly The Term of time unto which this Action was extended this compassing the City must be done every day once for six Days together but on the Seventh Day they must Surround it seven times successively ver 3.11 13 14 15 16. Israel walks their Circuit six times over for six Days and on each Day return into their Camp Re Infectâ nothing was effected in order to Jericho's Overthrow so long a time they are held in suspence for the exercise of their Faith and Patience Had they not taken the Seventh Turn upon the Seventh Day and made likewise Seven Circuits upon that Day Had they compass'd Jericho one Day less than Seven Days or one time less than seven upon the Seventh Day the Walls of Jericho had never fallen God will have the Condition of his Promise exactly observed before he will turn it into a performance Whence some observe That the Septenary number is much Nobilitated not only in Sacred but also in Profane Writings especially in such who had drawn any Doctrine of Divine things out of Moses Pentateuch as Cicero calls this Seventh Number Rerum omnium nodum the knot that ties up all things And that most Ancient Poet Linus calls it Cunctorum rerum originem the Original of the six sort of Created Beings 1. Angels 2. Elements 3. Inanimate Bodies Stones Metals 4. Plants which live but want sence and motion 5. Animate Brutes 6. Rational Man All those flow from God and return again to God as the Original Being of all And the Scripture saith when God had created all things in six Days he rested on the Seventh Day returning as it were into the Abyss of his own Eternity The Eleventh Remark But above all the Sacred Scriptures seem to put a great Veneration upon this Septenary Number both in this place and in many other places As 1. We have here seven Priests seven Trumpets seven Days seven times compassing the City and upon the Seventh Day seven times yea and frequently the number of seven is made use of in the Levitical Law Exod. 13.6 7. the Unleavened Bread was eaten seven Days Levit. 4.6.17 and 8.11 the Bloud was to be sprinkled seven times Levit. 8.35 and 16.14 Aaron at his Consecration must abide at the Tabernacle Door seven Days Levit. 12.2 the Mother of a Male Child was Unclean seven days Levit. 13.5 The Leper for his Tryal must be shut up seven days Levit. 14.8 He must tarry out of his Tent for his cleansing seven days Levit. 23.15 Seven Sabbaths for the Wave-offering Levit. 25.8 Seven Sabbath of Years for the Jubilee and Numb 8.2 Seven Lamps in the Tabernacle c. Moreover 't is said yet seven Days and the Floud shall come Gen. 7.4 And Abraham must have seven Lambs Gen. 21.28 29. And Noah waited seven days and other seven days Gen. 8.10 12. Jacob Served seven Years for Rachel Gen. 29.18 20. And Samson had seven Locks Judg. 16.13 And Samuel appointed Saul to stay for him seven Days 1 Sam. 10.8 and the Elders of Jabesh had seven Days respit 1 Sam. 11.3 And the Gibeonites hang'd seven Sons of Saul 2 Sam. 21.6 And Solomon observes this number of seven Years in building the Temple 1 Kings 6.38 And in many other things 2 Chron. 7.8 9. and Elisha prescribed Naaman to wash 7 times 2 King 5.10 c. In a word the time would fail me to mention more The Visions in the Revelations are represented under this Septenary Number as seven Seals seven Angels with seven Trumpets the seven Vials The Reason of such frequent use of this Number in Scripture may be supposed to be this because God was pleased to begin and to finish all things concerning the Worlds Creation in seven Days six whereof were destinated to the perfecting of the work it self in the six several parts of it as is above mentioned and the Seventh Day was appointed to be an Holy Rest wherein the Creator himself drew in that Emanation of his creating Power into himself as into a Resting of it and wherein his Creatures might after a certain manner partake with him of that Rest every Sabbath for his Glory and for their Good So that the Sabbath seems to be the Mystery of this Septenary Unity and God making the first Week to consist but of seven Days Hereupon the true measure of all time whether of Man's Life or of the Ages and Centuries of the World from its Creation to its Dissolution is nothing else but a continued Revolution of seven Days or Daniel's Weeks The Divine Poet saith Numero Deus impare gaudet God loves the odd Number therefore Seven is call'd the first Number because therein Heaven and Earth do meet together to wit God and his People upon the Sabbath Day 'T is the observation of a Cabalist that Three is the Father of all Numbers and Two is the Mother great with Child in Four which is its Square these two three and four make Seven till the Seventh Day no Sabbath not on the sixth or fifth c. This is the Day which the Lord hath made for God and Man to meet in and this Seventh Day here whereon Israel surrounded Jericho seven times was probably the Sabbath Day however one of the seven must be the Sabbath whereupon Marcion accuseth God of Inconstancy for requiring Israel to Rest on this day before but here to surround the City to whom Tertullian Answers Humane Works are forbid on the Sabbath not Divine and those are Divine Works which God commands That Law God laid upon Man and not upon himself God in this Case did dispense with his own Law The Twelfth Remark is the Consequents after all the before-mentioned Concomitants No sooner had God Cursed the City Ver. 17 18 19. and the Ark of God had compassed it seven times on the Seventh Day no sooner had the Priests sounded their Trumpets and the People shouted with a great shout but presently 1. The Walls of Jericho fell down flat to the ground ver 20. as God had foretold ver 5. which gave the Army of Israel an easie entrance into the City we must suppose that the Priests Sounding and the Peoples Shouting were the Triumph of their Trust in God for 't is call'd the Victory of Faith that made these Walls fall Hebr. 11.30 the Faith of Israel must needs be very strong here who could sing a Triumph now with so loud an Acclamation as if they had already got the Victory into their hands before they beheld the Walls to slide at all They were assur'd that God would perform what he had promised ver 5. nor may we imagine that all the Walls which Israel had compassed daily c. fell flat to the Earth but only that part which was now opposite to Israel's Army which was enough for their entrance at so wide and so prodigious a breach as entertained
brought Light out of Darkness Gen. 1.2 3 4 5 c. Even so did Christ upon the same Day draw his Redeemed People out of that horrible Tohu Va-Bohu or confusion through the Fall out of an estate worse than nothing and brought Life and Immortality to light by the Gospel 2 Tim. 1.10 By the Power of his Resurrection revealed therein The 2d Reason was to transfer the Legal Sabbath of the Seventh Day to the Evangelical on the First Day because 1. The Old creation-Creation-Sabbath could not hold congruity with this New Creation by Christ who came now to Create New Heavens and a New Earth so as the former should not be remembred nor come into mind Isa 65.17 2 Pet. 3.13 Yea to make all things new Rev. 21.5 c. 2. Nor could it seem any other than Incongruous that this Day of our Lord's Resurrection which began a New Kingdom to wit Christ's Kingdom of the Gospel should pass away into the Old Sabbath that had for its Basis or Foundation the Remembrance of the World's Creation as well as of Israel's Deliverance from Egypt c. And 3. It must be judged very convenient that a peculiar Sabbath should be given to Christians that they might be distinguished from the Jews as they were by their peculiar Rites from the Pagans The 3d Reason was We read in Scripture of four Terrible Earth-quakes the first at the promulgation of the Law of Moses Exod. 19.18 the second was at the Death of our Redeemer the third was at his Resurrection and the fourth shall be at the Day of Judgment when the Law before given shall then be required How can it rationally be rejected that this double Earth-quake at Christ's Death and Resurrection within three days each of other to signifie the shaking of the whole World in both Judaism and Paganism by the Kingdom of the Gospel should not shake the Sabbath from off its old foundation upon a new one especially considering how 't is said I will once more shake not only the Earth as at the giving of the Law Exod. 19.18 but also the Heavens Hag. 2.6 Heb. 12.26 So that there should be a wonderful change both in Church and State and as the Earth-quake at Christ's Death did rend the Vail of the Jewish Temple from top to bottom whereby the Sabbath so far as it was Jewish as well as Sacrifices and Ceremonies were all unbottomed so the Earth-quake at Christ's Resurrection did shake it again unto and upon a new bottom in respect of the Morality and Perpetuity of it For 't is more than probable that as the first famous Earth-quake at God's giving the Law by the Hand of Moses and by the Disposition of Angels Acts 7.53 Gal. 3.19 made such a mighty change and the last at Christ's judging the World by the Law and by the Gospel too will make the greatest change of changes Even of this present evil World into that to come So the two middle Intervening famous Earth-quakes especially being so contiguous touching almost each other as it were and being within the space of thirty six hours one of another so that the Earth had got but a very short rest from the first Convulsion but presently it falls into another quaking fit must necessaily produce this wonderful Alteration seeing they did so nearly conjoin their influences to effect it The 4th Reason of this change of the Sabbath is that Christ's Resurrection was the first Degree or Step of his state of Exaltation whereby he became from the form of a Servant to be an Exalted Prince Phil. 2.7 8 9. Acts 5.30 31. The Lord of All Acts 10 36. and Lord over All Rom. 10.12 yea more particularly the Lord of the Sabbath Mat. 12.8 Though the Son of God by his Incarnation became the Son of Man yet did not this diminish his Divine Authority as he was the Second Person of the God-head and therefore wanted no power to maintain the Authority of the Fourth Command and to appoint any one day of the seven according to the pleasure of his Soveraign Will for the observation of the Command touching Sabbath-Day Duties seeing he is Lord even of the Sabbath and the Moral necessity lies in this point that one day of the seven must be sanctified duly to the Lord and sure I am it only is the Soveraignty of this Lord of the Sabbath to chuse his own out of the seven days for his Service that the Son may be honoured with the Religions Remembrance and Holy observation of his first Resurrection day as the Father till then had been honoured with the like Devotion upon his first Resting day from the work of Creation and he that thus honoureth not the Son by despoiling him of his due day and duty himself saith Honours not the Father at all John 5.23 The 5th Reason is The Emphasis and Extraordinary Accent that the Holy Scriptures put upon Christ's Resurrection as of highest Importance to Man's Salvation For the Great Truth of Christ's Resurrection upon which the observation of our Lord's Day is grounded the word of God gives greater confirmation of than of other Gospel Truths As 1st 'T is confirmed by Figures and Significant Types to wit 1. By Adam sleeping while Eve the Mother of all the Living was formed ex ejus latere and taken out of his side then the Man awaked So the Second Adam fell asleep and out of that large Wound in his side came forth the Church the Mother of us all Gal. 4.26 then He as God Man awakened 2d By Isaac who was bound upon the Altar to be burnt as a Sacrifice but freed from Death by the Angel and restored to his Father who reckoned God raised up his Son as from the Dead Heb. 11.19 Accordingly it was with our Isaac Jesus c. 3d By Joseph who was shut up in Prison where the Iron entered into his Soul Psal 105.18 as the old Translation reads it and then by a mighty hand of God he was restored to his Father with great Joy So it was with Jesus this Joseph our Brother c. The 4th Figure was By Samson whom the Philistines thought they had secured safe enough when they had him inclosed in Gaza a City with Walls and Gates but he rose up before it was day light plucks up the Posts and Gates of the City and carried them away upon his Shoulders to the top of an Hill Judges 16.3 Even so it was with our Saviour whom the Chief Priests thought they had fast enough in a sealed and guarded Sepulchre But he stronger than Samson raised himself up and by his Irresistible power removed all obstructions carrying the Gates of Death and Hell which could not prevail against him Mat. 16.18 away with him c. The 5th Figure is by Jonah a figure that Jesus made of himself as to his Resurrection who was raised up out of the Whale's Belly which Jonah calls the Belly of Hell Jon. 2.2 So our Jesus was raised out of
effectual conferring his Divine blessing upon them and when this was done he departed from them by his own power not as Elijah who went up by the power of an Angel But the most ample account of the Antecedents of Christ's Ascension we have from the same Author in Acts 1. from ver 1. to 12. where St. Luke makes an Elegant Transition from his Gospel the former Book to this History of Christ's Ascension Introducing it with giving an account how our Lord had shewed himself alive by eating drinking speaking and walking with his Disciples yea shewing his very wounds to them these he calls infallible proofs and that for forty days together so long God shewed himself to Moses in Mount Sinai not continually but only occasionally as he pleased and it was his pleasure to stay with his Disciples thus long from his own happiness in Heaven that he might not only testifie the Truth of his Resurrection more abundantly and of his Candour and Kindness still to them notwithstaning their Foul Relapses but also and more especially to instruct them in those weighty points concerning the Kingdom of God to wit his Church whether Militant on Earth or Triumphant in Heaven declaring to them all Truths that were now necessary for managing his Church and Children in the Kingdom of Grace to bring them safe to the Kingdom of Glory which he was going to prepare for them N.B. Behold how our Lord loved us whose Soul went into Paradice when he dyed the penitent Thief 's Soul was to be with him there that day his Soul comes down thence reassumes his Body out of the Grave yet returns not immediately to Paradice with it but stays upon Earth forty days after for our benefit before he Ascended up into Heaven and Happinness There is no love like his Oh love this loving Lord c. There is no doubt but during those 40 days the Lord declared his will and pleasure concerning these Doctrines of Baptism's of the Sabbath c. to his Disciples especially these 3 last days wherein he spoke to them the things concerning the Kingdom of God to wit the State of his Church in both worlds Acts 1.3 though now many such points both of Doctrine and Discipline be looked upon by us so doubtful and difficult because the Vail of Ignorance is not yet removed from off our hearts as Isa 25.7 and 2 Cor. 3.14 neither the Holy Scriptures touching those controversies nor our understandings are fully opened Luke 24.27 45 as our Lord did first to the two and then to the twelve Disciples In a word The Author of the Acts of the Apostles Luke gives the Summary Account of the Antecedents of our Lord's Ascension by relating 1. a general Recapitulation wherein he briefly Repeats the main subject of his former Book or Gospel dedicated to Theophilus Treating upon the Oracles and Miracles of Christ Acts 1. ver 1. Then 2. He gives a special Recapitulation of Christ's conversing with his Disciples after his Resurrection wherein he relateth in what manner when how long and for struct them fully concerning the things of his Kingdom ver 2.3 as also to command their return to Jerusalem which they would have abhorr'd to do because that City was still reaking and smoaking afresh with the warm Blood of the Lamb of God had not the Lord bid them to do so and to carry there till they were Baptized with the Gifts and Graces of the Holy Spirit as he had promised in his Father's Name John 14.16 26. 15.26 c. 16.7 This the Lord tells them should be performed not many Days honâ—â— verse 3.4 5. praeâ—â—king no particular day Hence learn we 1. Those that are departing and leaving this lower world should leave behind them some Savoury advice and wholesom counsel to those that do Survive them Thus the dying Patriarchs did and thus doth here our Blessed Redeemer at his departure 2. Our Lord will not tell us of praefixed times or days he would not tell them here upon what day this great pouring forth of the Spirit should be done though it was but ten days longer until that famous Pentecost came he would not praefix a certain day that they might watch every day 3. As the Apostles spent those ten intervening days in waiting at Jerusalem for the promise and putting it into suit by their prayers there as he had promised Luke 11. v. 13. So ought we to do not knowing either the day of our Deliverance or the day of our Death or the day of Judgment Ideo latet unus Dies ut observent ur omnes therefore is that one day unknow to us that we might watchfully observe every day saith Austin Though the thing be so certain as nothing can be more yet the peculiar Time or Day is most uncertain What Christ said to his Disciples he saith to us all watch Mark 13.37 with 34.35 36. Our industry for an holy life is our continued watching time as our presuming to sin is our sleeping time All the days of my appointed time saith holy Job will I wait till my change come Job 14.14 Christ pronounces them three times happy terque quaterque beatos that watch c. Luke 12.37 38. and 43. The third Antecedent to the Ascension of Christ related in the Acts is the erroneous and superfluous curiosity in the Disciples to know Times and Seasons for which the Lord reproved them Acts 1.6 7. 'T is supposed those Questionists who were sick of this Disease were very numerous at least the 120 mentioned verse 15. on they might be the 500 spoken of 1 Cor. 15.6 All these joyn together in this one Interrogatory Petition that the Reverence of so great a multitude might the more extort and Answer from Christ which they thought he could not well deny so many Askers without some shame Their Question was Whether he would at that time restore the Kingdom to Israel for it was now taken from the Jews by the Romans and by Herod and they expected this lost Kingdom should be Restored to them by the Messiah not only because they understood the Prophecy of Dan. c. 7. v. 27. to this purpose but also because he had summon'd them again to Return into the Metropolitan City where they as yet with the rest of their Nation conceited the Messiah would first appear as their Temporal Deliverer and perhaps they might thus misunderstand Christ's words concerning the promise of the Father from Isa 2.3 and 61.1 c. Note Christ's Answer is a smart check to their ignorant curiosity for they still dreamed of a distribution of Honours and Offices as in the days of David and Solomon though he denied to tell them such an unnecessary thing to know yet he vouchafed to acquaint them with things more expedient to be known he calls them off from their foolish earthly longings wherein they had been rudely inquisitive and commands them to mind their main business of Preaching the promised Messiah his Doctrine Life
Sabbath upon Gods own example of resting upon the Seventh day which is rendred as the grand reason of that days Benediction and Sanctification Gen. 2.2 3. and Exod. 20.11 And though there is no mention of the Patriarchs keeping the Sabbath in all the Book of Genesis before Moses yet this doth not invalidate the Original of it to be from the Creation For 1 all and every thing the Patriarchs observed for above Two thousand five hundred years could not possibly be particularized in so short an History as that of Genesis is 2 There is no mention of keeping the Sabbath after Moses had given the Law of the Sabbath in the other Books of Judges Kings c. yet this proves not that the Sabbath was not then Instituted because in all those succeeding Ages the observation of it is not mentioned 3 Upon the same account the Polygamy of those Primitive times which we read of in the Old Testament often may make us question the first Institution of Marriage wherein one man was by the Sacred Laws thereof bound in Matrimony to one Woman onely and they two shall be one flesh Gen. 2.24 4 But Moses speaketh of the Sabbath Exod. 16.23 c. not as of any new thing or as newly instituted but as of an Institution well known to the people otherwise they had never been so ready to have gathered a double portion of Manna on the Sixth day but to prepare themselves the better for the Sabbath 5 The very ceasing of the Manna upon the Seventh day doth plainly demonstrate that the Sabbath was observed from the Beginning what other reason can be rendred for the Manna's cessation on that day seeing then the Law was not given 6 No Nation is so barbarous but they have natural insinuations that there is a Numen or Deity that this Deity who is their Lord their Hope and their Happiness must be worshipped and that a certain time must be set apart for this Worship yea and Eusebius saith that not onely the Hebrews but also the Gentiles both Philosophers and Poets did esteem the Seventh day more holy than the Six Euseb De Prepar Evang. lib. 13. So saith Josephus Clemens Alexandrinus and many others and 't is more than probable that this knowledge they might receive from the Patriarchs whose Posterity they were For the ground of keeping a Sabbath to wit the Commemoration of Gods Creation was general and equally concern'd the Gentiles as well as the Jews having the same moral Equity unto both And though the knowledge and observance or this Day did by a long tract of time wear out of the minds of men yet that rouzing Watch-word in the Front of the Fourth Commandment Remember is a most tart Reproof of that oblivion and negligence of this Natural as well as Moral duty Having discussed the first point That the Sabbath was from the Creation the second point is to shew how it was instituted as a Blessing even a Creation-blessing This is manifest inasmuch as 1 God is said to bless this first Sabbath to Man and whatever God blesseth is a Blessing yea our very Crosses which in their nature are as Curses yet if God bless them to us they are Blessings in their end leaving behind them afterward the peaceable fruit of righteousness Heb. 12.11 How much more the Sabbath thus blessed of God becomes a Blessing to Man both in its Nature and in its End And why God blessed this day is declared in Exod. 20.11 because God himself rested upon the Seventh day therefore he blessed it for Mans good He blessed it so as to make it Malcuth Jemim the Queen of days as the Hebrews call it God bless'd it with many Priviledges above all other days as 1 in separating it from all other days of the Week for his own Service 2 In writing down the observation of this day above all other days with his own Finger upon Tables of Jasper-stone 3 In Gods putting his own Distinction upon it as he would rain down no Manna on that day Exod. 16.27 4 The whole Week takes its denomination from it and is called a Sabbath Luk. 18.12 I fast twice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Sabbath that is in the Week 5 It is not bounded with the Evening and Morning as all the other Six days which consisted of Light and Darkness are but this is all Day or Light being a figure of that eternal Sabbath and everlasting Light in Heaven Isa 60.20 Zach. 14.6 7. Revel 21.25 6 'T is call'd above all days a Day of Desires as it was to David crying Oh! when shall I come and appear before God Psal 42.2 4. and as it was to Jochanna who when the Sabbath approached put on his best Apparel and went out to meet it crying Veni Sponsa mea Come my dear Spouse thou art welcome he rejoyced over the Sabbath as the Bridegroom doth over the Bride and as Christ over his Church Isa 62.5 This story Drusius relateth out of Chaskuni 7 'T is a day of Delights as well as of Desires Isa 58.13 we should call it so count it so and make it so which cannot be unless we be in the Spirit on the Lords day Revel 1.10 We must look upon it as a most blessed day blessed of God now Gods Benedicere est Benefacere that is God conferred upon it a singular grace and favour above other days for God blessed the Works of every day but here he blest the day it self wherein he wrought no work but rested not because he was weary with working For the Creator of the ends of the Farth fainteth not nor is weary Isa 40.28 working all things without either Tool of Toil and therefore blessed it either as did Christ the Loaves multiplying the meat to the feeding of so many thousands so God multiplied the Sabbath which began with the first man and shall continue in a weekly renew'd Sabbath to the last man upon Earth or he blessed it so as to make it an effectual means of blessing to the Soul of man Thus the Rabbies understand that place The blessing of the Lord maketh rich Prov. 10.22 that is say they the Holy blessed Sabbath that being blessed of God Gen. 2.3 maketh rich the Souls of men 2 God Sanctified it that is he Consecrated it and set it apart for holy use as Kedesh was Sanctified that is Appointed for a City of refuge Josh 20.7 God Hallowed this day by separating it from common use and work and by setting it apart for his own Service alone but to be spent in an holy Communion with God and in divine Contemplation upon his Works that man might make a thankful Remembrance of the plenty and variety of the most useful Creatures which God had made for him in the foregoing Six days God Sactified it by his own proper Rest and holy Vacation upon that day yet did he not Sanctifie it for himself but for us men hence Christ saith The Sabbath was made for man
where Joseph was confined which plainly demonstrates that the Providence of God is predominant over all the Potentates of the World God Ruleth all the Matters in Rulers Palaces yea even in the Courts of such Kings as are mere Heathens and know not God such an one was this Pharaoh yet the only wise God over-ruled both his Courtiers Offences his own Indignation against them his Provost Marshal's and the Jayler's Actings toward Joseph c. God so disposed of all as these crooked things were made straight Isa 40.4 and all had a direct tendency to Joseph's following high Exaltation Therefore though things run crorss in Court and Countrey and may be crosser still yet let not your Hearts be troubled John 14.1 There is certainly an expediency in all that happeneth John 16.7 This may be our comfort The Lord reigneth Psal 97.1 This Isle may rejoice among the rest thereat as all the Righteous are required to do Psal 32.11 and 33.1 We read of the Fortunate Islands of Cyprus call'd Macaria a Blessed Island because plenty of Commodities are found therein but this our Island is more happy than they having Gods Eye upon it from the beginning of the year to the end thereof Deut. 11.11 12. and wherein his Name is recorded Exod. 20.24 yea whereby God gets more glory by so many sincere Saints serving him instantly night and day Acts 26.7 than from other Lands either Islands or the whole Continent Christ is Lord of all both of the Church and of the World Acts 10.36 and therefore will not suffer the Church to be wrong'd by the VVorld He doth whatsoever pleaseth him both in Heaven and Earth Psal 135.6 and doth all things well Mark 7.37 these cross Contingencies in City c. are all well done as done in the perfection of Wisdom Myconius writes to Calvin upon the view of the Enemies being uppermost Gaudeo quod Christus Dominus est alioqui totus desperâssem I rejoice in this that all these Dispensations which portend danger to the Church are ordered and over-ruled by my Lord Christ otherwise I had despaired The Third Remark is All worldly Affairs are compared to wheels Ezek. 1.15 16. and 10.9 because of their motion and mutation This the Heathen Poets happily hammer'd at though they could not hit right on the Head of the golden Nail of this Heavenly Truth in their foolish Fable of Fortune's Wheel yea and James mentions the Wheel of Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 3.6 and indeed the whole world is of a wheeling Nature moveable and mutable The four wheels represent the four quarters of the world or the four Empires All the Affairs whereof seem to run on wheels and to be oft as to Humane Apprehensions observing no certain course or order but seems turn'd upside down as it were in Promiscuous Administrations so that one Kingdom or Quarter is uppermost at one time and another at another Thus Spain a while ago was for an Absolute Monarchy and now France is for it Thus Joseph is one while basely abased and by and by most highly exalted his Prison was miraculously turn'd into a Palace how might he then cry with the Prophets words O wheel Ezek. 10.13 yea all the time of Joseph's Humiliation There was a wheel within a wheel as Ezek. 1.16 and 10.10 though Joseph little understood it or the intricate motion of it yet the unseen turning of this inward wheel had a direct tendency to his Exaltation This Galgal or rolling world like a wheel yet obeys the Commands of the Son of God who is the Man cloathed in Linnen as the Church's High-Priest in all its rollings and revolutions Christ stands between or beside the four wheels at his Father's Command Ezek. 9.2 and 10.2.6 and though the hands of those Angels whose Ministry the Lord useth in ordering the Disorders of the World be said to be under their wings Ezek. 1.8 and 10.8 to denote their invisible operations as to Humane Eyes yet Christ's hand is always upon the wheels whereby he guides and governs all the motions thereof as he is their Maker and their Master Now if we consider the great wheel not of Fortune but of Providence which is slow in motion as all great wheels are and we should not quarrel that it moves not so fast as we would have it is top-full of Eyes instead of Cart-Nails Ezek. 1.18 and 10.12 so cannot mistake its way or work as God who over-ruleth all to his own Glory is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Eye so his Providence is full of Eyes and like a well-drawn Picture which vieweth all in the Room inspects every individual in that great Room or House of the Universe 2 Tim. 2.20 and did inspect Joseph both in the Pit and in the Prison and in all other places and certainly there was a wheel within a wheel as Ezek. 1.16 and 10.16 that insensibly whirl'd about poor Joseph and though in this its Motion seems like to that of the Waterman who looks one way and rows another yet always it goeth to the place whither the head looketh Ezek. 10.11 God guideth the whole Chariot of Time by an Universal and equal Inspiration The Head of him that sat upon the Throne directeth all giving either Stands or Motions to All Ezek. 1.12 20 21. All are but his Servants Psal 119.91 and means in his hand to serve his Providence whoever is the Instrument of Providence as all are yet God is ever the principal Agent the Kings heart is in his band to turn it as he pleaseth Prov. 21.1 as he did Pharaoh's to Joseph working all things according to the counsel of his own will Eph. 1.11 Though there be Diversities of Operations some Pro and some Con yet 't is the same God who worketh all in all 1 Cor. 12.6 and Col. 3.11 All Animate and Inanimate do but fulfil God's Word and Will Psal 148.8 whether in their Stands or in their Motions either for or against his Church though oft-times God's Way is both in the Deep and in the Dark and his VVork so perplex'd and Intricate that the wisest men know not what to make of them when at a loss so as neither to feel Bottom nor see Shore Thus wonderfully did the wheel of Providence whirl about with Joseph raising him up first out of the Dirty Pit wherein he might have been famished then out of the Dirty Prison wherein he might have perished beside other lifts out of his low Estate both in the Provost-Marshal and in the Chief Jayler's House this great wheel gave him to the very highest Honour in King Pharaoh's Court and Kingdom oh what a marvellous Metamorphosis and not much less than a Miracle was this that so sad a Prologue should have such a joyful Catastrophe and so sweet an Epilogue whereby God gave him a gracious Performance of his own Divine Promise in making him the Head and not the Tail Deut. 28.13 and were we but right Josephs God would do no less
the Morning Exod. 16.21 from 6. a Clock to 9. in the Morning Manna was to be found but when the Sun after waxed hot it melted away by God's appointment though in its own Nature it would abide the Fire in baking or boiling c. when used according to God's command This was to stir up the People that they might get up early and gather it betimes in the Morning that they might have time to prepare it and then attend other business whereas had it been to be gather'd all the Day they would have been sloathful and negligent They must gather it so soon as the Dew that hid it was off the Ground So ought we to gather the hidden Manna Rev. 2.17 The true Bread that came down from Heaven Joh. 6.32 33. In the Morning of our Youth Health and Strength we must seek the Lord while he may be found Psal 32.6 While the Day of Salvation lasteth 2 Cor. 6.1 2. And not shift it off Heb. 2.3 12.25 He that gathers in Summer is a wise Son Prov. 10 4 5. 6.6 8. Joh. 12 35. Gal. 6.10 While Time and Means continue c. and this is supposed to be the â—ur port of Moses Prayer O satisfie us early with thy Manna Mercy Psal 90.14 The Soul of a Sinner cannot have it too soon 2. The Place where Manna was gathered They were to go out of their Tents and beyond the Camp to gather it The Dew lay round about the Camp Exod. 16.13 Thus are we commanded To go forth unto Jesus without the Camp Heb. 13.12 13. We must relinquish our old Conversation and renounce all worldly Interests which are inconsistent with an Interest in Christ and a Participation of him The Spouse could not find Christ upon a Bed of Idleness or in the broad ways and common Worship of the World Cant. 3.1 2. Yet was Manna found nigh their Camp and not far off in the Wilderness nor need we go far for Christ he is nigh us Rom. 10 8. 3. The Persons who were the gatherers namely all Universally Old and Young Male and Female Parents and Children Masters and Servants none excepted or exempted from gathering Manna so nor from getting Christ Gal. 3.28 4. The Measure what each gathered were it more or less there was neither Deficiency nor Redundancy Exod. 16.18 so all sorts of Believers have an equal Portion in Christ our heavenly Manna Gal. 3.28 29. 2 Pet. 1.1 The smallest degree of Grace so it be true sufficeth for Salvation and the weak do partake of Christ in his Word and Sacraments as well as the strong 5. The Extent of this Duty How long As they were to gather it every day and that all along the forty Years until they came to Canaan excepting only the sabbath-Sabbath-day So ought we to gather this heavenly Manna every day and all our Life long till we come to Heaven and enjoy there an Eternal Sabbath 4ly The Congruity continues in the differing Vses and Effects of this Manna as it was eaten both by good and bad To some it putrefied for not improving it according to God's Prescription and others loathed it as light Bread Numb 11.6 and 21.4 5. Citò parta vilescunt lightly obtained is but lightly esteemed the Wheat of Heaven was lightly set by because lightly come by though to the good it was a spiritual as well as corporal Food Thus God's Word and Sacraments are the savour of Life unto Life to such as make a right improvement of them but to others that mis-improve them and receive them unworthily they are the savour of Death 2 Cor. 2.15 16. breeding that never dying Worm Mar. 9.44 and 46. ever gnawing on the Soul in furious Reflections without Hope of either ending or mending let such squeafie Stomachs as nauseate the Bread of Life and disrelish plain Preaching duly consider this The Second considerable is the Disparity between the Type and the Antitype the Shadow and Substance The First Disparity is this Manna was made in and ministred out of the middle Region only by the Ministry of Angels but the Messiah is the true Bread whereof Manna was only a Figure that came down from the highest Heaven Joh. 6.32 33. and out of the Bosom of the Father Joh. 1.18 Secondly Those that fed upon the Type Manna hungred after the next day and so end way for forty Years together as it was food for the Body but such as feed upon this Bread of Life by Faith shall never Hunger Joh. 6.35 That is shall never be painfully or desparingly hungry as utterly destitute of Grace and Glory Psal 119.8 but shall continually feed upon that Gospel Feast of a good Conscience Prov. 15.15 Where as Luther phraseth it the blessed Angels are Servitors of Sweet Meats being Cooks and Butlers and the three Persons in the Trinity are gladsome Guests making the whole Life one intire merry festival without Interruption Thirdly Those that were eaters of this Manna dyed Joh. 6.49 Manna could not Immortalize them as the Poets feign their Ambrosia did their Dunghil-Deities and many of them died in God's displeasure 1 Cor. 10.3 5. but those that feed by Faith upon this Bread of Life have Eternal Life c. Joh. 6.47 48 50 51 56 57 c. That is in the Purchase of Christ in the Promise of the Father and in the first Fruits of the Spirit that resteth on them 1 Pet. 4.14 This our Lord oft inculcateth both as needful to be known and as comfortable to be considered Fourthly This Manna melted putrefied bred Worms and perished in the using Meats for the Belly and the Belly for Meats but God will destroy both it and them 1 Cor. 6.13 But this cannot befal Christ who is Life essential and God will not suffer his Holy One to see Corruption Psal 16.10 Fifthly Manna was but the Carcase of the Sacrament which could not give Life therefore many that fed upon that Sacrament daily did perish Eternally But the Soul of it is Christ signified whereof they that partake live for ever Outward Priviledges do not excuse but aggravate Enormities Carnal Professors feed upon Sacraments after a fleshly manner with such God is not well pleased 1 Cor. 10.3 5. c. the Romanists especially when as Christ saith The Spirit quickeneth the Flesh profiteth nothing Joh. 6.63 We should be wise Men 1 Cor. 10.15 That is skilful in the Doctrine of Sacraments One may go to Hell with Font-Water on his Face and be haled from the Table to Torment Mat. 22.13 Sixthly Manna lasted but forty Years but Christ ever lives and lasts c. and is the sume Yesterday to Day and for ever Heb. 13.8 c. The next memorable Matter concerning Israel in the Wilderness was at their eleventh Station at Rephidim Exod 17. Raph-Jadiem signifies the healing of the Hands God held Israel's hands here from stoning Moses by giving them Water to which place the Lord led them by the Cloudy Pillar that he might again exercise
slew them in their Flight Therefore 't is said The Lord fought for Israel ver 14.42 melting the hearts of their Enemies and making them run away in a Fright God Affrighted them Josh 2.11 and 5.1 The Third Remark is The Unparallell'd Trophies of this Glorious Victory even hung up in Heaven it self far more famous than those hung up in Westminster-Hall even in the very Coelestial Orbs Namely the standing still of the Sun over Gibeon and the Moon in the Valley of Aialon ver 12. while the full Conquest was accomplished This was effected by the power of Joshua's Prayer and by the force of Joshua's Faith For he was stir'd up by an extraordinary instinct of God's Spirit to pray for this Miracle unto the Lord this is call'd His speaking to God ver 12. and he had confidence of success Therefore did he venture to utter his Command upon those two great Luminaries to obey him even in the presence and Audience of the People while they were pursuing their Enemies Joshua feared that the length of an ordinary Day would not last him long enough to compleat his Conquest therefore did he beg of God to lengthen out that Day by the Sun and Moons standing still that he might have time long enough for his great Work in cutting off those Cursed Canaanites before they could reach their fenced Cities Let us as Moses did Exod. 3.3 turn aside to behold this Bundle of Wonders taking a prospect of the particulars both in the History and in the Mystery First in the History First Behold and Wonder that the Glorious Sun of the Firmament which runs its race with a Gyant-like strength Psal 19.5 should yet be stop'd in its Race-running by the Command of a meer Mortal Man saying only Shemesh Dum Sun be silent Hebr. yet these words spoke to it puts a spoke into its Chariot-wheel and hinders this Champion in his full Career and stops this Bridegroom from going down to his Bride unto whom he is said to hasten Ecclesiast 1.5 Running Six Thousand Miles in one Hour according to the Computation of Learned Artists Secondly Behold and wonder that the Primum Mobile the whole frame of the moveable Heavens should obey the voice of this Man and stand still with the Sun So that the Supreme Sphere wherein are the fixed Stars stood still also so that the whole Course of the Heavenly Bodies was altered It was no Poetical Phrase as some interpret ver 13. but it was really done though no Heathen Writers mention any such halt made in the Heavens for we have no Authentick Author among them till the Trojan War which was a Thousand Years after Joshua N. B. Note well here was a Sabbath of Heaven for such as had not kept a Sabbath on Earth which might be just so many Sabbaths of Years from the Creation as there were Days in their Solar or Lunar Year or just so many Jubilees from the Creation as be Weeks in the Year This may help to fix Chronology right as Sadler in his Olbion observeth Thirdly Behold and wonder that not only the Sun and the Heavens but also the Maker himself of the Sun and the Heavens even the great God of both Heaven and Earth did obey the Voice of a Man ver 14. This was what God promised that Man should Command God concerning the Work of his hands Isa 45.11 Oh Glorious Condescension that a Mortal Man should Command the Immortal God c. Fourthly Behold and wonder that one Day should become two Days without any Night intervening There was no Day like this ver 14. not only because God obeyed Man as above but also because of the length of this Day being as long as two Days for the Sun is said to make an Halt and hasted not to go down about a whole Day ver 13. That is for the space of a whole Artificial Day between Sun-Rising and Sun-Setting for that was the Day which Joshua both needed and desired a Day to give him Light for his Work that the Night might not come too soon to hinder his pursuit and Slaughter of the Enemy No Day was like this in length about that Climate the Comparison being so limited and not of Universal extenty for the Hyperboreans as Greenland c. have a longer Day of half a Year long no not Hezekiah's Day wherein the Sun run back ten degrees which as some compute consisted of 32 Hours but this Day consisted of 36 Hours if not of 48 according to the Opinion of others Secondly As to the Mystery First Behold and wonder How the Sun 's standing still so long over Gibeon without Variation could not but greatly confirm the Faith of those New-Converts the Gibeonites when they saw God's Glorious Candle shine upon their Heads so long together without any declining as that was the expression of Job's comfortable time Job 29.3 so this was a Confirmation of their Embracing Israel's God Secondly Behold and wonder how Joseph's Prophetick Dream was here fulfilled There it was foretold that the Sun and Moon should do obeisance to Joseph himself But here it is performed that the Sun and Moon do Obeisance to a Son of Joseph even to this Joshua as Gen. 37.9 Hereupon this Miracle was sealed with a Miraculous Day of three Days long as Dr. Lightfoot saith Thirdly Behold and wonder how great is the power of Prayer even a kind of Omnipotency is ascribed to it as Luther said It hath a Command over all the Elements As 1. Over the Air Jam. 5.17 2. Over Fire 2. Kings 1.16 and 1 Kings 18.37 38. 3. Over Water Exod. 14.15 16. And 4. Over the Earth Numb 16.29 c. Psal 106.17 Yea 5. Over the Sun and Moon here 6. Over the Angels 2 Kings 6.17 7. Over God-Man Christ the Lord of Angels Gen. 32.26 Hos 12.4 and Matth. 15.26.28 8. And Lastly Over the Great God Exod. 32.10 where God bespeaks his own freedom as if Moses's Devotion had been stronger than God's Iudignation saying Let me alone So here and Isa 45.11 Fourthly Behold and wonder How in the Gospel a more Glorious Sun than this Sun of the Firmament stood still even the Sun of Righteousness Mal. 4.2 when blind Bartimeus cryed to him 't is said expresly Jesus stood still Mark 10.49 because he had power with Christ by his strong Faith breaking through all Obstructions as the clouded Sun doth c. casting away his Coat though a Beggar he stands not upon the loss of it and above all in stopping this Sun of Righteousness in his Journey Therefore his Name is celebrated in the Gospel when many Mighty Monarchs are either passed over in silence or else lie shrouded up in the Sheet of Shame Oh that we with our cries could constrain Christ to stop his departure from us as they did Luke 24.29 crying Vespera jam Venit nobiscum Christe maneto Extingui lucem ne patiare tuam 'T is towards Evening Oh that at Evening time it may be light as
by Abraham If they hear not Moses and the Prophets neither will they be persuaded though one rose from the Dead Luke 16.30 31. How can they believe the Creature who will not believe the Testimony of the Creator himself revealing his Will to Moses c. 4thyl Those Dead Saints when raised and appearing to living Saints did discourse about Divine Doctrines such as that of Christ's Resurrection and Future Glory in his State of Exaltation as Moses and Elias had done before about Christ's Decease in his State of Humiliation as before both which patterns do direct us to the like practice that when living Saints meet together their discourse should be of Divine Matters as is commanded Mal. 3.16 Though they have not attained that holy state of the Resurrection of the dead Phil. 3.12 We ought to do what we can though we cannot do what we ought this is acceptable to Christ Mark 14.8 5thly The death of the Godly is only as a sleep of the Body till the Morning of the Resurrection come 't is said they slept Mat. 27.52 6thly Christ is a Saviour to Saints before his Death as well as after even of Old Testament Believers 7th This is a Pawn that Christ will raise our Vile Bodies and conform them to his Glorious Body Phil. 3. last The 6th Inquiry is What became of those raised Bodies were they Mortal or Immortal Bodies Answer 1st Some say they were Mortal and that they did die and dissolve into Dust so soon as their Work was done Their ground for this Assertion are these 1. They were only raised up for a little time to testifie the Truth of Christ's Resurrection which when they had done there was no farther Work for them so they laid down their raised Bodies as soon as this was finished which may teach us a willingness to lay down our Bodies when we have fulfilled our Ministry and finished the Work our Father hath given us to work in the World as our Lord and Master as well as these did John 17.3 2. This is the more probable say they because those Bodies which the Angels Assumed wherewith they Feasted with Abraham Gen. 18.8 16. and with Lot Gen. 19.3 c. were laid down again when that special Dispensation was Dispatched and so likely was Moses's Body wherewith he talked with the Messias in his Transfiguration laid aside likewise when that Glory was withdrawn Thus by special Dispensation some are made Rich or Poor let God Abase or Exalt as his Soveraignty pleaseth c. 3. Because these raised Bodies of those Saints say they of this first opinion when they had given their Testimony to the Truth of our Redeemer's Resurrection must either lay down their Bodies again or live an Animal Life upon Earth or Ascend up with Christ into Heaven but they did neither the Second nor the Third therefore they did the first of the Three For as we read nothing of their living on Earth 〈◊〉 conversing with Men after their Resurrection as we read of Lazarus after his John 12.1 2 3 c. save only their Appearance to many so we read as little of their Ascending into Heaven but rather the contrary seeing our Lord was seen to Ascend alone Acts 1.9 10. Answ 2d Others more probably are of Opinion that they were raised Immortal and that they died not again as Lazarus and others whom Christ in his state of Humiliation raised up after a while did but were conversant with Christ during the Forty days he was upon Earth after his Resurrection and then at his Ascension they did Ascend with him in their Bodies as he did into Heaven where they were to be ever with the Lord. Their grounds for this Opinion are these 1. If being raised they had been Mortal and Died again this could not have been so plain a proof and such an Evidencing Specimen and Document of the solid Resurrection that is to come at the last Day which was the Reason and End of this Special Dispensation 2. As the Scripture speaks of a first Resurrection and of the first Fruits of the Resurrection So these Saints Bodies thus raised here might well be priviledged with the first Resurrection to die no more and with being the first fruits of the Harvest to wit of the General Resurrection of all Christ's Redeemed ones 3. As this was more comfortable to them to die no more but to be taken up into Heaven c. So it was more Glorious to Christ who now being entered upon his state of Exaltation raiseth Bodies up now not to die again as he had done in his former state in the form of a Servant but to live for ever and to be Attendants upon their Lord in his Triumph which can never without great Attendance have its due Pomp and Magnificency both while he stayed on Earth and when he went up into Heaven Though the Scripture be silent hereof as it is in the Minute of his Rising 4. Had they died again it had been only a Suscitation rather than a Resurrection c. The Romanists do Triffle in saying that those Saints wandered upon the face of the Wide Ocean or in the remote parts of the Inhabitable Earth c. till Christ Ascended or they tarried for him in the Earthly Paradise c. We say they attended alway on their Lord. Thirdly The Manifestation after the Time and Manner of our Lord's Resurrection which Introduceth the Third Grand Remark herein to wit The Consequents thereof in Christ's several Appearances at several times to sundry persons the Forty Days betwixt his Resurrection out of the Earth and his Ascension into Heaven The Evangelist Matthew speaking short in this after his Manner yet speaks thus far of the Manifestation of Christ's Resurrection That 1. It was declared by an Angel to Mary Magdalen c Mat. 28. ver 1 to 9.2 That it was confirmed by those Women through Christ's Appearing to them v. 9 10. And 3. That it was ratified to his Disciples by his Appearing unto them ver 16 17. to whom as a Triumphant Mediator he gave Commission for laying the Foundation of his New Evangelical Church ver 18.19 20. having now in his state of Separation made his Triumph over Hell the Grave and Death by his Resurrection wherein he set his Foot upon the Neck of that King of Terrors and Terror of Kings bringing Death under his Dominion So that now Death is become but a necessary Engine only to Transplant the Trees of Righteousness which are both of God's Planting and of his Watering into the Celestial Paradise and 't is only a strait Trap-door to let out the Saints out of this Life of Misery and into a Life of Glory Though the precise point of Time the very Instant and Moment thereof wherein Christ rose be not revealed nor likewise the express specifical and distinct Manner of his Rising is clearly recorded in Scripture yet the demonstration of it a posteriori is most Amply Insisted upon by
with Thomas here prescrib'd a kind of Law upon the Lord saying Coâ—e and lay thy bands upon my only Dying Daughter c. in thinking Christ could not otherwise core her unless he came to his house laid his hands on the Child c. This Ruler of the Synagogue could expect no help or healing much lâ—ss if his Daughter were dead could he hope for her life again Thus weak in Faith was this Learned Rabbi and far short of that Roman Souldier's the Centurion who believ'd Christ could cure his sick Servant without stirring a foot towards his house but barely by speaking the word of command Matth. 8.8 Our sweet Jesus takes no advantages against this Jairus to turn him off but tendring his Infirmity arose and followed him Matth. 9.18 19 c. Note Thus may we hope that Christ will condescend to our weakness where he finds truth in the inward parts any real desires and breathings that are right after Repentance c. Note But the doubt still lies how there could be any wounds in his glorified Body Answ Beside what is said before we must know that ordinarily there can be neither any wounds or any scars in a Body that is glorified For as that is not Death which is only the Death of one part of the Body but when it comes to be the Death of all parts and possesses the whole So that is not properly Glory which is only the Glory of one part and not of all A glorified Body is that which hath a Glory in all the parts c. This is confirmed by the Word of God 1 Cor. 15.49 Though the body be sown in weakness yet it is raised in power and honour But now the scars in Christ's Body were extraordinary and by special dispensation upon these supposed grounds 1. To confirm the doubting Disciples c. 2. To confound Enemies who shall be Thunder struck when they behold him whom they have pierced c. Zech. 12.10 Rev. 1.7 3. To comfort Friends in all Ages shewing our comfort lies nor in Christ's Miracles but in his Sufferings Therefore he bids us behold his wounds as oft as we eat the Lord's Supper 4. To instruct his Followers that as he abated of his Glory so must they of theirs for God's Glory and for the good of others Some go farther and add a 5th Reason of Christ's retaining his five wounds still even at the Right hand of God in Heaven for appeasing his Father's Wrath against his Redeemed for their dally sins he as it were reminds his Father by shewing his five wounds to him how he hath fully satisfied Divine Justice for all their Infirmities Note The Inferences from hence are 1. That the Lord of the Sabbath Matth 12.8 did here farther establish and sanctifie this New Christian Sabbath upon the first Day of the Week by making this his solemn sixth Appearance upon that same day and neither on the Seventh the Old Jewish Sabbath day nor on any other day of the weâ—◠〈◊〉 the foregoing first Day whereupon he made no fewer than five Appearances Note 2ly Though we cannot come up to the first Rate and Rank of Believers and become of the Number of the chief of David's Worthies c. 2 Sam. 23.23 c. yet may we but become of the Second Rate and Rank of Believers and be of the number of the Thirty of David's Worthies we need not doubt of acceptance with Christ whose Father and Figure was holy David Thus it was with Thomas here he faultered and foundered so as he was disenabled to come up with the first for sanctifying the first Christian Sabbath yet keeps he the second and was accepted Thus those persons that could not eat the Passover because they were defiled at the proper season in the first Month were allowed by Moses from the Lord to eat it in the second Month Numb 9.6 c. Nor did the Labourers come all into God's Vineyard to labour at one hour but at several hours some sooner and some later yet the last found equal acceptance with the first Matth. 20.6 7 8. We may come at the 11th hour and yet be welcome Note 3dly Christ over hears every word we speak though in never so private a place yea though it be but a secret whisper in the Ear of another Thus Christ over heard the very words that Thomas had spoke to his Fellow Disciples at a private Meeting on the week-day and now meeting with Thomas on the first Day he chargeth him with his own words verbatim John 20.27 Oh how should this consideration that Christ hears all our idle and wicked words we speak and it may be one against another and will relate them word for word at the last day bridle us He remembers our wicked words and works they are all before his face this we should consider in our hearts Hos 7.2 that we may stand in aâ—e and not sin Psal 4.4 For God records all in his Book Mal. 3.16 The last Remark concerning this Sixth Appearance is the marvelous consequences and effects thereof in converting and confirming wilful Thomas who hereupon cryed out My Lord and my God Verse 28. Now was this Unbeliever this obstinate opposer of that great fundamental Truth conquer'd and made to confess hot only that it was the very Jesus whom they used to call the Lord John 13.13 c. but also gives him the individuating and appropriating Compellation of My Lord whom I resolve now to obey and give up myself wholly to be Ruled by him in all things as the phrase imports And not only so but he adds My God acknowledging both that he had declared himself to be God by his Rising from the Dead Rom. 1.4 Note Here Christ is first call'd God in the Gospels which had it not been a Truth Christ would not have own'd the Title but have reproved him for ascribing to him that Nâ—â—â—e which Christ did not and in this abrupt Sentence My Lord and my God There is a short confession of his Faith and a plain profession of his own Interest in Christ which Christ approveth of verse 29. Note 'T is true Faith that appropriates the Redeemer as if no body 's else but mine Gal. 2.20 He died for me saith Paul and he is mine saith Thomas here Were it not for this possessive Mine the Devil might say the Creed to as good purpose as we For he believes there is a God and a Christs but that which torments him is he cannot say My to any one Article of the Faith Note This concise speech imports a vehement Admiration both of Christ's Clemency and of his own stupidity as if he had said how fâ—d was my state I might have perish'd in my Infidelity hadst thou not condescended to my Infirmity and shew'd me mercy helping me to find the power of thy Deity in the wounds of thy Humanity Therefore shalt thou be my Lord and my God for ever Thus may we all say Lord I thank thee that
Galilee which sheweth that his Body after the Resurrection was finite it was also sensible as to seeing and feeling It was likewise an Organical Body still retaining all the parts and members thereof This serveth to refute the Romish Doctrine which saith that Christ retained not all the properties of an Humane Body after his Resurrection c. Thus the Romanists make our blessed Mediator no better than a meer Idol destitute of Motion of Sense of Understanding c. Note 2. His going before his Disciples into Galilee was an act of most gracious prevention They needed not to say as Sisera's Mother said Why are his Charets so long in coming Judg. 5.28 Why comes he not yet For Christ kindly prevents them and goes thither before them Which shews the amiable and amicable carriage of Christ in carrying comfort to his disconsolate Disciples He is nimble as the Roe or young Hind Cant. 2.17 c. His Chariots of consolation have a swift and most speedy motion but when he comes out of his place or Mercy-seat to punish the Inhabitants of the Earth Isa 26.21 then is he slow to Anger Nah. 1.3 and is as a Cart that is pressed with Sheaves Amos 2.13 A loaded Cart is of a very slow motion But he prevents us with his loving-kindness Psal 21.3 Before we ask he answers Isa 65.24 When David did but say I will confess my sin then God forgave it Psal 32.5 And the Spouse saith in the Song It was but a little that I was gone from them and then I found him whom my Soul loved Cant. 3.4 When Moses speaks in the Law he is slow of speech and stammers in comforting But the Messias in the Gospel hath a ready Tongue and is fluent in pouring out words of consolation to the disconsolate Soul Isa 50.4 The second Reason why he appears now in Galilee was because it was a place of more safety as before than Jerusalem was because the Jews fought the lives of the Disciples Therefore Christ tenderly provides for securing them there while weakness was upon them but when he had made them strong with the Indowments of his Spirit then he bids them go fill Jerusalem with his Gospel Until that time Galilee was God's Chamber to hide them in Isa 26.20 The third Reason why in Galilee because it was the place where he had been most frequently and familiarly conversant with the Disciples this Countrey Entertaining the Gospel and Christ more courteously than Judea did and now because they in their Mortal Bodies were incapable of any constant conversing with his Immortal Body now therefore is he said to shew himself to them only at certain times and in certain places and he pitches principally upon this place Galilee Matth. 26.32 and 28.7 c for this cause wherein to manifest himself to them As God gave Moses for a Sign saying On this very Mountain shall thou and Israel worship me Exod. 3.2 Beside the burning of the Bush verse 2 3. By which double Token his Faith was farther and fullier confirmed in the Promise both for the 〈…〉 and for the future So Christ gave this of his going before 〈◊〉 into Galilce which also the Angel reminded them of to comfort them that though He their Shepherd should be smitten as Zech. 13.7 and they his Sheep there upon should be scattered through fear yet this smiting of the Sheep should be but for a short time for he would quickly as before them again like a Shepherd before his Flock Mâ—â—â—â—â— â—8 and 〈…〉 As God's Toâ—en was made good to Moses upon Mount Hâ—â—â—â—â— so was this of Christ's to his Disciples for the further and fuller confirmation of their Faith upon a Mount in Galilce 〈◊〉 Thus our Lord Attemper'd himself to their weakness not only in accomplishing this Sign but also he was felt by Thomas c. and he feed at Dinner with his Disciples not necessitate as Austin saith but potestate c. not for any need he had but by his Divine Power c. Of that more hereafter in its proper place when we come to it The fourth Reason of Christian appearing here in Galilce was because he had most Disciplen in that Countrey 〈◊〉 Jerusalem and Jâ—â—â—â— had indeed much precious Seed sown in them but they both did prove a very 〈◊〉 Soil Christ will be most conversant where there he most Believers he will walls most among his Golden Candlestick and in his Gardens of Spiritual Flowerâ— and in the Viâ—â—â—â—s of Red Wine Rev. 1 1â— Cant. 6.2 and 7.12 There will be give out his Laws He directs his Spouse to follow the footstept of his Flock Cant. 1.7.8 The fifth and last Reason because Galilce and typical place representing to us the Translation of the Gospel from the unworthy Jews into Galilce of the Gentiles 〈◊〉 so â—â—â—â—d Matth. 4.15 The Voice that was heard in the Temple 〈◊〉 â—ino was dismal to the Jews who had forfeited the Covenant in killing the Messenger of the Covenant to wit the Messiah The word Galilce signifies Tâ—â—â—â—â—â—â—â—ious in Hebrew The 3d. grand Remark is the Beisâ—◠〈…〉 Christ appeared here in Galilce These are named John â—1 2 Simoâ—â—â—â—â—â— Thoâ—â—â—â— call'd Didiâ—â—â— Nethaniel of Canaâ—â—â—â— Galilce whom some suppose the some with 〈…〉 the two Sons of Zebedâ—â— James and John and other two Disciples not â—aâ—â—â—d 〈◊〉 yet Apposed to the Philip and Andrew All the Apostles were draw in to together into Galilce to meet the Lord there But those Seveâ— came probably the first and not together in one place not only to shew their Holy Concord but also to hold some godly Conference To these therefore Christ the sooner appeareth here and as the 〈◊〉 Seven was a competent company for farther testifying the Truth of Christ's Resurrection so was it a figure of the Church which is sanctified by the Sever Spirits of God Rev. 3. â—â— And thoâ— these same Disciples had seen Christ twice before all his Thomas who had only seen him once John 20.19 26. yet will the Lord appear to them again to shew what delight he had to be among the Sons of Men as is said Prov. 8.30 Note He chuses rather to stay a while for forty days with poor Mortals upon Earth than yet to Ascend up to his Immortal Glory in Heaven These Seven might possibly think they were sufficiently assured already of their Lord's Resurrection as Peter thought and therefore said I go a fishing John 21.3 both He and They were deceived for they all needed farther Confirmation in this Doctrine of greatest consequence and comfort they must have proofs of it in Galilce as well as in Jerusalem than they might more firmly believe and remember that Jesus Christ of the Seed of Divid was verily Raised from the Dead according to the Gospel 2 Tim 2.8 This great Truth is the whole Gospel's Abridgment to be the Witnesses thereof was the first Function of the Apostles Acts 1.22 Note Christ never appeared after he Rose again to any
by Ezekiel Chap. 48.31 and more fully Amplified by John Rev. 21. ver 12.14 16. where the New Jerusalem is the Emblem is described to consist of 12 Gates which are 12 Pearls and had 12 Angels to watch them The Wall of that Holy City hath 12 Foundations whereon were written those 12 Apostles answering the 12 Tribes of Israel And the measure of this City is 12 Thousand Furlongs Then again Rev. 22.2 The Tree of Life that stood in the midst of the Street of that Holy City beareth 12 manner of Fruits yea and yieldeth its Fruits in every of the 12 Months of the Year in Winter as well as in Summer So that all along here is Relation to the affairs of the Church God seemeth to affect the number of 12 above all others Note From which weighty consideration Dr. Potter doth wittily and learnedly make his Remarkable conclusions both about the Measure of the Wall of this New Jerusalem and about the number of the Apocalyptick Beast Saying to the first That the measure of the Wall of the City is said to be 144 Cubits which cannot be the measure of the compass it being too little for that nor either of the heigth or breadth of the Wall it being as much too great for both of them therefore must it be meant of the Square-measure or Root-number of 12 For 12 times 12 make 144. So that the Wall was 12 Cubits high and 12 Cubits broad Rev. 21.17 The like observation that Doctor makes upon the 144 Thousand the number of Christ's sealed Servants Rev. 7.4 and of his Holy Retinue that would not comply with Antichristian Idolatry Rev. 14.3 4. The Square Root of which number is 12 also But on the contrary as the latter The number of the Beast is said to be 666 Rev. 13.18 The Square Root of which number saith he is 25 a number that is much affected by Antichrist in his 25 Parishes Cardinals Gates Windows Altars Articles Holy days c. As the number 12 is by our Lord Christ Matthias must be chosen to make up the Eleven remaining Apostles the Round and Root-number of Twelve and because no Apostle had power to ordain another the Lord himself must make the choice by ordering the lot to fall upon this Man Pro. 16. last Acts 1.26 And he must be such a Man as had been an Eye-witness of the Lord's Resurrection Acts 1.22 which was a point not only of greatest difficulty to be believed but also of weightiest importance for supporting the Christian Faith and not only of that but also of the whole Doctrine Life Death Resurrection and Ascension too whereof Matthias was one of the Spectators upon Mount Olivet which was the place from whence he Ascended into Heaven Mark 16.19 Luke 24.51 Acts 1.19 12. Bethany laying in the bottom of it and the Garden wherein he had his Agony and was betrayed c. And this Mount our Lord chused to Ascend upon be cause it was in the view of Jerusalem where he had been scorned condemned and crucified about the same distance from the City as was betwixt the Ark and the People Joshua 3.4 From hence the rather our Lord Ascended that he might begin to receive his Crown and Glory nigh to the place where he had endured his Cross and Contempt c. Because I did adjourn our Lord's Ascension to this proper place where we have not only the Twelve Apostles those same principal secretaries of the Spirit and therefore his Successors but also many more Disciples eye-wittnesses thereof let me here give a distinct Discourse upon it as before upon his Resurrection The Grand Remarks upon Christ's Ascension be reducible to those three Heads 1. The Antecedents 2. The Concomitants 3. The Consequents of it which was the Second degree of his State of his Exaltation as his Resurrection was the first And his sitting down at God's Right-hand a place higher than that of Angels those Ministring Spirits that stand about the Caelestial Throne is the Third degree In the general first Matthew saith nothing at all of our Saviour's Ascension nor doth John give us any account thereof Mark is very brief Mark 16.19 20. But Luke is large upon it both in his Gospel Luke 24.50 51 c. and in his Acts of the Apostles the undoubted Author of which Book was that Evangelist as the Preface plainly implies where he gives a more full History of Christ's Ascension Acts 1. from ver 1. to ver 13. Note The commonly received opinion is that St. Matthew wrote his Gospel Eight years after Christ St. Mark his Ten after St. Luke his Fifteen after and St. John his Forty two years after our Lord's Death St. Matthew wrote his Gospel in Judea so mentioneth nothing of Christ's Ascension because there was none in that Countrey who doubted of it being seen of above 500 so nigh Jerusalem c. But Mark and Luke wrote theirs out of that Countrey where they found many that heard nothing of it And seeing they both had recorded it There was no need for John to mention it whose principal work was to Relate such passages as had been omitted by all the other three The hardned Jews will by no means believe the Ascension of Christ into Heaven but on the contrary do make his Descent into Hell their principal and unquestioned Article blasphemously affirming that our Christ is tormented there in boyling and scalding Zoah or Dung because he received not the Traditions of their Chachamims or Elders yea they make him a false Prophet and a Prophane wretch like Esau aying The Soul of Esau entred into the Body of Christ for this cause they call Christians Edomites as the Jew of Maroceo pag. 172.173 saith More particularly now The first Remark of his Ascension is the Antecedents thereof which have a short relation by St. Mark Chap. 16.19 after the Lord had spoken to them to wit when he had delivered all the precepts and promises which his pleasure was to deliver to his Disciples during the 40 days he endured upon Earth N.B. though immediatly when he rose from the Grave his Right was to go up to Heaven but he waved his own Glory so long for the Churche's good Now having nothing more to say or do for settling his Church save only to Seal up all by sending the Holy Spirit he Ascends up into Heaven Luke Chap 24.50 51 is more large Relating how he led his Disciples forth as far as that part of the Mount of Olives which belonged to the Village of Bethany being a place where he had oft been praying and where as some say he mounted the Ass and Rode in Triumph to the City here will he take his Chariot of State and ride in Triumph up from thence into Heaven but first he doth lift up his hands and blesseth his Disciples here which was not so much the posture Accommodated to the Religious Action of his praying for them but rather a more Authoritative Act in the most
4.10 So should we prepare our hearts to receive the Spirit grieve him not Eph 4.30 He cannot comfort those that dare grieve him 3. If the Spirit be the true and only Comforter then what a prodigious Folly and Madness it is for any Man in misery to run the wrong way for comfort in their calamitous condition that is to Witches or Wizards to Cunning Men on Women to Figure Flingers c. When Wicked wordlings have woundings of Spirit and gripes of Conscience as undoubtedly the worst of them sometimes may have then run they to mad merriments to pleasant plays and reading Romances c. For their Cure But finding these carnal Cataplasms not effectual remedies for their Spiritual maladies then run they to the Devil for relief as Saul in his distress did to the Witch of Endor c. Should not men in this case inquire of their God and not of Familiar Spirits c. Isa 8.19 20. This is to make the unclean Spirit the Comforter which is the Office of the Holy Spirit The 6th Cause of Christ's Ascension was to make an Atonement for us by his Intercession c. To make the Court of Heaven friendly and favourable to us that he might be there Interceding for our Peace as Blastus did for the Men of Tyre and Sidon in Herod's Court Acts 12.20 A Friend in the Court we say is better than a Penny in the Purse for by the Mediation of a Friendly Courtier a Court of Rigour may be turned into a Court of Favour As the High Priest went into the Holy of Holies once a year to offer up the yearly Oblation of Atonement for the sins of the whole People Lev. 16.2 34. So Christ the High Priest of our profession Heb. 3.1 entred not the Holy Places made with hands but into Heaven it self now to appear in God's Presence for us Heb. 9.24 And ever lives to make Intercession for us there Heb. 7.25 'T is great comfort to have such an Advocate to turn the High Court of Justice into an High Court of Mercy 1 John 2.1 The Father looks through his Son's wounds upon us and so by Imputation a new Complexion is graciously put upon us There be many more Causes of Christ's Ascension which for brevity I must only name The 7th is he Ascended on High the better to oversee all his sheep scattered over all the wide world He is the chief Shepherd 1 Pet. 5.4 The only Arch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or overseer who had but few Lambs while on Earth now none can tell his Generation Isa 53.8 The 8th is to answer as our Advocate all Satan's cavills and to nonsuit all his Accusations and Actions against us Tho' this Accuser be Subtle c. Yet Christ over-shoots him in his own Bow The 9th is to have an hotter influence as the Sun at Noon upon all his Churches and Children Heb. 7.26 The 10th is to live in that Glory which he left c. above the reach of Jews that would kill Lazarus John 12.4 only for being raised from the Dead and so would they kill Christ but he is above their reach and while our head is above water there is no danger of the Bodie 's drowning N.B. c. John 17.24 The flood can but come up to the Chin it cannot reach the Head to drown it Isa 8.8 11ly He is now higher than the highest on Earth Eccles 5.8 Psalms 61.2 Heb. 7.26 And in things wherein Men deal proudly he is above them Exod. 18.11 12ly And Lastly to fill all things Eph. 4.10 He began his Ministry with filling John 2.7 Carried it on with filling Acts 2.4 And continues so doing to the end of the World Eph. 1.23 The general Inferences both from Christ's Resurrection and from his Ascension are fourfold a word of Knowledge of Caution of Counsel and of Comfort The first is a word of Knowledge for our information in sundry particulars As 1. As Christ was put to it both upon his right hand and left by the Devil and his Instruments so as to be under the power of Death for thirty four hours of three days yet rose he again maugre the malice of Earth and Hell and Ascended in Triumph above the Gun-shot of all his Enemies So shall his Church do by the power of Christ Hos 6.2 Psal 49.14 Christ Rose at Sun-rising so shall his Church Mal. 4.2 and then shall she be comforted after her casting down 2 Cor. 6.7 2. 'T is hard to believe this fundamental Truth of Christ's Resurrection hence Christ tarried forty days before his Ascension to clear and confirm it So long was our Lord content to stay from Heaven for the good of others and should not we tarry also till our work be done as Paul did Phil. 1.24 25. We should come with Christ from Lebanon that pleasant place Deut. 3.25 from places of the most profit and preferment for the Church's good Cant. 4.8 As Paul was willing to want Heaven a while for the good of others so was Hezekiah also 2 Kings 20.2 3. Christ is call'd the Morning-Star Rev. 22.16 Rising in the Morning Mat. 28.1 This should put us upon Inquiry whether this Day-Star be Risen in our hearts 2 Pet. 1.19 If so then the Devil who hath the power of Death Heb. 2.14 is destroyed thereby and his evil works are dissolved in us 1 John 3. But so is our misery done away also in Christ's Victory 1 Cor. 15.54 Had but one sin been left unsatisfied Christ could not have either Risen or Ascended c. The second is a word of Caution that we 1 Take heed of dying in sin if so Christ is Risen and Ascended that he may come again to Render Vengeance upon us c. 2 Thes 1.7 8. 2. That we deceive not our own Souls with false Risings as from sinfulness to civility mistaking a Comet for the Sun c. 3. That we lye not rotting still in the Grave of sin having no Lease of our Lives whereas while life lasts we should awake and arise Eph. 5.14 and Col. 3.1 2 3. 4. That we behead not the Lord of Life which we do as much as in us lies if we Rise not with our Head who is Christ 5. But that which is worst of all to take heed we do not after a seeming Resurrection put on those Grave Clothes which we have seemed to have put off and go down again into the Grave of Sin in cursed Apostacy and final Impenitency The third is a word of Counsel that we 1. Rouze to seek our Lord who is Risen as the two Disciples did who arose the same hour c. Luke 24.33 and found him whom they sought verse 36. 2. Not to seek the living among the dead Luke 24.5 1. Not in dead Honours Christ withdrew himself from those that would have made him King John 6.15 He is now Risen and Ascended far above the Heavens Heb. 7.26 much more above the highest Honours upon Earth 2. Nor in dead
Heaven and most remote from Noise and Company yet Capacious enough to contain an Hundred and Twenty Persons So a place fittest for this Service of God c. 3. The Persons who were Materials and the Constituting members of this first Constituted Gospel Church are described by their Names Number and Holy Exercises Acts 1.12 13 14 15 c. Amongst whom is named as one of them Mary the Mother of our Lord verse 14. Which is the first time we hear any thing of her after Christ's Death not any of the Evangelists Recording one word of our Lord 's appearing once to her during the Forty days of his tarrying upon Earth yet the Romanists will have her to Command her Son in Heaven in his State of Exaltation who would not be commanded by her at the Marriage-Feast in his State of humiliation saying to her What have I to do with thee Woman c. John c. 2. v. 4. Note There were Holy Women mingled among the Men who waited for the promise of the Spirit and for ten days they all put in suit by their Daily Prayers and no doubt but those of the Feminine Sex might make Masculine Prayers for obtaining the promised Comforter during those ten days of waiting Peter the designed Minister of the Circumcision among whom he now was stood up that this New-planted Church might chuse one in Judas's room to Organize it with a compleat number of Officers that there might be twelve Apostles answerable to the twelve Patriarchs and the twelve Tribes of Israel The Church hereupon chuseth two Joses and Matthias for the Lord to chuse one of them by lot according to Pro. 16.33 which fell to Matthias By that time that their number was compleated wanting nothing now but extraordinary Qualifications for their extraordinary Service in their Generation-work the day of Pentecost came and the effusion of the Holy Spirit upon them This we have Related at large in the 2d Chapter of the Acts This Feast was instituted in Remembrance of the Law delivered to Moses in the Mount fifty days after Israel's departure out of Aegypt at which time they kept the Passover which was their Feast of Unleavened Bread Lev. 23.16 Therefore was it call'd Pentecost which signifies fifty and the Feast of Weeks Exod. 34 22. because it was to be observed Seven Weeks exactly after the Passover Deut. 16.9 And 't is call'd also the Feast of first Fruits of their Wheat-Harvest Exod. 34.22 now that there might be the most Adapted and Accommodated Congruity and Correspondency betwixt the Type and the Antitype as the Law was given upon that fiftieth day Exod. 19.1 11. So the Gospel which is our Lord's Law that great Lawgiver Isa 33.22 must be given upon the self same day Then also were the gifts of the Holy Spirit poured down in most plentiful manner which were the blessed first fruits of the Gospel-Wheat-Harvest after our Lord was Ascended up into Heaven and had sat down but ten days at the Right hand of God Besides not only the Holy Ghost and God's love thereby Rom. 5.5 is sent down and shed abroad on the fiftieth day after that Christ our Paschal Lamb and Passover was Sacrificed for us 1 Cor. 5.7 But also this same fiftieth day did fall upon the first day of the Week the more to honour this day to Recommend it to us as the New Christian Sabbath day as Christ had done by his Resurrection upon that day and by his Sundry Appearances to the number of ten upon the same first day of the Week during the Forty days before his Ascension Note We never read of his once appearing all that time upon the seventh day of the Week which was the Old Jewish Sabbath day and which certainly he would have honoured by so doing had he intended that day to be still the perpetual Sabbath nor did he send the Comforter upon that seventh day but upon the first day of the Week again which was the eight-first-Eight-first-day inclusive after his Resurrection upon the first day of these Eight first days compleating the fifty or Pentecost-Feast Our Lord after he was Ascended and sat down with an Heavenly welcome in Heaven for accomplishing his whole Redemption-work on Earth stayed yet his hand for ten days that as his death was at the Passover so his dignity should be at Pentecost For at both them two Feasts all the Males were to appear in Jerusalem not only out of all the 12 Tribes but also out of every Nation where the Jews had been dispersed that as all these have been witnesses of the injury done to Jesus so they might likewise behold the fruits and effects of his Glory N.B. Thus are we bid to wait but ten days as those did here Rev. 2.10 And then the Comforter will come to us in the mean time let us get up to the mountain of Myrrh and to the hill of Frankincense Cant. 4.6 that is wait in repenting and in praying work till these ten days of dark shadows flee way c. Now whilst this Primo-primitive Church were waiting together with one accord as if there had been but one Soul for an hundred and twenty Bodies there comes unexpectedly at the end a rushing mighty wind that shakes this upper Room The Spirit of God is a Spirit of Power 2 Tim. 1.7 and fills every corner of it to fit them for receiving the fiery Cloven-Tongues that came and sat upon each of them N.B. which was a blessed Antidote against that confusion of Tongues wherewith the Builders of Babel were plagued from Heaven The pure Lip and Language even the unity of Faith in the Bond of Peace is promised to Zion's Builders Note Hereby the Apostles were inabled to speak in all Languages having the gift of Tongues Superadded to those great gifts and graces of the Spirit which now they received in a more excellent and extraordinary manner than formerly When the Native Jews and the two sorts of Proselites both those of the Gate owning only the Precepts of Noah and those of Righteousness who were circumcised c. heard them all speak the wonderful works of God in Christ's Death Resurrection and Ascension c. and this in every Lingua as filled with the Spirit This procured contrary events and effects for that part of the Auditory that was good were amazed and forced into a Rapture the Object being too strong for the faculty so do only ask at present one another's sentiments of this wonder c. Because they could not fathom the depths of the marvelous Divine Dispensation this drove them into an Extacy as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Acts 2.11 12. and therefore they request one of another to be resolved of a reason concerning them But the bad part of the Authority to wit the Scribes Pharisees c. who understood not Foraign Dialects mocked saying These men are drunk with New-Wine ver 13. thinking with this Aspersion to perswade the People that the Apostles did but
Proprietary Christ may become Possessor of his Royal Right the Lord resolveth to overturn overturn overturn all Impediments c. Ezek. 21.27 which threefold Repetition declareth both the certainty and the frequency of that overturning work there must be many overturnings both of the Jewish and of the Gentile Nations The Lord saith Yet once and yet once more will I shake both Church and State c. Then the desire of Nations shall come Hag. 2.6 7. and then that which cannot be shaken shall remain Heb. 12.26 27. and then shall we receive a Kingdom which cannot be removed verse 28. In the mean time we are told of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who now letteth will let to wit Antichrist until he be taken out of the way 2 Thess 2.7 Namely by the Breath of Christ's mouth and by the brightness of his coming verse 8. Those be the means whereby the Mystery of iniquity shall be overturned and if one over-turning will not do God will overturn three times c. The twelfth comfortable Consideration is That this Joyful time appointed by the Father wherein he will give to his Son Christ all that right of Royalty over all as a rich reward for his Accomplishing the great work of Redeeming the world doth now draw nigh but to assign the precise point of time day or hour when it shall be This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Postulatum the problem that hath proved an harder Question to resolve than all those problems that the Queen of Sheba propounded to prove the wisdom of wise Solomon namely to give an exact Assignation of that precise point of time wherein the Father will give Livery and Seasin as the Law-term Runs to his Son that Christ may become King de facto in his due time as he hath been King de Jure by vertue of that eternal Covenant betwixt the Father and the Son from all eternity To resolve I say aright this most abstruse Question Hic labor hoc opus est 'T is a point of enquiry that hath posed non-plus'd the most Mercurial and the Acutest and most refined wits in the world yea even godly wise men who have thought that they stood in the wisdom of God and had the mind of Christ as 1 Cor. 2.16 have most notoriously plaid the part of sools in their extravagant conjectures upon this dark prophecy shooting short of the Mark c. whereof time it self is the best expositor Our Lord hath sufficiently corrected man's fond curiosity in his telling us but of that day and that hour knoweth no man no not the Angels in Heaven neither the Son as he is the Son of man but the Father only Mark 13.32 And the Lord just before his Ascension said unto his Disciples It is not for you to know times and the seasons the Father hath put in his own power Acts 1.6 7. But it was then accounted enough for them to know that they should receive Power at Pentecost c. verse 8. and suitable to those sayings afore-said The Prophet Zechary had said long before That day of Christ's coming is one day which shall be known to the Lord Zech. 14.4 6 7 8. which phrase is exclusive of any man's knowledge And Note well That prophecy of Zechary hath respect to Isa 60.19 Rev. 21. v. 23. and 22.5 The Pharisees asking Christ when the Kingdom of God should come He answered them The Kingdom of God cometh not with observation Luke 17.20 That is not by humane might or power but by God's Spirit Zech. 4.6 Our English Law saith nullum Tempus occurrit Regi That is Subjects must not set a time to their Soveraign nor send an ordinary Post for him much less may we limit the King of Kings to our time Psal 78.41 Our time may be always ready but my time saith Christ is not yet come John 7.6 And never was our Lord so sharp upon his dear Mother as when she would have limited him to her time saying to her What have I to do with thee Woman mine hour is not yet come John 2.4 'T is sufficient for us to know that this day of Salvation is nearer in our day Rom. 13.11 than it was to our Fore-fathers in former days We may safely say 'T is now about the fourth watch of that long night of Antichristian Darkness Antichrist's Evening at which time the light begins Zech. 14.7 shall be Christ's morning and his time of coming to comfort his not-comforted Zion Isa 54.11 12. as he did to his Disciples Mat. 14.25 26 27. Rebuking the storm that the Beast hath rais'd against the Ship his Church and his presence shall then bring her safe to shore as John 6.16 to 21. N.B. And tho' Christ come not with observation as above that is as great Conquerours in Chariots of Triumph and with numerous strarâ—y live-Guards c. Yet we may truly say that this King is come in our day riding upon a company of Ass-Assinating Asses as Zech. 9.9 Matth. 21.5 confounding the Language of those Babel-builders and causing them to impeach one another This is now for saving Zion while we were in a dream Psal 126.1 Nay not dreaming of any danger God is exalted in his own strength Psal 21.13 and hath wrought wonders with the Jaw bones of these Asses far beyond Sampson Judges 15.15 16 17. Christ hath cut the cords or plow traces of the wicked Psal 129.3 Oh! that they may never be able to Plow any more c. The Mount of Olives Christ's feet have made to cleave asunder to open a way for our deliverance Zech. 14.4 5. Oh! pray that this may be a precursor or forerunner of greater deliverances that Christ may come quickly leaping over mountains the proudest Tyrants Can. 2.8 Rev. 22.20 But we may not know the hour of his coming Rev. 3.3 Therefore Watch c. I shall conclude this Tract with these few Remarks The first is 'T is a peculiar Divine favour and priviledge that the prophecy concerning Antichrists period which brings both a longer and worser persecution upon the people of God than did the Pagan power is both sealed and dated which is a singularity above other Prophecies and Promises of God N.B. But because this Beast's time of rising hath not a Divine date upon it as well as the time of his ruine hath that therefore we are at a loss where to begin the right reckoning Lo Here is wisdom Rev. 13.18 that is Either herein is the wisdom the unsearchable wisdom of God for the exercise of his Church or 't is so abstruse and profound a point that it will exercise the most refined wits and the most Spiritual wisdom of the greatest Divines in all Ages The most valuable Authors do unanimously concur that his rise must be fixed betwixt the fourth and sixth Century and supposing he rose in the year 400 for he could not rise before the Pagan power was expired under the sixth seal's Prophecy which lasted so long
Alas they were ignorant of the Scriptures and of the power of God Matth. 22.29 God made all things Solo mâ—tu 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
that part of the Mass which came next to the former in purity and subtilty was made the Air or next Element call'd the Firmament and Heaven that is the whole Region of the Air even all that is to be seen above the Earth and under the Moon so 't is said the Clouds of Heaven Psal 147.8 Matth. 24.30 or the Fowls of Heaven Gen. 1.30 Psal 79.2 Gen. 1.6.7 8. On the Third day the more gross parts of that Mass were so distributed to their distinct and proper places that the waters being gathered into their Channels and Receptacles made the Ocean or Sea and then the dry land appear'd and was adorned with Herbs and Trees Those were the two other Elements Gen. 1.9 10 11 12 13. On the Fourth day were made those Lights of Heaven into which as into certain Vessels God as it were gathered the light which before was dispersed in the upper Horizon and did incorporate it in those Superiour Bodies to give Light to the Inferiour World v. 14 15 16 to 19. On the Fifth day were made the Fowls and Fishes those Inhabitants of the Air and Water together with the Amphibia as Crocodiles Sea-horses c. and the first blessing of Generation was pronounced upon them v. 20 21 22 23. On the Sixth day God Created the Beasts and all Creeping things of the clean sort of Beasts there were Seven Created of every kind three couple for Breed and the odd one for Adams Sacrifice upon his Fall which God foresaw and then he made Man after the Beasts c. Thus the Heavens and the Earth and all the Host of them were perfected Gen. 2.1 And on the Seventh day God rests from his Creating Work Job 5.17 ordaining that day as a standing Memorial of his Mercy God in the Creation observ'd this excellent Order in simple Bodies as to the Universe he proceeded from the imperfect to the perfect as the Elements of a simple nature were first Created and then the things made of those Elements the things without life before things with life and of things with life he made those of a Vegetative life as Plants and those of a Sensitive life as Beasts and afterwards Man with a Rational life as most perfect of them all but in particular Compound Bodies he proceeded from the more perfect to the more imperfect as he first made the Trees and then the Seed first the Man and then the Woman both more imperfect As Man was the last so he was the best of the Creation hence Man was made after another manner than all other Creatures for they were all made by the single word of God but when Man comes to be made God calls a Councel saying Let us make Man Gen. 1.26 not as in the other Let there be Light and let there be a firmament c. but here God the Father as it were consults with God the Son and God the Holy Spirit concerning the making of Man as a work of great weight and a matter of great moment his very body which was but the Sheath or Case of the Soul was curiously framed of Elementary Matter wherein there are so many Miracles from head to foot as would fill a whole Volume Galen an Heathen could not read Anatomy-Lectures upon the parts of Man's Body especially the fashion of the Hand framed in all its parts for handling work but he acknowledg'd Digitus Dei the singer of God and sang an Hymn to the Creator As Man was the last of all so he was the Epitome of all partaking of all the whole Creation in respect of his Soul and Body The Soul is an Abridgment of the Invisible World and the Body of the Visible Hence Man is call'd by the Hebrews Gnolam Hakaton and by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which do signifie the little World The Soul is set and seated in the Body as a little God in this little world as Jehovah is a great God in the great world for God made Man in his own likeness as like him as might be and to come as near him in resemblance as was possible The Idaea or Exemplar of the great world which was in God from all Eternity was as it were briefly and summarily expressed and compriz'd by God in Man as he was the little World The very Heathen Philosophers had some Notions of this as 1. Favorinus who said the greatest thing in the world is Man and the greatest thing in Man is the Soul And 2 Proclus could say The Mind that is in Man is the Image of the first Mind to wit the Image of God As God is a Spirit Job 4.24 in the Glorious Trinity so the Soul is a Spirit Indivisible Immaterial Immortal distinguish'd into three powers or faculties Vnderstanding Will and Memory which all make up one Spirit or Soul which is a resemblance of the Holy Trinity The Body which is the sheath and shell of the Soul is not onely a composition of all the Four Elements Fire Air Water and Earth but also the Compendium of all Created things as partaking of a Being with Stones of Life with Plants of Sense with Beasts and of Vnderstanding with Angels when the Soul is united to it See more of this in my Christian Walk pag. 2 3. Though the Body of man in respect of the Soul be but as a Clay-wall that encompasseth a Treasure a wooden Box that containeth a Jewel and a coarse Canvas-case that covereth a most curious Instrument yet in it selt it is Opus Phrygionicum a Phrygian or Arras-work 't is a piece of curious Tapestry Embroidered with Nerves Veins Arteries and variety of Limbs sustained with Bones and cover'd over with Flesh and Skin Psal 139.15 16. 'T was a wonderful work as may be easily demonstrated 1rst A Temple is the best of Buildings and the Body of Man is call'd the Temple of God 1 Cor. 6.19 Oh what a glorious and goodly structure was that Temple of stone which Solomon built not for Man but for God 1 Chron. 29.1 't was one of the great wonders of the World So God made the Body of Man a Temple of Flesh for himself to dwell in the Spirit or Soul of man dwells in the Body as in its House or Temple Dan 7.15 Hebr. Ruchi bego Nidneb My Spirit in the midst of my Body Nadan Translated there the body signifies a sheath and so the same word is used 1 Chron. 21.27 Put up thy Sword into its sheath intimating that the Soul is in the midst of the Body as the Sword is in the midst of the sheath now the more excellent that the Sword is the richer sheath it requires the Soul is a Sword of excellent Metal and Temper so requires an excellent Scabbard Oh then what an excellent House must that needs be which is inhabited by such an excellent Tenant as an Immortal Soul or Spirit of Man Neither is this all but also the Spirit of God dwells in it Hence 't is
not man for the Sabbath Mat. 2.27 that we might sanctifie it and keep it holy unto God and to all those that truly sanctifie it the Lord makes it a Blessing indeed to them 3 God gave the Sabbath as a most Royal and Soveraign gift to Man he made the Sabbath for Man not Man for the Sabbath as before and bestowed it as a peculiar favour and Prerogative on Man as appeareth by three Scriptures the first is Exod. 16.29 The Lord hath given you his Sabbath This was Gods gift to man from the Creation for seeing from that very time there was a solemn Worship of God as is evident in Cain and Abel's Sacrifices to God so there must be a solemn time set apart for that Worship and what time could be more fi◠than that day which God had sanctified by his own Example For the godly Posterity of Seth did publickly and in solemn Assemblies serve the Lord Gen. 4.26 separating themselves from the wicked Off-spring of Cain and they must have a prefixed time for their publick and external Worship which must be the Sabbath that the Lord their God had given them The second Scripture is Neh. 9.13 14. The Lord gave them right Judgements good Commandments whereof the fourth was one All good in respect 1. of the Author 2. Of the Matter 3. Of the Effect inasmuch as they make those good that observe them And above all these godly Levites doth instance that as a most special favour in Gods making known his holy Sabbath to them v. 14. which they reckon up with Gods raining down Manna from Heaven upon them v. 15. and his broaching the flinty Rock to give them Water that this ancient Church might give no warrant to a dry Communion And well may the Sabbath be thus ranked inasmuch as 't is the day whereon God gives his Church Angels food and Living waters out of Wells of Salvation Though God rained down no Manna upon the Jewish Sabbath Exod. 16.27 yet he doth upon the Christian and upon that more especially yea most of all upon the Supper-Sabbaths whereon we all eat the same Spiritual Meat and drink the same Spiritual Drink with them Sacramentally at the Lords Table 1 Cor. 10.2 3 4. The third Scripture is Ezek. 20.12 which comes in with a Moreover as an high remark upon this divine Gift Moreover also I gave them my Sabbaths The Relatives My and His God adjoyns with the Sabbath so frequently doth much advance the greatness of the Gift for whatsoever is Gods or of God must needs be great and excellent the Stream is like the Fountain and the Effect like the Cause This divine Donative the Sabbath was a most precious Dowry and Endowment both to our first Parents and to all their Posterity without which even the best would run wild and forget God were it not that a Weekly-Sabbath walls in our wild Natures The Sabbath was made for Man as a sweet Mercy to him It was made for Mans safety and advantage both to his Soul and Body which the superstitious Jews formerly great neglecters of it mistaking would not defend themselves on that day and therefore their City was taken once by Ptolomy and again by Pompey on the Sabbath-day If it stands in the way of Mans Safety 't is not to be observed The Third point to be handled is Why did God give this great Gift to Man in the beginning of time Answ For Divine Contemplation as well as for Divine Invocation and Action When God had compleated his Creation having made all very good Gen. 1.31 So good as caused Complaisancy in God himself and commanded Contemplation in man also That this latter might be done as well as the former as God had given Man a Soul to contemplate with it being the proper act thereof so he gave him a Sabbath to contemplate in which was a day set apart wherein Man might regard the Works of the Lord and the Operations of his hands Psal 28.5 When Man beholds a great Garden rich stored with Fruits and Flowers this calls his Eyes on every side of it besides there is a general Itch in mans Nature to be taken with Pageants Plays strange Sights and rare Shows which oft are sinful or however vain and at the best imperfect and unsatisfactory How much more ought man upon the Sabbath-day to admire the curious and glorious Frame and Fabrick of the World which in all its parts is so admirably accomplish'd with Curiosity Variety and Suitableness both to the Need and Nature of Man This the Psalmist sheweth in his Psalm or Song for the Sabbath-day Psal 92.1 2 3 4 5. which Psalm was set on purpose as a Canon to the Church for Sanctifying that Queen of Days all being an admiration of Gods mighty Works The Sidonians agreed among themselves to chuse him for their King who first discovered the Sun the next morning and while others gazed upon the East one onely wiser than the rest looked Westward who though scoffed at by his Competitors first saw the Sun-shine upon the tops of the Mountains So we may behold God Per Species Creaturae in the Creature as in a Mirrour or on a Theatre Vt Solem in Aquis ita Deum in operibus Contemplamur God is seen in his Works as the Sun is seen in the Waters and therefore we should study not onely the Book of Gods Word but also the Book of Gods Works even that great Folio of the World that Book with three Leaves Heaven Earth and Sea See my Crown of a Christian from page 125 to page 145. this Book leaves the Heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inexcusable Rom. 1.19 20. who may behold God the Creator though not God the Redeemer in it either by way of Negative Causality or Eminence And we have but half the benefit of the Creature for which it was created if we get not Spiritual as well as Temporal good by it How the Jewish was was changed into the Christian Sabbath I refer the Reader to my Christian walk on the Lords day Whatever clearness there seems to some to be wanting as to the change of the day yet sure I am there is no want of clearness as to the choice of the day seeing both Christ and his Apostles did chuse this First day for religious Assemblies and Exercises which I have at large discussed in a distinct Discourse on this Subject All I shall say here is onely that the change of the Day from the Last to the First of the Seven was one of those things that Christ taught his Apostles betwixt his Resurrection and Ascention those Forty days he conversed with them Acts 1.2 3. and his Apostles were guided by Christs Spirit he gave them Joh. 16.13 Hence I infer 1 If a Seventh day be such a divine Gift to Man why should any man jear as the Heathens did who said Sabbatizing was a losing of the seventh part of precious time or as our late Anti-sabbatarians who call'd
not so bad as to live without a Calling in the World Of this before at large The second Divine Truth Moses teacheth in this History is That every Man beside his particular Calling must mind his general Calling also There be some Atheistical Persons that stick not to say Let those that have leisure from secular Employs such as Church-men are attend upon the Service of God such as have nothing else to do let them Pray Hear Read and mind Matters of Religion we have other things to heed and to trouble our Head withal we must not Neglect our Callings Dare such Men make themselves worse than Cain who though he had his Calling yet could he as well as Abel set some time apart for the Service of God And so ought all Men to do the particular Calling must not justle out the general for the former is sanctified by the latter as Gen. 24.13 27. Psal 90. last 1 Cor. 10.31 The Duties of our general Calling are to help us in the Duties of our particular as Christs being in the Temple among the Doctors was not any hinderance to him from going home to be subject to his Parents Luke 2.46 51. There is a proper Season for both and every thing is beautiful in its peculiar Season Subordinate things are not contrary but may and must consist together Christs conversing in the Temple rather qualified him for than obstructed him in his filial Subjection so our conversing with Christ in the Temple in ways of Religion which is our general Calling as Gods Servants must make us return home better Husbands Wives Parents Children Masters Servants Ministers People in all the Duties of our particular Calling we lose that sanctifying Influence of Sermons Suppers Sabbaths when we do not carry home some more sweetness of Spirit to our Relations from them than we brought with us to them As the Merchant going out in a Morning about his Merchandizing if he meet with some bad Bargain or disappointment in his Traffick and Trading he returns home in so morose an Humour that none of his Family can please him no not though they all do their Duty so to do but if on the contrary this same Merchant meet another Morning with some brave Bargains that will advance his Estate and fill his Coffers Oh with what Candour and sweetness of Spirit doth he return home then is he all Honey and Love no Action no Relation can displease or disoblige him he takes all things that are done by the right Handle and putteth a most Candid Construction even upon Deeds done amiss to himself yea carries sweetly to all all that day unless or until another bad Bargain happen in losses and crosses to unhinge his Spirit again and to make him uneasie in himself Just so it is with a Christian that Spiritual Merchant Mat. 13.45 Let him go out in a Morning to the Ordinances of God if he there meet with a purchase of the Pearl of price Oh what an Heart-changing and a Life-changing Work is wrought upon that Man he may then say Ego non sum ego I am not the same Man I was as one once said to his tempting Curtizan he returns home filâ—'d with meekness and lowliness which he hath learnt from Christ by his conversing with him in his Ordinances Mat. 11.28 29. But if any return home from Gods Worship with sourness of Spirit 't is an Infallible Evidence that they have made no good Bargains for their Souls at that time for 't is an undeniable truth that the Duties of our general Calling should better dispose us for the Duties of our particular Callings No Man is Born principally to serve himself in his particular Calling but his God and himself in Subordination to God and so the particular Calling must be Subordinate to the general and Prayer which is a duty of the general Calling must every Morning fetch down a Blessing upon the Duties of the particular Yea 't is not enough to pray for Gods Blessing upon our Labours in the Morning only and so walk with a carnal careless frame of Heart all the day in our worldly Affairs no but we should drive on the Trade of godliness as well as our own Trades in holy Ejaculations all the day long so shall we be both in Gods fear and in Gods favour all the day Prov. 23.17 and this is dividing aright for God He is a wise Merchant indeed that can drive a Trade in both Indies but he is wiser that can drive on his particular Calling on Earth and his general in Heaven Those two Sons of Adam are mindful of both those Trades and Callings and their practice is for us a pattern as is apparent from those particulars 1. Cain and Abel lived not in the State of Innocency but in that of the Fall as we do Had Man never sinned God expected some solemn Service from him how much more needful is our serving God since the Fall for testifying our Repentance and for Sueing out our Pardons and for seeking Reconciliation with God from whom we have faln and with whom we have faln out even into an enmity against him Rom. 8.7 Col. 1.21 These two Sons of Adam were in the same State we are in the faln State and what they did for recovery out of that State we ought likewise to do the same 2. This Service of theirs was after the promise of Christ in the Seed of the Woman Gen. 3.15 that first Gospel which ever was Preached so 't was Gospel-service which Cain and Abel performed here and surely Evangelical Duties concern us as well as them yea us more than them seeing Christ was only promised to them but he is manifested to us and preached to all Nations therefore we should abound in our Religious Service more than they 3. This Service of Cain and Abel was before Moses long before the Law so it doth not concern the Jews only but us Gentiles also even all Men in general to the end of the World This Service of those two Sons Adam was a natural Duty long before it was written in the Moral Law was a Law written in their Hearts to acknowledge Gods Soveraignty over them and their Dependency upon him Rom. 2.15 so that none of Adam's Off-spring can plead exemption from this natural Duty but all Jews and Gentiles that have been are or shall be are equally bound by the very Law of Nature to this Moral Duty of some Spiritual Service and Worship to God 4. And Lastly This Service of theirs was done per modum Sacrificii by way of Sacrifice and so it representeth to us the great Sacrifice for sin to wit Christ upon the Cross and it also remindeth us of all those Spiritual Sacrifices which we must offer up to God in Gospel-times to wit the Sacrifices of a broken Heart and of a contrite Spirit bleeding for sin Psal 51.17 yea and Sacrifices of praise our Thank-offerings to God for his providing us such a Saviour Psal
great Mystery so requires without Controversie a long time to learn it The old Adage saith Nemo nascitur opifex ceu artifex No man is born a cunning workman or skilful artist to become such is a work of much time seven years Apprentiship is usually spent in learning the mystery and intrigues of a Trade So Godliness since the Fall is no in-bred inherent quality by nature in us we are not naturally born to it but altogether averse and cross-grain'd against it and we must be supernaturally born Joh. 3.3 5. ere we can be any thing compliable to it by our first birth we are altogether void of it we are born in a state of enmity against it Rom. 8.7 our whole frame is out of frame for it The Voice of Pharaoh is the voice of every natural man saying VVho is the Lord that I should serve him Exod. 5.2 or the Voice of Pilate saying What is Truth John 18.38 who was not onely so Ignorant but also so Averse as not to tarry for an answer So we are all naturally so Ignorant as not to know what is Godliness and if we happen to ask such a Question we are naturally so Averse that we stay not for an Answer and until we be brought into Christs School we never begin to learn it Acts 4.13 and oh how Auk-ward are we at the first in learning of it And how long a time is required in making any considerable progress and proficiency in it Plain Mechanick Trades young Apprentices must have some considerable time to learn them before they can be Masters of them yet a longer time is required to attain the knowledge of the Mystery of more Intellectual Arts and Sciences Such require long study many Watchings and much Weariness Hippocrates said of his Art of Physick Vita brevis Ars longa life was short yet that Art was long whereby he did intimate that he who would be an accurate Physician must begin betimes to study Physick All this holds true concerning the Trade of Godliness A man may be a long student in this Divine Art yea and press forward too to the mark all his days as Paul did yet never be able to attain to the perfection of or in it as Paul could not Phil. 3.12 14. no not though he was rap'd up to the third Heaven 2 Cor. 12.1 2. Therefore all men ought to begin betimes to learn this Heavenly Trade wherein though he turn over many a leaf to learn that lesson yea and be as Mnason was an old Disciple Act. 21.16 yet cannot become Master of this Mystery in the Trade of Godliness oh what fools then are the most of men that put off their applying themselves to learn this blessed mystery wherein they that be the best and do the most be no better than Bunglers and spend their days it may be 20 30 or 40 years in Vanity If not in Villany never considering all that time their grand Errand into the World for learning this Trade and their own dulness to learn it as Cain and Abel here were dull at it who having been trained up from their child-hood to it by their Godly Parents yet was it a very long time e're they learnt to offer Sacrifice Hence may be Inferred 1. The mischief on Mankind by the Fall to wit mans dulness to learn any thing that is good had not Adam sinned it would have been natural to his two Sons to serve God but now he must teach it them as all Parents ought their children Eph. 6.4 and yet they profit little and for a long time too because of their dulness through Original Sin The 2. Inference is Oh the misery of those persons who want instruction in Families and Assemblies how blind and bruitish must all such be and how unskilful at this Celestial Trade whereas the best needs line upon line and precept upon precept here a little and there a little Isa 28.10 and all little enough to make men Masters in this High and Heavenly Calling one Stone must be laid upon another and one upon another often and a long time too as we see in the building of Pauls Church before a compleat Temple can be erected for God The 3. Inference in Oh what a blessing is the Ministry to men which teacheth them this Trading and Trafficking with Heaven that cannot be learnt all at once bur by degrees And there is not onely much to learn but also much to unlearn in this mystical occupation by the help of the Ministry Discere dediscere est cujusque Christiani pensum opusque Diurnum The daily task and work of every Christian is not only to learn the good things of the New-man but also to unlearn the evil things of the Old-man the latter must be put off by the grace of mortification as the former must be put on by the grace of Vivification Eph. 4.22 23 24. and both these two are done by the work of the ministry v. 12 13. yea and the Calling of a Minister hath this unhappiness and disadvantage above all other callings in the world in as much as men of other callings do always find their work next morning as they leave it over night but let men of the Ministry warm their peoples hearts never so well upon one Sabbath they will grow cold again in their weekly works before another Sabbath come so that they never find their work as they leave it they have much of their work to begin again and oh then what a coldness and what a chilness would seize upon the best Christians hearts they would verily freeze into the Hardness of an Adamant Zech. 7.12 were they not kept warm'd and thaw'd by the blessing of a constant Ministry to teach them the art of piety and to fetch them from all their Out-strays Thus much the first construction of that clause in process of time taken Indefinitely and largely teacheth us The second construction of it is definitely more strictly and distinctly taken so mikkets Jomim at the end of the days bear a double sense 1. Either at the end of the days of the year or 2. At the end of the days of the week 1. Of the first at the end of the years to wit at the time of Harvest which according to the Jews computation was the end of the year for they conceive that the World was then Created seeing the fruits of Paradise were then fully Ripe and all things then were in their maturity and perfection This was about the seventh month or our September and though the Jews were accustom'd to Sacrifice every month yea every week witness their New-Moons and their Sabbaths yet this seventh month at the end of the year they spend almost all of it in their publick solemn Sacrifices as on their Feasts of Expiation their Feasts of Tabernacles and their Feasts of Trumpets all these Feasts were solemniz'd in the seventh month at the end of the year about their Harvest-time They had their
Sentence must be supply'd with something to make it sense as many concise Hebrew phrases do oft require so this must have subjoined to it either was or died or found either he was not as in our reading or he died not as 't is said of the end of all the other Patriarchs in Gen. 5. Or Lastly he was not found as the Apostle according to the Greek Version explaineth it Heb. 11.5 In those very words and Moses signifying that he appeared no more was seen no more in Vivis among the living in the sight and Society of men the Chaldee addeth he appeared not and yet the Lord kill'd him not for it was not with him as with the other Patriarchs in the common course of mortality he being the candidate of Immortality as the ancients call'd him Though some Jewish Rabbins make a strange Inference from this Phrase He was not that Enoch still liveth suppose it true in sano sensu yet it cannot from hence be inferred for the same Phrase imports to be dead as Rachel wept for her Children because they were not Jer. 31.15 Mat. 2.18 And when Joseph was supposed to be dead Jacob said of him Joseph is not Gen. 42.36 The second dark expression of Moses is For God took him which though it be intricate yet it plainly answers that Rabbinical Incongruous and improper inference that Enoch liveth not now in the Land of the living For God did assume him from hence to himself and 't is the import of these common sayings when Godly persons do die that God taketh them but when wicked ones die that the Devil taketh them Thus Moses Phrase Kilakak otho Elohim Implies that Enoch died to this lower World at least by way of Equivalency as will more appear afterwards he disappeared on Earth and Moses renders this reason for God took him to the upper World and up into Heaven the word Lakak signifies tulit transtulit assumpsit vel ad se Recepit God took him or translated him or assumed him and received him to himself in bliss from hence other Hebrew Doctors do us strangly as those before infer that God took away Enoch by a sudden and untimely death yet without any pains or pangs thereof grounding their groundless notion upon Jon. 4.3 Where the Prophet desires God to take away his Soul but those Rabbins do only deprave that Text and make no better than a mock of this Divine Miracle in Enochs Translation for this Phrase God took him Imports not his death but his miraculous assumption into Heaven as appeareth 1. Because otherwise Moses would have said of Enoch Vaiamuth and he died as he saith of all the other Patriarchs 2. Neither doth Moses say that God took away his Soul as the Prophet Jonah pray'd that God would take away his Soul Jon. 4.3 Kach-nah eth naphshi mimeni I pray thee take away my Soul from me accordingly is that saying of Christ No man taketh away my Soul from me but I lay it down of my self Joh. 10.18 Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul is added to the word take as Nephesh the Soul is added to take in Jon. 4.3 but here the word took is used alone to imply that not only Enoch's Soul but his Body too were taken up into Heaven and in Ezek. 24.16 though the Word Soul be not added to take yet Machimad Gnencka the desire of thy Eyes is adjoined there also 3. The wisest of the Hebrews did understand this Phrase God took him not for his Death but for his Translation as that best of all the Apocryphal Books Ecclesiasticus witnesseth Chap. 44.16 Where Jesus the Son of Sirach reputed among the Jews next in wisdom to Solomon who therefore imitated Solomon in his proverbial sayings saith that Enoch pleased the Lord God therefore was he translated for an Example of Repentance to all Generations 4. That famous Rabbi Onkelos who lived about the 9th year after Christ and who writ that excellent Chaldee-Paraphrase saith Deus non passus Enochum mori God suffered him not to die c. He expresly denies that he was dead or that he took him away by death therefore the Jewish fable is to be exploded and there be other both Jewish and Popish opinions of the same bran which deserve no better entertainment than explosion or hissing at and hurling out of our belief As 1. The opinion of Aben-Ezra that Enoch died because 't is said Gen. 5.23 All the days of Enoch were 365. Now saith he If Enoch were still alive and not dead these should not be all his days But this Objection is thus answered 1. The Scripture maketh mention only of the years of his life upon Earth His years with God are not to be reckoned amongst men As the Apostle saith of Christ who in the days of his Flesh c. Heb. 5.7 'T is well known that Christ is now in his Flesh or humane nature in Heaven yet these only are accounted the days of his Flesh while he conversed in his Flesh with men on Earth And the second Answer is The Apostle plainly expresseth that Enoch was translated that he should not see Death Heb. 11.5 It follows hence therefore he died not The 2d Fabulous Figment of Jewish Doctors who triffle further concerning Enoch saying he had the shortest life of all the ten Patriarchs before the flood because though he was a good man yet he was given to pleasures and therefore lest he should wholly degenerate God took him the sooner away to prevent his Apostacy Thus that Apocryphal Author in wisdom Ch. 4.11 Saith He was taken away lest wickedness should Alter his understanding or deceit beguile his mind Which words if meant of Enoch by them have not so much of the Divine Wisdom of Solomon as that book is called as of the Humane Spirit of Philo the Jew the supposed Author of that book who living after Christ yet persisted in his Jewish Incredulity and gave out this private interpretation upon Moses's History of Enoch Divinely inspired whereunto Philos gloss holds no fit congruity Considering 1. To be a good man and yet to be a Voluptuous man are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inconsistent 2. Neither doth the Author of that book of Wisdom name Enoch either in his 10th or 11th v. or any where else in that 4th Chapter but speaks in the General of Godly persons that are oft taken away betimes from evil to come 3. God could have preserv'd Enoch in ways of Godliness from all Apostacy had he lived three times longer as God did his Son Methuselah in a Godly life to the end of 969 years and as he did Lamech his Grand-child for 777 years and as he did Noah his great Grand-child for 950 years although those times all along after Enoch grew worse and worse and accordingly Temptations to Apostacy grew Stronger and Stronger The same divine power that kept all the other Patriarchs to the End and Enoch to the time of 365 years in Gods fear
and favour could have kept this Patriarch longer for the Apostle saith He shall be established for God is able to make him stand Rom. 14.4 Speaking there of Gods faithful Servants Faithful unto Death as that longest lived Patriarch Methuselah was it followeth therefore that Enoch was not taken away lest wickedness should alter him as that Apocryphal Author saith but because holiness did most eminently shine forth in him so that the antients call him Phosphorus inter Stellas the morning Star of his Age for his out-shining all other Stars in his walking with God and therefore had he this singular favour for his singular Conversation to be translated out of the lower Orb of this World into the highest Orb of the other World there to shine as a bright Star for evermore Hence two absurdities are sufficiently confuted 1. That of Procopius and Gazeus who both say that Enoch was a wicked liver before he begat Methuselah because 't is said after he had begot him he walked with God Gen. 5.22 And not before say they yet after this he repented Yet there is no ground in Scripture for this groundless surmise for the word after is not at all exclusive but may as well be Inclusive intimating that he walked with God both before and after the begetting of that Son and that he was most Eminent and Extraordinary in Piety appeareth plainly inasmuch as God did vouchsafe him this most Eminent and Extraordinary priviledge above all the other Patriarchs to be translated from Earth to Heaven without any death or disease And the second absurdity is as gross in the Jewish Doctors calling Enoch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the shortest lived Patriarch because he was voluptuous and lest he should degenerate for in truth he was the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or longest liver of them as his life on Earth was changed into a better life in Heaven Having done with the dark expression of Moses Gen. 5.24 Concerning Enochs translation made more dark if not disannulled by the Jewish Ficticious Fables I come now to that more plain place of the Apostle Heb. 11.5 Which yet is also darkened by sundry Popish Dreams and Dotages In which plain place of the New Testament which is an unvailing of Moses or a clear Explanation of that Darker place aforenamed 4. Generals are very remarkable to wit 1. The extraordinary Priviledge vouchsafed to Enoch above all the other Patriarchs before the floud to be Translated 2. The admirable advantage attending this Priviledge of his Translation That he should not see death 3. The excellent Effect or Consequence thereof he was not found that is any more in this vale of tears where his Righteous Soul had been daily vexed with the unrighteous Lives of that degenerating age as 2 Pet. 2.8 For God had translated him to wit hence into Paradice as the Arabick Version addeth where he had a plentiful amends for his want of the days of the other Patriarchs in the days of their several Pilgrimages so called Gen. 47.9 He was not found after this a poor Pilgrim on Earth but he was found a Bird of Paradice flown up into Heaven 4. The great ground and famous Foundation and Fountain from whence all the before-named did flow was that he was a pleaser of God Of all these four parts in their due order handling the second observation that doth arise from hence to wit Those and those only that are walkers with God and pleasers of God upon Earth shall undoubtedly be assumed up to God and be happy and inhabit with God in Heaven The first enquiry in the improvement of this point is concerning Enoch's Metathesis ceu metabasis or translation how it was for manner and whither it was for place and what of Enoch was translated Body as well as Soul Answer Moses's word lakak Gen. 5.24 is more dark as before which signifies rapuit importing his rapture which some Interpret accepit eum Angelus ejus his Angel took him away thus Emanuel sa sayeth but Elohim is better Translated God who translated or took Enoch as in our Bibles than his Angel Josephus renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reversus est ad deum he returned to God and the Tigurine Version reads it subductus est ascendit in Coelum ex mandato coram domino he was taken up and ascended into Heaven by command before the Lord. Accordingly Piscator and Ainsworth explain the Arabick Version he was translated into Paradise that is say they into the Heavenly Paradise mentioned Luk. 23.43 and 2 Cor. 12.2 4. Agreeable to this is that more plain word of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.5 the same word used by the same Author Heb. 7.12 for the change of the Priest-hood from the Law to the Gospel imports also the change of Enoch's Life from Earth to Heaven Thus the word Metathesis is frequently used in Authors for a man's changing his habitation from one place to another as from the Countrey to the City Thus Enoch chang'd his Habitation from the Church militant to the Church triumphant Calvin elegantly expresseth it that the World began to burn as an Oven with unlawful Lusts and God snatch'd Enoch as a brand out of that fire or Oven so called Hos 7.4 for a signal reward of his singular piety This in the general but more particularly 1. The manner how he was Translated Answer Some Hebrew Doctors do assert that he was taken up in a Whirlwind as Elias was 2 Kings 2.11 and that he was disarayed of the Foundation corporal as their phrase is and clothed with the Foundation Spiritual and further they say that God shewed him all the high Treasures and the Tree of Life in the midst of the Garden of God c. Thus glosseth Rabbi Menachem upon Gen. 5.24 The manner of Elias or Elijah's Translation is more largely described by the Holy Ghost in Scripture 2 Kin. 2. where mention is made 1. God foretold him of his Rapture v. 4.19 and therefore was he so careful to visit the Schools of the Prophets before his departure and to leave them a blessing behind him both at Bethel and Jericho v. 2. and 4. This is not said of Enoch that he was foretold of his Translation 2. Elijahs removal was also foretold to the Sons of the Prophets v. 3. and 5. 'T is not said by Moses that any other fore knew Enoch's removal 3. The very means of Elijahs Transportation are distinctly mentioned v. 11. which was a Chariot and Horses of Fire to wit Angels in this form Psal 104.4 a fiery Apparition like Horses drawing a Chariot as 2 Kin. 6.17 Hence the Poets feign the Sun is carried in a Chariot and Horses of Fire What means could be more commodious than a Chariot to carry a man from one place to another therefore Gods Angels that carried up Elijah are so set forth here they appeared in Fire but it was such as consumed him not like that in Exod. 3.2 which
Mountain and save me all this Toil and Travel so save me from the Deluge 3. Or why cannot God Create me an Ark as he did Create the World with his Word and not tyre me in a Work so tedious for Time as will require an Hundred and Twenty years in Building by me which God can Create in a moment 4. No doubt but this wicked World will scoff at my strange Work as before This might more rationally be expected than Sanballat and Tobiah's scoffing the Temple-Builders for they did but rear up a new Fabrick in the place where the old one stood before so 't was less exposed to either wonder or scoffing but this work of Noah was altogether new and unheard of before and look'd rather to be the work of some Phrentick Person altogether Itrational to their wilfully blind Understandings which might the more put them into a deriding posture 1 Pet. 3.20 and Job 22.15 17. The disobedient Ones derided Noah and laugh'd both at his work and at his words When he spake the words of truth and soberness to them concerning the Divine Decree declared to Drown the World they depart from him deriding one with another at Noah's Trifling and bid God depart from them Job 21.14 and 22.17 Which was the Language of Hell and far worse than we cannot come Mat. 22.3 5 c. These things must needs be great stumbling Blocks to Noah in his way of Obedience to Gods command yet his Faith was so strong as to buoy him up above all and bears him through all that God commanded him to do Noah's Faith replies to all these Objections I must lye long in the Waters and yet be saved from them and that in the Eyes of a perishing World this is for my Masters Glory and in order to this I must prepare an Ark though it be a long and tedious work 't is the Wisdom of my God thus to employ me though grievous to the Flesh 1. For the Tryal of my own Faith for an Hundred and Twenty years as God after tryed the Faith of Israel Deut. 8.2 when he led them about in the Wilderness Forty years which they might have Travell'd over in Forty days Thus the Faith of Abraham was tryed when he had not his Son given him until Thirty years after he was promised and thus also was David's Faith tryed who got not his Kingdom till a long time after it was promised him and he Anointed by Samuel 't is one of Gods methods 2. As my Faith must be tryed so this wicked World must be warned and left without excuse so loth is God to surprize and destroy and so full of forbearance is he my knocking as a Carpenter as well as my admonishing as a Preacher must be as standing Summons and Sermons to them every stroke I give upon the Ark must be a real Alarm to them for forewarning them to flee from the wrath to come Thus Noah Preached even without Preaching as Basil and Nazianzen say 3. Though it be true God could save me without those means of Ark Food c. but he will have me to serve his Providence in the use of such lawful means of his own prescribing he will have me so to Trust him as not to Tempt him which I shall certainly do if when God prescribes Means I should expect Miracles The second Remark is No sooner was the Ark prepared and Noah with all his company entred but the Graves of those Rebels began to be fashioned in the Clouds no sooner was the Door of the Ark shut safe upon Noah but the Windows of Heaven were opened to pour down a dowzing and drenching Rain for Forty days together upon the World and that in the second Month Gen. 7.11 Our April as 't is thought by Luther c. even then when every thing was in its Prime and Pride Birds singing Plants budding c. nothing less look'd for than a Floud Alas We know hot what may come to pass in a moment of Time all the Fountains of the great Deep were opened as well as the Windows of Heaven Those wicked men and so indeed do all Mankind live continually betwixt two Deaths the Waters above and the VVaters below Nos quasi medios inter duo Sepulchra posuit Deus saith one God can drown Man when he will with the Waters above the Firmament or with those below it but now they both combine to meet together for Heaven Earth and Sea were all upon an uproar against this Race of Rebels when they least look'd for it God shot at them with an Arrow suddenly as the Psalmist saith Psal 64.7 Methusalem dieth according to the signification of his Name and then the Dart cometh so shall sudden destruction come upon the wicked However at the last day which shall be sudden and unexpected 1 Thes 5.3 Mat. 24.37 The Sun shone fair upon Sodom the same day whereon ere night Fire and Brimstone from Heaven did fearfully destroy it What can be more lovely to look upon than a Corn-field a day before the Harvest Oâ— a Vineyard the day before the Vintage when the Mighty Angels Gods Reapers shall thrust in their sharp Sickles or London the Day before it began to be buried in its own Rubbish c. Those Antediluvian Belly-Gods sinned so securely in their excessive eating and drinking c. as if they had been out of the reach of Gods Rod but he found them out not only with a Witness but with a Vengeance Security is alway the certain Usher and Forerunner of Destruction as at Laish Judg. 18.27 and at Ziklag 1 Sam. 30.16,17 Before an Earth-quake there is the Deepest Calm and the most quiet Air and when the high Wind lays the greatest Rain falls Paterculus the Historian saith well Frequentissimum calamitatis initium est securitas men are never less safe than when they are most secure Wo to us if Fulness breed Forgetfulness and Saturity Security in us so as to take no notice either of Gods Praedictions or our own Perils Inferences hence 1. The Deluge is at hand is our Ark at hand ready prepared The signs of an Approaching Deluge are upon this present evil World as were then upon the Old World those Antediluvian Belialists or Men of wickedness with a witness had run all out of Order in Family State and Church In the Family were found Luxury and unlawful Lusts in their ungodly Matches and Marriages In the State Rapacity Violence Injustice and Tyranny In the Church Contempt of Gods Word and Atheistical Opinions either that there is no God or that God doth not order all by his Providence but that a man may do well enough without him Oh! would to God these signs were not upon us at this Day And which is worse than all that the Sons of God to wit Professors were not degenerated now as they were then and become deep Died in Vanity if not in Villany with the Sons of Men or the Carnal World 'T is sad when
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. â—3 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
resting on their own Revelations of a pretended Spirit The Prophets and Apostles making but one Foundation he that stands besides the one must stand besides the other also because both be but one and we must Build upon both or we can Build upon neither It may be said that Antinâ—mians truely so called deal with the Prophets as Papists do with the Protestants who condemn that in Calvin c. which they commend in Augustine c. so these seem to receive truth from an Apostle yet dare reject the same truth from a Prophet what is this but to regard Names more than Things in them both which indeed 〈◊〉 no better than to disregard the Writings of both the Old and the New The ninth Argument If the Doctrine of the Law and of the Prophets must abide for ever then none may presume to despise them c. but the foregoing is true therefore the following is so This is plainly proved Mat. 5.17 18. all the Scriptures of the Old Testament are comprehended under these two Names the Law and the Prophets Mat. 7.12 the Prophets being all the Interpreters of Moses Law and certainly none can abrogate that Law but Christ who is our Law-giver Isa 33.22 yet Christ saith expresly he came not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dissolve or loose the Law but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to accomplish it and so to establish it in the hand of a Mediator better and greater than Moses Gal. 3.19 as that Heaven and Earth should sooner pass away than one Jot or one Tittle should pass from the Law This was a needful Doctrine in Christs Time because the Pharisees would then have made void some part of the Law with their Traditions Mat. 15.3 4. Mark 7.13 Mat. 23.4 How much more needful is this Doctrine in our own Time when Antinomians now would make all the whole Law voâ—d and not obligatory to any Believer The Blessed Apostle Paul who was a pure Gospel Preacher and a most strenuous asserter of Free-Grace saw in his Day an Emergent Necessity of affirming this great Truth saying We establish the Law Rom. 3.31 which yet some men cry down calling Repentance a Legal Grace Humiliation a back-door to Heaven and grieving that they have grieved so much for their sins c. undoubtedly the Moral Law is in the hand of a Mediator as an Everlasting Rule of Righteousness to the end of the World yea and the Ceremonial Law is rightly called an Ordinance of Eternity Exod. 12.14 as it stands firm for ever in the things those Ceremonies did signifie let us not then think to build some New fine yet false Golden Bridge to Heaven Promising Pardon and Paradise to Sinners as Sinners and freeing Men from Doubting while in the Bonds of Iniquity This is a fair easy step and like the finding out of the new North VVest passage to the Indies which hath brought shipwrack upon all its undertakers The Law must be our School-Master to bring unto Christ Gal. 3.24 't is to us what Paul's Sister 's Son was to him Act. 23.16 17 18. to shew us our Danger and to send us to the chief Captain of our Salvation Heb. 2.10 who came not to destroy but to fulfil the Law The tenth Argument 'T was the practice of Christ and all his Apostles to make use of the Scriptures of the Old Testament This is obvious in all parts of the New Testament to every ones eye and observation Neither can we stop the Mouth of any gain-saying Jew but by Testimonies drawn from the Old Testament as Paul did Act. 9.12 c. which the Jews do acknowledge and not from the New which he acknowledgeth not for principles must be granted by both parties contra negantes principia non est disputandum Besides it might further be urged that many great Truths taken for granted by all sober Minds have yet no grounds of a Divine story but what is drawn out of the Old Testament as that it is lawful for Magistrates to punish Sabbath-breakers that it is unlawful for a Man to Marry his Sister c. or that the People may upon Emergency ordain without Officers according to Numb 8.10 These and many other Truths have no other proof but from the Old Testament all which do declare that it 's Divine Authority continueth still under the New and that rules may be drawn from it in all matters which are not Ceremonial or Judicial but of a Moral and Common and so of a continuing equity Whatever is unrepeal'd stands still in full force and vertue 't is a sufficient proof in such cases though out of the Old Testament to justifie many practices under the New they are both useful for Rules and therefore Christ calls him a good Scribe or Teacher of the Church who brings forth the precious treasure of Truth out of the treasury of both the Old and New Testament Mat. 13.52 ☞ It follows hence We must take heed of all Novel Notions which hold no Harmony with the Antient Truths We should contend for the Doctrine of Faith which was once that is of old delivered to the Saints Jude ver 8. 'T is one of the Sins of our Times and that none of the least Sins to despise Antient Truths The Lord complains how the False Prophets had led his people from the Antient paths Jer. 18.13 14 15 16. which he calleth a leaving the Snow of Lebanon whereby the thirsty Traveller used oft to be cooled and comforted and therefore in no wise to be left This Sin God calls not only a forsaking but also a forgetting of God and of all things in the World God cannot abide to be forgotten this he calls a very horrible thing and filthiness in a Virgin which is most abominable in as much as they had forsaken the Antient paths Heb. paths of Antiquity or of Eternity such paths as were chalked out by the Law of Moses and walked in by the Patriarchs and Prophets God tells them plainly their Sin was no less than a Land-desolating Sin Should not we then shun untrodden paths as dangerous and beware of new Lights that never bring new Hearts and avoid such new Notions as rather indulge than mortifie old Corruptions We should have an holy Jealousie or a Jealous Eye upon that which is Novelty No Man saith Christ having drunk old Wine straightway desireth new for he saith the old is better Luke 5.39 importing that the Rule of Gods Word is Antient and Eternal but the Dreams and Dotages of the Pharisees were New Upstart Mushroom Earth-sprung yea Hell-sprung Opinions and the Old Heaven-born Institutions of God must needs be far better than whatever Novel Inventions of Men obtruded on the Church either by Jewish or Popish Pharisees God therefore calls us to enquire after the old way which is the only way to give right Rest to our Souls Jer. 6.16 and even in Gospel times the Apostle John commends to us that which was from the beginning 1 John 2.7 and
Eyes upon the Wicked for evil and not for good Amos 9.4 He looks upon all created beings from Angels down to Worms Psal 113.5 6. Curat universa quasi singula singula quasi sola saith Austin He Eyeth All as if one and one as if all and no more This Ladder or Pillar of Providence hath not only a long reach from Heaven down to the Earth but also a large Eye looking well Jer. 40.4 unto and upon Cities Ezr. 5.5 Families Isa 49.16 and every Righteous Person Psal 33.18 and 34.15 Job 36.7 1 Pet. 3.12 as here upon and unto this poor Pilgrim Jacob numbring the very hairs of our Heads Matth. 10.30 setting an Hedge about us as Job 1.10 and a wall of Safety Isa 26.1 and 60.18 Ezr. 9.9 This Ladder is still let down from Heaven as here for the Comfort of Jacob so for all the Seed of Jacob still Angels are ascending and descending upon it all charged to look well to God's little ones Psal 91.11 as their careful Nurses bearing them up in their Arms while they are all along in this lower world and at Death carrying them away safe through the Air the Devils Territories Home to their Father's House into Heaven there laying them down in the warm bosom of Abraham Luk. 16.22 that they may be ever with the Lord 1 Thess 4.17 and there sing Hallelujahs to him for evermore in a beâ—er World How may this support us with Comfort in all our Trials and Troubles seeing Christ is at the top of this Ladder overlooking every Stone that is thrown at us as at Stephen Acts 7.55.58 and saying to us Fear not thou worm Jacob Isa 41.14 and as once he said to Martha If thou wilt believe thou shalt see the mighty power of God Joh. 11.40 so Jacob saw after this The Third Sense put upon this Ladder is it represents the Church's Pilgrimage through the World mounting up like Pillars of Smoak from Earth to Heaven Cant. 3.6 How hath she had her Ascensiones Fumi the rising Rowlings and Agglomerations of Smoak which though black and sooty as it is through manifold Imperfections and Infirmities attending her yet hath a principle within to carry her upward as it hath and comes more welcom and sweet to God than all the costly Evaporations of Myrrh and Incense and all the odoriferous Powders of the Spice Merchant as being perfumed with the fragrant Odours of her Redeemer's Merits and Mediation Hebr. 9.24 Revel 5.8 and 8.4 whereby her Prayers pass up as a sweet memorial Act. 10.4 and the Persons that be her Members are accepted in the Beloved Eph. 1.6 both go up as Incense Psal 141.2 and sometimes wonderfully Judg. 13.19 20. for besides the Inward principle aforesaid there is likewise an outward Influence lifting up both Prayers and Persons 1. Her Prayers being kindled and rarified by the fire of God's Spirit do move and mount upward as the Flame doth naturally toward Heaven Christ carrying them along as he did Manoah's Sacrifice in the flame whereof he ascended for it is his office to present the Churches Services before God and to procure their gracious Acceptance with him hereby they become right Heave-offerings to the Lord Exod. 29.28 wherein our hearts should be heaved up to Heaven 2. The Persons belonging to her themselves The Lord at the top of the Ladder lets down his long Hand and gives them many an effectual lift Drawing them to himself Cant. 1.4 Joh. 6.44 and 12.32 Causing them to approach to him Psal 65.4 for it is his gracious will that where he is there they may be also Joh. 17.24 therefore doth Christ both hold and hale them by the hand by the heart Hos 11.4 his left hand being under their heads and his right hand embracing them Cant. 2.6 in which posture he carries them gently in his bosom Isa 40.11 through the Wilderness of this World to Rest with himself in Eternal Glory Thus hath the Church been climbing up this Ladder in her Militant State both before the Law under the Law and after the Law under the Gospel to this present day and will be climbing to the end of the World the Angels attending her all along Deus videt Angeli astant c. therefore though she be bewilder'd yet in her VVilderness state she cannot miscarry 'T is with her as with Israel in their Pilgrimage from Egypt through the Wilderness to Canaan wherein they had Forty two Stations from Raamses to Jordan a long Ladder with so many Steps or Stages which pre-figureth the various wandrings of the Church and her many removes in this worldly Wilderness yet hath she the conduct as Israel had of the Pillar of Glory to protect them to direct them and to suit their Necessities Night and Day Exod. 13.21 22. chusing though not the nearest yet the safest way for them and ordering the matter so that evils should not be ready for them till they were made ready for evils Thus the Heirs of Heaven may not murmure that they are wanderers oh Earth and as younger Brohers shift from place to place Gods Pilgrims have no fixed Seat Gen. 47.9 1 Chron. 29.15 1 Pet. 1.17 and 2.11 Heb. 11.9 10 13 14. yet still they have this to comfort them they in all their wandrings have hold of their Fathers Hand and he of theirs conducting them from step to step upon this Pilgrim ladder until he Hand them to the highest step and from thence into Heaven The Pillar of Providence leads the Church-Militant through the World to be Triumphant in Heaven The fourth sense of this Ladder according to others is It hath the resemblance of Divine Predestination Descending from Heaven to the Earth and again Ascending from the Earth to Heaven the Eternal Decree and Everlasting Covenant of God concluding at the end in Mans Salvation In this latter way to wit of Ascension Gods Predetermination is the Root of the Ladder and Mans Salvation is the Top of it but in the former way of Descension God is at the top of it fore-knowing and writing in the Book of Life the Names of such as shall be saved and the several Steps thereof are 1. Election 2. Creation 3. Vocation 4. Justification 5. Adoption 6 Sanctification and 7. Glorification The two sides of which Ladder they make to be the Justice and Mercy of God Even the Heathen Poet Homer could dream of a Golden Chain which the Gentile Jupiter let down from Heaven to Earth whereby according to the Wisdom of the Antients he ordered all things according to his Will but our blessed Apostle Paul tells us better of a Golden Chain indeed whereby the True Jove or Jehovah manages matters concerning Mankind in an orderly manner Rom. 8.29 30. to the praise of the glory of his Grace Eph. 1.5 6. and according to the counsel of his own Will v. 11. Oh how should men mind more the lower Steps of this long Ladder and become better Scholars in the Grammar-School of Faith
who had a double portion as his two Sons made two Tribes and those very numerous and thus in the figurative Description of the Church Joseph hath two Portions Ezek. 47.13 as being Jacob's best beloved Son of his best beloved Wife Rachel The third Remark in the History of Jacob's Marriage is That he travell'd far even five hundred Miles to fetch a Wife and there served an hard Service for her during Seven long years for Lovers Hours are full of Eternity Hos 12.12 13. He fled into the Countrey of Syria there he served for a Wife and for a VVife he kept Sheep Alas he had nothing to give as a Dowry wherewith to purchase her according to the Custom of those Countries Gen. 34.12 1 Sam. 18.25 and 2 Sam. 3.14 and Hos 3.2 coming thither as a poor Pilgrim and Traveller with nothing but a Staff in his Hand therefore is he willing to work Night and Day for her and to Earn her with his hard Labour Gen. 31.39 40 41. wherein is shewed both his Uncles unkindness to allow it and his own singular Humility Patience Meekness waiting upon Gods Providence to undergo it yea and so notorious a cheat at the end of it And when he had served his first Seven years hard Apprentiship for Rachel he was cheated with Leah yet he Indents to serve Seven years longer Service for his beloved Rachel though he served but seven days or a Week which was the Earnest of his following Seven years Service before he enjoyed his Rachel also whom he Married at the Weeks end Yet Jacob's Journey five hundred Miles for a Wife was nothing so long as that which Christ took from Heaven to Earth which is computed before to be five hundred years Journey to serve for a Wife his Church who is more Coy than Rachel and will hardly be spoke with though he stands knocking and calling Open to me c. Cant. 5.2 Revel 3.20 and hath made him to serve long with her sins wearying him with her iniquities Isa 43.24 Oh stupenda Dignatio most Glorious Condescention Secondly As God blest Jacob with a numerous off-spring so he did with a plentiful Estate even to the envy of Laban and his Sons 't is said Jacob increased exceedingly Gen. 30.43 having much Cattel and Men Servants and Maid Servants and Camels and Asses how he became so vastly Rich under so hard a Master the means are mentioned by himself Gen. 31.9 God hath taken away Laban 's Cattel and hath given them unto me c. God had promis'd his presence with him to bless him c. Gen. 28.15 thus the promise was perform'd even in outward Blessings God dealt kindly with him as a Son while his Uncle treats him unkindly yea unjustly as a Servant changing his Wages ten times Gen. 31.7 and ever for the worse though he did confess he grew Richer by him Gen. 30.27 30. yet as if that had been a crime to bring Laban Gods Blessing that miserable muck worm became the more churlish to him how much is it better to be Gods Servants than Mans that old subtle Fox was far too hard for honest and plain Hearted Jacob who was simple to evil but of a Large reach especially when advanced upon his Ladder for Heaven the Children of this World are too wise in their Generation for the Children of the Righteous Luk. 16.8 these cannot project and practice deceit as they can do with their Spirit of this World which skills them in the Devils depths but the Children of Light know not those depths of Darkness Rev. 2.24 yet have received a better thing the Holy Spirit which searcheth all yea the deep things of God 1 Cor. 2.10 And this was Jacobs Mercy the more morose and over-reaching by colloguing and currying favour Gen. 30.27 Laban was to him there never wants saith the Proverb a new Knack in the Knaves Cap the more mercifully did the God of Bethel so call'd Gen. 31.13 interpose for him to avenge him of his defrauder 1 Thes 4.6 not only saving him from Labans mischiefs Gen. 31.7 42. but also enriching him with Labans substance Gen. 31.9 Thus God promiseth that his People shall spoil those that spoil them Ezek. 39.10 this caused a looring look in Laban himself who was so subtile as to bite in his Tongue and say nothing for shame but tickl'd it up with ill-thinking the more but in his hot-headed Sons right chips of the old block it caused them to blurt out they could not hold or hide what was in their evil Hearts saying Jacob hath taken away all that was our Fathers and of him hath he gotten all this Glory Gen 31.1 2. poor worldly wretches esteem'd their wealth their chiefest glory as 't is twice called Psal 49.16 17. and both Father and Sons part with them as if raked out of their Bellies Job 20.15 and therefore they envying Jacobs prosperity do unjustly slander him as getting all his goods by fraudulent means which more likely was their own manner musing as useing when all was graciously bestowed upon him by God himself as Jacob told his Wives Gen. 31.8 9. that God hath taken away c. Objection But did not Jacob use Wiles in putting peel'd Rods into the Troughs to beguile Laban of his Cattel Answer What Jacob did therein was done by Gods Direction given him in a Divine Dream as was his Vision of the Ladder Gen. 31.10 11. I have seen saith God all that Laban hath done to thee v. 12. I am the true proprietary who gives to men and takes from men those outward goods at my pleasure as Hannah hath it 1 Sam. 2.7 I have seen the frauds Laban hath put upon thee therefore I am resolved to fleece him for thy encouragement Laban it seems was changeable in his Covenants with Jacob at first Jacob must have the increase of divers colours only Gen. 30.32 as his Wages this Laban thought would make Jacobs part very small for Cattel naturally bring forth young like themselves but 't was over-ruled otherwise by the extraordinary Providence of God which then Laban thought was too great wages for his Work so restrains him from one colour to another yet all multiplied to more than Laban was willing to allow Jacob Gen. 31.8 10 11. what change or choice soever he made the greatest number did fall to Jacob's part according to the Covenants contracted between them Though Jacob had just cause to complain of Laban's being so changeable in his Covenants yet found he the God of Jacob unchangeable in his Covenant with him And though there may be something in the means by the strength of Imagination sometimes of force to conform Conception to the Object Gen. 30.37 yet this had been very uncertain especially in unreasonable Creatures had he not received it from God who did make it effectual at all times when the means were used by him The next Remark in Jacob's Life is his return from Padan-Aram wherein still the comfort of that Visional Ladder
did dare To Fight though faln yet in a Noble War 3. The Psalmist saith VVho knows the power of Gods anger Psal 90.11 't is such as no Man can either avoid or abide No Man can alter the order or break asunder the Adamantine Chain of the Great Gods Decrees and Providence All Divine Dispensations come forth as the four Chariots did Zech. 6.1 from an unremoveable Mountain of Brass which are both Vnsearchable and Inevitable This the Heathen Poets did something hammer at in their Ineluctabile Fatum Unavoidable Destiny as they term'd Providence The second Discovery of Jacob's Valour is drawn from the Circumstance of time when he wrestled as the first was from the Person with whom he had his Conflict The time when was the most timorous time of all times it was in the night-time which always to all Person is accounted a time of fear The Holy Scripture makes this a manifest truth that the night-time is naturally a time of fear Cant. 3.8 and of terrour Psal 91.5 then the Devil that Prince of Darkness is most busie while Men sleep in the time of darkness Mat. 13.25 And our own Experiences do concur with all these Sacred Scriptures As light is comfortable Eccles 11.7 'T is sweet to see the Sun so darkness is dreadful of it self and the most dolesome time and therefore was it one of the Ten Plagues of Egypt Exod. 10.12 23. How are Thieveries Robberies Murders and Adulteries yea even all deeds of darkness done in the darkness of the Night That is the Devils time and the time for his Deeds done either by himself or by his Imps This very Season doth highly extol Jacob's Courage and the night-darkness wherein it was exercis'd gives a light and lustre to its commendation One would think that Jacob had then work enough to wrestle with his own fears both the fear of Esau and fear of the Night What knew Jacob but that this Man came to Rob or Murder him or that it might be Esau himself that was come Incognito upon him to kill him The third Circumstance that commends Jacob's Courage was his solitary condition the circumstance of place 't was a solitary place He was left all alone all his Company were march'd off from him and he had not one no not so much as his little Joseph with him The Custom of Duelling calls always for some Seconds to the Duellers But Jacob had no Second in this his Duel either to Encourage or to Assist him or to see fair play play'd on both sides There is one alone and there is not a Second saith Solomon Eccles 4.8 Here Jacob seems to be such a miserable Man having none now in Fellowship with him a meer Soli-vagant or solitary Vagrant no Companion now save only this Adversary that comes to Assault him in his lonesome state Solomon saith further Two are better than one Eccles 4.9 optimum solatium est sodalitium there is great comfort in good Company and he renders this reason for it For if they fall the one will lift up his Fellow ver 10. that is he who is the stronger will shore up him who is the weaker therefore Christ sent our his Disciples by two and two Mark 6.7 They were sent out by pairs for their own mutual help and comfort Thus they go coupled in their proper Names upon Record as two and two together Mat. 10 2 3 4. Peter and Andrew his Brother and so of the rest Thus also Ulysses and Diomedes were sent by Agamemnon in pairs to fetch off the Palladium from Troy as Homer in his phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Dual Number doth express it Thus Moses and Aaron were sent of God to deliver his people out of Egypt's Bondage that Moses might be a God to Aaron and Aaron a Mouth to Moses Exod. 4.14 15 16. 'T is not good for Man to be alone saith God Gen. 3.18 and woe to him that is alone saith Solomon also Eccles 4.10 as Jacob was here having no second to keep him warm in his valorous Enterprise as ver 11. Where two are there is heat or warmth or if falling to help him up again in this wrestling work according to ver 12. If one prevail against him two shall withstand him with Courage and Confidence while helping each other Calor complicatus magìs ardescit The two Disciples travelling together to Emmaus kept each others Hearts warm and burning Luke 24.32 vis unita est valdè fortior God bade Gideon go down to the Camp of Midian and if he feared to go alone then to take his Servant Phurah Judg. 7.9 10. Jonathan would not go without his Armour-bearer 1 Sam. 14. 6 7 c. nor David without Abishai 1 Sam. 26.6 7. But Alas Jacob had no Servant no Armour-bearer no Abishai here he was all alone in an hopeless helpless and uncomfortable condition And Jacob was left alone Gen. 32.24 seems to have an Accent on it and an Emphasis in it intimating to us that his very Solitariness was an evil enough of it self for Jacob had he had a timorous Spirit to wrestle with that alone without any other Enemy to Encounter him The Wisdom of Egypt setteth out the evil of Solitariness as it is an unprofitable and unprosperable thing by an excellent Hieroglyphick to wit by one single Milstone which cannot Grind Meal by it self alone The good Samaritan help'd the wounded Traveller who was Travelling alone when he fell among Thieves Luke 10.30 33 34. And that great VVorthy Abishai succour'd fainting David being Aged when he was designed to be slain by that uncircumcised monstrous Giant Ishbenob 2 Sam. 21.15 16 17. but poor Jacob all alone here had none to succour him had any fainting Fitt come upon him yet appears he Valorous full of Noble Fortitude and of truely Heroick Magnanimity Suppose this his Antagonist had prov'd the Devil as the Hebrews say for Satan is readiest to Assault when none is by to Assist Yet stout and couragious Jacob dare Encounter either God or Devil However hence the first Inference is This discovers the folly of the Popish Anchorites or Hermites who affect that state of Solitariness which Solomon calls a woful state Eccles 4.10 as a state of Perfection As Sincerity is the Life of Sanctity so Society is the Life of Sincerity Phil. 1.5 No sooner had the Philippians received the Gospel but they were in fellowship to a day The Communion of Saints was with them a point of practice as well as an Article of Belief That must needs be a Priviledge on Earth which is so great a Priviledge in Heaven and if it be a Priviledge here 't is much more a Duty Those Popish Monastick Votaries cannot have any Divine Warrant for their woful Alonesomness us Solomon styles it from this of Jacob here for 1. Either he made this short time of his Solitariness his own voluntary choice that he might the better without distraction perform the duty or Prayer Or 2
his firm fast hand-hold and heart-hold of Faith he had of Heaven its Antitype at his Death 〈◊〉 This faithfulness of Moses and Israel in fulfilling the Promise their Fore-fathers had sworn to Joseph Gen. 50.24 25. bolds forth to us this great truth That the will of the Dead must faithfully be performed so the Apostle saith The Testament it confirmed when the Testator is dead Hebr. 9.17 God will surely revenge their quarrel whose Souls he hath received into his Heavenly protection whose godly Legacies and Bequeathings are reversed and their Last Will and Testament not rightly fulfilled for as God professeth himself the special Protector of the Fatherless and Widow so he will maintain the cause of the Dead that are Fatherless as to the World and their Souls are as it were Widows for a time while they are absent from their Bodies Woe to them that are unfaithful to the Dead who will assuredly be much more so to the living This is also considerable that whereas the Patriarchs sold Joseph into Egypt they did not only sell him thither but their Children carry'd his Bones thence and not his Bones only but of those Patriarchs also Acts 7.16 who had equal Title to that Land of Promise with Joseph so would not be left in the Land of Bondage Now the carrying of the Bones of all the Twelve Patriarchs along with them out of Egypt could not but be a continual corroboration of Israel's Faith in the Wilderness and encourage them to expect with patience the accomplishment of Gods Promise c. But Israel's carrying dead mens Bones in their Company was nothing comparable such an encouragement to them and a Corroboration of their Faith as was that of having the living Lord not only for their Companion but also for their Captain Conduct and Convoy from Rameses through the Wilderness all their two and forty Journeys coming to them in their Removal from Rameses though not mentioned till their third station at Aetham for they had then a need of Gods guidance to direct them the right way as well as afterwards and the Lord their Guide never left Israel till they came to pass over Jordan where they were commanded to follow the Ark not the Cloud The Remarks upon this are many and eminent as follow The first Remark is The Lord could by many other means have manifested the presence of his Majesty in his guiding Israel but here for their greater comfort he doth shew himself by some visible signs of his presence 'T is said The Lord went before them in the Cloudy Pillar by Day and in the Pillar of Fire by Night c. Exod. 13.21 Divine condescention is marvellous here now was the Church but a Child Israel is so call'd when call'd out of Egypt Hos 11.1 God puts her not off with naked Signs or verbal Promises barely but give her a most lively Representation of his presence in this Cloud not as if the great Jehovah could be included in a Cloud for his Immensity is incomprehensible and he fills both Heaven and Earth with his Omnipresence the very Light of Nature in the Sage Heathens could say Jovis omnia plena and praesentem monstrat quaelibet herba Deum God is every where Ubiquity is his Attribute and therefore this Cloud could not include or conclude the Omnipresent God but he only condescended here to the Childish capacity of his Infant-Church by letting forth one single Ray of his Invisible Majesty in this glorious manner for his Churches Encouragement and Direction in a wayless Wilderness And indeed this is the glory of the Old Testament that it had so many glorious Appearances of the great God in such a familiar way c. The second Remark is who this Person is that thus gloriously manifested himself in this Cloudy Pillar He is call'd Jehovah here Exod. 13.21 and the Angel of God Exod 14.19 and such an Angel as was both of Gods Name and Nature Exod. 23.20 23. the Angel of Gods presence Isa 63.9 who was indeed the Lord of Angels even the Son of God whom Paul plainly calls Christ and whom the Israelites tempted by their Disobedience in the Wilderness 1 Cor. 10.4 9. and who is Typified by this Cloud Isa 4.6 leading his people c. for Christ protects and directs yea every way is a congruous Salvo to the wants and weaknesses of his Church and Children in the Wilderness of this lower World as this Cloudy Pillar was here which various ways represented our Redeemer 1. As Christ is the Pillar and Supporter of his Church in the World as upon a Sea of Glass mingled with Fire Rev. 15.4 where her standing would be both too hot and too slippery were it not that Christs Left Hand is both under and over her Head and his Right Hand doth embrace her Cant. 2.6 as her Upholder 2. As Christ sheweth us the way to Eternal Life This Cloudy Pillar did direct Israel through the Wilderness to the Earthly Canaan but Christ leads his Redeemed to the Heavenly Countrey Heb. 11.14 through this present evil World so call'd Gal. 1.4 taking them by the Arms and teaching them to go Hos 11.3 4. yea himself saith I am the way the truth and the life John 14.6 He is the way to walk in the truth to walk by and the life to walk with c. 3. As Christ openeth to us an open passage through the Red Sea of our severest Afflictions which even threaten to swallow us up but indeed by his Grace doth preserve us He led Israel by the Head as well as by the Hand down the Deep as the Rider doth his Horse down the Hill and made their way so firm and plain that there was nec lutum nec lapis in semitâ suâ neither Quagmire nor Mud to stick fast in nor any Stones to stumble upon He led them gently and leisurely with his glorious Arm till he brought them to rest in the Land of Promise Isa 63.11 12 13 14. so he will do so to us may but our Souls and Sufferings he Dyed Red with his Blood Heb. 9.12 13 14. 4. As this Pillar was call'd a Pillar of Fire and of a Cloud Exod. 14.24 for it was but one in Substance though divers in Offices 'T is call'd one in the singular number Exod. 40.38 Numb 9.15 16 21. 1 Cor. 10.3 Psal 105.39 c. yet the same Cloud covered the whole Camp from the heat of the Sun in those not Countreys very injurious to Travellers especially in that Sandy Defart of Arabia directing them all the day in their Journeyings but was as Fire to give them light in the Night whether they rested or travelled So Christ consists of two Natures the Fire represented his Divine Nature and the Cloud his Humane both handing us to Heaven Thus there is much congruity more in the Sequel but some disparity The third Remark is The excellent properties of this Cloud far exceeding and excelling all other common and ordinary Clouds shewing
Sea therefore they go not the nighest way Fourthly God would not let them go the way of the Philistims because as some say the Philistims had been favourable to Abraham and Isaac c. So their Country must be spared not wasted by War Fifthly The Sins of the Canaanites were not yet full Gen. 15.16 and the Philistims were reserv'd for Israel's Exercise Sixthly And chiefly that God's Glory might be more manifest in leading and feeding his People forty years there Deut. 28.2 c. Objection May not that Reason rendered for Israel's not going the nighest way lest they repent when they see War seem no Reason seeing they both saw and felt War with Amalek in that other way which God led them about Answ 1. Had they gone the nearest way the Philistims within a few Days would have faln upon them lying so nigh to Egypt as before whereas they met not in the other way with the Amalekites till forty days after their departure as is intimated before Numb 33.15 2. Before they had this War with Amalek they were well corroborated in their Confidence of God's Presence with them both by the Destruction of the Egyptians in the Red Sea and by their being nourished with Quails and Manna from Heaven Exod. 16.13 15. and with Water out of the Rock Exod. 17.6 and this Experience they had wanted if they had gone the other shorter way 3. Had they been afraid of the Philistims in that near way they might soon have step'd back to Egypt without any stop in their way but they could not now do so in fear of Amalek because they had the Red Sea upon their backs 4. The Amalekites did but fall upon the Rear of their Camp where the mixt Multitude their lumber was supposed to be placed and at worst cut off only the hindmost and feeblest of them Deut. 25.18 whereas had they gone through the Philistims Country that stronger and more Martial People might have endangered the whole Body of the Camp in a long War c. ☞ God led Israel about by the Wilderness out of Egypt not like fâ—â—rful Fugitives but in Marshal Order as Chamushim signifies Exod. 13.18 with their Loins girt on the fifth Rib as was their posture at the Passeover Exod. 12.11 all Unarmed for Pharaoh objected not against them their providing Arms nor could they poor Slaves be well betrusted with any being so exasperated and made desperate by Slavery unless some had Arms for the defence of Goshen from Incursions or borrow'd with Jewels to defend themselves in the Wilderness from wild Beasts Serpents and Robbers c. Herein the Power of God was more manifest in saving all along this unarmed Army which was Pharaoh's great Inducement to pursue them to the Red Sea after whose Drowning with his whole Host Israel got all their Arms cast up on the Shore before God led them to fight with Amalek Thus God led them out with an high hand Exod. 14.8 and train'd them a long time for Canaan's Wars CHAP. XIX The History and Mystery of Israel's Wandrings in the Wilderness NOW come we to the fourth Special or Particular namely Israel's Journeyings and Wandrings in the Wilderness under the Conduct of the Cloudy Pillar Herein consider First The Terminus à quo the place from whence they Journeyed which was from Rameses as before 2. The Terminus per quem the place through which that is in General the Wilderness but more particularly the forty two Stages Stations or Mansions and Removes the Camp of Israel had all mentioned by Moses Numb 33. from vers 1. to 50. before they reach'd the River Jordan where they came to the 3d. Terminum ad quem to Canaan The Remarks on each of these Three Terms in order first upon Rameses upon which add something to what is abovesaid thereon The First Remark concerns the Time when Israel removed from Rameses 1. In General the self-same day in the first Spring Month when the four hundred and thirty years were exactly expired as before Exod. 12.41 upon the 15th day of Abib which answers to our March then was the time of their sojourning accomplished either in their Persons or in the Loins of their Progenitors whereas the Law was not given till a year after their coming out of Egypt yet the Apostle pitches upon this same number of four hundred and thirty years from the Promise to the giving of the Law Gal. 3.17 which reckoning must be understood for about or near that term because it concern'd not to enervate Paul's Argument though it fell out a year beyond that Account but it is of great Importance in this Calculation of the Time by Moses in Exod. 12.41 which yet some read in the strength of the Day for the self-same Day as Gen. 7.13 and 17.23 that is when it was broad light Day the Egyptians beholding them but could not hinder them 2. As to the time when whether by Night or by Day Evening or Morning Israel began their Journey out of Egypt at least seemeth doubtful because of seeming Contradictions in Scripture for 't is said that They went out by Night Bemits raim lailah Deut. 16.1 And again at the Evening thou shalt offer the Passeover in the season that thou camest out of Egypt whereas indeed 't is plainly affirmed by other places of Scripture which is most probable that they went by Day-light yet Early in the Morning that the Type might answer the Antitype about the same time that Christ rose out of the Grave for our Redemption to wit early before the Sun was risen Mar. 16.2 did the Church rise out of her Grave of Egyptian Bondage This Moses speaks positively where he purposely describes all their Journeyings from first to last saying They Journeyed from Rameses on the Fifteenth Day of the first Month on the Morrow after the Passeover They went out with an high hand in the Eyes of all the Egyptians and at that time when they were burying their dead first-born c. Numb 33.3 4. Considering therefore 1. That the Israelites were commanded not to stir out of their Houses all the Passeover Night till the Morning Exod. 12.22 2. That the Egyptians could not bury their Dead that Night till the next Day and then saw Israel's marching out 3. That God brought Israel out with an high hand or Chaldee with an uncovered head that is openly boldly powerfully insomuch that Israel's hands did not hang down which posture betrays fear Hebr. 12.12 but came forth couragiously and not like Cowardly fugitives Exod. 13.3 and 14.8 and Numb 33.3 c. It must be concluded the other Scriptures speak Inchoativè of Israel's preparing in the Night for their Morning March The Second Remark concerns the place whence Israel took their first Journey to wit Rameses Exod. 12.37 which most probably was the Land of Rameses so called Gen. 47.11 a Province in the Countrey of Goshen though we read of a City which Israel in their Slavery built for Pharaoh's Treasure
Interpreter However ever since Luther there hath been a drought upon Rome's Revenues in many Reformed Countreys God forbid those Springs that have been dryed up should be suffered to run fresh again The Floud out of the Dragon's mouth shall be dryed up Rev. 12.15 Christians are from Christ that Day-spring of the East Luk. 1.78 and they are Kings and Priests by him Rev. 5.10 If we follow the Cloud the Lamb Rev. 14.4 the Rock will follow up as he did Israel 1 Cor. 10.4 with supplies of Water all their wanderings in the VVilderness If the Enemy flow in as a Floud he will lift up his Standard Isa 59.19 and lick up the Floud as 1 King 18.38 and make them bread and a breakfast to us Numb 14.9 Psal 74.14 What God hath done he can do c. Antichrist must die by degrees as he rose by degrees he must die of a Consumption Christ will consume Antichrist by the Breath of his Mouth and by the brightness of his Coming 2 Thes 2.8 as I have at large demonstrated in my Discovery of Antichrist Page 75 to 80. The next Rank of the most memorable Remarks recorded was at Israel's fifth Mansion Numb 33.8 call'd there Etham being one continued Desart on both sides of that part of the Red Sea where they passed through and which was made the more and the same while the VVaters were divided and from thence they marched to the Wilderness of Shur Exod. 15.22 where at three days Jorney's-end they met with Marah the bitter VVaters From whence take the following Remarks First This Shur was in the way to Canaan from Egypt This way Hagar fled to her Native Countrey Gen. 16.7 And this was the VVilderness where that wild-man Ishmael led his Rapacious Life Gen. 21.18 This is the doleful Desart Israel must pass thorough towards Canaan and we thorough many troubles towards Heaven Act. 14.22 2 Tim. 3.12 The second Remark is Moses with much importunity as the Hebrew word Vaiassang signifies and Shur signifies caused them to go did bring them from the Red Sea hither from the place where they took the spoil of the Egyptians and sweetly sang the high Praises of the most High God to a place which they found full of wants and temptations Therefore no wonder they had no mind to move till Moses importun'd them So long a Journey as three days into the VVilderness had been requested of Pharaoh Exod. 3.18 Here they take three days Journey till they march to Marah with Moses so must we come with our Messias from Lebanon that goodly Mountain Deut. 3.25 from pleasure to pain at his call Cant. 4.8 The third Remark is Thirst and Bitterness is Israel's first handsel in their Wilderness-wanderings and they must take great pains even three days Journey without any full pause to fetch it which carnal Reason will suggest might have found out fitter Quarters for this great Army and better than this bitter Marah a name which Moses now gave to it suitable to the nature of it Thus God is pleased to mingle his favours with our afflictions that we might not be too much puffed up with our present prosperity whereby many fools are destroyed Prov. 1.32 as proving over-strong Wine for their weak brains In this manner God dealt with his Israel here that they might not be too much puffed up with their prevailing over Pharaoh and his Host after their joyful Melody of Songs and Instruments of Musick for this miraculous Victory and after their delightful Plunder of the drowned Egyptians whereby they abundantly furnished themselves both with Wealth and Weapons They are first sorely exercised with Thirst and then their Thirst is tortured with bitter Waters This World is a dry and bitter Wilderness to us As they thought three days would bring them to Canaan which proved a longer Journey so we think to win Heaven in a short time but 't is a long Pilgrimage exposed to wants and vexations c. The fourth Remark is They fall on murmuring at Marah Water indeed they now had but what the better they cannot drinks them ver 23. hereupon they murmure against Moses ver 24. God can curse our blessings Mal. 2.2 He gives them such a tang as no complacency can be found in them Moses the godly Magistrate must bear the blame of all Publick Persons if never so pious are sure to lead a sharp censur'd life VVell doth Paul brand this People with the style of Murmurers 1 Cor. 10.10 who wrote Marah upon every Mercy and whose Murmurings are recorded twenty times in Scripture being of three sorts 1. Either General of the whole Congregation Or 2. Special of some few Or 3. Particular of some principal Persons First Their general Murmurings were upon these occasions 1. For things which they endured as their hard Bondage augmented at Moses's first coming Exod. 5.21 Their fear to be all cut off by Pharaoh's pursuing them Exod. 14.11 Their weariness in their wandering ways Numb 11.1 Their being bitten with Serpents Numb 21 c. 2. For things they wanted as here For sweet and more potable VVater Exod. 15.24 For Bread Exod. 16.3 For VVater again in Rephidim Exod. 17. For Flesh Numb 11.4 for VVater again when Moses also offended Numb 20.5 11. 3. To their Murmuring they added Disobedience when any thing they liked not was imposed on them as twice they were disobedient about Manna both in reserving it till the morning Exod. 16. v. 19. and in gathering it upon the Sabbath ver 28. and they added to it Rebellion also when they went forth to fight with the Amalekites and Canaanites contrary to God's Command Numb 14.41 4. They likewise murmured when their Expectation was frustrated as upon Moses's long absence Exod. 32.1 when they heard a false report of Canaan that the Inhabitants thereof were invincible Numb 14.2 and when Korah Dathan and Abiram with their Adherents were suddenly destroyed Numb 16.41 These general Murmurings in all were sixteen to which may be added other four in special As 1. Of special men as Korah Dathan and Abiram c. Numb 16.3 3. Of principal persons in particular As 1. Of Aaron and Miriam against Moses Numb 12.2 2. Of Moses himself at the waters of strife Numb 20.10 11 12. And 3. Of Aaron when through discontent he neglected his Office at the death of his two Sons Levit. 10.19 N.B. This Murmuring is an Anti-providence a quarrelling with Divine Dispensations 'T is a little God that sets it self against the great God 'T was the Devil's murmuring at Man's Happiness that cast him out of Heaven and would rather be in Hell than behold Man in Paradise Irenaeus calls Murmurers ora Diaboli mouthed like the Devil The Eagle when hunger-bit makes no murmuring noise as other Fowls do 't is below his generous spirit So 't is a shame for Saints to murmure with the World as Psal 59.6 14. like Dogs c. The 5th Remark is God hath new Remedies for the new Maladies of his
Corn. Thirdly 'T is likened to Wafer-Cakes made of Honey v. 31. to shew the sweetness of its taste Fourthly 'T is compared to fresh Oyl Numb 11.7 for such was its savour when dress'd tho' before its dressing or baking it tasted like sweet Wafers and Fifthly it was like Bdellium Numb 11.7 a transparent Gumm for colour but the Talmudists will have it the white Precious Pearl No wonder then if such Rich and unparallel'd food as precious Pearl was call'd the food of Angels so delicate as might not unbecome Angels to eat if they did eat any at all such as Poets feign their Nectar and Ambrosia was to their Dunghil Gods and as the Jews say it had Saporem omnimodum a particular taste to please every palate yet those murmuring miscreants loath'd it complaining that they were dryed up with it preferring Garlick and Onions before it The Fifteenth Remark is As those that laboured hard upon the sixth day to gather a double quantity of Manna were well provided with what to eat upon the sabbath-Sabbath-day So all such as do labour hard in Christ in this life while God giveth time to work shall have in the life to come the fruition of their labours with an eternal Sabbath of Rest in Heaven John 6.27 29 58. Gal. 6.7 10. Revel 14.13 Heb. 4.3 4 9 c. This present Life and World is the time and place of working the Life and World to come is the time and place of receiving wages and reward for our work 2 Cor. 5.10 c. If we have gathered no Manna before it will then be too late to seek for it Mat. 25.8 9 10. The Sixteenth Remark is Monuments and Memorials of God's great Mercies are to be erected that the loving kindness of God may be kept in everlasting Remembrance Hence was it commanded here fill an Omer with this Manna put it into a Golden Pot to be kept for the use of succeeding Ages in the Most Holy places v. 32 33 34. Heb. 9.4 lest it should fare with them as it frequently fareth with Children Bread eaten is as soon forgotten Thus Christ Commanded that when he had fed the Multitude with a few Loaves c. the remainder of the broken bread c. might be reserved in baskets that such a signal and singular miracle of mercy might be preserved in a thankful remembrance How much more worthy to be remembred was this unparallel'd Miracle of Mercy wherein Christ sed so many hundred thousand with such dainty diet as was Manna which had such a nourishing vertue above other food in it that where sin hindred not it would draw out a Man's Life rather to an Angelical than to an Humane Duration Thus it kept Moses and Caleb in a continual equality of Strength and Health Deut. 34.7 and Josh 14.11 And that Christ fed them herewith full Forty Years till they came to the Corn of Canaan Josh 5.12 Teaching us two great Truths 1. We shall need Ordinances till we come to Heaven And 2. Where God grants ordinary means there extraordinary Miracles are not to be expected 't is Tempting God But the grand Reason why this Omer of Manna was kept in a Golden Pot was because it was a most pregnant Type of our blessed Messiah as He himself affirmeth Joh. 6.33 48 49 50 51 c. and this is farther Asserted by the great Apostle 1 Cor. 10.3 4 c. N.B. 'T is call'd Angels Food not by way of Position but of Supposition for Angels being Spiritual Substances need no Food at all nor do they eat any unless when they take upon them Humane Shapes as Gen. 18.8 and 19.3 c. but suppose they were to be nourished as Men are they needed not any other dainty Diet than this Manna that came from the Habitation of Angels in whose Name it is commended There is much Congruity betwixt the Type Manna and the Antitype the Messiah yet some Disparity also First Of the Congruity which brancheth it self out in these Particulars 1st In the Causes of sending this Manna which was 1. The Moving Cause God's Compassion to his People when almost famish'd in the Wilderness So God loved the World in sending Christ to nourish Hungry Souls Joh. 3.16 2. The Final Cause of giving Manna was to prove Israel ver 4. Whether his Favours would work them to Obedience unto his Law Thus the Lord trieth the World whether they will receive the Law of his Son to wit the Gospel which Reprobates reject Luk. 7.30 2ly In it's Qualities which are many As 1. Both came from above 2. As Manna descended in the Dew so Christ the Bread of Life comes down in the dew of God's Word Deut. 32.2 Rom. 1.16 17. and 10.8 14. Gal. 3.1 2. Psal 110.3 Falling like dew upon mowen Grass Psal 72.3 The dew that water'd Paradise Gen. 2.6 3ly Israel knew not what Manna was having dew both under it and above it so lying clean betwixt two coverings and appear'd not till the Dew vanish'd ver 14. Thus Christ is an unknown Mystery wrap'd up in Types and Figures the Holy Child Jesus in Swadling Bands yet is God manifest in the Flesh 1 Tim. 3.16 when those shadows wherewith he was wrapped are done away 4ly Manna was but a very small thing like Coriander-seed yet had it a great and most Soveraign Vertue in it for preserving of Health so that there was not one feeble Person among that vast Host Psal 105.37 Thus though Christ came under a small figure in the form of a Servant c. yet is he of such a powerful Efficacy as to begin and beget being the Bread of Life Joh. 6.48 all Spiritual Life in us and not only so but also to uphold and maintain it yea and to nourish us up to Eternal Life ver 68. 5. Manna is said to have all sorts of good Tastes in it pleasing every Palate of them that made a right use of it So hath Christ to all given unto him whether Jew or Gentile Barbarian Scythian Male or Female Bond or Free Gal. 3.28 All are one to him and he all and one to them Col. 3.11 6. As Manna was sweet as Hony Glorious as Bdellium that shining Pearl and wholesome as Oil that makes the Face to shine so and much more than so is Christ to all his Redeemed 7. As this Manna was ground in the Mill beaten in a Mortar boil'd in a Pot or baked in an Oven So was Christ beaten and bruised for us Isa 53.4 5. The Heat of God's Justice was upon him c. 8. As Manna fell every Day and that with the Dew which was extraordinary in this respect for all Dews naturally fall at the Evening but this fell in the Morning so Christ is the Morning Dew Psal 110.3 That falls daily promising to be with his Church to the Worlds end Math. 28.20 in the dew of Grace and Spirit 3ly The Congruity holds in the Circumstances of gathering it As 1. The Time when it must be gather'd in
Exod. 24.14 And we are told also that the Frantick People when mad of making a Golden Calf Exod. 32. did destroy this good old man because he would not comply with Aaron in promoting their Calf-Idolatry therefore we hear no more of him in Scripture-Record after that as we do of Moses and Aaron However Joshuah whom the Holy Ghost calleth in Greek Jesus Act. 7.45 Heb. 4.8 and whom Moses before that call'd his name Jesus or Oshea that is Saviour Numb 13.16 was a figure of Jesus Christ the Saviour of the World both in his Name and Actions in fighting the Battels of the Lord and in bringing the Lord's People into the promised Canaan 'T is not Moses or the Law can do it The 3d. Remark is The Effects of this double manner Moses's precando and Joshua's praeliando This we have an account of When Moses held up his hands in Prayer Israel prevailed c. v. 11. Which shews that the power of Moses's Prayer prevailed more against their Enemies than did all the pushes of Israel's Pikes Moses orat vincit cessat vincitur saith Bucholcer Moses Prays and Conquers especially when Aaron and Hur joyn'd in Prayer with him N.B. In the Congregation where Saints are praying together with fervency of Faith there the Arrow Shield and Spear are broken Psal 76.2.3 Thus are the Peoples words to David 'T is better thou succour us out of the City 2 Sam. 18.3 interpreted that thy Prayers in the City shall prevail with God for our assistance in the Battel Thus Knox's prayers were more feared than ten thousand Souldiers and Gustavus said the greater our Army of Prayers are the greater be our Victories Prayer is the best of Duties if any duty be a penny this is a pound and such as with Peter have neither Silver nor Gold to pay Taxes with may yet pay the subsidy of Prayer pray for the peace of Sion c. Psal 122.6 God will honour Prayer because it honours God giving him the Glory of Victory as the Lord of Hosts and for these things God will be enquired Ezek. 36.37 Great Constantine after all his Victories would not as other Conquering Emperors be coined upon his current Money in a posture of Triumphing but Praying ascribing more to Prayer than to his Sword And David a Man of Prayer Psal 109.4 breaks through many Hosts in Conquest The 4th Remark is The various success of this Spiritual Engine Moses's Prayer his hands were heavy v. 12. so that he could neither bear up his Standard the Rod of God nor continue instant in Prayer Rom. 12.12 and then Amalek prevailed God would have the Victory to follow the lifting up or falling down of Moses's hands his gesture in Prayer to testifie that the Victory was only from God to whom Moses prayed His hands wax'd not heavy through old age being now 80 years old for 40 years after this when he was an 120. his natural strength was not abated Deut. 34.7 But it was from Humane infirmity which cannot hold out long in Spiritual Exercises It is a praise proper to God only that his hand is stretched out still but the best of Men are but Men at the best though the Spirit in them be willing yet the Flesh is weak Mat. 26.41 43. and cannot continue long intent in devotion beside there might be this mystery in it Moses hands waxed heavy to teach that the Law of Moses could bring nothing to perfection Heb. 7.19 However it plainly demonstrates that Prayer is not effectual unless it be fervent and constant When Moses's zeal and fervency abated then his heavy hands were let down and the Enemy got the better and won ground thus it is with us when we are made able to lift up our hearts and hands to God in prayer by a lively and fervent faith so long do we overcome our spiritual as well as temporal Enemies but when our faith flaggs and faints our zeal and devotion abate then they prove prevalent therefore 't is dangerous to faint in Prayer Gal. 6.9 Luke 18.1 2 3. be importunate c. the Prayer of the Righteous avails much to which is added if it be fervent Jam. 5.16 Alass God may complain our Spirits are not stedfast Psal 78.7 37. nor our hearts fixed on God as Psal 57.7 and 108.1 and 112.7 The 5th Remark is The Means whereby Moses was supported in a steady posture of Prayer 'till Amalek was discomfited they took aâ— stone and put it under him c. Moses was wearied both ways both with standing so long and with holding up his hands all that time therefore First They put under him a Stone to sit upon Under which similitude of a Stone Christ is oft signified Isa 28.16 Psal 118.22 1 Pet. 2.4 Zech. 3.9 upon whom our weak faith is supported in prayer and by whose Spirit our infirm Spirits are sustained therein Joh. 14.13 14 16 17. Rom. 8.26 and Secondly Aaron and Hur on each side upheld his hands in a steady posture who well resembled Faith and Patience sustaining our heavy hearts in praying work 't were well if we could say Lo here these two Graces are as Revel 13.10 and 14.12 contributing their assistance and vigour to our duty of Prayer No doubt saith Calvin but Aaron and Hur did not only hold up Moses's hands but also joyned with him their earnest Prayers It may hold forth Mystically that the grace of the Gospel was represented by the Stone whereon Moses sate for by it the Law of Moses was fulfilled and likewise Morally how godly Ministers ought to animate and assist one another in the exercises of piety Distance and division greatly hinders prayer Yea and Doctrinally that he who endureth to the end shall be saved Mat. 24.13 To all which may well be added as Moses the Prophet Hur the Prince and Aaron the Priest thus concur'd to discomfit Amalek upon the fortieth day after their coming out of Egypt All three put together are a Type of Christ who on the fortieth day after his Resurrection ascended into the Mount of Heaven where as our Prophet Priest and Prince he holds up the hands of intercession for his Church Militant while she fights here below with Spiritual Amalek Antichrist Sin World Flesh and Devil c. The 6th Remark is the event and issue of all which was not only Amalek's present discomfiture but also God's Decree to root him up for the future as Rab Eliezer saith out of this World and out of the World to come v. 13 14. This is testified not only by Recording God's Decree in this Pentateuch the most Ancient Book that is extant in the World But also Secondly By Moses's Altar call'd Jehovah Nissi the Lord is my Banner ver 15. which was both a lasting monument of God's mercy in that first Victory and of his Decree against Amalek from Age to Age and Thirdly God lays his hand upon his own Throne swearing to accomplish this Decree because Amalek's hand was lifted up
upon the high Places of the Earth Amos 4.13 Mic. 1.3 So he imparts this Glory to his People Deut. 32.13 and here ver 29. insomuch that their Foes shall feign themselves Friends as the Gibeonites did Josh 9.4 Psal 18.44 and 66.3 Moses's Death is described in Deut. 34. wherein we have 1. the Antecedents 2. the Concomitants and 3. the Consequents of his Death 1st The Antecedents of it are his ascending the Mount Nebo and his viewing the Land of Canaan round about from the top thereof ver 1 2 3 4. 2dly The Concomitants are the Cause why at God's Command the Place where the Manner how and the Time when in what Year of his Age he dyed v. 5 7 c. 3dly The Consequents are 1. His Burial by God himself in an unknown Place v. 6. 2. The Publick Lamentation made for him v. 8. 3. His Successor v. 9. 4. The Funeral Song in his Praise after his Death and Burial v. 10.11 12. Remarks first from the Antecedents The 1st is Moses obeys assoon as God commands call'd he is therefore by way of Eminency the Servant of the Lord v. 5. the command of God was that He should go up to Mount Nebo and die Deut. 32.49 assoon as he had given his Patriarchal Blessing to the 12 Tribes of Israel Deut. 33. per totum Then went he up to Die Deut. 34.1 and he went up with as good a will to die as ever he did to dine It was a brave Speech of a modern Martyr in the Marian Days having the Spirit of Glory resting upon him 1 Pet. 4.14 that it was but winking with his Eye one little at the Stake and he should be in Heaven immediately The 2d Remark is The strange Prospect God gave to Moses of the whole Land of Canaan from Dan to Beersheba 1 Sam. 3.20 and Judg. 20.1 upon the top of Mount Nebo Pisgah being the Top of Nebo whereon Moses stood for a fairer Prospect Yet this could not be done in an ordinary way Moses could never have taken so large a Prospect from North to South and from East to West or mid land Sea at one view had he not been help'd by an extraordinary Power therefore 't is said I have caused thee to see it v. 4. the sight God gave to Abraham of this Land was an ordinary sight Gen. 12.7 8 9. and 13.17 but this was without Travelling from his Place Thus John from an high Mountain was shewed the Holy Jerusalem Rev. 21.10 and Ezekiel likewise before him Ezek. 40.2 Moses here saw also with the Eye of his Spirit the Mystery of Canaan as Immanuel's Land Isa 8.8 pointing at all Blessings by Christ c. and Satan was God's Ape in shewing Christ the Kingdoms of the World from the Top of an high Hill Mat. 4.8 9. The Remarks from the Concomitants Secondly are 1st From the Cause why Moses died The Cause was either General from that Original Edict upon Adam's first Sin which brought Death upon all Mankind Gen. 3.19 Rom. 5.12 13 14. Heb. 9.27 or from a particular Precept of God to Moses oft repeated Numb 27.12 Deut. 31.16 and 32.49 and again here v. 5. calls Moses first the Servant of the Lord because he was willing to die at his Lord's command though he had shewn before some Reluctancy Deut. 3.23 26. and now he went to serve his Lord perfectly without Sin in Heaven The 2d Remark is From the Manner How the Place where being spoke to before 't was gnal pi Jehovah Heb. at the Mouth of the Lord As if the Lord had taken away his Soul with a Kiss like the loving Mother that first kisseth the Child and then layeth it down with all tenderness to sleep Thus the Lord had bid Moses to lay down and sleep Heb. Deut. 31.16 that is to die for Death is call'd a laying down to sleep Job 14.12 Act. 7.60 1 Thess 4.13 thus the Righteous rest in their Graves as in their Beds till the Morning of the Resurrection Isa 57.2 Accordingly Moses like a dutiful Child and an obedient Servant willingly went to Bed when his Father and Master bid him do so The Rabbins in Maimonides reckon up 903. kinds of Death whereof this dying at the Mouth of the Lord they say is the easiest of all The 3d Remark is From the Time when he died which was at 120 Years and which agreed with the term of Noah's Preaching to the old World and preparing of the Ark Gen. 6.3 tho' so old his eye-sight fail'd him not as Isaac's did Gen. 27.1 nor his Visage was wrinkled but his Face as Charkuni saith still shone with that Glory put upon him in the Mount Exod. 34.30 He lost no Teeth nor was his Vigour Humidum radicacle dry'd up with old Age His eating Manna might be some Reason Whereby is signified the Law living strong in Man's Conscience all his days till God take it away by Grace to Christ it hath Dominion Rom. 7.1 3 5. The Remarks from the Consequents are 1st We must suppose that from the fifth verse to the end of this Chapter not Moses but Ezra or rather Joshua must be the Writer by the appointment of God This in General Particularly the first Consequent of Moses's Death was his extraordinary Burial The 2d Remark is Moses was buried ver 6. by Jehovah or Michael to wit Christ who is one with the Father Jude ver 9. signifying that none but Christ should abolish the Law and Ordinances given by Moses Rom. 8.3 Gal. 3.13 14. Col. 2.14.16 17. Heb. 9.9 10 11. c. and 10.1.9 Christ might in this make use of Angels Ministry of whom he is the Head but of no humane Act or Aid This was a peculiar Honour to Moses above all Mankind whom the Lord loved both while he lived and when he died condescending so far as to become his Sexton to bury him As he had received his Soul with a Kiss of Love so now himself digs a Grave for his Body as it were with his own Hands wherein Moses sleeps as on a Bed of Down Isa 57.2 Oh precious Dust without which Christ accounts not himself perfect Eph. 1.23 Joh. 17.24 The 3d Remark is God buried Moses in an unknown Place v. 6. unknown to Men and to the Devil himself therefore did he contend with Michael about it Jude v. 9. Reas 1. That the Devil might not set up himself in the Hearts of the Living by causing them to worship the Râ—licks of the Dead But 't is answer'd tho' the Jews were very prone and propense to Superstition and Idolatry yet this kind of worshipping the Relicks of the Head call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not known in that day as it is now practised in Popert Rea. the 2d There was a Tradition among the Ancients about Moses 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Assumption and the Pagans by a depraved Imitation of this supposed Assumption of Moses seem to ground their Conceit that Romulus and their other great Lawgivers weâ—â—
out that Night lay hid in the Mountains all the Seventh Day and on the Eighth returned to the Camp which three Days are counted just as the three Days of our Saviours Burial The Fourth Remark is The difference Remarkable betwixt those two Spies Joshua sent and the 12 Spies Moses sent who proved ten too many Numb 13. c. Those two were rightly qualified both with Wisdom and with courage for their special Spying work which the ten that Moses sent were wanting in First Their Wisdom was evident in giving a full Relation of all Occurrences in their adventure unto General Joshua alone and not to the Mobile or Multitude as Moses's Ten did well knowing that Neutrum Modò mas modò vulgus the vulgar are apt at such a Narrative to take in impressions either of too much fear or too much forwardness as they did in Moses's Day Numb 14 18 40. Secondly Their courage vers 23. They did not discourage the Hearts of the People as the ten cowardly Spies did with Stories of the Anakim Giants and of Cities Walled up to Heaven c. but these two tells Joshua vers 24. that God had delivered the Land of Canaan into Israel's Hands as if it had been already done c. We do not Read of any such desperate dangers that Moses's ten Spies met with in their enterprize as those two Spies of Joshua's did yet the fewer that their hazards had been the lesser was their courage and encouragement So true is that of Solomon He that sends a message by the Hands of a Fool cutteth off the Feet and drinketh damage Prov. 26.6 Whereas those two the more mischievous Perils they met with the more Magnanimous they were made by their escape from them and the more did they promise to themselves and to their People Israel a compleat Conquest of Canaan In fine Tho' those two Spies were Men of courage yet were they not Fool-hardy but their Wisdom had the conduct of their courage They do not over-daringly outface danger either in Rahab's House or in their return home but improve the means where the Lord had not promis'd Miracles upon this Account our Redeemer saith to Satan Thou shalt not tempt the Lord thy God Matth. 4.7 So as to neglect means c. CHAP. III. Josh the Third relateth the miracle of Israel's passing through Jordan in all its circumstances of time place manner c. The First Remark upon this Relation is the solemn preparation of Israel for their best Reception of this Miracle of mercy Israel had three Days time not only to provide necessaries for a march from Shittim to the Banks of Jordan Josh 1.11 but also to prepare themselves both in Body and Soul with Ceremonial and Spiritual Purifications to render them capable of that glorious Efficacy of Gods powerful presence in dividing Jordan vers 5. God oft call'd them to a sanctifying themselves for his presence Exod. 19.10 15. Levit. 20.7 8. Numb 11 18. c. a due preparation for Gods presence brings a true participation of it and the more that our minds are purified for meeting the Lord the more influence hath his presence upon our Spirits and the deeper impression it maketh upon our memories The Second Remark is the Cloudy Pillar being now departed at Moses's Death shewing the shadows of the Law cannot lead us into the Land of promise The Ark of the Covenant being a Type of the Angel of the Covenant Mal. 3.1 the Lord Jesus takes the Conduct of Israel through Jordan into Canaan Josh 3.3 11. which shew that the order of the march of the Ark of God in Moses's time was in the midst of the Camp Numb 2.17 c. But now this course was changed in Joshua's time for the glorious Cloud being gone the Ark of God must go before Israel who must follow after it denoting That as there was no other way of entrance into the Earthly Canaan but by following the Ark of God so there is no other way of entrance into the Heavenly Canaan but only by following the Lord Jesus Christ Joh. 14.6 Act. 4.12 Matth. 16.24 The Third Remarks is The much Congruity or Parity 'twixt this Ark the Type and Christ the Antitype as 1. The Ark was made of Shittim-Wood Exod. 25 10 c. A Wood most durable and not subject to putrefaction So Christ was neither subject to the corruption of Sin nor to the putrefaction of the Grave Heb. 27.1 and 4.15 Psal 16.9 10. 2. the Ark was covered with pure Gold So Christ had the Gold of his Godhead covering his Manhood Col. 2.9 3. it had the Tables of the Testimony and pot of Manna c. so Christ had Treasures of Wisdom hid in him Col. 2.3 c. Fourthly the Ark was an Assurance of Gods presence with Israel Josh 3.11 calls it the Loâ—d of the whole Earth which is added to corroborate Israel's confidence for if that God who made the whole Earth out of nothing and governeth all things contained in it by his wise and powerful providence did dwell in the Ark that passed over before them there could be no place left for incredibility or so much as doubting of their ill success where the Ark was there God was Hence the Ark is call'd Gods Face Psal 105 4. and 't is call'd God himself Psal 132.5 wherewith God was present in casting down Dagon and plaguing the Philistins 1 Sam. 5.2 3 4 6 9 10 11 12. and 6.19 20. Where the Ark is and where the ordinances are there God is c. Thus. Christ is both the cause and the assurance of Gods merciful presence with us Joh. 17.21 The Son's union with the Father is an assurance of our Union both with the Father and the Son and of theirs with us Fifthly a reverend respect must be had to the Ark of God so that the People must not come near to it but keep at distance from it two thousand Cubits or a thousand Yards Josh 3.4 Which distance was prescribed to affect their Hearts with a due Veneration to Gods presence whereof the Ark was a Sign in which respect at the giving of the Law there were bounds appointed about the Mount Sinai to keep the People from approaching too near it Exod. 19.12 Thus Gods Command concerning this Ark was they shall not go in to see it Numb 4.20 The Men of Bethshemesh paid dear for their peeping 1 Sam 6.19 Gods secrets must not be searched into Deut. 29.29 Hic oportet mirari potiùs quà m Rimari Arcana Dei sunt Ara Dea a presumptuous prying into the work of Gods Arcanum's is not only an Impious curiosity but 't is also forbidden upon pain of Death as above and Peter giveth charge against that Curiosity as against Theft or Murder 1 Pet. 4.15 't is Bucholcer's Counsel Tu fuge ceu pestem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We should be wise to sobriety and not rush rashly into Gods ordinances or Sacraments Dr. Hall saith well God loves at
Tyranny of the Midianites They could not thrash a little Bread-Corn for the Sustentation of their Lives but presently the Midianites were upon them to rob them of their necessary Food of their Daily Bread for their Bodies and God knows we have seen of late such a Woful Day wherein we could not Thresh out a little of the Corn of Heaven more precious than our necessary food Job 23.12 but presently the Informers were upon us to take away the Daily-Bread of our Souls By this Fleece it was signify'd that Gideon pray'd herewith that as Midian had long seven years fleeced Israel so he now by the help of his God might be made able to fleece Midian and to spoil the Spoilers N. B. The Poetical fiction of Jason's going with his Argonautes in the Ship Argo his Voyage to Colchos for fetching home the Golden-Fleece might well have its foundation from this Divine History of Gideon's because it was truly Golden as it was made by God the Subject of a double Miracle in its being both wet and dry in two Mornings And this is the more probable seeing Sir Walter Rawleigh maketh this Story contemporary with Gideon's time who wittily descants upon Jasons Enterprize that it was to find out the Philosophers-Stone or rather some Mines of Gold c. so makes it a true History which I rather judge to be some Poet's Fancy grounded upon this Sacred Record because it is so strangely over-ruled to have been done in Gideon's Day Gideon desires of God in the first Sign That the Dew may be on the Fleece only and that spot of ground which encompasseth the Fleece may be altogether dry ver 37. N. B. The Dew here signifies the favour of God the Fleece represented Gideon himself who indeed was a Golden-Fleece to Israel and it may be affirmed beyond a Fable that Israel was the true Jason that found that Golden Fleece when they found Gideon who Redeemed them from Tyranny 't is said ver 38. and it was so though God had said nothing by way of a Verbal Promise that it should be If God perform our Desires when he doth not particularly promise how much more when he binds himself by a promise he abides faithful 2 Tim. 2.13 Psal 89.33 34 35. Rom. 4.21 Gideon rose up early on the Morrow as one longing for a return of his Prayers and not only so but also that he might have a truer tryal of this Experiment in coming to the place where the Fleece was spread abroad in the open Air and exposed to the Wind before the Sun was risen which otherwise might have drawn up this Morning Dew Hos 6.4 and 13.3 and he wringed or squeezed out of the Fleece a bowl full of Water this great quantity of Water did magnifie the Miracle and made the Sign more wonderful for in the common course of Nature it was not possible so much Dew should could fall in so small a compass of ground as one single Fleece of Wooll covered c. Notwithstanding all this Gideon cannot still be fully satisfied but he makes a new Address in the dress of that Lesson he had learnt from Father Abraham Gen. 18.32 Let not the Lord be angry if I tempt thee once more ver 39. The first Miracle sufficeth him not because it is the Nature of Wooll to contract Moisture therefore must he needs have another Miracle quite contrary to the former Let the Fleece be dry and the Ground round about it be wet this was more difficult and preternatural than the first because if any moisture be stirring Wooll above all things is most likely to drink it up N. B. But it may well be supposed that by the ground that surrounded the Fleece Gideon might meah his Army that surrounded and guarded his Person whom he desired might be wet with the Favour of God as with Heavenly Dew as well as himself who was the Wet Fleece in the first Miracle for this double Dew falling both upon the General and upon his Army would double his Confidence in a successful Expedition against the Midianites c. Inquiry Did Gideon sin in asking Signs from God Answer is two-fold The First is Affirmative That he sinned because First He himself suspected some sin in it saying Let not the Lord be Angry and he calls it a Tentation let me prove or tempt thee Secondly He was certain of the Victory before the Battel for God had promised it and he had acknowledged God's Promise thereof ver 36. therefore it was no less than a sin for him still to harbour any doubt of it Answer 2. Is Negative That he sinned not because First He is no where reproved for it nor was God angry with him as he feared but rather was well-pleased with him for his Importunity and readily granted to him his double Request c. Secondly He did not desire this double Sign out of any diffidence in God for now was he full of the Spirit of God ver 34. and had been so animated by the Promise of God as to overthrow the Altar of Baal c. ver 26 27. which was a dangerous and desperate Exploit so it was a clearer Demonstration of Sublime Confidence than of any sordid Diffidence or Distrust in him Thirdly Gideon stands enrolled in that Sacred Register among those Eminent Worthies that were so famous in their Day for their Exercise of a strong Faith Hebr. 11. now had this been any base Diffidence in Gideon it would have been such a blot in his Escutcheon as to have well debarred him from coming with his Name into that Renowned Catalogue therefore 't is most probable he was inspired by the Spirit to do this not only on his own account but that his Soldiers about him might more freely fight under him c. Judges CHAP. VII JUdges the Seventh contains Gideon's famous Fight with the Midianites c. The History of this Battle consists of three parts 1. Antecedents 2. Concomitants And 3. Consequents First The Antecedents of it are the preparation and double purgation God commands Gideon to make and to take in order to it The First Remark upon this first part is Though Gideon's Army which he had prepared for the Battel consisted only of Thirty two Thousand Men and the Host of Midian with their Confederates was made up of an Hundred Thirty and Five Thousand at the least Judg. 8.10 so that they were above four to one odds against Israel Yet God saith to Gideon Thy Men are too many ver 2. This was at the first Purgation they then thought-themselves too few yet God thought them too many his Thoughts being not as ours Isa 55.8 and therefore that Law of Moses every Man that is fearful and faint-hearted let him return home lest his Brethrens heart faint as well as his Deut. 20.8 must be proclaimed in the Ears of this new-raised Army upon which no fewer than Two and Twenty Thousand trips off because they feared that they were too few to grapple
foundation of humility shall be laid the higher will the Superstructure and Roof of Honour be over-laid This is God's Method For thou hast shewed more kindness c. That is this thy later Love is greater than thy former while thy Husband was alive and could requite thee Hence Observ 4. True Grace and Goodness is of a growing Nature Thyatira's Works were better at last than at first Revel 2.19 Happy is that Soul that hath no Spiritual Witherings and sensible decays of the inward power of Grace but is as the shining light that shines more and more to a perfect Day Prov. 4.18 when Apostates like Blazing-Stars go out in a snuff and stench yea and infect the Air c. The Righteous shall hold on his way and wax stronger and stronger Job 17.9 not only persevere but proceed and make progress not only holding their own but also getting more Grace adding to Faith c. 2 Pet. 1.5 Inasmuch as thou followest not Young Men. Which are more suitable to thy Age being more Vigorous and Viewable Persons of a better presence than I am being an Old Man This was chaste Love Hence Observ 5. The Lawless Law of Lust ought not to direct in Matches and Marriages but the right Law of Reason and Religion This Ruth followed and not that for no doubt but she might have found Wanton Young Men either poor or rich in her own Countrey and never have come to Canaan to be Married to Old Boaz she did not as too many Wanton Young Widows which are dead while they live 1 Tim. 5.6 that being impatient of delay marry the first that come to their hand and as the vulgar Saying is take their former Husband's Winding-sheet before he be well cold in the Grave to make a Shift or Wedding Shirt for her following Husband This is not of good report to sober Minds V. 11. And now my Daughter fear not That is of failing or falling short of thy desire or hope or thus do not fear that I will reproach thee or reject thee for this present practice which though it have an appearance of evil in it so far as to affright me yet now I better understand it proceedeth not from any Unlawful Lust or Wanton Lightness this was a Candid Construction and a comfortable Answer to this Distressed Expectant Hence Observ 1. As Ruth 's Goel or Redeemer construes all candidly and answers comfortably unto her even so and much more then so doth Christ our Goel and Blessed Redcemer all this unto poor us Oh what a candid Construction is that of God! Deut. 22.26 27. There is in the Damosel no sin for she cryed out she shall not die 'T is presumed from the very circumstance of the place that she cryed out and ceas'd not to do so till she could hope no longer of any help or succour she falls before the Fornicator as the Honest Traveller before the High-way Robber Now how could this be known that there was Violence on the one side and Innocence on the other seeing as there was none to save her so there was none to hear her in her crying out God teaches Moses to presume it and to take it for granted silence in such a case giveth consent And Oh what a comfortable Answer did Christ give that Syrophaenian Woman Be it unto thee even as thou will Matth. 15.28 although he had first at least seemingly reproached and rejected her for a Gentile Dog yet after gives her as it were the Key of his Treasury where fulness of all things both Throne-Mercies and Footstool-Mercies are laid up and bids her take up what Mercy she pleaseth I will do unto thee all that thou requiretst saith Boaz to Ruth here Hence Observ 2. The desires of the Righteous shall be granted Prov. 10 24. Let Persons that pray bring but honest Hearts and lawful Requests in the Name of Christ and they may have what they will even any thing their Hearts do wish for or their Needs do require either in Heaven or Earth even betrothing Loves from Jesus Christ as Ruth had here from Boaz a promise of Marriage conditionally I will be thy Redeemer thy Goel thy Husband Isa 54.4 5. especially if Christ can but say of us as Poaz said of Ruth Ye are Vertuous Souls For all the City of my People knoweth that thou art a Vertuous Woman Chi Esheth Chail A Woman of Vertue that hath Godly Strength as the word Chail signisies to withstand Ungodly Temptations thou art one praised by all and therefore praised by me above all even above the choicest Rubies Hence Observ 3. All Women ought to be Vertuous Women They should have Ruths Character on them who is called Esheth Chail and they should be known to be so by all the City of their People N. B. But woe and alas how many Women are Vitious not Vertuous Women and known too to be so by the People of this Great City Wherein are found so many notorious Bawdy-Houses and whole Streets or by-Allies of prostituting Whores We should mourn in secret for this as it contracts great guilt and will bring great Plagues on the City if not Repented of and Reformed Solomon saith many Daughters have done Vertuously Prov. 31.29 but alas we may say in our day that many Daughters have done Vitiously in prostituting their Bodies to the Whoremonger and their Souls to the Devil never considering that all such Unclean Persons shall be shut out of Heaven 1 Cor 6.10 11. no such defiled Dogs or Bitches shall ever trample upon that Golden Pavement Revel 21.21 27. with 22.15 but all such wickedness shall be thrust down and turned into Hell yea though there be whole Streets whole Cities or whole Nations of them Psal 9.17 prepared for the Devil and the Damned Matth. 25 41.46 Observ 4. Good men should promise Marriage only to Vertuous Women Thus Boaz promises Ruth here upon this very ground that she was a Vertuous Woman Alas the Worlds Rule is Virtus post nummos Money carrieth the mastery more than Vertue And the Question that is first asked is What hath she for Cash not What is she for Vertue Dos non Deus 'tis Portion not God maketh most Marriages but they commonly prove unhappy Marriages where Men Marry either by the sight of their eyes for fading beauty or by their fingers ends in telling over a great Portion I have given in my Christian walk upon Family duties Seven qualifications whereby to chuse a fit Wise to wit Grace Race Face Arts Parts Portion and Proportion Grace is the first as t is the best of those Qualifications and Portion is the last but one This is Boaz's way and 't is God's way though it be not the Worlds way For saith the Poet. Hand facilè Invenias multis e millibus Vnum Virtutem preeii qui put at esse sui Not one of a Thousand do reckon Vertue as a good Portion as Boaz did here c. N. B. 'T is indeed good
Night is this 'T is the great Grace of God that strengthens Frail Man to resist Temptation No doubt but Boaz found Gods strengthening Grace to enable him for resisting the Temptation or otherwise he had led himself into a Temptation which we pray God may not do so with us by this Advice and been a Tempting the Tempter to Tempt him which needs not seeing our own Hearts will Tempt us without the Devil Jam. 1.14 15. V. 15. Bring the vail c. The Apron Sheet or Mantle Women in some Countries do wrap themselves in such kind of Plads or Mantles when they go abroad It must be some capacious thing to contain Six Measures of Barley Hence Observ 1. True Vertue or Grace makes persons Universally good Boaz was a Gracious or Vertuous Man as Ruth was a Vertuous Woman he is not good in one kind or respect only but in other respects also He is good in his Charity as well as in his Chastity he adds one Grace to another 2 Pet. 1.5 As he robbs not Ruth of her Chastity so he bestows upon her his Charity saying to her Bring the Vail that I may fill it with my Corn not to take it from her as the Churlish Watchmen did to Christs Spouse Cant. 5.7 He measured Not fill it at random but took time to measure it out It may be that he might keep an exact account of the increase of his Field and of Gods blessing therein that he might know how near he came to Isaac's blessing whose Field brought him an hundred-fold Gen. 26.12 which is the utmost that Christ mentions of increase in the Parable of the Sower Mat. 13.23 Hence Observ 2. Gods blessings bestowed on us should be recieved by us in an exact reckoning we should receive them pondere mensurâ numero by number weight and measure to take the tale to ponder the weight and to behold the quantity of them is an excellent way to get a Thankful Heart and a Rendring Disposition with David Psal 116.12 Six measures of Barley So that he knew what he gave her he gives not hand over head as one in hast Hence Observ 3. As Charity is no Churle so neither must it be Blind or Extravagant His liberality is not lavish in laying out Gods blessings but he giveth in Judgment and with Discretion not without consideration Prudence is the General Guide and Universal Mistress in all Acts and Exercises of Vertue Psal 112.5 The Hebrew is Shesh Segnorim Six Barleys Had he given her six Barley Corns his gift had been more niggardly than bountiful The former substantive being cut off by an Ecclipsis 't is supplied by adding a Bushel or an Homer it cannot be the former for it was not possible for Ruth to carry six Bushels of Barley which weighs one hundred and sixty pound weight neither could her Mantle contain it This measure therefore must be an Omer which is the tenth part of an Ephah Exod. 16. v. last which came nigh to our Bushel which also her Mantle might hold and her Shoulders might bear however 't is doubtless as much as she could well carry Boaz will not send her away empty but laden home Hence Observ 4. As Boaz so much more our God never sends home true suitors empty He giveth and he giveth liberally he giveth Grace he giveth more grace Jam. 4.6 and more Grace even a bosom full of blessings even as many as they can bring Faith to bear away Every Sabbath and Sermon or Sacrament Christ cries to us as Boaz to Ruth his suitor bring hither thy Vail not a little but a great Faith that I may fill it Open thy mouth wide that I may fill it Psal 81.11 Faith is the receiving Grace God proportions his performing to our believing As thou believest so be it unto thee Matth. 8.13 The greater that the Vessel or Water-pot is which is carried to the Well the more Water it bringeth home in it The greater that the sacks were which the Patriarchs in the Famine carried with them into Egypt the more Corn they contained to carry home in them for themselves and for their Families V. 16. When she came to her Mother who probably knew her not it being yet Dark and therefore asked Who she was This shows that Ruth hasted home for three Reasons First For the Danger of the way it being so early and before Day Secondly For the burden she bare to be disburthened Thirdly For her Joy that she might communicate to her Mother her happy success Hence Observ 1. As Ruth did so every good Soul should basten home to wit to Heaven we should have Pauls Cupio dissolvi I desire to be dissolved and to be with Christ which is far far better Phil. 1.23 and that upon the same cogent Reasons that made Ruth hast home N. B. First The Danger we are in while we are in this Dark Forlorn World Secondly The Burden of Sin we carry upon us Here Thirdly The Joy we hope for at our Fathers House hereafter Who art thou This Question Naomi asked before she opened Ruth the Door who in the dark could not well be discerned though poor People fear not Robbing Hence Observ 2. As Naomi so Gracious Souls should look well to their Doors examine all comers saying Who art thou Keep the Door of your Hearts Prov. 4.23 And cover it Numb 19.15 All that the Man had done to her That is said unto her Hence Observ 3. A good Mans saying is looked on as good as doing as Gods Dicere est facere The Lord spake and it was done Gen. 1. often And his benedicere est benefacere his blessing is benefiting He is faithful that hath Promised Rom. 4.21 2 Tim. 2.13 Heb. 10.23 and 11.11 So when a good Man hath once promised any thing we then say 't is as good as done Hence Observe lastly 'T is Saints Duty to exchange their experiences to be telling one another what the Lord hath said to and done for their Souls Psal 66.16 as Ruth did to Naomi here what the man had said to her or done for her Happy is that Soul which can say Christ hath promised me Marriage hath contracted with me to spread his skirt over me V. 17. He said to me His Heart and Tongue were relatives in this liberal Love Hence Observ 1. Love in the Heart will discover it self every way In the Eye in the Mouth and in the Hand too Eat not the Bread of him that hath an Evil Eye Prov. 23.6 Dat bene dat mulltum qui dat cum munere vultum He put her not off with cold Complements Jam. 2.15 16. saying be warmed with a fire of words or be cloathed with a suit of complements If Love be in the Heart 't will be in the hand too Go not empty This liberal man Deviseth liberal things Isa 32.8 By liberal things shall he stand Hence Observ 2. Giving not Getting Handing out not Hoarding up is the true way of right Thriving One
Samuel could not Thunder and Lighten loud enough in his Elegant Oration to Israel to make them both Hear and See yet sure I am the God of Samuel did it effectually 'T is said All the People saw the Thundrings and the Lightnings and were affrighted at such a dreadful Promulgation of the Law Exod. 20 18. As Moses had God to Second him there so Samuel had the same good Second here to convince them of their Sin in asking a King and casting off God who had such a power as to slay them with Thunderbolts for their Sin The Third Remark is the effect of all Namely Israel's Repentance v. 18 19. This was a powerful Conviction to them upon many Accounts as 1. That such a Prodigious Storm should arise in their Wheat Harvest when the parching Heat of the Sun doth Naturally dry up all Vapours and Exhalations 2. That it should be a very Fair Day when Samuel foretold this and no appearance of any Black Cloud Arising Psal 147.8 3 That the Storm should fall so suddenly as did that upon Sodom The Sun shone upon Lot when God Rained the Fire of Hell from Heaven upon that Wicked City Gen. 19.23 24. 4. That it fell with such Violence far beyond ordinary Storms as they feared to be knock'd down Dead by it 5. That such dreadful Flashes of Fire should bolt forth out of the midst of a Vast Confluence of Water and that with such confounding Cracks 6 That this whole Prodigy should be procured by the Prayer of Samuel only All these things made them fear both the Lord and Samuel The Lord because he most frightfully Thundred and Samuel because he had not only Prayed but also had Prevailed for those frightful Thundrings Now was the time of Reflecting severely upon their mad folly saying what Fools are we to Cast off from us 1. The Government of such a God at whose command are all things both in Heaven and Earth and hath such terrible Tempests at his Beck Call and Command And 2. The Government of such a Judge as is so prevailent with this great God and can open and shut Heaven by his Prayers We have declared his Innocency v 4. We have heard his Wisdom in this excellent Oration We have seen his Patience all the time of his Judgship and now we cannot but admire his Power with God yet could we not rest satisfied with such a Governour tho' they said not thus they might well think thus yet this they said upon Record Pray for thy Servants unto the Lord thy God that we die not c. Ver. 19. Where Note 1. So conscious were their Thunder-struck Consciences of their own guilt that they had no confidence of praying for themselves but begs Samuel to save them from Death 2. They call themselves Samuel's Servants when they had deserted his service and betaken themselves to a New and another Master to wit Saul Mendoza therefore lookt upon it like the common Court-Complement of our Day Your Servant Sir when indeed Men are too saucy to be so to whom they say so 3. They call the Lord Samuel's God they are both afraid and ashamed to call him their God because they had so highly offended him and knew God would not hear sinners Joh. 9.31 And 4. They feared that this terrible Tempest would destroy both their Persons and their Harvest 5. By the occasion of this later Sin they came to a sight and sense of all their other former Sins 6. And when Samuel saw them truly humbled he prayed down the Storm as he had prayed it up c. The 4th Remark is The Epilogue of Samuel's Oration after all ver 20. to 25. wherein he gives them Caution Counsel and Comfort 1. A word of Caution Beware of Vain Idols turn not aside to them as ye oft have done heretofore if ye do at your peril they will not only prove unprofitable but most pernicious both you and your King shall perish thereby ver 20 21 25. 2. A word of Counsel Cleave close to God and he will cleave as close to you Deus non deserit nisi deserentem Austin His own Honour is engaged ver 22. and he abhors to forfeit it forsaking none but such as first for sake him 2 Chron. 15.2 3. A word of Comfort bidding them first not to despair fear not with a Desponding fear v. 20. Secondly God hath made you his own peculiar People Exod. 19.5 not from your Merit but from his free Mercy Deut. 7.7 and 9.5 He hath chosen you for his Love and will still love you for his Choice and Rest in his Love Zeph 3.17 And here ver 23. Thirdly He promiseth them his Prayers ver 23. tho' they had disobliged him and made him now pray against them in procuring this Tempest which tho' it might hinder their Harvest and did fill their hearts with fears yet did it help to heal their Souls and give them a sight of their sins saying Nay I will not only now pray for you but I will also preach to you as your Prophet tho' not your Judge but do you serve God both without dissimulation and without diminution of God's due otherwise neither my praying for you nor preaching to you can at all profit you Be ye Dutiful to God and God will be Merciful to you c. 1 Sam. CHAP. XIII CHapter the 13th is a Narrative of Saul's distrust and timorous Temper in taking up Arms against the â—hilistines Remarks upon it are i. The Time when this was done ver 1. namely when he had Reigned one year from his first Election at Mizpeh in which time the Stories in chap. 11 and 12. did fall out So long he Ruled righteously peaceably and orderly and he Reigned two years more after this wherein he Conquered the Philistines Syrians Mâ—abiâ—es and Ammonites that Invaded the Land and in that Time also he Invaded Amalek but because he spared Agag c. the Lord cast him off and Anointed David N. B. He Ruled well till he was Rejected of God and was bereaved of God's Spirit and then he turned Tyrant holding the Kingdom by Violence the time he Ruled after his Rejection was not properly a Rule but rather a Tyranny and a Persecution therefore 't is said He took the Kingdom chap. 14.47 that is reassumed the Administration of it which he had in a manner lost partly by Samuel's Sentence chap. 13.14 and partly by the Philistines who had almost thrust him out of it He took it in opposition to God who had said by his Servant Samuel that he should lose it so he Ruled with Rigour ever after and therefore is he said to Rule so few years N. B. And thus in God's account a Man is said to live no longer in the World than while he liveth well Whereunto Seneca's Notion doth correspond diu fuit non diu vixit A bad Man may be long in the World but he lives very little for he is Dead while he lives like Paul's Widow
Providence over him in all his dangers hitherto and assuring him the same would still so secure him that he need not fear his Father's finding him v. 17. N. B. Where good Jonathan promiseth to himself of being second in the Kingdom more than God had promised him grounding this his Confidence upon David's Generosity and Fidelity in the Covenant contracted between them and no doubt but these two fast and faithful Friends might have lived together in all Unity and Unanimity as did the two Brothers Frederick and John Dukes of Saxony who most amicably managed the Matters of the Dukedom by their mutual Counsel and Consent to the great advantage of the Common-wealth but God had purposed to dispose of this good Man Jonathan otherwise and to advance him from an Earthly Pilgrimage to an Heavenly Kingdom The Lord deals well with this good Jonathan in his preventing his hopes by his unexpected Death but providing a better Life for him c. N. B. Thus God doth with many of his Godly Servants who oft fail of their hopes in Earthly Comforts whereof they have no absolute promise giving them preferment unto those Comforts which are Spiritual and Heavenly Thus Paul hoped God would deliver him from Death to be restored to the Philippians when he wrote to them from Rome where then he was Prisoner 2 Cor. 1.10 Phil. 1.25 Yet Ecclesiastical History doth assure us that Paul was not delivered from his Prison in Rome but there he ended his Days by a Glorious Martyrdom When God rewards not the Godliness of his Servants with the Silver of this Life he never fails to pay them with the Gold of a better Life N. B. Thus Jonathan might be next to David in Heaven though God would not have it to be so on Earth N. B. At this Meeting likewise these two renew their League of Love the third time the first was in the House chap. 18.3 the second was in the Field chap. 20 3. and this third was in the Wood here v. 18. not done thus often out of any Jealousie they had each of other but because Lovers do love to renew their mutual Loves often and seeing Humane Nature is so fluid and fickle we also ought to renew our Covenant with God often all will be found little enough to oblige our slippery hearts in a Conscientious Observation of the Conditions of the Covenant N. B. Behold here the remarkable Modesty of this good Jonathan in his ready renewing of the Old Covenant betwixt them before the Lord before Gad the Prophet and before Abiathar the High-Priest not once upbraiding David with the many Affronts and Injuries he sustained for his faithful Friendship to him from his Phrantick Father who as he tells David acted all along against his own knowledge seeing Samuel had told him God would have David to Reign in his stead chap. 15.28 and observing David's daily safety and success under the shadow of God's Protection and which he was brought to confess at last that he knew it to be God's will indeed chap. 24.20 The Third Remark is The Treachery of the Ziphites unto David in offering their Service unto Saul to betray him into his hands v. 19 20. Though these Men were of David's own Tribe and descended from Caleb 1 Chron. 2.42 yet so far did they degenerate from that good stock as to deal treacherously with David who had so lately deliver'd them from the Invasion of the Philistines Possibly they might fear Saul would serve them as he had served the City of Nob as the Men of Keilab feared However this perfidious dealing of those Men of Judah with David in discovering him to Saul c. did so discompose his Spirit that for composing it with a Divine Cordial he composed that sweet Psalm the 54th where he calls those Men of his own Tribe wherein he trusted a Company of Treacherous Strangers v. 3. who from the Alienation of their Affections though near to him in Affinity they had dealt more unkindly with him than Forraign Countries had done therefore David turns them over to God that he might take an order with them Psal 54. v. 5 c. The Fourth Remark is The kind Reception Saul gave to those perfidious persons v. 21 22 23. Wherein First Saul dareth to pronounce a Blessing upon them for their Perfidiousness and that from the Lord whose Priests he had basely butchered God was much in this Hypocrites Mouth while the Devil that envious one was in his Heart He makes Religion his pretence to palliate his bloody purpose of killing David and to Animate them in their Treacherous design Secondly Hereupon he lays his Royal Command upon them to search out David's lurking holes rendring this reason that he is so crafty he will certainly slip you if you be not exceedingly circumspect And Thirdly When you have sett him for certainty then bring me word that we may joyn together and catch our Prey So loth was Saul to lose his labour and to come off with dishonour by being disappointedany more N. B. Note well 1. Oh that we could with the like care Find out and Ferret our Dilectum Delictum or Darling Lust That Sin which doth so easily beset us Hebr. 12.1 And will certainly find us out if we do not carefully find it out first Numb 32.23 N. B. Note well 2. Nor did David dare thus to encourage those Treasonable Treacheries against Saul himself and against his Son Ishbosheth 2 Sam. 4.10.15 Saul an Unsound Hypocrite durst do that which David a Sincere Saint durst not do The Fifth Remark is David's marvelous Deliverance when Saul had compassed David about and resolvnd to ruine him and his Six Hundred Men as one Man v. 24 25 26 27 28 29. Where we may Mark First Those Secrets of Saul were discovered to David by Jonathan as some suppose that the Ziphites were Saul's Guides to catch him upon this he departed from the Wilderness of Ziph and went into that of Maon Secondly Saul pursues him thither and dividing his Army into several Parties each marching several ways after David at last they come so nigh him as nothing but a Mountain was between them Here David was in great distress yea and in great distrust too thinking Samuel was a Lyar in promising him the Kingdom Psal 116.10 12. which Psalm David Penn'd upon this occasion Thirdly Here God more than the Mountain comes as out of an Engine gives Saul a diversion from David by an unexpected Message of the Philistines Invasion supposed to be procured by loving Jonathan against whom he was forced to bend all his Forces knowing they would utterly lay wast his whole Kingdom if not prevented Thus God sent from Heaven and saved him Psal 57.3 which Psalm he Penn'd on this occasion also Therefore was the place call'd Selangh Hammalekoth a Rock of Division because here God divided Saul from his Prey Divine help came when Human failed 1 Sam. CHAP. XXIV THIS Chapter consists of two General Parts
durst watch there night and day without fear of Wild-Beasts c. Not wanting Servants as a King's Concubine yet will she watch her self alone The Fifth Remark is David's high Commendation of Rispah's doing insomuch as he made her his pattern in declaring due respect to the dead v. 11 12 13 14. wherein Mark First Tidings of Rispah's condoling the death of her Sons c. being brought to David it pleased him so well that he willingly learnt to do his own duty to the dead and not only towards the bodies of these Royal Persons now executed but also to the bones of Saul and Jonathan N. B. As David did not so we should not disdain to learn what is good even from the meanest of Mankind God sends us to School to the Ant Stork and Swallow c. and Christ bids us learn from Fowls and from Lilies Math. 6 c. Mark Secondly David hereupon giveth out his Royal Order that the Bones of Saul and Jonathan laid up in the Sepulchre where the Men of Jabesh Gilead had buried them 1 Sam. 31.10 11 12. should be brought thence and be buried in the Sepulchre of Kish Saul's Father and for the Bodies of those Seven Sons hanged he ordered also an honourable Burial to make them all the amends he could possibly for their ignominious death All which do clearly demonstrate that David bare no malice either to Saul who had been so malicious to him while he lived nor to his Sons and what little reason Joab had to accuse David for hating his Friends 2 Sam. 19.6 but indeed herein he most piously loved his Enemies The Last Remark of the First Part is the effect of all this v. 14. wherein Mark First The Lord's tenderness towards Rispah when God saw her Motherly bowels in lamenting the loss of her Sons with so much love and patience and lodgeing in such an open air to keep their dead bodies from all harm either by Bird or Beast he would not suffer her to suffer this hardship 'till September as some say which was the time of God's giving Israel their latter Rain as their former Rain fell in Nisan or Spring before their Barley-Harvest the very time wherein they were hanged v. 10. for then Rispah must lodge upon the Rock in her Sack-cloath-Tent for many Months night and day but God soon sent Rain as that Phrase intimateth Water dropped upon them out of Heaven after so long a drought causing a Dearth whereby she presently understood God's Anger was appeased seeing Rain was now re-obtained N. B. How glad was this Woman to see an end of her wearisom watchings Mark Secondly The Lord soon sent rain not only because he saw David had done that due execution of Justice demanded both by God and the Gibeonites which so far pleased God that the wickedness of wicked Saul of his Sons and of his Subjects was expiated thereby as to temporal Punishments but also God was pleased because David found in his heart as the Phrase is Chap. 7.27 to recompence good for evil to his Enemies in ordering an honourable Interment to Saul and all his Sons now hanged and to bury them honourably in a place of Benjamin named Josh 18.28 This was some comfort to that mournful Mother to have her hanged Sons buried honourably in the Monuments of their Ancestors with Saul and Jonathan more than if they had been buried in a Dunghil for their disgraceful death and this was all the amends David could make for Abner so basely butchered Chap. 2.32 and the same was done to good Josiah 2 Chron. 35.24 this was more than our Martyrs had in the Marian days Mark Thirdly After their Execution not Burial God was intreated for the Land v. 14. those intreaters were many not only all the Religious People of Israel but also Rispah prayed for Rain that a speedy Period might be put both to the pinching Famine and to her own painful watchings c. yea and the Gibeonites prayed for rain also for David had requested this of them that by their Prayers God might be reconciled to Israel ver 13. N. B. This was an evident Type of the calling of the Gentiles for such were those Gibeonites and that by the Prayers of the Gentiles when fully called God will receive the Jews at last into his grace and favour they prayed for us when we had no breasts Cant. 8.8 so we ought to pray for them The Second Part is The Wars David had with the Philistines wherein were four famous Battels fought from v. 15. to the end Remarks are First In the first Battel David was present in person tho' 't is expresly said He now waxed faint with old Age v. 15. some say this fell out before Absolom's Rebellion c. but solid Peter Martyr saith Non facilè interrumpendum Historiae filum Judico Let this story be timed without interruption where the Holy Spirit hath placed it Here David was in danger to be slain by the Gyant Ishbi Benob v. 16. who being made a new Colonel pressed into Israel's Army and with his new Sword essayed to slay David as a proof of his valour but Abishai succour'd him and slew the daring Monster v. 17. Josephus saith it was done as David pursued them c. The Second Remark is David was absent in all the three following Battels for his men sware to him because of his former personal danger That he should descend into no more Battles as they had only obliged his absence Chap. 18.3 4. saying thou art worth ten thousand of us c. but here they confirmed it with an Oath saying Lest thou quench the light of Israel that is lest the splendour and glory of Israel dye with thee N. B. The welfare of a People dependeth upon the Councel and Conduct of good Kings who are therefore called Lights and Lamps here and 1 King 11.36 and 15.4 Psal 132.17 pray for their preservation therein we pray for our selves the body drowns not if the head be above water The Third Remark is The Issue of these three Battels succeeding the first and one another as the Philistines routed in all the four fights could recruit and rally their Forces First In the second Fight Sibbechai one of David's Worthies 1 Chron. 11.29 slew Saph a second Monstrous Giant this Battel was in Gob v. 18. call'd Gezer 1 Chron. 20.4 where three Battels only are mentioned for the first wherein David was in danger and could not come off with honour is omitted as that book of Chronicles conceals both the Adultery of David the Idolatry of Solomon c. Secondly In the third Fight at Gob Elchanan slew Goliah's Brother call'd Goliah Heb. v. 19. by an ellipsis as Merab is call'd Michal v. 8. for Michal's Sister this Giant is named Lachmi 1 Chron. 20.5 Thirdly In the fourth Fight at Gath v. 20 21. Jonathan another of David's Worthies slew the last overgrown Monster a bawling Beast a bulky Behemoth Hebr. Foemin plur as if
5. The Book of Chronicles gives a differing Account of the Child born by Joab's Travelling from the Account here about the number of the Poll-returned v. 9. Where the number is but eight hundred thousand yet in 1 Chron. 21.5 they are eleven hundred thousand Here are three hundred thousand Difference N. B. The Solution of this Difference is The summ here expressed is only of such as belonged not to the settled Militia that waited upon the King as his standing Guard every Month which being twenty four thousand Monthly as is largely related 1 Chron. 27. do amount to two hundred eighty eight thousand which together with several Commanders and Souldiers placed in several Garisons might very well make up the odd three hundred thousand all these were already Listed and in constant Service of the King Therefore Joab gave not these into his Account here saith Dr. Lightfoot because their Number and List had been long well known and because the King would not lay the Poll upon his own Servants that Guarded his Royal Person Beside among all this number Levi and Benjamin were not numbred Now the Book of Chronicles which was writ after this and gathering up the Fragments before omitted puts all the summs together which might well amount up to eleven hundred thousand The like may be said in the round number of Judah Cardinal Cajetan and Peter Martyr do jointly Judge both these seeming different Accounts to be true the greater number including the lesser and the lesser number not excluding the greater Beside Joab gave not in any List of Levi because they were not Warriours to draw the Sword as his Commission ran 1 Chron. 21.5 6. Nor of Benjamin because contiguous to Jerusalem which might be done at hand and he gave over numbring because the Action was Abominable to Joab as well as Displeasing to God v. 6 7. So that some of Israel were smitten which some suppose was done by the Poll-tax Collectors upon those that were found Refractory in paying their half Shekel Tax they were either slain out-right or sore beaten And 't is said expresly that Joab began to number but finished it not 1 Chron. 27.24 either because Joab would not blow up David's Pride saith Peter Martyr with the greater number or rather because David began to be troubled when he heard his Subjects bad Resentment of the Poll-tax and their Reluctancy against it and this was the Wrath that fell for it against Israel which made Joab desist c. The Fourth Remark is David's Repentance for this foolish Action v. 10. The same Heart that had been tickled and taken with the Multitude of his People to make him proud and had prompted him to this Sin of coveting a Poll-tax for filling his Coffers now smites Him with sense of Guilt and fear of Wrath Now David's Conscience after a long sleep of nine Months and twenty Days was awakened by a Divine touch from the Hand of Heaven whereby he became sensible of his Sin and cordially sorry for it This was done some say while he was communing with his own Conscience upon his Bed as Psal 4.4 His Reins also had instructed Him in the Night season Psal 16.7 The breathings of God's Spirit upon him in the Night to convince him of his Sin and to make him thus Active in his Humiliation making most severe Reflections upon himself for his Sin all that wearisom Night long long begging pardon for his Sin before God sent the Prophet Gad to him when David was early up the next Morning v. 11 12. But others are of Opinion that David's Conscience was not thus awakened to accuse and condemn himself for his Sin by an immediate Operation of God's Spirit in him over Night but by the Ministry of the Prophet Gad the next Morning after Joab had given in his number to the King N. B. And this seems the more probable because this is God's more ordinary Method for convincing Men of Sin by the Ministry of his Prophets more then by any extraordinary Inspiration of his Spirit upon them and this was the very means God had before made use of to awaken David's Conscience out of that about ten Months long sleep in his Sin of Adultery with Bathsheba then God rouzed him out of that long Lethargy by the Ministry of the Prophet Nathan Chap. 12.1 2 c. We read not of any immediate Operations of God's Spirit either there or here but what was mediately attended with the means of Grace God having appointed that his Spirit should give Testimony to the Word of his Grace Act. 14.3 Luk. 5.17 c. Some gripings and grumblings of Conscience David might have before either Nathan or Gad came to him Psal 32.3 4. But they boiled not up to the full heighth of godly sorrow for his Sin as afterwards in Psal 51. The Fifth Remark is God's sending Gad to David with a difficult choice v. 11 12 13. Gad might now say to the King as that other Prophet said to that Queen I am sent to thee with heavy tidings 1 King 14.6 Wherein Mark. 1. David rose in the Morning v. 11. He could not sleep for his clamorous Conscience that troubled him saith Sanctius He prayed in the Night to God for pardon of his Sin and God heard his Prayer because it was Cordial and sends Gad immediately to him in the Morning saith Peter Martyr Mark 2. God bids Gad tell David his Mind v. 12. Peter Martyr observes well the Alteration of the former Phrase it was but plain David now whereas before it had been tell my Servant David Chap. 7.5 but now the Case is altered by David's Sin 't is only tell David to declare the Detestation of his Pride carnal Confidence and Covetousness Thus when Israel set up their golden Idol God will own them no longer but Fathers them on Moses Exod. 32.7 Mark 3. 'T is not Gad's Message here as before had been Nathan's The Lord hath put away thy Sin Chap. 12.13 But here three sore Judgments are instantly set before him to teach him how strict God is in his Discipline and doth not presently take off Punishments from men upon their first Profession of Repentance Mark 4. David had deserved all those three Judgments by his detestable Sins yet God like a tender-hearted Father being resolved to chastize his Child for some misdemeanour doth yet out of his Bowels of Compassion give him leave to make choice of his Rod and this makes the Child's Chastisement a little more easie by a free choice than when Correction is carried on altogether by Force Violence and in the very heat and height of furious Passion Thus David must be Whipt for a gross misdemeanour yet was this a Mercy to him from God that he may chuse his own Rod wherewith to be Whipt N. B. 'T is Sweet-bryar surely wherewith our Father in Heaven chastens his own Children Mark 5. Gad said Shall seven Years Famine come upon thee c. v. 13. which in 1
and so imposed Omri upon the People The Word prevailed imports all this saith Peter Martyr Mark 2. Omri reigned twelve Years which Dr. Lightfoot reckons from the Death of Zumri in the twenty seventh of Asa ver 15. to Omri's Death in the thirty eight Year of Asa ver 28 29. and that Tibni continued his Corrival until the thirty first Year of Asa ver 23. Mark 3. Omri reigned four Years in a State of War with Tibni and eight Years quietly without a Corrival wherein He purchas'd Samaria Joh. 4.4 for two Talents of Silver ver 24. and built a Palace there because Zimri had burnt that in Tirzah Mark 4. Omri was worse than all his Predecessors ver 25. who did not only worship Calves but Devils also 2 Chron. 11.15 1 Cor. 10.20 and whose wickedness both Grotius and Peter Martyr do aggravate saying He outdid Jeroboam in his taking no warning from former Precedents of God's Vengeance for the same Sins in not only encouraging the People to his Devil-Worship by his Example but also binding them to it by a Law Mic. 6.16 those Statutes of Omri established that Mischief Psal 94.20 The Fifth Remark is upon Ahab from ver 29. to the end Wherein Mark 1. Though Omri the Father was very bad yet his Son Ahab was well worse a none such Sinner Chap. 21.25 26. who thought it below his Dignity to content himself with the common Sins of Jeroboam ver 31. here Mark 2. No wonder if Ahab grew to such an unparallel'd height of wickedness when he ventured to Marry that Zidonian Virago Jezebel who as Dr. Lightfoot Characterizes her was an Idolatress a Murdress a Witch and a Whore N.B. And every wicked Woman is hence callâ—d a Jezebel Rev. 2.20 Mark 3. Hiel to curry favour with Ahab his fellow-Contemner of God rebuilds Jericho in despight of God's Curse Josh 6.26 which none had dared to do for above five hundred and thirty Years before But this bold Bethelite paid dear for it losing his living House by building this cursed City and no Son to inherit it This was Ahab's Sin to suffer it yet Hiel escapes from greater Wrath saith Peter Martyr on his own Person c. 1 Kings CHAP. XVII THIS Chapter is the beginning of the History of Elijah thundring out Divine Threatnings against Israel extorted from him saith Peter Martyr by the notorious Impudency and Impiety both of Hiel and of Ahab Remarks hereupon are First The Eminentest Prophet rank'd with Moses and a Companion for Christ in his Transfiguration Matth. 17.3 God reserved for the corruptest Age Israel was never in such a degenerate State as now nor ever had such a wicked King as Ahab N.B. God provides a Soveraign Salve for such a desperate Sore and proportions a Prophet with such Zeal Courage and Power of Miracles as they never had seen before since they came into Canaan and God's end was hereby to give some check to the overgrowings of abominable Idolatry as also some reviving to that small Remnant of the Lord's Prophets and People Remark the second This Wonder-working Prophet is brought in here like another Melchizedech Gen. 14.18 Heb. 7.3 without any mention of his Father or Mother or the beginning of his Days as if he had been a Man of God dropt out of that cloudy Chariot which after his Work was done on Earth was sent again to carry him to Heaven A fiery spirited Elijah who was the fittest Physician to cure the cold Diseases of Israel began his publick Office as one wrapt up in Fire and in a Chariot of Fire he departed when he had done it N.B. Wonder not then at the warm Stomach of fiery Luther whom God rais'd up beyond a common Tincture to begin Reformation The Rabbins tell us how Elijah's Father had a Vision that his Son while yet hanging on his Mothers Breast did suck Fire instead of Milk which made him a Man of Fire all his Life long as a Seraphim which signifies fiery Angels Remark the third is The first Word we hear from Elijah is a most solemn Oath and a most direful Threat to Ahab and to Israel ver 1. As the Lord liveth there shall not be Dew or Rain for these three Years and half Luk. 4.25 Jam. 5.17 but according to my Word Thus He comes in like a Tempest saith Dr. Hall who went out in a Whirlwind No doubt saith Lavater but the Prophet had fairly admonished Ahab at the first but finding him obstinate He proceeds à verbis ad Verbera from a Candid Invitation rejected to this frightful Fulmination which could not chuse but strike some terrour upon Ahab who though he sat in his Ivory Palace with Plenty of Gold and Silver yet in Case of so long a Famine must share deeply in the common Calamity Remark the fourth is The wonderful both Courage and Power of this Prophet 1. His Courage in daring to tell a King to his Teeth so boldly so undauntedly that he was not so high as to be out of the reach of God's Rod but the same Divine Vengeance which had already befaln Hiel for his Presumption and which Ahab derided saith Peter Martyr as a common Calamity should infallibly befal both Him and Israel and twitting him with his Dead Idols while He mentions to him the living Lord yea and resolves to stand to it though he stand alone And 2. His Power speaking as if God had betrusted him with the Keys of Heaven to open and shut it at his Pleasure saying it shall be according to my Word What Angel could say so N.B. Yet Luther seems to say after the same Manner Let my Will be done herein mine I say Lord because 't is the same with thy Holy Will hence was it said quod voluit potuit he could have what he would from God N.B. This shutting up of Heaven from Rain c. was the first Miracle that is Registred of Elijah there be twelve in all the second is in ver 6. the third in ver 16. the fourth in ver 22. the fifth in Chap. 18.38 the sixth in ver 45. the seventh Chap. 19.8 the eighth in ver 20. the ninth is in 2 Kings 1.10 the tenth in ver 12. the eleventh in 2 Kings 2.8 and the twelfth in ver 11. More of all these as they lay orderly in the History The strange Occurrences of Elijah's Life after this Embassage be many Remark the first No sooner had He foretold a long Famine but God takes care of the foreteller of it And that not only in rescuing his Prophet from the fury of Ahab and Jezebel for his denouncing Divine Wrath against them but also in providing for his personal Sustentation during the first part of the Famine Mark 1. Elijah hid himself at God's Direction in a Cave by the Brook Cherith from the rage of Ahab ver 2 3 4 5 6 7. 't was a wonderful Work of Divine Providence that Ahab should be so over-ruled as not to seize him presently while he was
with a loud voice ver 12. this was contrary to the Joy and Jubilation of the other Mark 1. Those Antient Men being Seventy Years Old and upward might very well have seen the Old Temple tho' not the first Foundation of it saith Erpennius for that was laid 500 Years before this yet they might see it saith Junius before its fatal Fall and Destruction because that happened not quite 60 Years ago as is manifest from 2 Kings 25. and 2 Chron. 36. and Ezek. 46.1 Mark 2. These Old Men had sundry Causes for their Sorrow as 1. The Sorry Preparations they saw toward the Building of this Temple in comparison of the vast Provisions prepared both by David and Solomon for the former 2. The Prophet Haggai acknowledges that this latter House was as nothing for Splendor to the former House Hagg. 2.3 3ly Grotius adds they wept because this latter House wanted the Ark Vrim and Thummim c which were the principal Glory of the former Temple And 4thly Because not only these Foundation-Stones were of far less value and quantity than were Solomon's 1 Kings 7.9 10. but also this Foundation it self was of a far narrower Circumference than the former was in all its Courts and Adjacent Edifices But 5thly Cornelius à Lapide adds they wept in recollecting their former Sins and Sufferings c. Mark 3. Those that Rejoyced did better than they that Bewailed which certainly saith Wolphius was their Sin in laying such a Stumbling-block before the weak to weaken their hands in God's Work They sinned against that word of the Prophet despise not a Day of small things Zech. 4.10 We ought to Bless God for the least Benefits seeing we are less than the least of them Gen. 32.10 N. B. However 't is our undoubted Duty to bewail the Disproportion betwixt the State of Creation and the State of Corruption the burnt Temple and Image of God defaced by the Fall of the First Adam and only can be Renewed by the Second c. Ezra CHAP. IV. THIS Chapter Relateth the Obstruction and Impediment of carrying on this Begun-Building of the Temple Remark the First The Persons that obstructed the Building were the Samaratans ver 1 4. of whom the Jews stood in fear of some Mischief Chap. 3.3 and now probably incensed by hearing their loud Acclamations and Outcries Chap. 3.12 13. These Samaratans say to Zerubbabel We Worship God as ye do ver 2. so offer'd their Service and Assistance in the Work but being Worshippers of God only after a Mongreâ—manner 2 Kin. 17.26 c. 32 33 34. they fearing God not filially but for his Lions only had an implacable Hatred against the True Worshippers of God and thereupon they craftily endeavour to mingle with them saith Flaocherus that they might the better set them together at Variance among themselves and so put a stop to the Work N. B. Just as the Jesuites do now Act in pretending to be Converts to the Lutheran Church but intending by their Building with them to nourish those Animosities unhappily kindled betwixt the Calvinists and Lutherans Remark the Second The Prince Zerubbabel and the High-Priest Jehoshuah do most prudently refuse their Assistance either of Cost or Pains ver 3. to prevent their Projected Plot Lyra Vatablus c. Render sundry Reasons of this Refusal 1. Because they were Hereticks and Idolaters 2. Lest by their being in Fellowship with them they might either be Deceived or Damnified by them 3. Lest those Samaratans should afterwards challenge the Temple to be theirs as built by them or some part of it wherein to Worship Idols However they receive this Reason for their Refusal here Lo lakem ue lanu Nihil Vobis Nobis Ye are Men of Heterogeneous Manners c. of another Nation and Religion therefore can never kindly Congregate with us pares cum paribus quà m facillimè congregantur like with like saith the Philosopher love best to be together Hence Wolphius excellently observeth N. B. 1. How vain are the pretended Prescriptions of Antiquity in the false Church as these pleaded a long Prescription ever since the Days of Esarhaddon ver 2. namely 200 Teaâ—s N. B. 2ly Saith the same Wolphius Let such as are for Reconciling us of the Reformed Religion to the Romish consider this Instance Were these Reconcilers and Moderators the Wisest under Heaven saith another Learned Man they would-be brought to their Wits end before they could accomplish that Works end of making a Reconciliation betwixt Rome and the Reformed They have nothing to do with us to build an House unto our God stand off 1 Tim. 6.3.4 5. N. B. 3ly These Godly Governours plead the Power of King Cyrus saith Wolphius his Royal Grant they had good Authority for what they did doing nothing but according to the King's Command which was confined to the Jews and Israelites the Worshippers of the True God and 't was doubtful whether their conjunction with Strangers Samaratans in that Work might not Displease the King therefore the next Royal Grant from Darius Ezra 6.7 ran thus That those Strangers should not meddle with them nor make any Disturbance to their Work How much better may we plead the Command of Christ the King of Saints Remark the Third When those Adversaries of the Jews saw their false Fawnings and flattering Insinuations proved Ineffectual then Mebahalim Hebr. ver 4. they troubled the Builders by their Brow-beating Frownings and terrified them with their Thrasonical Threatnings N. B. Tho' those Samaratans the present possessors of that Province at the Jews Return called here the People of the Land came nearest unto a conjunction with the Jews in Matters of Religion beyond Chaldeans Persians c. yet being but Mongrels in Religious Matters as before they harbour'd the deepest hatred against the Jews for outstripping them in the Right Religion Hence Luther lays down this Maxim Odia Religiosorum sunt Acerbissima Such as differ one from another in Points of Divinity bear the bitterest hatred one to another Thus it is at this day saith a Learned Man a Jew hates a Christian worse than he doth a Pagan So doth a Turk hate a Persian worse than he doth a Christian a Papist hates a Protestant worse than he doth a Turk and a mere Formalist-Protestant hates a Puritan worse than he doth a Papist and will sooner be Reconciled to Rome than to those of the strictest Reformation To say nothing of those deadly Feuds and hot Animosities that the envious one Satan hath sown betwixt the Lutherans and Calvinists c. The Devil is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 2.13 and 5.18 c. which signifies a wicked Troubler of God's Israel therefore no doubt but the Devil Satan did set those Samaritans on work to Trouble God's Israel here and to hinder them from Building God's Temple at this time N. B. Smarting Experience of the Saints and Servants of God in all Ages doth set a Seal to this great Truth That Satan
Shushan upon some important Errand doubtless for the good of their Countrey because they took that tedious Journey in the dâ—â—th of Winter in the Month Chisteu the middle of our November ver 1 2. of these he asked how it fared with God's Church which was his chiefest Care and Hanam a Gracious Man according to the Notation of his Name relates to him the afflicted Estate of the City of God Its Walls remain'd still broken down and its Gates that had been burnt down by Nebuchadnezzar were still unrepaired ver 3. N. B. Juniuâ— and others observe that Cyrus gave them Power to build the Temple but not the Walls c. for fear of a new Rebellion and though the Jews Adversaries accus'd them to the King that they were Building the Walls Ezra 4. yet was it a false Accusation Therefore may it well be wondred at how so many thousand Levites besides many Citizens of all Sexes and Sizes could live there in safety from the Samaritans their deadly Enemies without casting up some Bulwarks saith A Lapide because to keep a continual Watch and Ward round about the City seemeth too great a Charge for such few Citizens as yet did inhabit it seeing so many Jews were not yet returned and Comestor adds here that many Murtherers broke in upon them in the Night-Time and slew many of them plundering their Houses c. Remark the Fifth Nehemiah's Sympathy with his Suffering Holy City Jerusalem ver 4. this good Man no doubt had as he was a Courtier in the King's Palace a whole Confluence of all Creature-Comforts for himself yet could he find no more Content in them all than Haman did in all his but with a baser Mind Esth 5.11 13 〈◊〉 this avail'd him nothing so long as it went ill with Sion he was even sick of the Affliction of Joseph as well as Grieved Amos 6.6 N. B. No sooner had Nehemiah heard from these Messengers the Malady of the returned Jews how they were the Samaritans scorn for their living in an unwall'd City and would have been their ruine but for fear of offending the Persian King then he puts himself in the posture of a Mourner sitting down upon the ground covering himself with Ashes saith Masius and mourn'd Rabbim Jomim Hebr. many Days with Weeping and Fasting to shew his deep sorrow of Heart and to prepare himself the better for Prayer Before the God of Heaven which shews saith Wolphius how much he differ'd from the Religion of the Persians who worship'd the Sun c. and with his Face turned toward the Temple saith Sanctius see 1 Kings 8.44 48. Dan. 6.10 N. B. 1. From It came to pass c. Humane Affairs fall not out by Hap hazard or by Chance as the Vulgar saying is but by the Wise All-disposing Providence of God which was a special Cause that these good Men met together here and by mutual Conference kindled like Live-Coals one anothers Affections and that thereby a Remedy might be provided by that Divine Providence against the Malady c. N. B. 2. So great was this good Man's Grief for the Churche's Calamity that he could not stand under it but sinks down to the Earth yet hath his Heart lift up to Heaven that high Hill from whence he look'd for help Psalm 121.1 2 3. The reproach of the solemn Assemblies was such a burden to him Zeph. 3.17 18. that it kept him in this mournful Posture not only many Days but for three Months or more in preparing himself to Petition the King Chap. 1.1 2. and 2.1 Remark the Sixth Nehemiah's Prayer to God for an effectual redress of that great Grievance and for an acceptable Address to the King for it Mark 1. The Preface of his Prayer ver 5. Anna Jehovah Hael Hagadol Hebr. I beseech thee most great God c. Wolphius observes this Word Anna implies a pressing Necessity as well as a bare intreaty and that he might be Trusting as well as Trembling he describes God by his Goodness as well as by his Greatness saying Lord thou hast ever kept Covenant with thy People surely thou wilt not break it now with those that have but a spark of Love to thee in them Thus hath he here Faith in God as before he had Love to God's Church Mark 2. He sheweth himself a true Member of the Church of God ver 6. If one Member suffer all the Members suffer with it 1 Cor. 12.26 so did Nehemiah here in the substance of his Prayer pressing hard upon God for his Audience to his Servant while he was spreading the sad Case of his distressed Brethren and Confessing his own Sins and the Sins of his Fathers as well as the People's This he insists upon with earnestness that having got off the Guilt of all their Sins he might with more Courage and Comfort deprecate God's Judgments and more easily desire and obtain God's Mercy c. Mark 3. He prevents an Objection ver 7. acknowledging it very true that they were altogether unworthy of any Divine Favour for he saith in corrupting we have corrupted our selves against thee Hebr. Chabul Chabalenu Lak we have bedirtied our selves most filthily as Chabul signifies 1 Kings 9.12 13. so have bound over our selves unto thee to be punish'd as Dirty Sinners deserve no better for we have broke all thy Bonds Moral Ceremonial and Judicial Laws and cast all thy Cords from us as Psalm 2.3 thus he lays load on their Sins to preoccupate God as it were from saying I will shew Mercy no more c. Judg. 10.13 14. Mark 4. He confirms his Faith in Prayer with God's Promise ver 8 9. putting him in Mind of what God had promised by Moses Deut. 4.29 30 31 32. and 30.4 and by Solomon 1 Kings 8.48 N. B. Man cannot carry God's People farther than that God can fetch them back again even from Indea c. now Nehemiah doth not cry here Remember Lord c. as if God could really forget N. B. 'T is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictum but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intellectum 't is spoken Metaphorically after the manner of Men but must be understood according to the Majesty of God who only seems to forget as Man really may when highly provoked by his People as if they never had been his People nor made them any Promises N. B. In this Case God gives his Prophets and People leave to be his Remembrancers Isa 62.6 7. Thus David did with success Psalm 119.49 and thus Nehemiah doth vigorously and speeds accordingly Mark 5. He pleads not only God's Interest in his Church and his Relation to them but also it was God's Honour to save them saying as Wolphius saith seeing Thou art our Lord and we thy Servants thou art our King and we thy Subjects ver 10. therefore thou art concern'd in Point of Honour to save us so every Master will Work to his Power for saving his Servants and every King will do no less for his Subjects And if
that excellent compound of a Right Hearer 1. The Attention of their Ears appeared in their standing up ver 5. to hear the better and more fully 't is said The Ears of all the People were Attentive to the word ver 3. they even prick'd up their Ears so Montanus saith 2. The Intention of their Hearts The former Phrases import not only their Attention External but also their Affection Internal to what they heard of Truth deliver'd out of the Law this made them to draw up the Ears of their Souls to the Ears of their Bodies that so one Sound might pierce both at once so those good Souls did Luke 19.4 8. where they as it were hang'd their Ears at Christ's Mouth as the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies as being loth to lose even the least part of his precious Language So here their doubling of the Answer Amen and Amen ver 6. was an evidence of great Elevation of their Hearts giving not only Assent but also having assurance that their Prayers would be granted the Septuagint is So be it c. 3. The Retention of their Memories Man's Memory lost its Retentive faculty when wounded by the Fall of the first Adam but the second Adam heals it by his Spirit which so accompany'd the Word here that now they remembred what God had commanded them to do by Moses Deut. 31.11 c. the remembrance of so long a Neglect set them on weeping Mark 5. Hereupon Nehemiah gives them an Amicable Dismission bidding them to break off their Sorrow now out of season and go away to eat the fat and drink the sweet c. for the joy of the Lord was their strength ver 10. intimating that their Rejoicing in God who had now done such great favours for them in restoring their Land City and Worship to them would both please God more and profit themselves better saith Junius for should they indulge their Griefs it would weaken both Body and Mind whereby they will be both unfit for God's service and become an easie prey to their Adversaries The Levites also concurr'd to allay their Passions ver 11. and then they went away and kept an Holy Jubilee of Joy ver 12. Remark the Third Upon the Feast of Tabernacles described in Special Mark 1. After the Day of their Jubilee of Joy call'd so from Jobal Hebr. a Trumpet that was blown in token of Triumph the Princes Priests and Levites came the next Day to Ezra that perfect Scribe Matth. 13.52 for his fuller and further Information of them in the Law of God This was saith Wolphius a good evidence both of their Humility and Piety in not pretending to any more Knowledge than indeed they had preferring rather to proclaim their own Ignorance in order to their better Edification than to preserve their Reputation among the People ver 13. The wisest know but in part here c. 1 Cor. 13.9 Mark 2. Ezra informs them of a farther Feast which ought to be celebrated in this seventh Month ver 14 15 16. Namely the Feast of Tabernacles or dwelling in Booths which God had plainly commanded Levit. 23.34 to 44. Deut. 16.13.14 15. These very Teachers of the People came to be Resolved of their Doubts in cases of Conscience saith Junius by Wise and Holy Ezra who was both Apt to teach the Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.2 and no less able to maintain it He Resolves them that none of those great things Hos 8.12 excellent things Prov. 22.20 and marvelous things Psal 119.18 written in the Law of God must be neglected especially this Feast of Tabernacles or Booths built of Boughs and Branches of thick Trees in a grateful Memorial of God's gracious Deliverance of them from Egypt when they Journied from Raamses to Succoth which signifies Booths Exod. 12.37 and 13.20 their first Rendezvouz and where they built Bowers c. and also of their Powerful Preservation in the Wilderness where they dwelt in Tents or Tabernacles N. B. And it likewise signified that the Remembrance of our Redemption by Christ out of this evil World should be perpetuated with Spiritual Joy in all Ages Zech. 14.16 to 20. Mark 3. The Celebration of this Feast here ver 17 18 19. It was a none-such Celebration which relateth not to the Matter saith Masius as if it had been wholly neglected from Joshua to Nehemiah 't is improbable that so many pious Princes Priests and Prophets within that time who were all expert in God's Law and some of them commended for their universal obedience to it Acts 13.36 should be guilty of so gross a Neglect Besides that this Feast had been observed is implied 1 Kin. 8.2 65. 2 Chron. 7.9 and particularly express'd Ezra 3.4 but this Lo-ken Hebr. non taliter respects the Manner only therefore saith he this Particle So is purposely added to shew this exceeded all former in Circumstances As 1st With so much Joy and Solemnity 2dly With so much Vnanimity saith Lyra all as one Man ver 1. 3dly Nor had they ever built Booths on the tops of their flat-roof Houses as now saith Cajetan 4thly Nor with that Religious Devotion say Junius and Piscator for whereas the first and last Day of that Feast were celebrated with an Holy Convocation Levit. 23.35 36. and John 7.37 but here Ezra Preached and the People willingly heard every day of the seven 5thly Nor with such a long reading of the Law which continued seven Days together says Osiander the People refraining all that time from servile Works 6thly On the eighth Day also they had a Solemn Assembly N. B. To prefigure our Christian Sabbath the first Day of the Week as likewise Christ's Tabernacling in our Flesh John 1.14 and Christians travelling toward Heaven having here no Dwelling-place settled on them Heb. 11.18 1 Chron. 29.15 c. Mich. 2.10 Nehemiah CHAP. IX THIS Chapter is a Narrative of a Solemn Day of Fasting and Humiliation wherein they make a most Humble Confession and an Hearty Acknowledgment First Of God's gracious Dealing with them in four Particulars and Secondly Of the great and gross Ingratitude both of their Fore-fathers and of themselves for all God's gracious Dispensations Remark the First The Marks and Signs of Sincere Repentance are set down here ver 1 2 3. as a Preparative to this Solemn Day Sanctius observes well those Fasters now had wept at the Feast of Tabernacles when their Consciences were awakened by hearing the Law Read to them and had been then stilled by Nehemiah and the Levites Chap. 8.10 11. because their Sorrow was then as unseasonable in a Day of Publick Joy and Triumph as the weeping of Sampson's Wife was at her Wedding Judg. 14.16 but so soon as the Solemn Feast was over which ended at the twenty second Day the next Day being a Day of Cessation they begin to keep a Solemn Fast on the 24th wherein they might vent their sorrows for their Sins more suitably and seasonably in order
in all His Imitable Excellencies Our suitable Holy practice is the bese sort of Preaching forth Christ's praise The Image of this our Dearest Friend should not only be Hung up in the Private Closets of our Hearts but also in the most Conspicuous places of our Lives This is to walk in Christ Col. 2.6 not daring to take so much as one step out of Him who is the way to walk in the Truth to walk with and the Life to walk by John 14.6 And this is to walk as he walked treading in and following his Holy footsteps If we abide in him 1 John 2.6 In this General Discourse upon the Life of Christ there be three things next to be Discussed The Caution Counsel and Comfort hereof First The Caution It may not be Imagined unnecessary to build some Battlements about this lofty structure to secure Children and Fools from Toppling and Tumbling over Know then that the Actions of Christ's Life are of three sorts 1. Miraculous 2. Moral And 3. Mediatory As to the First which were Miraculous They are not set down in Scripture as Actions Imitable by us poor Mortals for some of them were personal as of the World's Redeemer Thus was he born of a Virgin which we cannot be He suffered upon the Cross for the World's Ransom and for Sin 's Expiation which we cannot Do. Nor can we Rise again the third Day as He did for our Justification and Ascended Triumphingly into Heaven lead Captivity Captive c. wherein we cannot Immitate Christ Those and such like were our Redeemer's Personal Actions and peculiar only to him as Incommunicable to any other There be other Actions of Christ beside those Personal which are not only Praeter-natural but also Supernatural As were His Fasting Forty Days His Giving sight to the Blind Life to the Dead c. Now for any Mortal to presume an Imitation of Christ in the Former of these is no better than Blasphemy These were the proper Prerogatives of Christ's Person And for any man to strive as presuming to follow Him in the Latter which were all Miraculous is a mere Impossibility Christ did such works as never any Man did Joh. 9.32 Therefore we are no where bid to make a new World to walk on the Sea c. as he did Secondly Next to Christ's Miraculous both Personal and Supernatural are his Moral Actions to be considered And these we are to Imitate our Lord in He commands us to learn from him the right Practice of those two Twin-Sister-Graces of Meekness and Lowliness Mat. 11.29 and to follow his very footsteps in the practick part of his Holy Life Christ is the Head of the Church which is the Body Eph. 1.22 23. Now as the Body Natural follows the Head naturally so ought the Body Mystical to follow Christ Spiritually in all his Morals though not in any of his Miracles especially in those two Moral Vertues or rather Evangelical Graces Meekness and Lowliness which so walk hand in hand together as they are there call'd Christ's Yoke The Yokes that the Flesh the World and the Devil lay upon Mankind are manifold but Christ's Yoke is but one not many All Gospel-Duties are reducible to one single Head Rom. 10.9 that is to Faith which worketh by Love Gal. 5.6 There is but one main Duty and this is the Whole Duty of Man Eccles 12.13 which hath Two Objects and Two Offices The two Objects be God and Man The Grace of Lowliness giveth to God his Due and the Grace of Meekness giveth also to Man his Due And the Two Offices do concern the Debt as the two Objects do the Due for Lowliness gives and Meekness forgives the Debt Both these in conjunction make up Christ's Yoke as one which while it is Green and we be unaccustomed to the Yoke Jer. 31.18 seems Heavy but when this Yoke of Christ comes to be Dryed Tryed and Worn a while then it proves Easie as Christ calls it Mat. 11.30 and very Light after a Man is once used a little to it though perhaps He cannot fadge so well with it at the first 't is then no more a Burden than Wings are to a Bird wherewith she flies aloft when and whither she listeth That which maketh this Yoke of Christ easie is that Christ beareth up the heaviest part of it upon his own Shoulders as He did the cross-burdensome end of his own Cross when Simon the Cyrenian bore only the Lower and Lighter end upon his Shoulders after Jesus Luke 23.26 And Christ gives his Spirit to help our Infirmities in all those Duties which He Himself Acted in his own Person for our Instruction and Imitation Hereby come we up to Delight in doing the Will of God Psal 40.8 This main Duty of Man is yet a Yoke lest any should Presume but still 't is a light and easie Yoke lest any should Despair This confuteth Carnal-Gospellers on the one Hand and the Monkish Merit-Mongers on the other hand assuredly our Lord Jesus by passing through all the parts of Active and Passive Obedience hath made all Gospel duties both easie Imitable and Delectable too now no command of God is grievous 1 John 5.3 c. N. B. Thus a serious Meditation upon the Meekness of Christ did most powerfully convert the Aethiopian Eunuch Acts 8.32 33 c. And we read of an Earl call'd Eleazar who being oft overcome with Immoderate Anger was cured of that Head-strong Passion and Inordinate Affection by his sedulous studying upon the Patience of Christ which consideration He never suffer'd to pass out of his meditating and musing mind before He found his Heart transformed into his Saviour's Similitude as Surius who writes this Earl's Lise tells the Story of this Passionate Prince Thirdly The Actions of Christ are not only Miraculous and Moral but also Mediatory as Christ's Dying Rising again and Ascending c. As we ought to Imitate Christ in his Moral Works by a Real Doing and Suffering as we have Him for Our Example So must we imitate him in his Mediatory Works by way of Similitude This is done by Translating that to our Spiritual Life which He did as our Mediator That is we must Dye to Sin Live to Righteousness Ascend up to God with our Desires and Sit down at his Right Hand with our Affections Besides this There is a Conformity to him in the framing of our Inward and Spiritual Life which consists not in a doing what Christ did upon the Cross c. but in Doing the like by a certain kind of imitation As 1. As Christ resign'd up himself an offering with strong Prayer and Tears c. so should we give up our selves to God as a Spiritual Oblation and as a Reasonable Sacrifice Ps 40.8 and Rom. 12.1 2. As He bare his own Cross c. so ought we to bear ours Luke 9.24 If it lays 'twixt us and our Duty 3. We must be like Him in Crucifying and Mortifying the Cursed Body of Sin as was done
Man-Child newly born Rev. 12.4 Herod intended to worry Christ while he pretended to worship Him Mat. 2.8 This the Angel told Joseph in a Dream therefore bids him take the young Child and Flee into Aegypt ver 13. which they did ver 14. This was also together with his Bleeding Circumcision a part of his Passion for from his Cratch to His Cross Christ suffered many a little Death all his Life long Banishment is call'd in Law a Civil Death And here Christ was Banished betimes to bring back his Banished as 2 Sam. 14.13 not to the Paradise which was below out of which Adam cast us by his fall and which was destroy'd by the Deluge but to that Paradise which is Above which is our proper Country Heb. 11.14 16. and toward which we groan and aspire even with outstretched Necks as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Rom. 8.19 let us here make a pause and ponder a while as Moses did at the Burning Bush Exod. 3.3 At this great Wonder of Christ's so early Banishment for which and for all his series of Sufferings the Prophet Isaiah calls Him a Man of Sorrows Isa 53.3 c. The long Journey and Irksome way This young Child with his Parents was to take from Judea to Aegypt lay through that vast and howling terrible and roaring Wilderness of Arabia Petraea Deut. 1.19 c 8.15 32.10 A Land very Barten full of Rocks Sands and Mountains Destitute of Waters and subject to many Dangers 1. From the perilous Sands which the violent Winds there blow up in the Face of Passengers with that violence that many Men and Beasts are suffocated thereby 2. From the Savage Creatures as wild Beasts Mark 1.13 Fiery Serpents Numb 21.6 which made the Soul of Israel to melt into Discouragement because of the way ver 4. 3. From the Saracens of Ishmael their Patronymick whose hand was against every man Gen. 16.12 who were the Inhabitants of that Wilderness and lived wholly of Robbing and Spoiling all that pass'd by that way 4. Beside all these It was a wayless Wilderness Therefore God made a way for Israel there Isa 43.19 by the Fiery Pillar which as the Rabbins say burnt up every bush levell'd all the Rubbish that hindred Israel's passage yea 't is now so pathless that Passengers are constrained to guide their Journey by a Compass as Mariners do at Sea 5. And a Waterless-way c. Note well Through this wast and woful Wilderness Joseph and Mary with the Child Jesus passed from Judea into Aegypt All exposed to Danger of being Suffocated with Sands of being devoured by Wild Bears Bores by Lions Leopards c. which greatly abounded in that place and of being Robbed if not Murdered of their Gold Frankincense and Myrrhe which the Eastern Sages had lately offered as an Homage and Viaticum to Christ by those Thieves that Infested the Wilderness There were they exercised with the want of Water of Meat and Drink and no doubt but their Rest and Sleep was troublesome enough in the midst of so many perplexing fears All these miseries did those two good Souls Joseph and Mary sustain from the beginning for the sake of their Son Jesus And N. B. Note well Why should we murmur at our sufferings for the sake of Christ seeing He hath told us that Through many Tribulations we must enter into the Kingdom of God Acts 14.22 Yea all that will live Godly in Christ Jesus must suffer Persecution 2 Tim. 3.12 and such are Blessed who are Reviled and Persecuted for his sake Mat. 5.11 1 Cor. 4.10 Acts 5.41 c. N. B. Note well 'T is matter of amazement also how those two poor Parents durst attempt such an hazardous undertaking with a Young Child being no better accommodated nor attended with either Guard or Guide Yet having the Lord's warrant for their way Hereupon they made haste and delayed not as David did Psal 119.60 and the same God that bid them go provided for them by his presence with them in the Wilderness brought them safely down to Aegypt and up again into Judea N. B. Note well 'T is a work of wonder likewise that Aegypt must be a Sanctuary of Safety to the Son of God which had been an house of Bondage to the Children of Israel Especially considering That when Christ came thither as some say All the Idols of Aegypt fell flat to the ground Isa 19.1 which must be an high Provocation to that Idolatrous Country But God can say effectually Let my Out-casts dwell with thee Moab Isa 16.4 and sure I am when Christ comes into the Heart the Idols there Ezek. 14.3 fall down Hos 14.8 CHAP. VI. FROM the foregoing Histories many more Remarkable Mysteries may be learned As 1. Christ humbled himself so low as Conception wherein we receive our first Tincture of sinful Corruption that he might become a compleat Saviour to us who are Conceived in Sin Oh how humble should we learn to be from Christ Mat. 11.29 and to be humbled for him as He was humbled for us be cloathed with Humility 1 Pet. 5.5 which is the Root Mother Nurse Foundation and Riband or String that tyes together as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies all those precious pearls the rest of the Graces if this string break they are all scattered yea it also keeps them all sweet for God As the lowest Vaults and deepest Cellars keep Wine in the briskest Flavor So humblest Hearts preserve our Graces in their sweet taste and relish c. Christ is call'd the Lilly of the Valleys Cant. 2.1 growing in the Lowly not in the Lofty Heart 2. Christ took upon him not only our whole Nature but also the frailties of it He took not the best of Man's Nature to wit that in the State of Innocency but the worst of it even our weaknesses c. This should teach us we must be contented to take not only the best but also the worst things for Christ Shame as well as Honour 3. Oh stand and wonder at this Born Babe of Bethlehem Did ever Man see a branch of the Tree Elder than the Root from whence it sprang Was it ever Heard off that a Child in the Womb should be the Maker of the World that an Infant was Father to his own Mother that Eternal Life began to live That the Antient of Days was a Babe not of an hour old that He whom the Heavens could not contain should be but a Span long That he who was from Eternity should come within the compass of Time And that he who was an Infinite Being should be comprehended in a finite place both in the Womb and in the World Behold this blessed bundle of Wonders c. 4. Augustin saith excellently Christ was born as a Child lived as an Angel Died as a Lamb Rose again as a Lion and Ascended to Heaven as an Eagle c. 5. Chrysostom wâ—ll observeth that the Angel told no Christ's Birth to mighty Monarchâ—
World's Redeemer must come in the likeness of sinful Flesh Rom. 8.3 and be like to Man in all things Sin only excepted Heb. 2.17 4.15 1 Pet. 2.22 So that in respect of his Humane Nature which he had Assumed He is said to grow in Wisdom and Stature from Infancy to Childhood Youth and Middle Age for according to the measure of his Age the Divine Nature did reveal to the humane more and more of the Divine Wisdom Had he augmented his Body to Man's Stature when he was come out of the Womb as he could have done then would he have seemed some Phantasm or Spectrum rather than any true real Body And had he shewed all Wisdom at the first he would have been counted a Prodigy saith Theodoret. N.B. Note well Therefore did he mainfest his growth in both by little and little and at the Age of twelve years which is the usual time when Reason comes to some ripeness he gave out an eminent instance of his extraordinary Wisdom Yet that Beam of his Deity which he there put sorth in disputing with the Doctors he soon drew in again and lay along time after obscured for although he was both God and Man yet follows it not that things proper to the Deity were given to his humanity saith Calvin but so far forth only as was available to our Salvation otherwise the Son of God hid his Divine Power N.B. Note well Some Antients say Christ withdrew himself from his Parents unobserved by the same power as he did through the midst of his inraged Adversaries Luke 4.30 for his Parents having brought him up with so great careful love could never be guilty of such careless neglect as to lose him in the City this may be granted thus far that it being the Jews manner of returning from the Feast the Men to go by themselves and the Women by themselves but the Children with either of their Parents now Joseph supposing Jesus had been with Mary among the Women and Mary suppos'd he had been with the Men c. so happen'd he to be lost If he purposely withdrew it was because he would not seem to despise his Parents who might have hindred his disputing by commanding him away and the same Divine Power preserv'd him in his going up three times in the year with his Parents to Jerusalem who were afraid to go into Judea Mat. â— 22 for he had his Fathers work to do and his hour was not then come c. N.B. Note well That Christ the holy Son of God should be a man of sorrows and so acquaimed with griefs Isa 53.3 Who can but wonder seeing Pilate's Wife calls him the Just one Pilate himself pronounc'd him Jaultless Judas stiled him his Innocent Master and the Devils themselves openly Declared him the Holy one of God All this Testimony from his Adversaries could not be tainted with flattery yet his Innocency and Sanctity was no security from sorrows as we have seen all along in his Private Life at the best undergoing hard Labour of Hewing Wood c. at Home beside the Dangers he was exposed unto Abroad c. now he being about Thirty years old and having but three years and an half to live in this lower World Oh what a Poor Pilgrim's Life did he live not having an house where to lay his head Mat. 8.20 but went about as a Stranger and Traveller from place to place yet doing good every where Acts 10.38 every place he came to in his Pilgrimage was the better for him and none worse N.B. Note well No wonder then that we Men and Women of Sin should be Men and Women of Sorrows when our sinless Saviour was so to sanctifie us The First Place this best of Pilgrims travell'd to in his Publick Life was Jordan to that very place where Israel passed over to possess Canaan John 1.28 as Bethabara signifies thither he went to be Baptized by John Baptist Mat. 3.13 from Galilee thither He came far to seek his Baptism we must not grudge at any pains to partake of Christ's Ordinances Zech. 8.21 As Christ by his Circumcision was admitted a Member of the Church under the Law so is he by his Baptism of the Church under the Gospel being withal Installed thereby into his Ministerial Function by Baptism and Unction of the Holy Ghost as the legal Priests entred into theirs by Washing and Anointing Christ came far to be Baptized not for any need he had as we thereof for he was a Lamb without blemish of Natural Corruption and without spot of actual Transgression 1 Pet. 1.19 But he was Baptized merely for our benefit to sanctifie Baptism to us and to dignifie his own Ordinances for us Though our Saviour was no Sinner yet became he sin for us who knew no sin 2 Cor. 5.21 He left his Trade and his Mother at thirty years old that he might do the Work of his Father and fulfil and Righteousness He came to John who had not seen him before being parted by Herod's Persecution till this fulness of time for his Inauguration and to be Proclaimed by him the Grand Prophet of the New Covenant John Baptist who was the Voice and made the Proclamation was as the Day-Break before the Sun of Righteousness arose after a Life of Darkness and Silence for thirty years and put forth his Light and Lustre in our Horizon N.B. Note well All the Three Persons in the Trinity concurr'd in this solemn Baptism The Second Person being in the Vail of the Flesh was the subject hereof the Third Person descending in the form of a Dove lighting upon Christ as Noah's Dove did upon the Ark a shadow hereof was a witness c. And the first Person concurr'd in State and Majesty without form as is said to Israel Ye saw no shape yet heard a voice Deut. 4.12 c. Here was a Majestick Meeting about Man's Redemption as before about Man's Creation Let us make Man Gen. 1.26 Now it was that the Heavens opened Mark 1.10 when Christ came to be the Saviour of the World which had never been opened to the sight of Man before and now the Baptist saw something above the Stars as Stephen did afterwards Acts 7.55 N.B. Note well 'T is a Just wonder that our Mortal Eyes can reach the Visible Heavens and not be wearied in the way which some affirm to be five hundred years Journey to the starry Firmament and Mathematicians tell us that if a Stone should fall from the eighth Sphere and pass every day an hundred Miles it would be sixty five years or more before it could come to the Ground and now the Baptist heard also a Voice from Heaven calling Christ God's Darling c. yet was he not spared Rom. 8.32 but was acquainted with Griefs c. The Second Place of Christ's Pilgrimage after his Baptism was the Wilderness whither the Dove led this Lamb to encounter the Roaring Lion the Devil No sooner had Christ received the Holy Spirit in
the Gaergasens above-said or the former is the name of the City standing upon that lake and the latter is the name of that Country Upon which be these Remarks The 1st Remark is Christ crossed the Country to and fro passing here through Reuben's Lot into the Lot of Manasseh then through Gad's Lot into that of Dan Mark 8.27 That He might not seem to omit his Visits to all the Tribes of Israel round about The 2d Remark is Christ's stay was but short here because he met with four Entertainment for no sooner was He landed upon the shore but presently the Pharisees and Sadducees came forth out of Magdala and assault him in a quarrelling sort with their Cavilling Interrogatories though they pretended to be his friends seeking only satisfaction yet intended to obstruct his doing any good in that place Mat. 16.1 and Mark 8.11 N. B. Note well So active are the Devils Instruments to hinder the Kingdom of God and the good of Souls Truth never wants Adversaries and oft hath a scratch'd face by them The 3d Remark is Such as are the Devil's Children however opposite one to another can well enough agree together to oppose Christ The Pharisees held the Immortality of the Soul and the Resurrection of the Body the Sadducees denied both yet these two can combine against Christ So the Jesuits and Priests the Monks and the Friars are at deadly difference among themselves yet these Dogs leave fighting together to conspire against the poor Hare the Protestants whom they jointly endeavour to devour The 4th Remark is 'T is a palpable Evidence of most stupid Hypocrisie as well as of Tempting God to require Signs that God never promised and new Helps of believing which he never prescribed when there be what is sufficient already Thus Rotten-hearted Pharisees c. would not believe the Messiah notwithstanding all his most convincing Miracles no they must have a new Miracle a Sign from Heaven for his many Miracles they despised as earthly such as Moses shewed in giving Manna from Heaven Exod. 16.13 15 29. John 6.30 32. And as Samuel in fetching Thunder and Rain in a clear Sky 1. Sam. 12.18 And as Joshuah in commanding the Sun to stand still in his sphere c. Josh 10.12 13. And as Isaiah in causing the Sun to run Retrograde ten Degrees or backward five hours Isa 38.7 8. And lastly as Elias in fetching Fire from Heaven twice 1. For consuming his own Sacrifice 1 Kings 18.38 And 2. For consuming his and the Lord's Adversaries 2 Kings 1.10 And again ver 12. Thus they desired he would shew them by all means Them as more worshipful Men than the multitude and therefore might merit more extraordinary Miracles such Signs as those were from Heaven then they pretended they would believe in him whereas they intended a Snare both to his Life and Honour for they with their Master Herod Luke 23.8 looked upon Christ as a common Conjurer who would shew to their Worships the best Trick in his Budget and if he will shew them such a Sign as these they would calumniate him for borrowing his Craft from Beelzebub c. But if he will not them must it be because he could not and that he was an Impostor and so deserved to die as a great and Grand Cheat. The 5th Remark is This gross Hypocrisie and Malicious stupidity Christ answers 1. With a profound sight it put upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 8.12 He breathed ou◠this sigh from the very bottom of the belly as if his Heart had been ready to burst if it had not this vent Christ was more sensible of their misery than they were of their own 2. And this sigh had opened the passage came forth this expostulation first calling them Adulterous Hypocrites as they were Apostates from the Faith and Piety of Abraham as Mat. 12.39 so here Mat. 16.4 a Bastardly Brood so tenacious of their own Traditions as rendred them incredulous of Christ's Doctrine and Miracles secondly He tells them their skill in natural things as being Weather-wise which was not their profession and their Ignorance in Spirituals which was their imploy as Students in the Scripture did detect their Hypocrisie seeing they had the means of Grace in Christ's Doctrine and Miracles sufficient Signs of the Time of Grace as those of the Sky were of fair or foul weather yet would not believe that the Messiah and the Kingdom of Grace was come Thirdly He saith No Sign but that of Jonas they should have granted them Intimating that Christ's Death Burial and Resurrection would declare him to be the Messiah in despight of their Malice Acts 2.24 Rom. 1.4 the mystery whereof was contained in the History of Jonah's Rising out of the Whales Belly after his three days lying as buried in it and that Christ's Victory over Death and over all his Enemies shall declare him to be the only Son of God c. They had signs from Heaven at Christ's Death Mat. 27.45 as if the Sun had been ashamed to behold their baseness to him so hid his Head in a Mantle of Black So the Cloven Tongues sent after his Ascension Acts 2.2 3. The 6th Remark is God-tempting Sophisters must not be too long Associated with but withdraw from and forsaken Christ saw these Black-moors would never wash white all his sweet words were in vain spent and spilt upon their obstinate obdurate Hearts therefore he soon leaves them Mat. 16.4 Mark 8.13 And entring into the Ship again he departed to the other side not so much as going into the Town of Magdala seeing in the very Haven among the Ships the Pharisees c. had thus churlishly Accosted him before he was housed N. B. Note well Thus seekers of Signs must be referr'd to Moses and the Prophets and Apostles Luke 16.31 Eph. 2.20 c. If not hear these be gone as Christ here CHAP. XXIV NOW Christ meeting with this Affront from the Pharisees upon his very Arrival to Shore upon the Coasts of Magdala immediately steps back into the Ship and crosses over to Bethsaida in whose Desart he had fed 5000 with five Loaves as above and therefore it may well be wondred at why his Disciples made such a strange misconstruction upon their Masters words Beware of the Leaven of the Pharisees c. wherein they thought he blamed their neglect of bringing Bread Mat. 16.5 6 7 8 c. to 13. and Mark 8.14 to 22. which omission might be occasioned either by their quick return not going up into the Town or from their fervescency in following Christ the Bread of Life However the place they now arrived at might have corrected their mistakes had they call'd to mind their former Experiences they would not have understood literally what Christ delivered mystically to wit the Leaven of Pharisees Justification by Works and Sadducees against Resurrection c. both which they better understood when Christ had well chided them out of their mistake All
Rod then there gushed out Streams of Water Exod. 17.6 no Heart can be so hard or obstinate but Christ can conquer and overcome it when he pleaseth to put forth his power upon it Manasseh had made himself an obdurate Sinner yet is greatly humbled proportionably as he had greatly sinned 2 Chron. 33.12 The Seventh Wonder was the opening of the Graves Mat. 27.52 53. which might be the Issue of the Earth quake and of rending the Rocks out of which they used to Hew their Sepulchres ver 60. this was done to shew that our Lord died indeed but not to remain under the Power of Death for his Grave must be opened also as well as the Graves of those Saints that had only slept in their Bodies until his Death then are they Quickened and Raised up from the Sleep of Death to Life again and came forth out of their opened Graves c. And all this was done N. B. Note well To let us understand that the power of Christ's Death and even those that believed on the Messiah before his Incarnation have an Interest in Christ's Death c. and when Christ seems dead then comes the opening of the Graves Ezek. 37.12 c. CHAP. XXXIII THE 5th Grand Remark is Our Lord 's seven last Words or Sentences which he uttered while he hung upon the Cross The First was his Prayer for his Enemies Father forgive them for they know not what they do this he prayed for them while he was Bleeding to Death by their Bloody Hands His Face all swollen by their barbarous Blows and Buffets so that his Visage was marred more than any Mans ' Isa 52.14 His Shoulders all Torn by their brutish Lashes and Scourgings so that the Cross laid upon those galled parts must needs notoriously pinch those tender places Yea while both his Hands and both his Feet were pouring out his precious blood at the four Wounds the Murderers had made with their Savage Nails in all those Members yet even then was his blessed Mouth opened to pour out this Pathetical Prayer for those Monstrous Miscreants which proved a Prayer so prevalent not only for the Conversion of the People who were but the lesser offenders herein as before but also for the Conversion of many Priests who were the Capital Criminals and Chief Ring-leaders in this Diabolical Dance and Design Yet Christ so far prevailed by his Prayer here that not only many thousands of the People Acts 2 41 c. 44. but also a great company of the Priests became obedient to the Faith Acts 6.7 N. B. Note well Oh the kindness of Christ to his Enemies even in the midst of their Acting Enmity against him yea their unparallelled Villany Was there ever such love to Enemies as this of His to be so kind to the unthankful and to the evil Luke 6.35 Let us cry with David This is not after the manner of Men O Lord God 2 Sam. 7.19 These were more like the Bowels of God and not of Man Hos 11.8.9 I am God and not Man And because our Lord was God as well as Man therefore this matchless compassion was found in his Heart toward his Enemies The Second Sentence or Word Christ spake on the Cross was His bidding John to take Mary for his Mother John 19.26 27. Oh marvellous filial compassion and commiseration towards his Mother now a Widow and very Poor in the midst of his own matchless misery yet cannot he forget her but in the very height of his own Torments hath his Mouth opened in her Remembrance commanding his Beloved Disciple to take care of his better Beloved Mother after his Decease seeing her Husband Joseph the Carpenter was then Dead and her Son Jesus the Redeemer was now Dying John beholding Jesus so careful and conscientious in discharging his Duty to his Earthly Mother while he was paying that prodigious price of the World's Redemption to the Justice of his Heavenly Father N B. Note well To shew that Duties done in Obedience to the First Table ought not to Justle out the doing of Duties in Obedience to the Second 'T is Godly honesty to pay Man his Due as well as God c. Hereupon John takes that Holy Virgin to the best home he had Accounting her the most blessed Depositum or matter of Trust the Richest Jewel that ever as to persons he was betrusted with verily expecting that every place where she came would be blessed by and better for her Abode in it See more of this and of the first in Christ's carriages on the Cross The Third Word Christ spake upon the Cross was to the Penitent Thief This Day verily thou shalt be with me in Paradise Luke 23 43. If the last words of Dying Saints be deemed Living Oracles How much more the seven last Words of our Dying Saviour his last Sayings and Sentences who was the grand Prophet and Infallible Oracle of God's Church deserve to be Writ in Letters of Gold and to be laid up as the Manna was in the Golden Pot of a Sanctified Memory that they may be retained by all the Godly in everlasting remembrance Mark Here in these last Words of our Lord to this Good Thief that though Christ had promised Paradise to the Penitent in the General only yet doth he perform more than had been either promised to him or prayed for by him in particular as is abovesaid This Thief begged only a bare Remembrance in General yet Christ grants him the high Advancement of Paradise and that with Expedition even that very same day c. N. B. Note well 1st If so bad a Man proved through Grace so good a Penitent even at the last Gasp then ought we to despair of none because we know not whose Names are Writ in Heaven Luke 10.20 we never looked into the Lamb's Book of Life Rev. 13.8 The Election obtains Grace Rom. 11.7 though it be not till the Eleventh hour of the Day at the last Minute Mat. 20.6 9 c. As many as God ordains to Life do believe Acts 13.48 This Gist of God is given to them Eph. 2.8 Phil. 1.29 All those whom God Predestinateth he effectually calleth c. Rom. 8.30 Therefore seeing no mortal is of God's Privy Counsel to peruse the Records of Eternal Predestination that Man said not amiss who cried dum Spiro Spero while I breath I hope Grace may come Inter pontem fontem betwixt the long Race of a Wicked Life and the fatal stroke of final Death as here N. B. Note well The 2d Note here is If our Lord have such a precious Promise of giving that Beatifical place of the Celestial Paradise to the vilest of Sinners as this Thief was when becoming a Penitent how much more are they Accepted of him that fear God and Work Righteousness even the greatest part of their Lives c. Acts 10.34 35. The Fourth Word Christ spake upon the Cross was Eli Eli Lamasabacthani Mat 27.46 or Eloi Eloi
all the four Evangelists who unanimously concur in the Manifestation of it by many Witnesses Thâ—â— may serve to comfort such Christians as know not distinctly either the time or the manner of Christ's rising in their Hearts by that Work of Regeneration may there be made but an after Manifestation of it by undeniable Signs and Testimonies 't is enough for it was so in the case of Christ's own Resurrection Acts 1.3 10.41 What Trees are of God's and what of the Devil 's Planting and Watering are known by their Fruits Mat. 12.33 Grace is like Corn that grows we know not how Mark 4.27 Though we know not the time when nor the manner how we were Regenerated and Cured by Christ of our Spiritual Blindness yet can we but say in the Witnessings of the Holy Ghost Rom. 9.1 This I know that whereas before I was Blind now I see This is sufficient John 9.25 c. The Children of Men while Infants know not the time when nor the Manner how they are conceived and born yet have After-Manifestations that their first birth hath been effected So may it be with the Children of God as to their New-birth as Christ said to Simon Peter What I do now to thee thou knowest not but thou shalt know hereafter John 13.7 So it may be with such as the Lord effectually calleth by a small still Voice and not by mighty Storms or Heart-quakes c. 1 Kin. 19.11 12 13. This is best known by its effects The Penitent Thief upon the Cross gave Infallible proofs of the Reality of his Repentance as our Lord did of his Resurrection We have upon Record the Truth thereof Testified by many Infallible Testimonies and ways of Witnessing The 1st Way was the Witnessings of Persons and the 2d was of Things as his Eating with his Disciples Acts 10.41 His shewing them his Wounds in number five causing their Hearts to burn within them while he talked with them by his Presence and Influence of which we read not while he conversed with them in his days of Mortality c. to be treated upon severally and in order as they fall out in his several Appearances during the Forty Days before his Ascension Here I shall confine my discourse to the personal Testimony which was either Divine or Humane 1. The Celestial or Divine was that of Angels who were sent of God from Heaven with this high Embassage to publish the happy Tidings first that the Lord was risen indeed and had made a compleat Conquest over the Grave Death and Hell c. 2. The Terrestrial or Humane is Manifold 1. Of Women 2. Of Men and the Men were 1. Some Dead and Some Alive 2. Some were Good as his own Disciples some Bad as the Pagan Souldiers Thus was the reality of our Lord's Resurrection proved and confirmed by all those Testimonies because the Doctrine hereof is the Foundation of all Faith 1 Cor. 15.20 and the principal Pillar of a Christian's comfort Christ died for our Sins but was raised again for our Justification Rom. 4.25 His death was the payment of our debt but his Resurrection gives us a full Discharge and a Quietus est or Acquittance from it Therefore the Apostolical Rather is not put upon his Death but upon his Resurrection Rom. 8.34 as before There be three special fruits of it 1. The certainty of our Justification 2. Of our Resurrection And 3. Of our Glorification that we if Children of the Resurrection Luke 20.36 Heb. 11.35 c. may be where he now is John 17.24 Therefore no wonder if it be so well proved by many Witnesses As 1st By an Angel Who was that Heavenly Herald that made that first Proclamation of our Saviour's Resurrection and that a very Glorious one as he is described Mat. 28.3 c. supposed to be Gabriel who wearied himself as it were with his swift flying to certifie Daniel of his good Acceptance in Heaven c. Dan. 9.21 and who was sent to certain Shepherds not to Zachary or Simeon God goes a way by himself with the glad Tidings of Christ's Birth Luke 2.9 10. and who here first publisheth the good News of Christ's Resurrection not to the Disciples but to Women and of them not to the Holiest of Women his Mother Mary but to Mary Magdalen that great Sinner Still God loves to go his own way Thus we see the first Preacher of the Gospel was an Angel a most Glorious Angel even Gabriel himself publishing both Christ's Birth and his Resurrection Should God call forth Kings and Emperors to become Preachers of Christ's Cross and Resurrection it would be no unbecoming Imploy to their Royal Grandeur no dishonour or disparagement to their Thrones of Majesty for so honourable is this Message that it is worthy of such an High Angel as this Gabriel to be the Messenger of it And the very Angels do not so much honour this Embassage as they are honoured by being the Ambassadors of it Who therefore is the Man that dare think himself too good to be a Preacher of the Gospel God hath now taken this honour from the Angels and put it upon the Ministers who are in Scripture called Angels Rev. 2.1 c. and the Angels are called Ministers Heb. 1.14 Though an Angel certifies Cornelius's his Prayers were accepted yet he Preaches not Redemption to him but refers him to Peter Acts 10.4 5. The 2d Testimony next to that of the Angels for there were two that both told the Women of Christ's Resurrection Luke 24.4 6. is that of the Saints who had been Dead but now were Raised and appeared to many for confirming this great Truth as before The Persons time and place were all well Accommodated to make up a congruous Testimony in those to whom Christ became a quickning Spirit 1 Cor. 15.45 The 3d Testimony is that of the good Women who returned from the Sepulchre to the City and told the Disciples what they had seen and heard at the Sepulchre from the Angels Luke 24.9 10. but their Testimony seemed to them as an idle Tale and they believed them not ver 11. Though they told it with great Earnestness as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies The Angel saith Mathew sent those Holy Women away from the empty Sepulchre to go quickly with those joyful Tidings to the almost Heart-broken Disciples Matth. 28.7 8. especially to Peter who was most Dejected Mar. 16.7 for his Deserting of Christ Though it was an Holy Angel that sent this Errand Lo I have told you Matth. 28.7 whose Authority might have been a sufficient prop to their believing this word of Faith yet these Tidings seemed as idle Tales to the Disciples and Mary Magdalen her self did not at the first believe that the Lord was Risen but that the Priests had only removed the Body in order to put some base abuse upon it as the Papists did to Bucer's Bones which they digged out of the Grave for that purpose to burn them
calls young men 1 John 2.13 14. But the Three are the Fathers whereof there is the fewest number such as beget Souls to Christ Both these latter Christ calls his Sheep yet of a differing degree Note And this Title of Sheep sheweth that Christians must not be ravenous as Wolves not biting as Dogs not crafty as Foxes not dirty as Hoggs not haughty as Horses not stomachful as the Whale c. but meek gentle innocent simple c. as Sheep Note And Christ puts the possessive My to all the Three intimating I have Redeemed them with my Blood I love them and take care of them therefore Peter must be a Pastor to them not an Impostor or Tyrant to Rule over them with Rigour and according to thy Carnal Reason But if I be dear to thee let them be dear to thee also seeing they are dearest of all to me Shew now the love of thy heart to me by the labour of thy hand to them Note Peter was grieved to be ask'd the same Question thrice as if his Lord did suspect his sincerity or did foresee another future fall But by his former he had both learnt more modesty and unlearnt self-confidence thro smarting experience so that he dare no more presume but cautiously commit himself to Christ's Omnisciency who knew what he was and what he would be better than himself None of us should be grieved to be ask'd or to ask our selves Do we love Jesus Christ three times over We are Anathema'd if we do not 1 Cor. 16.22 In the next place Christ confirmeth the truth of Peter's Answer and that he should persevere and testifie the sincerity of his love to Christ by his suffering Martyrdom for him verse 18 19. Peter had presumed before that he could die for Christ but he was then not able chusing rather to deny him by fear than to die for him by love the reason was Christ must die for Peter c. before Peter can be inabled to die for Christ His Humane Temerity was preposterous in daring to say before that he could lay his Life down for his Lord when Divine Verity had decreed another order that is Christ must lay down his life first to purchase a power of perseverance for Peter c. And this being now done Peter may now truly assume such a power of dying for Christ and not falsly presume it as he had done before Christ's death c. Christ now having dispatched his discourse concerning Peter then begins that concerning John occasion'd by Peter's curious Question about the kind of death that his beloved Disciple should die verse 20. Behold what a great change was here in Peter who before durst not ask Christ concerning Judas John 13.23 but beckoned upon John to ask him verse 24 25 26. Now he dareth to ask his Lord concerning John whether he might glorifie God by Martyrdom also verse 21. Seeing it is the glory of the Sufferer to glorifie God in suffering now 't is the great End both of our Creation and of our Redemption to glorifie God 1 Cor. 6.20 and Rev. 4.11 And such as so honour God he will assuredly honour them 1 Sam. 2.30 As Martyrdom is the lowest subjection that can be paid to God so it is the highest honour whereof Peter thought John more worthy of than himself and should not the beloved Disciple have the honour of Martyrdom as well as himself he could not but doubt whether Christ spoke out of love to him in thus foretelling his Martyrdom Christ turns short and sharp upon Peter for this over-curious Inquiry saying If I will that he tarry till I come what is that to thee follow thou me Verse 22. that is look to thy self and trouble not thy self about others He shall live till I come to take vengeance on the Jews City Temple c. but thou shalt be Martyr'd by the Jews before the Destruction of Jerusalem and die the death of the Cross as I died therefore saith Christ here follow thou me as he had said to Peter before Thou canst not follow me now but thou shall follow me hereafter John 13.36 37. to wit in the same kind of dâ—â—th Here Christ reâ—â—â—ds Peter of the discourse then intimating as I truly foretold thy thriee denying me then c. so now I as truly foretell thy following me in Martyrdom therefore prepare for it c. As to John's tarrying c. I refer the Reader unto the last end of his life who was the longest liver of all the Apostles c. Now come we to Christ's Eighth Appearance in the Mount of Galilee as before by the deep Sea in the same Country which Matthew only relateth at large Matth. 28.16 c. wherein there be also many famous Remarks to be well observed As 1st The Time when It may well be supposed to fall upon the fourth first-first-day of Christ's forty days tarrying upon the Earth before he ascended into Heaven For the first first-day he appeared five times to wit upon the day of his Resurrection The last of which five was to the Eleven as they were relating one to another that the Lord was Risen indeed c. Luke 24.33 34. Then the second first-day to Thomas c. then the third first-day after he appeared again to the Seven Apostles at the Sea of Tiberias or Galilee and now upon the fourth first-day he appeared again to the Eleven c. upon this Mountain of Galilee Note Thus it farther appeareth that our Lord did not constantly converse with his Disciples c. partly because they poor mortals were not capable of his continual presence in his now Immortal State and partly that his so long absence from them betwixt one time of his Appearance and another might make them long the more for his Renewed presence the worth whereof they were taught by the want of it He mostly appeared to his Apostles by the Interval of seven days Note Nor only to teach them that it was his pleasure to establish the Eighth day or First day of the Week to be observed as the Christian Sabbath from that time to the end of the World upon Earth but also that when the Seven days of this our Mortal Life which is but seven Years in Law are expired then cometh the Eighth day or the beginning of the Eternal Sabbath in Heaven and then shall we see our sweet Saviour standing upon the Shore of Glory even as he is 1 John 3.1 2 3. Until then we cannot have a perfect sight of him The 2d Remark is The place where it was in the general in Galilee and in particular in a Mountain of Galilee what Mountain this was is not mentioned but supposed to be Mount Tabor the same place whereon Christ had given to Peter James and John a foretast of his future Glory in his glorious Transfiguration Matth. 17 4 5. Note The Lord often manifested his great Grace on a Mountain as there and here his great Glory not only for secret
and Death c. throughout the World verse 8. yea and in such places where their Testimonies would be most opposed More than this was not at this time given them to know that Key of Knowledge hangs at God's Girdle Hence learn we that 1. Christ doth not always answer the desires of his Disciples though it be promised Prov. 10.24 absolutely and Psal 37.4 conditionally He sometimes will grant the desires of wicked men according to their will as to Ahab 1 Kings 21.29 c. and to Devils themselves as when he gave them leave to enter into the Herd of Swine Matth. 8.31 32. How much more hath he something to grant to his own dear Saints always ad salutem according to their weal but not ever ad voluntatem according to their will saith Austin as here c. 2dly What severe Reprimands hath Christ given in our day to the over-curious Inquirers about Times and Seasons who have out-lived their own Conjectures with shame c. The second Remark is the Concomitants of Christ's Ascension where we have a particular description both of it and its circumstances Mark only relates the Action of Ascending Mark 16.19 calling it Christ's Assumption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same word is oft used for Christ's Ascension Luke 9.51 Acts 1.2 11 22. 1 Tim. 3.16 't is read Received up in all those Scriptures and the Septuagint expresseth Elijah's being Taken up with the Greek Thema that signifies taken up 2 Kings 2.10 into Heaven or Heavens Acts 2.34 Heb. 8.1 Christ was taken up into that place of Rest and Blessedness to wit by God the Father to whom he useth to ascribe all things by the Ministry of Angels c. This was the happy close of all Christ's toils and travels upon Earth to be taken up and to sit down at the Right hand of God in Heaven an higher honour than that of Angels whose places are only places of ministration Eph. 1.20 21. Heb. 1.13 15. Thus far St. Mark goeth St. Luke in his Gospel steps a little farther saying He was parted from them as Elijah was from Elisha 2 Kings 2.11 and carried up into Heaven Luke 24.51 into a place far above the Heavens saith Paul Eph. 4.10 His Body moved upward in a direct line by little and little as if he had been carried or listed up by the hands of others whereas undoubtedly our Lord ascended by his own power which Elijah could not have done without the help of an Angel and therefore did his Disciples now adore him Luke 24.52 whereas before this we never read of any Act of Adoration they performed to him from their familiarity with him in the days of his flesh wherein they look upon him as one sâ—â—â— of God a great Prophet and 〈◊〉 Temporal Saviour 〈◊〉 But now his Deity being more clearly declared both by his Resurrection out of the Earth and by his Ascension up into heaven those Spectaâ—â—â—â— faâ—â—â—ow 〈◊〉 prostrate before him and do worship him as the Eâ—â—nal Son of God whom they took to be before only the Son of David yet the same Author Luke in his Acts of the Apostles gives a more ample description of our Saviâ—â—â—s Ascension in the several circumstances of it as to time manner measure c. Acts 1.9 As to the Time 1st When to wit when he had spokes whose things forementioned in the foregoing verses and all the other things which Matth 〈◊〉 Mark and Luke do likewise mention for settling his Church to the World's end 2dly The manner how 't is said He was taken up that is leisurely and by degrees not by any rapid motion that he might the longer delight the Eyes and Minds of his Disciples who were all that time looking stedfastly upon his gradual Ascending wherein had he been quick and sudden like a flash of Lightning in his Ascending up then those Eye-witnesses could not have found such complacency nor confirmation of their Faith 3dly The means whereby 't is said A Cloud received him out of their sight No doubt but this was a true and a most glorious Cloud every way comporting with his Divine Majesty and accommodated to become a Chariot of State for the Prince of Glory to Ride triumphantly in Yet may we not suppose that it administred any help to our Lord in his Ascension for he was not taken up by any external helps of it or of Angels as before but by his own internal power from his Divine Nature united to the Humane and from the Agility of his now glorious Body 4thly The place whence and whereunto every motion hath a Terminus a quo the place from whence and the Terminus ad quem or place whither it is made The place from whence Christ Ascended was the Mount of Olives or Bethany which was the place of his going to his Garden Agony and so to his Crucifixion which was also the place from whence he Ascended to Heaven This teacheth that God can make the very places of our trouble and torment as Sick-beds Prisons strange Lands into which we are banished c. to become places of our Triumph and Comfort even as Bethanies or Mount of Olives to us from whence we may mount up from our Earthly Crosses to take possession of the Heavenly Crown provided we be Christians indeed living and dying in the Image of Christ as our Lord did And if the place whither Christ went bodily thence be Heaven which must contain him till the time of the Restitution of all things as the Scriptures do assure us Acts 1.11 and 3.21 and Heb. 9.24 c. This then discovers the Folly and Foppery of Popery which affirmeth that the Body of Christ yea the very Flesh that was born of the Virgin Mary is in their consecrated Waters not only contrary to that sacred Truth above mentioned but also to that praediction of Christ himself saying If any man will say to you lo here is Christ or lo there is Christ believe him not Matth. 24.23 Where our Lord describeth the last Times containing the Rise Reign and Ruine of Antichrist whose chief Engine is to persuade Christ's Corporal Presence in their Popish Churches where he may be seen touched eaten c. thereby confining Christ's Body which is in Heaven to certain places here and there upon Earth yea to a thousand places at once 5thly The Witnesses whereof none of the wicked must be Witnesses of Christ's Ascension no more than of his Resurrection but only such as were ordained of God for both Acts 1.8 22. and 10.41 It must be only his own Disciples at the Mount of Olives near Bethany-Village they must not have it only by hear-say as others but shall be Eye-witnesses thereof None of the wicked Jews must be Spectators either of the one or of the other for his state of suffering by their wicked hands was now finished therefore a sight of him should not once be vouchsafed to any one of them thus our Lord manifested himself to his chosen
even a Dog in a string leading forward a blind Man What Paul said afterwards from David's Pen Ephes 4.8 Psal 68.18 He led captivity captive and gave gifts to men even to the Rebellious This same Saul himself found by experience He that thought to have taken Christians captive is himself taken captive by Christ himself and he that would have brought the Saints bound from Damascus to Jerusalem is himself led blind far off from Jerusalem to Damascus Nor had he only a Man-Dog or a Devil's Ban-Dog now tamed to lead him but undoubtedly Christ himself took this Vessel of Wrath whom he had now made a Vessel of Mercy by the hand and led him all along to compleat his Conversion in the City O happy Israill whom Christ led through the Red Sea as an Horse through the Wilderness in the hand of his Leader that they might not stumble Isa 63.13 And oh happy Saul and oh happy Soul that have this sweet Saviour for a Leader though rebellious formerly such cannot miscarry c. 4. The continuance of his Blindness 'T is expresly said it continued for three days Acts 9.9 His present blindness he confessed afterward was caused by the transcendent splendour and glory that over-powered his natural Eye-sight saying I could not see for the glory of that Light Acts 22.11 Here is matter of great Admiration that the Proto-Martyr Stephen had such a mighty work of God upon him as inabled him to behold Christ in his great Glory Acts 7.55 which glorious sight did so dazle this silly Soul Saul here Oh then what a wonderful work of God will it be at the great Resurrection that shall inable such silly Souls as we are to look upon Christ in his greatest Glory Then shall we see him as he is 1 John 3.2 not as in a Glass obscurely like old men through Spectacles or as a weak Eye looks upon the Sun by some Medium as in clear Water so we behold him now while we are on Earth But the Beatifical Vision in Heaven shall be to see him as he is so far as the limited Nature of a created Being is capable of Then shall we see the King of Saints in his beauty Isa 33.17 As he sits at the Right hand of God infinitely out-shineth the brightest Cherub in Heaven Even a glimpse of this Glory struck this Saul with such a blindness as lasted three days This was a long Night to him who persecuted the Children of the Day 'T was a long time for him to be in Darkness for his so implacably attempting to blow out the Light of the Gospel N.B. Saul's time of Darkness carries a proportion with that dreadful Plague upon Egypt even that Plague of Darkness wherein the Egyptians saw not one another for three days Exod. 10.23 That they might know the worth of Light by the want of it and though they could not stir out of their places nor see one another yet as the Psalmist describes this Plague they could see horrible Spectrums and frightful Apparitions of Devils Psal 78.49 In which Three day's Darkness were the Israelites circumcised in Egypt which is supposed to be hinted at in Psal 105.28 whereby the Egyptians were restrained from Rebelling against God's Word in commanding Israel's Circumcision We may well suppose that Saul had no such frightful Visions for he was now no more an Egyptian but coming to be an Israelite indeed and whose heart Christ was circumcising during these three days Darkness No less time would humble him and teach him he had been spiritually blind in his self-conceit of Pharisaical Religion which was his Raging against Christ N.B. Some think that in those three days of his Blindness he had that Rapture into the Third Heaven which he mentions 2 Cor 12.2 However in this time Christ filled his mind now sequestred from all secular affairs with Divine Contemplations wherein he saw nothing but Heaven and wherein he learnt that Gospel from God which he presently began to Preach Act 9.20 and what was taught him in three days he did teach others till his death 5thly His Abstinence from all Meat and Drink and that for so long a time also This was likewise commensurate to his Blindness and had the same term of time We may suppose he was so amazed and under such an horrible consternation by those Divine extraordinary and overwhelming Dispensations that it was now with him as it had been with David when his heart had been so smitten with the blasting Indignation of God as to make him to forget to eat Bread Psal 102.4 He was now so deeply affected and even parched with a blasting breath of Divine Displeasure both upon himself and the afflicted Church that he was altogether stomachless through want of that heat wherewith his heart should have supplied him verse 3 5 c. N.B. Or if Saul's Rapture into Heaven was at this time no wonder if he did not either eat or drink for as he was sufficed with the sight of Heaven alone he seeing nothing else all the time of his Blindness so he had enough to feed upon by both Faith and Sight having God himself to feast upon as Moses had in the Mount during his long forty days fasting But 't is more probable that all this was done to Saul to humble him throughly to teach him more dependency upon God and that he might value his Restored Sight the more yea and that by fasting he might be the more fervent in prayer for fasting prepares for prayer and gives wings to it therefore are they so often put together Matth. 17.21 and Acts 13.3 c. In those Countreys they could fast longer without harm than we in this colder Climate and as it was less prejudice to them than to us so perhaps they were more willing to fast than we for spiritual advantage 6thly The last Concomitant for compleating his Conversion as also for calling him solemnly to his Apostolical Office was Ananias's Action of laying on hands upon him whereby he both received his own Sight and the Gifts of the Holy Ghost was baptized and of a furious Persecutor became a zealous Preacher Acts 9.10 to 21. N.B. The great Master-workman Christ had shaped out this Gospel-Garment of Apostolical Holiness and now puts it out to his Under-servant to become the finisher of it Hereby the Lord suppressed Saul's Arrogancy in sending him for direction what to do as he had desired verse 6. not to any of his great Apostles but to an inferiour Christian What an high hand had begun a subordinate hand must make up and finish N.B. Where Christ affordeth means we may not expect Miracles The Miracle of seeing the Light and hearing the Voice was past and now Saul must use the means a man must teach him c. to let him know that he must teach men And though Ananias was but a private Teacher yet must himself become an universal Doctor Though this Ananias was a private Person yet had he a
Jumbled together in this lower world yet the Righteous Judge will at last place them in very different conditions in another world Mat. 25 34 41 46. And Luke 16.25 This may comfort us also The third Remark is 'T is a great comfort to the afflicted to have good Companions in their affliction Optimum Solatium est Sodalitium Comes pro vehiculo est Solamen miseris socios adhibere Doloris Society is a Solace a Comerad is a Chariot and 't is a comfort to have Companions in misery Thus it was a great comfort to Paul the prisoner here to have two such good Companions in this perillous passage as were Luke the holy Pen-man of the Acts and of the Gospel and one Aristarchus ver 2. a man of some Note being one of them that was laid hold on in the uproar at Ephesus Acts 19.29 He was Paul's fellow-Traveller Acts 20.4 and his fellow-worker also Philemon v. 24. And now is become also his Fellow prisoner Col. 4.10 11. Upon this account did David so sadly bewail the loss of his sweet Companion his dear Jonathan And Paul likewise counted it a singular mercy to himself that his dear fellow-Labourer Epaphroditus recovered from a dangerous sickness Phil. 2.27 Yea and John found himself furthered by the Graces of his Elect Lady 2. Ep. ver 12. The fourth Remark is God raiseth up Friends to shew favour to his afflicted Servants if not in sight yet in despight of their Adversaries Thus Julius courteously treated Paul the Captain was kind to his prisoner and gave him liberty to go unto his friend 's to refresh himself verse 3. This was a great favour from a Pagan Centurion to let him walk abroad into the fresh air tho' with his keeper as their manner was to refresh himself this had been Faelix's charge that Paul should be courteously handled in his former commitment Acts 24.23 But it was an additional favour from God to find him friends in Sidon such Saints as he could comfortably converse with and such as he Received refreshment from even needful accommodations for his tedious Voyage c. N. B. There is much comfort in the Communion of Saints both in the Church Militant and Triumphant This the Antient and the Modern persecutors labour to prevent by confining Christians to Islands and such retired prisons where they could not have access one to another That it was now better with Paul was of God who had promised him his presence Acts 18.10 who indeed was with Paul after a wonderful manner in all his Sufferings He all along experienced the truth of God's word which he Records himself from Josh 1.5 Heb. 13.5 6. All this is writ for our instruction and comfort that we may as Paul did put also our trust in him who will not fail or forsake us The fitfh Remark is The fittest Seasons ought to be well observed for all undertakings sacred as well as Civil and Secular Winter Journeys and Voyages are unsafe as well as uncomfortable Hesiod hath a good rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A sit opportunity is best in all things and Solomon saith there is a time for all things Eccles 3.1 17. and every thing is beautiful in its Seasons v. 11. A season is that part of time which hath a beauty and Lustre upon it above all other parts of time This Winter-Voyage about our October was unseasonable For 1. The wind was contrary v. 4.2 They sailed but slowly for many days v. 7.3 So that much time was spent to little purpose verse 9. And 4. Sailing was now dangerous v. 9. Having at that time little light long nights Thick Clouds dark weather and raging storms therefore Paul advised to winter in the fair Havens till March but the Centurion not knowing that Paul was inspired with a Prophetick Spirit trusted the Master of the Ship in his own faculty before him v. 8 with 10 11 12. N.B. As all this holds true in the Letter and History So it doth no less in the Spirit and Mistery As 1. How many spend yea spill their many days of the fair Summer of their youth before ever they bethink themselves of lanching forth towards the fair Haven of Heaven This is deferred until the Winter of Old age which Solomon calls an Evil age Eccles. 12.1 come upon them 2. Whenever we set forth and in earnest do cry have over for Heaven we may be sure the winds will be contrary as here 3. Such as serve God instantly night and day as they did Acts 26.7 yet do sail forward but very slowly for many days as here The Righteous are scarcely saved 1 Pet. 4.18 That is they have much ado to get to heaven 4. We triffle away much pretious time which is not only spent but spilt We might oft-times bestow our time beter than we do Cato held him a wise man who was able tam otij quam Negoâ—ij Rationem reddere to give an account of his leisure as well of his labour The common complaint is we want time but the truth is we do not so much want it as we do foolishly waste it 5. Sailing to Heaven is alway dangerous as here we are set about with Pirats Rocks and Quick-Sands 6. How many as here will most believe them who have the least skill when their Souls are like to suffer Ship wrack trusting more to carnal wisdom than God's sure word of Prophecy God saith Believe the Prophets so shall ye prosper 2 Chron. 20.20 but men cannot be got to believe till they come to feel as Pharaoh did There be many such Solomon's Fools as those Mariners were that will pass on and are punished Prov. 22.3 The sixth Remark is Paul's Ship here gives a Graphical Description of the Militant Church tossed with Tempests and not comforted in her Afflicted State Isa 54.11 c. N.B. This Congruity is Various As 1. Both meet with unexpected disappointments Thus they here did supposing they had obtained their purpose c. verse 13. being close aboard on the Shore but immediatley an Euroclydon call'd the Sea-man's Plague and the Mariners misery arose caught the Ship up from Shore under its sole power so that the Sails not being stricken upon this Sudden surprize had like to have overset her and the Mariners had no command of her with either Rudder or Anchor v. 14 15. Thus the Church especially when the makes flesh her Arm meets with stormy blasts which blows her from her supposed shore drives her drift lee ward and maketh many times the strongest Sinew of her Arm of flesh tâ— crack as former and latter ages know by smarting Experience God and not man must be the Churche's Arm every morning Isa 33.2 If not Fallitur Augurio spes bona saepè suo Her hope oft fails by her mistakes c. 2. Both need under-girding The Mariners first feared the Boat lest it should be broke in pieces by the Storms beating it against the ship verse 16. but next they fear the Ship
and Pollux or Gemini do not arise together in the Horizon It presages an approaching Storm Sure I am our divisions have done no less But Paul knew of a better Pilot and Patron than the picture of those two young men riding upon white horses having either of them a Javelin in his hand and by him half an Egg and a Star c. He knew such Heathenish folly would be so far from procuring favour for better sailing under this Pagan badge and patronage that they met with before they were cast up at Malta that it might provoke the great God of Heaven Earth and Sea to far worse disfavour yet his Divine warrant for his appearring at Rome bears him up above all discouragement N.B. The Ship sails safely from Malta to Syracuse in Sicily once famous for Archimedes's Engines for its defence against Marcellus the Roman Generals besieging it Where the Ship abode three days to sell some of her wares in her Trading Voyage From thence she passed to Rhegium in Italy derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rumpo because Tradition telleth that there the Sea in a strong Tempest broke off Sicily from Italy both which were before but one continent as the like is related concerning France and England at Dover broke off from Calais in France and from thence they passed to Puteoli a Sea-Town not far from Naples where they found some Christians and abode with them seven days verse 12 13 14. Which shews Christ confines not his Church to any one place but had Christians Scattered up and down both here who requested Paul to spend one Christian-Sabbath with them that day being one of the seven as well as at Rome c. The eleventh Remark is Oh! how powerful is God's providence in over-powering all passages concerning Paul here that he passeth to Rome not like a Prisoner as indeed he was and in chains too but much more like a Triumpher verse 15. We read how the Roman Conquerers when they returned to Rome after their Conquests in Europe Asia Africa as the two Scipio's Africanus Asiaticus c. were alway met upon the Road thither by eminent Persons to congratulate their great Victories c. Accordingly was Paul met in his Road to Rome by Persons more excellent than their Neighbours Pr. 12.26 Even by Christians whom they then called one another Brethren an amicable amiable title for the Brotherhood of Christ who is call'd their elder brother 'T is a wonder how any Christians could be found in Puteoli in Rome it self in Nero's Reign but the wonder ceaseth if it be well considered how it is expresly mentioned that there were strangers from Rome at Jerusalem upon the day of Pentecost when those mighty miracles were wrought there then Acts 2.10 c. And we may well suppose these same persons became true converts at that time who propogated the Gospel in their Sphere and whose hearts God now moved so as not to be ashamed of Paul's bonds but to come forth from their homes to meet him and to shew their respect to him as a prisoner of Jesus Christ some of them coming as far as to Appij forum about one and fifty miles and others to the three Taberns upon the Road about three and thirty miles from Rome so that God stirred up friends to come some one day's journey and some two and to congratulate Paul's coming up to Rome all whom when Paul saw he thanked God and took courage as owning it an incouragement sent from Heaven and a token of good from God for hereby they enjoyed the sweet society one of another for some space together as they travelled along their way which could not be but a rich refreshment to Paul who had desired so much and so long to fee them yea some friends he found even in Nero's Family Phil. 1.13 and 4.22 So that Paul entred Rome more like a long look'd for Triumpher than a poor Prisoner The twelfth Remark is The great yet gracious God despiseth not his Prisoners Ps 69.33 but looseth them Psal 146.7 Even those that are Prisoners for Righteousness sake 1. Pet. 4.14 15 16. As God was with Joseph while a prisoner and gave him favour in the eyes of Potiphar Gen. 39.21 So he was no less with Paul a prisoner of Christ giving him favour first in the eyes of Julius the Centurion who brought him and the rest of the prisoners from Judea and who had been his fast friend from their first seting forth Acts 27.3 And so continued even to the time of Paul's setling in Rome and 't is probable it was through the means of his Mediation that the chief commander over the Judgment Hall to whom prisoners of State were committed did not commit Paul to the common Goal where his righteous soul would have been continually vexed with the blasphemy's of the Goal-birds as Lot's had been with the Sodomites in Sodom 2. Pet. 2.8 but he obtained that favour of Liberty to take private Lodgings by himself having only his keeper with him after the Roman manner v. 16. N.B. and there was he kept under a restraintless restraint which favour God gave Paul for his comfort and for the advancement of the Gospel for by this means he had an opportunity of going abroad at his pleasure c. tho' chained as v. 20. he might preach the Gospel which was not bound 2 Tim. 2.9 in any place where a door was opened As his chain was a long light and therefore a more easy chain to bear so his keeper who bare one half of the burden of the chain could not but become by this time very tractable and complying to Paul's counsel not only as one under irresistable convictions of his prisoners Innocency but also in the many Donatives and kind Treats he met with among well-wishers which might easily melt down and sweeten all kind of Rigour to his prisoner Paul The thirteenth Remark is Gospel-Ministers ought as speedily and as effectually as they can to obviate those objections and to remove those obstructions that may render their Ministry unacceptable and useless Thus did blessed Paul here after three days he sends for the chief of the Jews c. ver 17. He states his case to them that he might free himself from all sinister suspicion in them of him as if he came thither to accuse his country men whereof had he a mind he wanted not matter no his work was to vindicate the cause of Christ and his own Innocency with as little reflection upon the Jews as might be tho' they had used all their Oratory and Interest against him both before Faelix and Festus the former of which would have sacrificed Paul to the malice of the Jews for regaining their favour whom he had notoriously incensed against him and the latter Festus with King Agrippa both unbelievers had Justified Paul Acts 25 26. yet because Faelix had forced him by his fawning upon the Jews for recovering their
consummated when his Mediatory work endeth yet then it will not be consumed but only swallowed up by his Essential Kingdom which shall then comprehend it to all eternity his Mediatory Kingdom lasts until he hath made all his foes his footstool c. 1 Cor. 15.24 to 28. because he is both the Master the Maker of the Macrocosm or great World able to subdue all Phi. 3.21 The tenth Cordial is This King of Sion hath a true right and propriety to his fifth Kingdom even to all the Kingdoms and Common-wealths in the whole World 'T is told us in express words whose Right it is c. Ezek. 21.27 Now the Lord Christ hath a Royal Right hereunto by Three manner of means or ways as first by a Divine Eternal Ordination he was verily fore-ordained for this transcendent Royalty 1 Pet. 1.20 which word holds forth how careful our heavenly Father was to make all matters sure concerning Man's Redemption by the Messiah this great work was God's eternal purpose Eph. 3.11 and such a profound Mystery was in that work as made the holy Angels not only to admire it but also desirous to peep into it as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1 Pet. 1.12 and Eph. 3.10 Secondly Christ came to this Royal Right by his Father's free and gratuitous Donation The Father bids the Son Ask of me and I will give Thee the Heathen for thy Inheritance and the utmost parts of the Earth for thy Possession Psal 2.8 9. N.B. If all things were conveyed to Christ himself by way of Asking why then should we poor Christians expect any good thing without asking especially when he bids us Ask and ye shall have c. Matth. 7.7 8. Christ indeed had a Natural and Essential Kingdom as he was God co-equal with the Father Phil. 2.6 This he had not by way of asking but did enjoy it from all Eternity and shall hold it to all Eternity But his other the Mediatory Oecumenical and Dispensatory Kingdom Christ hath as a Donative and Gift upon that Eternal Covenant made betwixt the Father and the Son for his faithful fulfilling the great work of fallen Man's Mediator as his Rich Reward and this is that Kingdom which he will deliver up to the Father when the End of it is accomplished and then the Son as Man shall be subject that God may be all in all 1 Cor. 15.24 28. Thirdly Christ hath this Royal Right by way of special and peculiar Exaltation 'T is said Christ humbled himself c. wherefore God exalted him c. Phil. 2.8 9. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Christ did empty himself in his State of Humiliation passing through many little Death 's all his life long and at last underwent that cursed and painful Death on the Cross as to his Body and as if this had been too little his Soul also was sorrowful to the Death Matth. 26.38 Yea he humbled himself so low as to lay down his Body three days in the Grave c. Therefore God declares his Decree to give him Royal Honour Psal 2.6 7. and to exalt him so high as not only to be above the Grave in his Resurrection and above the Earth in his Ascension yea and above the Heavens also in seating him at his Right hand upon a Throne of Glory in the highest Heavens Beside all this God sets his King upon his holy Hill of Sion above all other Hills and advances his Son's Scepter above all worldly Scepters yea and dignifies him with a Name above every Name of Honour and Dignity both in Heaven on Earth and under the Earth Phil. 2.9 10.11 Then the Sun of Righteousness Mal. 4.2 which had lain long under a lasting Ecclipse breaks forth into its former Native Splendor and Glory The eleventh Cordial is This King of Sion who hath now a true Tittle to a Right Propriety in a fifth Kingdom will in due time become the full Possessor of it whereof he is ever the Right Proprietor and Owner So 't is said Vntil he come whose Right it is and I will give it him Ezek. 21.27 which intimateth there is a time appointed by the Father wherein he will give to his Son a plenary possession of all that he hath purchased a propriety in by his Death and to explain what this is we are told that Christ will take to himself his great Power and Reign overturning all that oppose and causing them to comply with this Conquerour then all the Kingdoms of the World shall become the Lord's and his Christ's Rev. 11.15 17. Christ indeed saith My Kingdom is not of this Worlb John 18.36 Yet is it in this World Christ is better call'd King of Nations than Tidal was Gen. 14.1 as well as he is call'd the King of Saints Rev. 15.3 For when any grievous Calamity was about to come upon the Church of God from any of her Evil Neighbours Jer. 12.14 to wit the cursed Nations that compassed her about as so many greedy Tygers Bears Boars Lions Leopards Wolves c. saith Luther then God sent his Prophets to comfort his Church against this coming Calamity with this soveraign Cordial of Christ's coming as a King to Relieve and Rescue her from those Ravenous Beasts by his Irresistible Power and Regal Authority There be many famous Instances hereof not only that great Text Zech. 9.9 and that also Ezek. 21.27 but likewise tho' many more might be mentioned I shall here add only one more namely that of Isa 9.6 7. at which time there was to come a most unparallel'd Calamity upon the Church Isa 7.17 18 19. and 9.1 Then to preponderate and out-weigh the perplexity of that matchless Misery the Prophet of God there doth comfort the Church not only with the Birth but also with the Kingdom of Christ saying the Goverment shall be upon his shoulders the Mighty God the Prince of Peace and of the Increase of his Kingdom there shall be no end Isa 9.6 7. The same may be observed in those two Prophets that followed Isaiah namely Ezekiel and Zechariah as above quoted all intimating the truth of Father Bernard's excellent notion Tamen Christus Rex est etiam in hoc Mundo scilicet in ordine ad Ecclesiam that is though his Kingdom be not of this World John 18.36 which wholly lyeth and walloweth in wickedness 1 John 5.19 and whose God is the Devil blinding their minds c. 2 Cor. 4.4 Yet Christ is King in this World in his ordering and over ruling all the Affairs of the World so far as they do relate to his Church in the World Thus Christ is call'd Lord of all Acts 10.36 If it be asked of all what 't is answered he is Lord of all persons of all things of all Kings of all Kingdoms he is Lord of his Church and he is Lord of the World and therefore he will not suffer his Church to be long wronged by the World Now in order that this
much more for hurting her with both Virulent Tongues and Violent Hands Isa 21.11 34.5 Jer. 49.7 Ezek. 25.12 Joel 3.9 Amos 1.11 Obad. v. 11. Mal. 1.3 Thus oft God tells his People of this lest they should stumble at Edom's Prosperity while they were in Adversity assuring them once and again Yea God spake it more than twice Psal 62.11 yea even eight times that this Grass though never so goodly should be cut down but the Inheritance of the Children of God should endure for ever Psal 102.28 by Vertue of the Covenant and that mystical Union with God therein which is the ground of an everlasting Communion this is that which makes the Church both Immortal and Immutable Moses first extols Esau's Family Gen. 36. as if Gods Blessing had rested rather upon it than upon Jacob's yet afterwards he passeth over it with silence and it almost quite perisheth out of the Minds and Memory of Mankind Esau being equal to Jacob in Blood Birth and Breeding had the Worldly Blessing of pomp principality and prosperity first while Jacob lived obscurely as sojourner only not possessing any part of the Land of Promise in his own right but by the leave of others the true Proprietors then thereof Thus Abraham and Isaac as well as Jacob all confessed themselves to be but Strangers and Pilgrims upon Earth Heb. 11.13 14. This Abraham did Gen. 23.4 who purchas'd a possession of the People of the Land the first purchase of possession that is mention'd in Scripture not to Build on but to Bury in ver 9 11 13. where Ephron and Abraham strive to gratifie one another Ephron offers Abraham the free use of their Burial-place saying None of us shall with hold from thee his Sepulchre ver 6. But Abraham was desirous rather to pay for his Propriety in a distinct possession that he might be separated from them in Burial who did not believe with him a better Resurrection therefore he offers the full value for the Cave of Machpelah No saith Ephron The Field I give thee c. v. 13. 'T was a most brave Speech speaking forth a most bountiful Spirit to a stranger especially which is a good Copy of kjndness among Friends and an exalt example of Justice among Chapmen in their bartering and bargaining together v. 15 17 20. such is the care of the truely conscientious that they will give the full worth of the commodity and rather lose of their own than be injurious to or usurp of anothers giving all that is due both in quantity and quality In this bargain the seller doth not ask too much nor the buyer bid too little as it was after here in the Sale of Joseph only one price is pitch'd on and paid down yet though Abraham had hereby purchas'd a little Land in Canaan the Protomartyr Stephen saith God gave him no Inheritance not so much as a Foot it Act. 7.5 that is though he was the Heir of the World Rom. 4.13 and a Prince of God Gen. 23.6 yet God gave him no place whereon to Build a Princely Pallace for himself and his while living to dwell in but only a double Cave as Machpelah by Interpretation was one for men and another for Women or one within another wherein to bury himself and his when Dead to sleep in that Sepulchre till the Resurrection or God gave him not that general and full possession of the Land of promise as he gave it to his Posterity after but lets him be as a stranger in it all his days as he calls himself Gen. 23.4 and a great Traveller travelling to and fro as is computed in the Patriarchs Travels no less than 1794 Miles and as Abrabam confess'd this so did his Son Isaac being another Pilgrim as Heb. 11.13 14 15. Travelling likewise to and fro an Hundred and Forty eight Miles yea and Jacob confess'd the same likewise when he stood before Pharaoh calling the years of his Life the days of his Pilgrimage Gen. 47.9 in very variable and remote Removings 1. From Canaan to Mesopotamia Gen. 28.5 about five hundred Miles distant 2. From thence back again thither Gen. 31.17 18. the same number of Miles and now being return'd to Canaan he shifted from place to place As 3. From Succoth to Shechem Gen. 33.17 18. computed eight Miles 4. From thence to Bethel Gen. 35.1 6. about twenty eight Miles 5. From Bethel to Bethlehem twelve Miles ver 16. 6. From thence to his Father in Hebron which was twenty Miles more there he was but a Sojourner when this unhappy Sale of his only Jewel Joseph happened whereof after so that now this Patriarch had travell'd a thousand and sixty eight Miles yet was he not got to the end of his Pilgrimage for after all the aforesaid he travels 7. From Hebron to Beershebah Gen. 46.1 which was eight German or thirty two Miles English the outmost part of Canaan Southward toward Egypt whither he was forced to go by Famine out of the Land of Promise which was Jacob's seventh Cross or Calamity after this sixth Cross the Sale of his Son Joseph thither to be discours'd upon after in its proper place and order And yet 8. Jacob hath a long Stage from Beershebah to Goshen in Egypt to Heliopolis saith Josephus to On Joseph's chiet Seat of Residency Gen. 41.45 say others which was an hundred sixty and eight Miles a great Journey for Jacob now an hundred and thirty years old Gen. 45.10 and 46.28.34 still 9. He travels thence to Zoan the Metropolis of Egypt where King Pharaoh kept his Court and where Joseph presented his Father to Pharaoh Gen. 47.7 which was twenty eight Miles more into the Land And 10. The compleat Pythagorical Number according to his own choice Jacob removes back from this Metropolitan City and from Pharaoh's Court to the Countrey of Rameses so call'd Gen. 47.11 or Goshen ver 27. which was another twenty eight Miles back again This latter part of the Patriarch's Travels maketh up two hundred fifty and six Miles which being added to his former part thereof being computed a thousand and sixty eighty both these numbers being put together do amount to one thousand three hundred and twenty four Miles No wonder then if this Holy Patriarch be commonly called the Father of the brood of Travellers as the vulgar singing Psalms do Translate that Psal 24.6 He being though the Heir of the Promise and of the Promised Land a most prodigious Traveller having no enduring City Heb. 11.9 and 13.14 Nay he travell'd as it were when he was dead when his Body was carry'd back to be Buried from Goshen to Canaan Gen. 50.7 11 13. Thus was Jacob a profess'd Pilgrim living and dying All this is Recorded for our Instruction and Comfort Rom. 15.4 that though we have the like Afflictions of being constrain'd to remove from place to place in the days of our Pilgrimage as Jacob was and my self have been yet may we but carry along with us the like Affections
with this Holy Patriarch we may remember to our comfort that our good God is not leading us through any untrodden paths for the greatest Friends and Favourites of Heaven hath gone before us in the same Dispensations we should follow their footsteps in patience and piety Heb. 6.12 Solamen miseris socios adhibere doloris 't is a comfort to the miserable to have Companions in misery yea patterns on Record that in this very path have run before us into Heaven Thus David was a Pilgrim and all Gods people 1 Chron. 29.15 and Psal 39.12 13. The Law taught this Truth Levit. 25.23 and the Gospel teaches the same 1 Pet. 2.11 commending to us those Patriarchal patterns Heb. 11.13 14 15. God dealing with us no otherwise than with them whom he dearly loved therefore should we be content to live in Tents as they did on Earth till we obtain our Mansion in Heaven and while our Commoration is below see that our Conversation be above Phil. 3.20 and Col. 3.1 2 3. Jacob was a poor Pilgrim still when Joseph his Jewel was Sold though he dwelt in Hebron a City at that time yet wanted he then the property and propriety of a Native or of a Citizen there but only dwelt in that City by a Tenure of Courtesie and then also the greatest part of his Family dwelt abroad by the same Tenure of Courtesie in Tents feeding their Flocks and Herds one while at Shechem and another while at Dothan Gen. 37.12 13 17. the former about sixty Miles from the City Hebron and the latter Dothan as far distant from Shechem being constrained to keep them at great distance for good pasture as Laban's and Jacob's Flocks were fed at the distance of three days Journey Gen. 30.36 Thus Righteous Lot so called twice 2 Pet. 2.7 8. dwelt in the City Sodom as a Sojourner only by a right of Courtesie So the Sodomites upbraid him as such and therefore his becoming a Judge say they was but an usurpation above Right Gen. 19.9 which shews also that Lot lived in an House of that City so strong that those furious Sodomites could not break in upon him nor break the Door thereof while a better Man his Unkle Abraham was content to dwell by the same Tenure of Courtesie in Tents only in the Plains of Mamre Gen. 18.1 9 10 c. even at that time when he had Gold and Silver enough Gen. 13.2 wherewith either to Build or Buy a stately Pallace and where he kept a good House even for entertaining of Angels three of them he most Hospitably Feasted with plenty of Provision choice of the best and fattest yea and with speedy preparation three Pecks for three Mens Dinners the best of the best too fine Meal the fat Calf Butter and Milk and Gods plenty of all yea and the good Man the Master of the Family standing by to bid them fall to and heartily welcome Gen. 18.5 6 7 8. while his Nephew Lot was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sore vexed with the sinful Sodomites shameless sin and labouring under it as under an heavy Burden yea tortured as upon a Rack as the word signifies 2 Pet. 2.7 8. in his better dwelling-place Hereupon the Author to the Hebrews makes all these three great Patriarchs Abraham Isaac and Jacob to be no better than Pilgrims in the World Heb. 11.9 only Sojourning in their own Land by Promise which is so exceeding Remarkable that I cannot omit it without making some more Remarks upon it As 1. It was better with Abraham in his Countrey House though but a Tent and with his Countrey Fare no Wine Venison or Delicates do we read of in the Treat aforesaid than it was with Lot in his City-Hall and with all his City-accommodation both for absolute necessity and delightful variety When the difference happen'd betwixt these two good Men as the Devil that grand Make-bait will disquiet the best with dissentions using Servants here to set their Masters at variance Abraham chuseth rather to suffer wrong from Lot than to strive for his own Right which he willingly parts with for peace sake He gives his Nephew the choice of either the Right Hand or the Left of the Land He loved Lot's Society so well as Communion of Saints is undoubtedly a great priviledge both in Heaven and on Earth that he said seeing we cannot fadge together we will not be any farther asunder than the Right Hand is from the Left that we may still be helpful each to other as the two Hands be Lot look'd upon his Left Hand the well-watered Countrey of Sodom and loved it so as to make it his choice He might have had the good manners to let his Unkle the better Man chuse first but the Dust of Worldly Wealth and the Lust of the Eye had so far blinded him that he saw not what at present beseem'd him as after wards he did when God so cross'd him in that which he chose and so blessed his Unkle in that Right Hand part which Lot left him See Gen. 13.7 8 9 10. And when Lot was taken Captive in his Left Hand choice of Sojourning in the City of Sodom he found Abraham a right Right Hand Man for his Rescue Gen. 14.14 16. Notwithstanding his living in Tents of the Field only yet was it on the Right Hand in Canaan after called the Holy Land and then better to dwell in than was wicked Sodom Gen. 13.13 The three Angels whom the Hebrews Name Michael Gabriel and Raphael found better Entertainment in Abraham's Countrey Tent Gen. 18.5 6 7 8. where he spake sparingly inviting them only to eat a Morsel of Bread but treats them nobly and bountifully his deeds were better than his words his performances than his promises than the two Angels were hansell'd with at Lot's City House where they were assaulted with that unnatural and beastly Buggery Gen. 19.5 Thus Abraham's not being curious in his own and his Families dwelling yet was courteous in Entertaining Strangers and so had better Guests than he look'd for even Angels Heb. 13.2 may serve to condemn the gross practice of Great Persons whose curiosity is expensive enough in trimming their great Houses but their Courtesie is too narrow to open their Doors to Strangers in kind Hospitality The Second Remark is There is a Conformity of Conditions in the Heirs of Grace and Glory All those Heirs of the Promise and of the Promised Land not only Abraham as above but also Isaac and Jacob were under the same Predicament of Pilgrimage They are all joyn'd together as sojourners Heb. 11.9 and 13 14 15. Sojourning sometimes in that Land of Promise and sometimes in other Lands Abraham himself sojourn'd off and on as we say in Canaan a compleat Hundred years being 75 years old when God call'd him out of Chaldaea to Canaan Gen. 11.4 and 175 when he died out of it Gen. 25.7 yet twice was he famish'd and forc'd out of it by Famine hereupon we find him in