before and after him he was the Law-giver he was a Mediator though not of Redemption yet of Relation as he fetched Divine Laws from God to Israel and as he carried Devout Prayers from Israel to God Moreover this is very Remarkable and quite cross and contrary to that Popish Doctrine of their Monastick perfection The Romanists affirm that the Married Estate is far less Honourable than the Unmarried because say they the Apostle Paul who was an Unmarried Man had the Honour of going up to God in his Rapture into Paradise but passing by his own saying That he had power to lead about a Sister a Wife c. we Answer that this Moses who was a Married Man had a greater Honour confer'd upon him insomuch as God vouchsafed to come down to him 'T is much more condescention in a Mortal Prince to rise up from his Throne and come down Stairs to his poor Subject than if only he were call'd up to him And as to the latter respect God wrought many Miracles of Mercy upon Israel and of Plagues and Judgments upon Egypt by Moses's Hands whereby the Church of God was delivered out of the House of Bondage and carried through the Wilderness to the very Borders of Canaan No further doth Moses or the Law go 't is Joshua our Jesus leads us into the Land c. The Life of Moses consisted of an hundred and twenty years so that it may most aptly be divided into three distinct Forties In his first forty years he had his Deliverance from Pharaoh's Infanticide as above and lived all those years after as the Adopted Son of Pharaoh's Daughter who gave him that Advantage by the help of his Tutors as to a Princess's Sun to become so mighty in words and deeds as Stephen speaketh Acts 7.22 which Character he giveth Moses not from any express Scripture but by necessary consequence for it could no otherwise be conceived concerning the Adopted Son of a King and of a King of Egypt a Land abundantly addicted to Learning and Study Until he was Forty years old he lived in Pharaoh's Court as the Son of Pharaoh's Daughter and as some say was designed â—o succeed Pharaoh in the Throne He being now grown up to full Maturity of Stature Authority and all Accomplishments both as a great Orator and as a great Warriour was minded to visit his afflicted Brethren Exod. 2.11 This he did partly by Natural Inclination having a Sympathizing Spirit towards their Relief And partly by Divine Instigation intimating to them that he was raised and sent of God to deliver them Acts 7.23 25. The signal whereof was his slaying the Egyptian as a Judge appointed of God his Call thereto being manifested to his own Conscience Exod 2.12 13 14. Moses had Suck'd in such a Savour of Godliness with the Milk of his Mother who with his Father had instructed him that he was of the Seed of Abraham the Heir of the World c. that all the Court-pleasures and Treasures could not wear off Heb. 11.25 26. He refuseth his Courtiers Life offers to be his Brethrens Reconciler and Deliverer they not yet enough humbled refuse their own Deliverance and puts it back forty years longer Pharaoh heard what he had done and to secure himself from so dangerous a Person whom he suppos'd to be the Man foretold by his Priests that would be the Scourge of Egypt and the Deliverer of Israel sought to slay him Exod. 2.15 upon this Moses flies into Midian which brings us to the second forty years which time he tarried there when of an High Courtier he became a poor Shepherd and of a Student in Philosophy was turn'd a Student in Divinity yea and studied even God himself and while he was so doing hath that famous Vision of Christ in a Bush burning but not consumed Exod. 3.2 by the good will in it Deut. 33.16 In this Vision the Place Time and End are very Remarkable 1. The Place 't was not in Pharaoh's Court where he never had such a Vision as this for full forty years he lived therein but it was in the Wilderness When Man is satiating himself with the Honours and Pleasures of a Worldly Court there is no leisure to have or hold Commerce with the Court of Heaven Felix was for his more convenient Season Acts 24.25 Worldly Pomp and Vanity make such a noise in a Courtiers Ears that God may speak once and twice and he perceive it not Job 33.14 Hence Israel was allured into the Wilderness and there God spake kindly to her Heart Hos 2.14 there the Pillar of Glory came to them and walk'd with them from Stage to Stage in a Familiar manner Exod. 13.20 21. When they were in Aâ—tham Hebr. hard Ground God comes when distant from Egypt or the World When the Soul is drawn at distance from the Distractions of the World then is it in the fittest frame for the Visions of God Prov. 18.1 2. The time when relating 1. To Moses and 2 To Israel 1. As to Moses This Vision of the Bush was at the end of his second forty years Acts 7.30 so long had he lived a private Life as a poor Shepherd 'T is a wonder his former forty years Life of an Honourable Courtier had not put his Mouth out of taste for so long a Dishonourable Countrey Life But a good Heart is taught to condescend to all conditions and can be abased as well as Exalted as Paul Phil. 4.11 12. and David was call'd to be a Courtier yet content after to become a Shepherd till his Conquering of Goliath 2. As to Israel both Moses and Israel must wait long for this comforting Vision Moses finds Israel as the Messias did after in the sharpest part of their misery Duplicantur lateres venit Moses Though the Tyrant was dead Exod. 2.23 yet Tyranny was not one Pharaoh succeeds another as afterwards the Bloody Herods did and all of the same Brutish Bran Though Israel's Chief Oppressor was suppressed yet were they Oppressed still for another Pharaoh succeeded as great in Power and as grievous in Persecution They changed only their Master but not at all their Miseries which indeed grew greater and greater this made them sigh and groan and as it was with Job their stroke was heavier than their groaning Job 23.2 3. The final Cause wherefore This is double also not only for comforting Israel in their Bondage but also Moses in his Banishment who spent not his second forty years private Life in Idleness but in Divine Contemplations as above and in Writing the Book of Genesis and as some say the Book of Job for comforting his Countrey-men in Misery teaching them thereby to lean upon the Lord and to learn to live by Faith on the Promises made to their Forefathers the Holy Patriarchs Mens very Miseries cry to God as Hagar's did Gen. 16.11 when her self cried not The Lord knew their Soulâ—â—n Adversity Psal 31.7 Gods Eye saw what the wicked did to Moses and
He did his Judg. 16.9 Hereby sore Bruises and sad Breaches are made upon the Consciences of Men such as nothing can heal but the Blood of that great Votary that Blessed Nazarite and All-Heal the Lord Jesus Vows are most solemn and sacred Services and they have much to Answer for who neither mind the making nor the Keeping of them but do no better than Dally with them as Children do with their slips wherewith they play at fast or loose at their pleasure and as Monkeys do with their Collars who slip them on at their Master's Will but slip them off at their own but God is the Avenger of all such 1 Thess 4.6 Though haply they remain out of the reach of Humane Justice as not coming under Man's Cognizance If God will be avenged upon Defrauders but of Men how much more will he be of those that would defraud himself but be not deceived God will not be mocked Gal. 6.7 nor can be deceived they shall hear from him sooner or later even all that break Covenant with him They shall find to their cost their breach of Promise on their part Numb 14.34 God never breaking on his part unless the failure of the other party promising for their part do set him free As bad Zedekiah found it by smarting Experience though his was but a Vow or Oath to Man only which he brake 't is said of him Shall he escape that doth such things or shall he break Covenant and be delivered Ezek. 17.13 15 16. and this Interrogation is answered v. 18. No he shall not escape And farther v. 19 20. Suitable to this saith David Shall they escape by Iniquity No God will cast them down in his Anger Psal 56.7 Let them never think to escape Their Sin shall surely find them out Numb 32.23 though they be never so cunning to cover it Such Fool-Hardy ones as dare to walk upon Iniquity's Fire works let them look to be blown up and they shall have the Psalmists Prayer to promote it And 't is not thus only with such bad Men as Zedekiah but with far better Men Good Jacob here escapes not but is sharply chastised for his slackness to pay his Vows sad Disasters befall him in his Family as the Rape done to his only Daughter the Massacre committed by his Sons c. God overtook him with these severe Scourges when he found him so slack to perform his Promise to him and to Purge his Family from Idols 'T is Ten to one if any Leper returns to give Praise to God for Mercies received Luk. 17.15 Many mâ—ke Prayer their Refuge few make Praise their Recompence Hezekiah himself did not perform his Returns proportionable to his Receipts 2 Chron. 32.25 Neither did good Jacob here give such quick Returns as God required like Rain that comes down from Heaven in thick Showers but goes up again only in thin Mists so Jacob had received whole Showers of God's Blessing but he returned God's Praise for them slowly and slenderly Therefore for quickening Jacob's dull Motion God deals out to him some sour Dispensations He is troubled not only through his Daughters Curiosity by his Sons Cruelty but also because the whole Country of the Curs'd Canaanites were ready to rise upon him and root him and all his out of the Land of the Living If any thing will arrouze and raise up our Hearts to a thankful Remembrance of former Mercy it must be the smarting sense of some present Misery as here when Jacob was in a Desperate Streight and in a Dreadful Fright then was it high time for him both to Purge his House and to Pay his Vows both which he had so long neglected NB. B hold here Gods Tenderness towards distressed Jacob for though God was justly and highly displeased with him for both those neglects aforemention'd yet he chides him not cuttingly now that he was in Heaviness but takes this opportunity for we are best when at the worst and rubs him gently reminding him candidly both of his present duty and future safety the God of Bethel so call'd Gen. 31.13 kindly calls him to Bethel which before he dare essay to go to he first reforms his own Family as behoves the Head to take care for the Bodies purity that he might come clean to God and his Worship at Bethel 'T is a strange thing that any strange Gods should be suffer'd at all in such a Family That censure of Calvin seems too severe saying that Jacob connived at Rachels Mawmets from a blind love to her as Solomon gratified his Mistresses of Moab 'T is more probable they were such as the Shechemite Captives brought with them Gen. 34.29 whatever these Idols were or whence ever they came Jacob demands them all he will not tolerate any one House cannot hold the Ark and Dagon both Domesticks and Proselites will do any thing give up all their Images to Jacob now they are in danger to be destroyed by an insurrection of the Country Jacob Burys them because he durst not stay to Burn them or to Beat them to Powder Gen. 35.2 3 4. where Dr. Lightfoot hath an excellent Note that those Proselytes of Shechem and Syria that is the Captive Shechemites and those that came along with him from Laban the Syrian which I suppose must be the Doctor 's meaning were all admitted into Jacob's Religion by Baptism This Remark of his is probable enough insomuch as they were all commanded to be cleansed v. 2. or purified which was done according to the Law by washing in Water Lev. 15.13 Numb 31.23 as well as to change their Garments as Exod. 19.10 14. where washing their Cloaths was a token of washing their Hearts Jer. 4.14 and cleansing themselves from all filthiness of Flesh and Spirit 2 Cor. 7.1 yea and the very Gentiles as Plautus saith used to wash themselves before their Sacrifices that they might come clean to them Tertullian tells us also that the Primitive Christians used to wash themselves before they went to Divine Worship To say no more about the Antiquity of Baptism referring the Reader only to Dr. Lightfoot's Learned Discourse upon this Subject both in his second part of his Harmony on the four Evangelists upon John 1.25 and in his Harmony on the New Testament thin Folio pag. 10. However Jacob's thus purging of his House before he went to pay his Vows teacheth us this plain and great Truth that men must come before God with the best preparation they can get as well as with the best performance Lev. 5.7 11. 14.22 30 31. for God will be sanctified of all them that draw nigh to him Lev. 10.3 This the Blind Heathens saw and therefore said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Worship not God by the By as a by work but with all possible preparation Plutarch If those poor Infidels would not serve God Hand over Head as we say but duly prepare themselves at home first for it how may they rise up in Judgment against
evil Ghost and overtake them in the punishment as it did Gen. 44.34 and after Isa 59.12 Hereupon the two Tribes unanimously renew their Promise and Covenant shewing thereby their Faith in God and love to their Brethren they were resolved to be in the fore-front of the Battel with their lives in their hands against so many and mighty Enemies of Canaan leaving their weak Families behind them to the Lord's protection N.B. Thus the matter was adjusted betwixt them and Moses yet was it not accomplished under Moses's Ministry figuring that the Law should make nothing perfect but the bringing in of a better hope Heb. 7.19 it was fulfilled under Joshua who dealt favourably with those two Tribes and did not take all their able Warriours according to the strict letter of their Covenant v. 21. but only forty thousand of them Josh 4.12 13. which was not half of their military number as appeareth by their last muster Numb 26.2 7 18 34. the over-plus of the forty thousand staid behind to guard their weak Families The Fifth Remark concerns the half Tribe of Manasseh whereof no mention is made untill v. 33. where they are named either First Because they joyned themselves to the Petitioners looking upon the Land of Og and Sihon to be too large for the two Tribes only or Secondly Because those Sons of Manasseh shewed much faith and fortitude in conquering Gilead v. 39. and 't is said of Machir the Son of Manasseh that he was a man of war therefore he had Gilead and Bashan Josh 17.1 Thirdly Because this half Tribe abounded with Cattel as did the other two Tribes This half Tribe had also their Inheritance given them upon the like condition with the former two Tribes Josh 4.12 And the Inheritances of all the three was not only Moses's Donation but it had also the Lord's approbation as 't is said the Lord hath given it you Deut. 3.18 The Sixth Remark is Musakkoth Shem Hebr. The changing of the names of those Cities which the two Tribes and half conquered v. 38. for those Amorites on this side Jordan to fill up their Iniquity Gen. 15.16 called their Cities by the Names of the Idols which they Worshipped such as Nebo Isa 46.1 Baal Judg. 6.31 which the Lord would not have to be mentioned by his People Exod. 23.13 Psal 16.4 therefore their names were changed Beside 't is common for Conquerors to change the name of Conquered Cities and Countries to commend their Conquests and their own Names and Fames to Posterity But Jerom's saying absit abore Christiano ut sonet Jupiter Omnipotens Mehercule c. Magis portenta quam Numina is grounded upon the first Reason Heathenish Gods no nor Popish Idols should not be mentioned so honourably by the mouths of Christians yet those old Idolatrous names were revived and retained especially when Israel did degenerate Judg. 13.17 Isa 15.2 Ezek. 25.9 and so it is with us c. The Thirty Third Chapter being the next of Numbers affords some few Remarks The First is Here begins the 43d Lecture of the Law call'd the Journeys which were 42 in number from Egypt to Jordan figuring the Churches unsettled estate under Moses's Law that brings not to rest Deut. 12.9 as the Gospel of the Messias doth Heb. 4 3. Isa 33.20 Heb. 12.27 28. as Moses reckons up 42 removings from Egypt to Canaan so Matthew reckons up 42 Generations from Abraham to Christ Mat. 1. by whom we have entrance into Heaven All those manifold Stations wherein Israel met with manifold Exercises as Hunger Thirst Fiery Serpents Plague c. shew us that through manifold Tribulations we must enter into the Kingdom of God Act. 14.22 2 Tim. 3.12 N.B. The Jews do miserably comfort themselves that these 42 Journeys are so distinctly described by Moses to make out the hope of their Redemption by the Messiah yet to come after their long wandrings and that they shall then return into their Promised Land 't were well they would more mind what their own Rabbi Moses Hadarschan most truly saith the true Redeemer was born before He was born that reduced Israel into this last Captivity The last of those Mansions was Abel-Shittim v. 49. so called from their woeful bewailing the sad plague Numb 25.6 The Second Remark is The Command of God for Israel's destroying all the Idols and the Idolaters also out of the Land of Promise from v. 51 to the end And this Command is back'd with a grievous Commination If you dare be sparers of any of them know that those spared will not spare you no not your tenderest parts your eyes to which they will be pricks v. 55. and they will gore your sides also with the sharpest Weapons without either measure or mercy The troubles which those spared Jebusites brought upon Israel are set forth in the Book of the Judges in the History of Jabin Sisera and others N.B. No less pernicious are those spared Jesuites to those Christian States that harbour them An Interpreter saith here Shall we suffer those Vipers to lodge in our bosoms 'till they eat out our bowels This extirpating Command of rooting out those cursed Jebusites is oft repeated by God Exod. 23.33 Deut. 7.1 2 5. and again Deut. 12.2 3. no less will be the preserved Jesuites but pricking Briars and grieving thorns Ezek. 28.24 to the Souls and Bodies of the Church of God as Psalm 106.34 35 36. Nor ought it to be objected Why did not God command Israel to endeavour the Conversion of those Gentiles rather than their confusion and utter extirpation Answer Because 1. The time of persuading Japhet to come over to the Tents of Shem Gen. 9.27 that is of propagating the true Worship of God in the way of the Gospel was not now come 2. Because these Canaanites were the cursed Offspring of Cham and therefore to be cut off lest Israel should be harmed by any sinful Society with such notorious Sinners their Land did spue them out and God who is the true proprietary of all Lands gave it to Israel which was divided by Lot to all the Tribes Numb Chap. 34. and a portion for the Levites and Cities of Refuge Chap. 35. and the inconveniency of alienating the Inheritances of Daughters was remedied by their Marrying in their own Tribe hence the Daughters of Zelophehad Married their Uncle's Sons lest their Inheritance should be removed from their Tribe Chap. 36. All which Divine Commands must certainly corroborate Israel's confidence of a Conquest of Canaan seeing all these Orders were given as if Israel had been now in present possession of the Land already c. Now come we to the last Book of Moses call'd Deuteronomy in Greek signifying the Second Edition of the Law and unto the last two Months of Moses's Life and the two last Months of Israel's forty years wandring in the Wilderness This Book doth plainly appear to be a Rehearsal and Explanation of those Laws God gave Israel mentioned in the three former Books
and unkind churlish carriage to him supposing that the baseness of their Birth made them as it usually falls out more morose immorigerous and ill-conditioned Others say further that this Evil Report includes more than their cruel carriage towards him to wit their criminal conversion in the Countrey not only their common contentions among themselves but also their Carnal Copulations if not with Men and Beasts as some censoriously enough say yet with the Daughters of that Heathen Land c Joseph observing this with abhorrency informs his Father of it that he might reclaim them from their evil courses wherein not only the Sons of the two Hand-maids but also those of Leah as Reuben of Incest c. were all found faulty Though this was a good demonstration of Joseph's Piety doing but the Office herein both 1. Of a good Son to his Father seeing 't is part of that Honour ingenuous Sons owe to their Parents required in the fifth Command to promote all that in them lyes their Domestick Discipline and to conceal any thing that is prejudicial thereto but to let all Vice have its due Cerrection 2. And of a good Brother to his Brethren in not suffâ—â—ing sin to lye upon them unreproved which is to do the worst kind of hatred Lev. 19.17 As Joseph out of pure Love to Vertue abhorr'd his Brethrens Vices so out of pure Love to their Souls he might first privately admonish them though the Scripture be silent as well as he did acquaint his Father of their Sins for suture Reformation whereby he acquitted his own Soul of that guilt which he might have contracted by his silence Yet this was the First Ground of their Malice against Joseph which was increased Secondly By Jacob's Indulgency towards him but raised up to its utmost Elevation Thirdly By his own renewed Dreams of his Advancement above them This was that which lay uppermost with most weight upon their Stomack when they resolved to destroy him because he was the Dreamer Gen. 37.19 As to the first ground of their Envy It therefore plainly appeareth from the premises that it was not scandalum datum sed acceptum not offence given caresly but taken causlesty for though it be Satan's Title and Office to be the Accuser of the Brethren Rev. 12.10 in which work Joseph was now involved yet did he not this out of any premeditated Malice as the Devil doth he being now but an Innocent Child so called here to free him from that Evil but out of the simplicity of his mind and purity of his Affections who could not at this tender age brook Sin in his Brethren whereby an Evil Report was raised against that only Religious Family of his Father Jacob amongst the Heathen which was a great grief to his tender Spirit in his tender years And suppose he did not first privately admonish them which yet may charitably be supposed notwithstanding Scripture silence as before but that he immediately complain'd of them to his Father it may be said in that case that Joseph look'd upon private admonition unnecessary where the offence was publick and he might see those Sinners to be no better than Scorners such as Solomon says must not be reproved Prov. 9.8 9. being like Dogs who love Loathsome Carrion their filthy Sins better than the fragrant perfumes of any Pious Admonition and would rather flye in the face of him who would drive them from it than flee from their Peccatum in Deliciits or Darling Sin or be driven from it by the Precious Balm Psal 141.5 of his Religious rebuke Give not holy things to Dogs saith Christ Mat. 7.6 nor cast Pearls before Swine or Hogs such a Pearl as is the reproof of Life Prov. 15.31 Those unclean Creatures Hogs and Dogs as they were unlawful to be Sacrificed so are unfit to be admonished Such sensual Swine will Grunt against all propounded goodness and such Mad Dogs will furiously flye in the Face of those that tell them of their faults Such as have even wearied themselves with standing and walking so long in wicked ways that they are now set down in the Chair of Pestilence Hebr. that Seat of the Scornful Psal 1.1 Such Scorners are not worth warning tho some unruly ones in the Visible Church must be warned 1 Thes 5.14 because this kind of Scorners refuse to be Reformed and even have to be healed Jer. 51.9 Hos 11.5 Prov. 5.12 Joseph therefore might having no hope of prevailing with his unruly Brethren by his private reproof but that they would hate him the more apply himself to his Father who was the King Priest and Prophet or Publick Person of the Family to inform him as the Monitor doth the Master in the School not with any design to hurt them but with a desire to Reform them both for their own weal in both Worlds and for the credit and honour of his Father's Family He did not blaze their Sins abroad among the Heathen he told not of them in Gath nor Publish'd them in Askelon to make the Infidels Rejoyce and Reproach 2 Sam. 1.20 for then as Austin saith well Non fuerit correptor sed proditor he had not been a just Reprover but a base Betrayer of his Brethren whereas his not acquainting Jacob herewith that he might interpose with his Paternal and Patriarchal Authority to prevent and reclaim them this had been no better than a base Betraying of them yet for this kind of good will Joseph is hated of his Brethren This was the first Cause The second Cause of their Hatred and Envy was his Father's Favour not to say Fondness to him above all his other Sons because he was the Son of his old Age Gen. 37.3 or as Onkelos hath it because he was a wise Son as above Ingenuous and therefore Amiable Whatever was the ground of the Father's love to Joseph this is certain that the Father's love was the Ground of his Brethren's Hatred to him v. 4. The Evidence of the former was the Argument for the latter As Joseph's telling the Truth no Lyes of them veritas odium parit was the first Cause of their hating him for Truth is an excellent Lady but he that follows her too close at heels may hap to have his Teeth struck out as saith the Proverb Can any man that telleth others of their Faults expect to be loved No 't is as those that are awakened out of their sleep be usually unquiet take it commonly unkindly and begin to Brawl with their best Friends for so doing thus Joseph's Brethren treat him for the like So Jacob's shewing more respect to him than to the rest gave occasion of this Grudge and malignant Emulation Joseph's Candour plainly produceth contrary Effects in his Father and in his Brethren The former loved him for it for which the latter hated him His Father loved him for bringing Deeds of Darkness to light but his Brethren hated him because their Deeds loved darkness more than light as themselves did Joh. 3.19
38.2 contrary to his Duty Gen. 24.3 and 27.46 and 28.1 whereof Judah could not be ignorant yea and before Salmon married Rahab of Jericho there were others of Jacob's Offspring that married Wives descended from Cham as Simeon had Saul the Son of a Canaanitess Gen. 46.10 Upon this account therefore Joseph presented these his two Sons to Jacob that they might receive his Patriarchal Blessing that they might be adopted by him as his proper Sons and have Israel's Name put upon them Gen. 48.5.16 lest any should judge it some prejudice to them because Born in Egypt and of an Egyptian Mother so reckon them of the cursed Stock of Cham and not Heirs of the Covenant and of the Promised Possession Hereupon also the Author to the Hebrews Ch. 11.21 mentions Jacob's Blessing these two Sons of Joseph by faith but not a word of his Blessing the Twelve Patriarchs mention'd by Moses Gen. 49. which Jacob undoubtedly did by Faith also The Reason is this because it was a more transcendent Act of Faith in Jacob to Bless these two Sons of Joseph being half the Sons of cursed Cham by their Mothers side than it was to bless his own Twelve Sons who were immediately descended from him in his Marriage at his Fathers appointment Gen. 28.2 Both Rachel and Leah owned and obeyed the true God Gen. 29.32 33 34 35. and 30.6 8 13 17 18 20 22 23. and 31.16 Ruth 4.11 whereas Ephraim and Manasseh's Mother was the Daughter of an Heathenish Idolatrous Sun-worshipping Priest Gen. 41.45 in a City of wickedness as On or Aven Ezek. 30.17 signifies because they Sacrificed to the Sun there thence was it called Heliopolis a City of the Sun and Potipherah chief Ruler thereof under Pharaoh was High Priest of the Sun Therefore must it needs be an High Eminent and most Sublime Act of Jacob's best and most raised Faith to Adopt and Bless the Off-spring of such a Mother wherein he over-looks the Honour of her Extract being a Princess as well as a Priests Daughter as before it seems Priests were no mean Men among the Egyptians for one Man might be both Prince and Priest and some suppose Joseph spared the Priests Lands for his Feather in Laws sake Gen. 47.22 others better say 't was Joseph's burden to indulge Idolatry he had no Heart to it yet must have an hand in it and could not help it as the King's Officer whose Commands he must obey herein or incur the utmost Displeasure both of Prince and People which yet condemns the contempt of a better Ministry now half-starved by Men of better knowledge Jacob had no respect either to the Nobility of their Blood they were born of or the vastness of that Wealth and Honour they were born to or yet the goodly stature and properness of their Persons for that is a seeing as Man seeth and judging by the eye of sense 1 Sam. 16.7 but he looked upon them with an eye of Faith yea of a strong lively Faith in his weak and dying state a Faith most illustriously Illuminated by an extraordinary Prophetick Spirir whereby though now he was a poor Pilgrim in Egypt leaning upon his Pilgrim-staff he mentions Gen. 32.10 yet now presents it as a Scepter to Joseph signifying his Dominion puts the name of Israel which was the greatest of Names upon both his Sons so that they are called no more the Children of Joseph as the Children of Judah the Children of Reuben c. but the Children of Israel And lastly he no otherwise disposeth of the Kingdoms of Canaan to them than if himself had been peaceably possessed of the Royal Throne in Jerusalem Jacob acts in Blessing Josephs two Sons as one of God's Privy Council preferring the Younger before the Elder This was his Heavenly Wisdom which he would have had no need of had the Elder right to his right hand and his right-hand Blessings that is done in the common Course and Custom of Nature but here he was to shew the Freedom of Grace which required more than ordinary Wisdom making the last to be first and the first last what he did herein was by Divine Inspiration And as if he had been one of God's highest Courtiers as well as Counsellours He bestoweth both Temporal and Spiritual Blessings upon them v. 16.20 as if the Key of El-shaddai had hung at his Girdle and as if the Bona Dona Throni Seabelli the good Gifts both of God's Throne and of his footstool the riches of Heaven and Earth had been all in his Power to bequeath to whom he would at his pleasure My Redeemer saith he bless both the Lads there he puts the Blessings of Redemption upon them and let them both increase like Fish into a Multitude there 's the Blessings of Providence which did so miraculously multiply them that at their going out of Egypt Manasseh was Forty two Thousand seven hundred and Ephraim was Thirty two Thousand five hundred and though all these perish'd in the Wilderness yet were they at their entry into Canaan again multiplied in both these Sons to Eighty five Thousand and two Hundred men meet for War Numb 26.28 34 37. the like Blessing was confirm'd on them by Moses Deut. 33.17 and Joshuah acknowledged them to be a great people Josh 17.17 All which sprang out of Joseph whom Jacob bewailed for dead twenty three years Learn here from this History a manifold Mystery As 1. As these two Sons were born in Egypt and of an Egyptian Mother so we are born in the State of Sin and by our Mothers we are Children of wrath yet may our Heavenly father Adopt us and put his Name upon us 2. As the Elder had the left hand and the Younger the right so is it as to the Jewish and Gentile Church held forth in the Parable of the Prodigal who was feasted within doors though the younger and less deserving while the Elder was without Luk. 15. 3. It teacheth also that the Church of Believers shall stand at Gods Right Hand as Sheep and shall have Right Hand Blessings upper Springs to bring them thither Whereas the people of the World are put oft with Left Hand Blessings only nether Springs and at last turn'd oft as Goats to Christs Left Hand 4. May we become through Grace Ephraim's which signifies Fruitful and Manasseh's which signifies forgetful or forgetting Could we but forget those things that are behind our own Follies and Vanities and learn to be fruitful in good works God hath a liberal Legacy for us and will bring us out of this lower Egypt to his high and Heavenly Canaan 5. May we be but Josephs as Jewels in a puddle retain our Lustre as he did in Egyptian Slavery and holding fast our righteousness not letting it go in the worst of times and places c. Job 27.6 and holding holding up holding out holding on holding fast and firm our Hope and Confidence to the end Heb. 3.6 then doubt not but Jesus the Blessed Testator
descended from Righteous Lot who tho' he sinned by ignorance in committing a double incest yet served God with uprightness all his days so God for his sake suffered not Israel to meddle with them more than for their own sakes but warranted them to war against the Amorites Numb 21.21 22. and Deut 2.24 As God himself did direct Israel to all places so he did to them in all actions In which respect these Histories of Holy Scripture do excell all Humane Histories in the whole World And if God had not given diem his Divine Warrant for this War this new Generation after such long Travels in the Wilderness might have been afraid of War as their Fore-Fathers had been before them therefore gave he them this his word for their incouragement satisfaction and justification The Second Remark is A proffer of Peace in all Wars ought to be propounded first according to God's Rule Deut. 20.10 11. Thus Israel sent first the White Flagg of an Amicable Embassage before they hung out the Red Flagg of a Bloody War Tho' nothing seem more contrary to Peace than War yet War is not to be undertaken if Peace may be obtained without it Cuncta prius tentanda saith the Poet the Romans sent their Caduceum Hastam and 't is the practice of all Nations first to Proclaim Peace c. The Third Remarks is God infatuates those first whom he designs to destroy Quos destruit prius dementat Deus Sihon would not grant Israel passage v. 23. Numb 21. which Moses explaineth thus Deut. 2.30 and the Cause why this King of Heshbon would not grant leave to Israel who so solemnly engaged themselves to be no ways injurious to him or his they would not pillage or plunder in their passage but buy all necessaries with Money Numb 21.22 Deut. 2.28 keeping all along in the King's High-way common for all c. Notwithstanding this fair Apology for stopping the Enemies mouths and to clear Israel's innocency Sihon durst not trust them as it is expresly said Judg. 11.20 by that good Historian General Jephthah for Men muse as they use had he himself admission with a Potent Puissant Army into the bowels of any foreign Countrey he would keep no Covenants but take the opportunity of Spoil and would not easily be driven out and he thought the same of Israel out of his own fear and distrust But the principal Cause was God hardned Sihon's heart Deut. 2.30 that he might destroy him and therefore he not only denied Israel an innocent passage but also in an Hostile manner came forth to fight them when they had done him no injury nor provoked either him or his to this War N. B. See the sublime Infatuation God sent upon Sihon had he been so kind to Israel as the Edomites Moabites c. were who tho' at first they deny'd Israel passage through their Land Numb 20.18 c. yet as they passed along their Coasts they suffered them to buy such things as were necessary Deut. 2.29 Nor had Israel at this time any thoughts of taking Sihon's Country from him laying no claim to it but to the Land of Canaan which lay beyond it Deut. 2.28 29 30. and Judg. 11.19 20. and they now desire a peaceable passage through his Kingdom that they might Conquer the Canaanites beyond Jordan but instead of granting this or any Supplies as they marched along his Borders he falls foul upon them in fight so came only forth to fetch their own destruction God's Judgments need not go forth to find Wicked Men out they run headlong of themselves to meet their own bane the better half way they refusing to yield unto any terms of accommodation do thereby hasten their own downfall As God here did not impart his whole Councel to Israel concerning this Country which they expected not the Conquest of at this time while they were only in expectation of Conquering Canaan So this shews likewise that whoever have the offers of peace and reconciliation by the preaching of the Gospel and do gracelesly and obstinately not only refuse but reject the same such do but hasten on their own Damnation as Sihon c. did here Thus far the Antecedents now the Consequents from whence ariseth The Fourth Remark which is That Victory is of the Lord Psal 98.1 and Ps 44.3 c. Exod. 18.10 'T is indeed said that Israel smote Sihon c. Numb 21.24 yet this is explained that Jehovah the God of Israel delivered Sihon and all his People into Israel's hands Judg. 11.21 and Deut. 2.33 and the glory of this Victory is ascribed to the Lord Psal 135.10 11. and 136.17 18 19. Yea God saith by his Prophet I destroyed the Amorite before them whose Height was like the Height of Cedars and who was strong as the Oaks c. Amos 2.9 God gave this Victory and as Jephthah excellently Argueth being well acquainted with Scripture-History as all Generals ought to be the Lord of the whole Earth gave Israel all the Land of the Amorites to wit Arnon in the South Jabbok nigh to which Jacob wrestled with the Angel in the North the Desart of Arabia in the East and Jordan in the West Deut. 2.36 Judg. 11.21 22 23. Israel had a just title to all this Land by Law of Arms being Vanquished by Conquest in a lawful War and became Israel's first handsell c. The Fifth Remark is Israel's Victory over the Amorites here was not only total over Heshbon the Metropolis or Mother City and all her Daughters all the other Cities and Villages of the Land but they also recovered all those places which Sihon had taken from Moab Numb 21.26 Deut. 2.24 Had they belonged to the Moabites and in their possession the Israelites might not have medled with them Dent. 2.9 but now God the true proprietary of all Lands taketh from the Amorites who had won that Countrey from Moab and gave it to the Israelites Who destroyed Men Women and Children of every City but the Cattel and Spoil of the Cities they reserved for their own use Deut. 2.34 35. God had cursed Canaan on both sides of Jordan therefore he would not have any of his wicked Race to be preserved This was done according to the Law Deut. 20.14 15 16. which was a fulfilling of God's Judgment written The Roots of the wicked shall be dryed up from beneath his branches shall be cut off c. Job c. 18. v. 16 17. The sixth Remark is This Victory was so famous that it became a Proverb or By-word in derision of Sihon Numb 21.27 Some say that this Proverb was taken up first after that Sihon had conquered Heshbon out of the hands of Moab and that his Poetasters or Ballad-makers who penned popular Songs such as this was did compose these great swelling words of Vanity uttered by the Conquering Amorites And so they are the words of Sihon and his Favourites triumph over conquered Moab for their Idolatry Jer. 48.12 13. and 32 45
and woe to Sinners that are alive in that day as few shall desire to live and see it so few shall survive and over live it Lastly Balaam foretells the falling fate of other Nations as of the Assyrians of the Hebrews of the Greeks and of the Romans v. 24. so that his Prophecy reacheth from his own time to the World's end The First Remark concerns Ashur or the Assyrians the first of the four Great Monarchies call'd by Daniel the Golden head of the Image Dan. 2.32 38. the Ships from the Coasts of Chittim mentioned also in Dan. 11.30 some suppose to be meant the Romans and so the Chaldee here expoundeth it and the Old Latin Version reads it from Italy but others say that Chittim the Son of Javan the Son of Japhet the Son of Noah Gen. 10.4 his Posterity seating themselves in Greece and Italy therefore Chittim is taken sometimes for the one and sometimes for the other and here it must be meant of the Greek Alexander the Great who is said to come from the Land of Chittim 1 Mac. 1.1 who subdued this Golden-Head the Assyrian Empire and the Silver Breast that of the Medâ—s and Persians which succeeded it yea and the Romans who were Italians often infested them and finally overthrew them by the Wars of Vespasian and Titus Joseph de bel Jud. Lib. 7. The Second Remark concerns the Hebrews the Posterity of Heber Gen. 10.24 25. Exod. 1.15 16 c. All the Tribes of Israel descended from him The Ships from the Coast of Chittim saith Balaam shall also infest the Hebrews If we take Chittim for the Grecians the Jews were much wasted by the Greeks Antiochus c. Dan. 8.11 and 11.30 31 c. Or if we take Chittim for the Romans it being used for either as above those under Pompey the Great but especially under Vespasian and his Son Titus waged War against the Jewish Nation and wasted it The Third Remark concerns the Greeks who were one part of Chittim He also shall perish for so the Grecian Empire was wasted by the Roman Armies that fourth Kingdom of Iron broke in pieces the three of Gold Silver and Brass Dan. 2.31 32 49. The Fourth Remark concerns the Romans who came from Chittim as the Grecians did of whom Balaam Prophesieth he likewise shall perish for ever v. 24. that is the Offspring of Chittim both the one and the other as sure as the Grecians were ruined by the Romans so sure the Roman Kingdom now in being shall be ruined by the Kingdom of the Stone c. Dan. 2.44 and then will begin the Kingdom of the Mountain which should fill the whole Earth Dan 2.35 and it shall stand for ever v. 44 45. Divine Vengeance is doomed against them as their due for afflicting Heber's Posterity whereof Christ was the Chiefest Luke 3.23 35. and our Redeemer was killed by Pilate the Roman Deputy since that time Rome hath languished both by her own intestine Broils and by the Goths Vandals and other Barbarous Nations but more especially it shall perish for ever under Antichrist who Reigning there hath been long afflicting Christ in his Members The Roman Empire is now much impaired by the Papacy tho' that Usurping State doth continue yet is it much weaker than it was before while it stood upon Legs of Iron but now is divided into feet and toes partly Iron and partly Clay partly strong and partly broken Dan. 2.41 42 43. one part is the Kingdom of the Pope in the West he whom we now call the Emperor hath now little or nothing to do with the Empire which was at Rome the other part is the Kingdom of the Turk in the East before whom three of the horns of the Roman Empire have been routed out Dan. 7.8 As the Kingdom of the Turk doth labour with nothing more than with its own weightiness it hath been a long time soundly batter'd by the Venetians but now of late much more by them in Conjunction with the Imperialists taking great advantage by the Turk 's intestine Divisions and now it is become such a tottering Kingdom as if the Skirts of the Sixth Vial were falling down upon it So the Kingdom of the Pope declineth also apace and shall do more and more every day according to that old Distich Roma diu Titubans Variis erroribus Acta Corruet Mundi desinet esse Caput Tho' they endeavour by mingling Marriages to reunite their own intrinsick Divisions yet can that as little be done as Iron can be mixed with Clay they may cleave for a while together but they can never incorporate one with another The Fifth Remark is Thus God makes the mouth of this mad Prophet to Prophesy of the four Great Monarchies tho' not so distinctly of them as Divine Daniel did all which had their times and their turns yea their Ruine as well as their Rise and Reign here we have in few words the whole summ of the Scriptures Thus Balaam as he began with blessing of Israel so endeth with the destruction of all their Enemies and pouring out God's Curse upon them God by his mouth confirmed the promises made to Abraham and to his seed for ever all which are accomplish'd in Christ The Sixth and last Remark is The closure of this last attempt Balak and Balaam being both of them over-powered and over-witted by the most Wise and Almighty God are constrained to give up their Cause for lost and to give over any further or fourth Attempt just as their Master Satan did in his Temptations against Christ Mat. 4.10 c. So here Balak went his way without having his Will and Balaam went his way also without having his Wages v. 25. There is no doubt but Balak returned to his Palace as much grieved in his mind for this his so notorious disappointment of Cursing Israel as Ahab was when disappointed of Naboth's Vineyard who then went to his house all off the hooks with discontent and being sick of the sullens as we say lay down upon his Bed and turned away his face as not caring to see any or to be seen of any one and would eat no bread as if resolved to starve himself 1 King 21. v. 3.4 The like may well enough be supposed of Balak for his Carnal Mind at enmity with God Rom. 8.7 was an empty House well enough prepared for the Devil of discontent to take possession of and whomsoever such an unclean Spirit doth possess it maketh his heart a little Hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hell is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to trouble Troubled Souls have an Hell upon Earth But the greater doubt is whither Balaam went 't is said of him Halak ledarko abijt in viam suam v. 25. whereof are Three Opinions and Interpretations First That Balaam went away with a purpose only of returning into his own Countrey for Men are said to do what they only purpose and endeavour to do Exod. 8.18 Numb 14 40. Qui
Church is filled and watered yea made Drunken with the Manifestations of Divine Glory First She is filled for she partakes of the fulness of Christ John 1.16 who began his Ministry with filling fill up the Water-pots to the brim John 2.7 carryed it on with filling They were all filled with the Holy Ghost Acts 2.4 and compleats it with Filling when we come to the fulness of the Measure of the Stature of Christ Eph. 4.13 Secondly She is watered as she is of God's Planting Isa 61.3 so she is of God's watering Isa 27.3 He waters it every moment with the Dew of Divine Doctrine Deut. 32.2 Yea Thirdly She is made Spiritually Drunk with Love that many Waters cannot quench Cant. 8.8 Peter was so intoxicated with the Glory of Christ's Transfiguration that he wist not what he said Luke 9.33 and Paul wist as little what to say when he was wrapt up into the Third Heaven Whether in the Body or out of the Body saith He I cannot tell twice over 2 Cor. 12.2 3. N. B. There is certainly an Holy Inebriation when a Soul is plainly Ravish'd with the Love of Christ who bids his Friends drink yea drink abundantly Cant. 5.1 Such Beloved ones of Christ are so deeply affected with the Love of Christ that like Drunken Men they forget all other things and let all go Tantundem ut Jesum meum Nanciscar as Ignatius said that I may both obtain and retain my dear Jesus These are not Drunk with Wine wherein is excess but they are filled with the Spirit Eph. 5.18 as it were Drunk with Love and 't is our Duty not our Sin to call for whole Flagons of this Wine as the Spouse did Cant. 2.5 to wit of the Loves of Christ which is better than Wine Cant. 1.2 which yet is a very comfortable Creature Psal 104.15 and highly set by Psal 4.7 But this goes down more sweetly than the most Generous Wine in the World and will cause the Lips of those that are asleep to speak Cant. 7.9 Once a good Man was so filled herewith that he cryed Hold thy Hand Lord for my old Bottle will hold no more of the new Wine of thy Spirit V. 4 and 5. And they dwelt there about ten years I have spoke something to this upon v. 2. they continued there and on the fifth observation upon that verse so less need be spoken to it in this place only take notice this their sojourning in the Idolatrous Country of Moab must needs be a great affliction to good Naomi who had been educated in the Right Worship of the true God in Canaan it could not but vex her Righteous Soul to behold the Idolatrous Worship of the Moabites as it did Lot's to behold the Adulterous and Unnatural practices of the Sodomites 2 Pet. 2.8 Hence Observ 5. Such Divine Dispensations as casts a Godly Soul into a place or state of Idolatry is a very grievous Dispensation Hence came David's Woe is me that I am constrain'd to dwell in Mesech c. Psal 120.5 and My Soul hath long dwelt with such v. 6. The time was tedious to his good Soul as no doubt this ten years time was to Naomi long and over long seemeth it to a true Saint to sojourn among such never so little where nothing but either Guilt or Grief can be contracted This made good David cry sometimes Oh that I had the Wings of a Dove then would I flee away and be at Rest c. Psal 55.6 7. and when that Oh would not Ease and Release him he at this time cries out Woe is me c. 't is very irksome to a dear Child of God to be any where out of the Bosom of the Church of God and forced among ungodly Company Nè cum lupis Vlulando tandem ipse lupus evaderet 't is hard and happy not to comply with bad Companions It troubled David more to be driven out from abiding in the Inheritance of the Lord 1 Sam. 26 19. than the loss of all other Accommodations and Comforts which was to him Interpretatively no less than a bidding him Go serve other Gods Thus the Prophet Jeremiah wish'd himself in the Wilderness when he was wearied out by the ungodly practices of his ungodly Countrymen Jer. 9.2 The good Lord bless Vs from any such like occasion that our Israelites in the Church may not become worse than the very Pagan Ishmalites having the character that Aaron gave of Israel thou knowest that this people are set on wickedness wholly Exod. 32.22 and indeed so is the whole World 1 Joh. 5.19 with 2.16 A godly man desires as much as may be to converse with the Holy God but as little as may be with Unholy men A certain good Woman cried upon her death-bed and doubting of her Salvation Lord send me not to Hell among the Wicked there for thou knowest I never loved their Company all my Life long upon Earth V. 5. And the Woman was left of her two Sons and her Husband Here her Sons dye yea both of them as well as her Husband This must needs be a farther trial of her Faith and Patience Hence Observe 1. That many Afflictions do attend the most Gracious Souls as Psal 34.19 No doubt but Nâ—omi was a Choice and Excellent Woman yet is she brought into a desolate and disconsolate condition none ever were either so good or so great as to raise themselves above the reach of trouble even those whom God loves he chastens though he do not love to chasten he had one Son only sine flagitio without sinning but never had he any Son sine Flagello without Suffering Christ whom God loved best suffered most love or hatred not seen in these things Eccles 9.12 Obser 2. Crosses sâ—ldom comes single upon God's Servants First her Husband dyes and then one Son and then another so that God shew'd her hard things and wrote up bitter things against her to make her Name Marah not Naomi in writing her first Husbandless and then Childless This was sad to her v. 13. Yet she encouraged her self in the Lord her God 1 Sam. 30.6 N. B. God did wonderfully support her in all these her great Trials and Troubles and left her upon Scripture Record as a Pattern of Patience unto all succeeding Generations V. 6. Thence she arose with her Daughters in Law Hence Observe 1. God's House of Worldly Correction is to God's People a School of Heavenly Instruction Naomi's Crosses and Losses she met with in Moab made her Soul to sit loose from that Cursed Countrey and to long for Canaan that blessed Land of Promise Sanctified Afflictions are Vocal and Disciplinary God's Rod hath a Voice Mic. 6.9 and now Naomi's Ear was open to hear the Instruction of it Job 36.8 9 10. She understood that the Voice of the Rod cried Hoe Hoe come forth Arise depart this is not your Rest for it is polluted Mic. 2.10 'T is a Rich Mercy when Affliction brings us from worse
to better from Moab to Canaan further off from Sin and nearer to God Then may the afflicted Soul say with David I know that out of thy very faithfulness thou hast afflicted me Psal 119.75 as if God had not been faithful to my Soul unless he had thus afflicted my Body and with Job also When God hath tried me I shall come out as gold Job 23.10 With her Daughters in Law Hence Obser 2. Godly Souls should lead convincing lives Such and so amiable was the conversation of godly Naomi in the Eyes of those two Daughters of Moab that it convinced them both to love her and her People and to go along with her out of their own Native Country unto her Land Solomon speaks of four things that are comely in their goings Prov. 30.29 to which I may add a fifth to wit a Christian who should have an attractive Grace and Comliness in his going also All those that are within should have a lovely Carriage and Conversation in the very Eyes of those that are without that all such as see them may acknowledge them they are the Seed the Lord hath blessed Isa 61.9 Matth. 5.16 Phil. 2.15 1 Pet. 2.12 Plato saith If Moral Vertue could be beheld with Mortal Eyes it would attract all Hearts to be enamour'd with it How much more then would Theological Vertue or Supernatural Grace do so Cant. 6.1 the Daughters of Jerusalem were ravish'd with that Beauty they did behold in the Bridegrooms Spouse and those Daughters of Moab were ravish'd with that loveliness they had seen in their Mother-in-Law so that they would go along with her also True Grace and Godliness is such a blessed Elixar as by a Vertual Contaction it communicates of its own property to others where there is any disposition of goodness to receive it as here That she might Return from the Country of Moab Hence Obser 3. Every Heart should hang and Hanker Heaven ward as Naomi did Homeward from Moab to Canaan Moab was a place where Naomi had been courteously entertained otherwise she had never continued there for Ten years this was killing Kindness and Courtesie to continue her so long there until the Lord weaned her from it by embittering it to her how many of the Worlds Darlings are made to Dote upon this Deceitful World by living in the height of the Worlds Blandishments But God deals with his Children as Nurses do with theirs he lays Soot or Mustard upon the Breasts or rather Botches of the World to make them weaned Children as David was Psal 131.1 2. a bitter Life makes them look for a better Life and causes them to cry with Paul Cupio Dissolvi I desire to be dissolved and to be with Christ which is far far better Phil. 1.23 yea and backsliding Souls when God hedges up their Way with Thorns Hos 2.6 Are then made to cry I will return to my first Husband for then was it better with me than now v. 7. Eccl. 11.3 What way the Tree leans that way it falls North or South Hell-ward or Heaven-ward V. 6. This present evil World may have the same Character which Athens of old had from the old Philosopher 'T was a pleasant place to pass through but unsafe to dwell in for the Blandishments of the World because so doubtful are therefore more deceitful and because so luscious and delicious they are therefore the more dangerous as Lactantius said For she had heard in the Country of Moab Hence Obser 4. God will certainly revive his people with some good news from Heaven when their Hearts are almost dead within them upon Earth God reserves his Living and Almighty hand for a dead lift and now sends this good news from a far Country which was as cold Water to her thirsty Soul Prov. 25.25 This cheer'd up her drooping Spirit that was almost dead within her by her manifold Afflictions even a complication of Calamities had well nigh kill'd her when this true Divine Cordial came to her This is one of Gods methods first to kill and then to make alive first to bring to the Grave and then to bring back again 1 Sam. 2.6 Psal 90.3 Psal 16.10 and 18.16 the good news God sent concerning the Weal of Sion to his People as they sat weeping by the Waters of Babylon Psal 137.1 2. was a little reviving to them in their Bondage Ezra 9.8 and when His People were humbled he then granted them some Deliverance 2 Chron. 12.7 Heaven is call'd a far Country Mat. 25.14 good news from thence brought in by the hand of the Holy Spirit witnessing with our spirits that we are the Sons of God and if Sons then Heirs of this far Country of that fair City whose Builder and Maker is God Heb. 11.10 Oh how welcome should that be to us and how unspeakably comfortable 1 Pet. 1.8 Thus 't is reviving to every good Soul in particular as well as to the Church in General Naomi was revived with this News That the Lord had visited his people Hence Obser 5. God hath his visiting times and seasons in Relation to his own People which is twofold First Sometimes God Visits their Sins Jer. 14.10 and then he fulfils his word of Threatning Evil against them This is call'd God's Visiting in his Anger Job 35.15 but he retains not his Anger for ever neither will he contend forever Isa 57.11 lest the Spirit fail c. Hence comes Secondly That he sometimes also Visits in mercy It soon Repents the Lord concerning his Servants he presently cries It is enough stay now thy hand 2 Sam. 24.16 pro magno peccato parum supplicii satis est patri Terence he will not always chide nor keep his anger forever Psal 103.9 to prevent swooning in the Child that 's a whipping our Abrech or tender Father as the word signifies will let fall the Rod and falls a kissing it Jer. 31.20 to fetch Life again into his pleasant Child when seemingly most displeas'd with him This is that visit which David begs Oh visit me with thy Salvation Psal 106.4 Thus the Lord visited Sarah with a visit of love Gen. 21.1 and thus the Lord visits his People when he doth Redeem them Luk. 1.68 Christ hath his Visitations as our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or chief Bishop 1 Pet. 5.4 to see his Vineyards Cant. 6.11 which he sometimes doth find to over-do his expectation as there v. 12. but mostly to under-do and then he lays down his Basket and takes up his Axe c. In giving them Bread Hence Obser 6. Grace and Bounty follows Want and Penury through Divine goodness to his People After a long scarcity of ten years God Visits them with plenty This holds true both in the Temporal and Spiritual Famine Am. 8.11 Israel wanted Bread when Moab had it The Reason is rendred Am. 3.2 The Sins of Moab were only Rebellion against God as of Subjects to their King but sins of Israel were base treacheries as of a Spouse
he pleaseth upon me be it Plague Famine Sword c. If I do otherwise than I say or if I pretend one thing and intend another If any thing but Death do part thee and me Hence Observ 4. Death is the final dissolution of all Bonds of Duty whether Natural Civil or Religious The Wife is no longer bound to her Husband Rom. 7.1 2 3 4. Children to Parents Subjects to Princes and People to Pastors Ver. 18. When she saw that she was stedfastly minded Hebr. Ki mith a mesteth hi. She strengthened her self Hence Observ 1. Outward Temptations and Solicitations to back sliding are most effectually resisted by inward firm and stedfast resolutions So Ruth here finds her loose Heart First With a purpose and a promise of persevering and being none of Solomons Fools That dares to trust her own Heart Prov. 28.26 she lays another bond upon that slippery thing the heart Jer. 17.9 more deceitful than all things to wit the Oath of God and this also she binds with a curse saying Let the Lord double and treble all evils upon me let him make me an execration and an example to all if I turn my back from thee and from thy God by all these bonds she bound her loose Heart fast to the ways of God and so she stoutly endured the shock of Temptation which Orpah did not Thus were we but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solidly stiff and stedfast in the Faith 1 Pet. 5.9 as Ruth was we might resist all Temptations to sin either from the Devil from without or from our own Hearts from within We should not give place Eph. 4.27 no not for an hour Gal. 2.5 to our own angry and Vindictive Spirits for then we let in the Devil into our Hearts But if we resist those fleshly Lusts which are stirred up by the Devil and which War against our Souls 1 Pet. 2.11 then they are though materially they be sin yet not so formally in as much as we do not allow them but abhor them and abhor our selves for them and not only so but the Tempter will as Naomi here leave off speaking by way of Temptation to us Then she left off speaking to her Hence Observ 2. Tempters to evil will in due time be dastdardly and yield unto those that do not yield unto them but are resolved stedfastly to cleave unto that which is good Thus Naomi yields to Ruth when she saw that Ruth would not yield to her and thus we shall find that could we but resist the Devil that grand Tempter to backsliding stifly strongly and stedfastly he would flee from us we should find him but a Coward who is like the Crocodile if you follow him he fleeth from you if ye flee from him then he followeth you the Reason of the Devils Cowardliness is this that Old Serpent having his Head bruised and crushed by the Promise of the Messiah Gen. 3.15 cannot now so easily thrust in his mortal sting unless we do dally with him and so lay our Breasts open to him N. B. But the Devil hath no Defensive Armour to defend himself though he hath Offensive to offend us therewith If the grand Tempter be thus cowardly 1 Pet. 4.7 then much more his Underlings and Vassals if the principal Agent be so much more his tempting Tools or inferiour instruments The Slave or Servant is not greater than his Master in Courage c. She left speaking c. now resting satisfied with Ruths resolution Hence Observ 3. 'T is breach of Charity to suspect the integrity of such as give those evidences thereof wherewith the Judgment of Charity should be satisfied Thus Naomi who was a Godly Wise Matron doth testifie by her speaking no more about turning back to Moab that she was now assured of her Daughters Honesty and Constancy and that she was now stedfastly resolved to be of the true Brood of Travellers Psal 24.6 towards the Land of Promise her silence gave consent hereunto Ver. 19. So they two went untill they came to Bethlehem Hence Observ 1. Such is the Faithfulness of our Heavenly Father to all his Children that he never fails nor forsakes them but when one comfort faileth them he findeth out another for them Thus Naomi having lost her Elimelech an Israelitish Husband hath a Moabitish Daughter Ruth given to her that clave as close to her as her Husband and resolves to be her Faithful Companion in all her sorrows and sufferings The loss of one Relation is made up out of Gods fulness by raising up another Thus when Abraham lost his beloved Wife Sarah Gen. 23.19 then God made up his loss by giving him a blessed Daughter Rebeccah in her room who was brought by an eminent Providence expresly into Sarahs Tent Gen. 24.67 to fill up the place of the dead there with a living comfort Thus also God himself stood by Paul when all men had forsaken him 2 Tim. 4.16 17. No man stood with him He might say as Socrates once said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Friends I have no friend stands with me yet the Lord his best Friend stood with Paul who is better than a thousand fail-friends or as Plato calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 changeable Creatures God is never so sweet and and so seasonable to his Saints as in the day of their deepest distress this made David encourage himself in the Lord his God when he was greatly distressed 1 Sam. 30.6 well knowing that his God loves to help his People which trust in him when forsaken of all Creature Comforts when there is a Death upon all their Helps and a Damp upon all their Hopes Oh that in all our straits we could run to this Cordial and turn into this Counting-House as David did and find our selves well underlaid as we say with Comforts to wit in the Power Promises and Providences of God who is in Covenant with us and undoubtedly will remember us in all our troubles as he did David Psal 132.1 if we remember him in them as David did So they two went Hence Observ 2. There be but few Friends that are true Friends Here be but two together Orpah forsakes Naomi but Ruth only cleaves to her Amicitia sit inter binos qui sunt veri inter bonos qui sunt pauci that is let Friendship be betwixt two that be true and betwixt those that are good which are but few 'T was said in Richard the Thirds time by the Duke of Buckingham to Bishop Morton fast and faithful Friends are all for the most part gone in Pilgrimage and their return is uncertain Fast Friends be few such a Friend as Jonathan was to David who loved him at his own Soul 1 Sam. 18.2 And his Soul was knit to Davids Soul Corporibus Geminis Spiritus unus erat There was but one Soul for two Bodies Ni mihi sis ut ego non eris alter ego A true Friend is called another I a second self which can be but few and frater