Sea foaming out Mire and Dirt yet God stills them and makes as at his check and beck a sweet calm at his pleasure All Masterless Men yea and spiteful Devils who would lay Sion level God muzzles their Mouths and Manacles their Hands from harming his Joseph's Man indeed may stir up strife but God alone can stint it with Bounds Answer the second as to Joseph's vindications 1. All Joseph did to this people as above was not only with their consent but also at their request as Buy us and our Land for Bread Gen. 47.18 19. Volenti non fit injuria 2. As his Actings were not injurious so nor uncharitable for it was Charity in him to remit their Services and retain only their Lands when both were sold him 3. He used Liberality in his Charity towards them for whereas he might have taken half or four parts of their Lands when he restored them to their Liberties and left them but the other half or but one of five yet he allow'd them four parts and was contented to take but one part for Pharaoh which was no more than was laid up in the years of plenty Gen. 41.34 whereas 't is common in the Countrey to Lett Land to half-part for half the profit 4. The Corn which Joseph sold them was the Kings bought with the Kings Money and therefore was he bound in fidelity to the King to take a valuable consideration for it the King was no way oblig'd to give his Corn gratis to them seeing they had the same liberty that Pharaoh had to buy in and lay up Stores of it in the years of plenty Joseph having foretold them of the approaching Famine Had he given them the Corn freely he had been an unfaithful Steward to the King 5. Though Joseph seem'd to make a Monopoly of all the Money as well as Corn He gather'd up all the Money of the Land Gen. 47.14 as he had done all the Corn Gen. 41.48 49. yet did not convert either the Corn or the Money to his own private profit as for the Corn he laid up in Apothecas Regis the Kings Store-houses so Junius reads Gen. 41.35 under the Hand of Pharaoh and not for his own particular use and so the Money Joseph gather'd up he did not hoard in his own private Coffers to enrich himself by his Office but like a faithful Officer to Pharaoh laid it all up in the Kings Exchequer Gen. 47.14 and so infinitely increased his Treasure There be few such just Treasurers and Stewards now-a-days Joseph was faithful to his King because he feared his God Gen. 42.18 without which there can be no true faithfulness 6. Whereas it seems harder in Joseph to take all the peoples Cattel as it seem's hard in him to take all their Money seeing their Cattel was part of their Livelihood in affording them Milk Work c but seeing he neither used any wicked wiles to compass their Cattel nor Acted any thing against the Laws of the Land nor in any way of force Extorted them it was done by a free and fair open Contract with the Owners who now had as little to feed their Cattel with because of the Famine as to feed themselves It was now become cruelty in their owners to keep them any longer and it would be a courtesie and kindness in Joseph to keep them alive for common good and what good could their Goods or Cattel do them if themselves should die for want of Corn as doubtless many did die both by Famine and Plague though Moses mention it not for these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are very rarely found asunder 7. But it seems hardest of all that Joseph will take their Lands and Liberties too when both their Coin and their Cattel were gone from them yet still all along here was a lesser good exchanged for a greater and a lesser loss or evil still prevented a worser Life is a greater good and the loss of Life a greater evil than Coin Cattel Lands or Liberties or the loss of them all Jacob reckon'd thus It is enough Joseph is yet alive Gen. 45.28 that 's a Mercy in the midst of Misery he rejoiced more for his Life than for his Honour Why should the living Man complain Lam. 3.39 So 't was enough for this people that Joseph preserv'd them alive they perish'd not with many others so could not complain of an hard Bargain No doubt put their Cattel as well as Coin yea their Lands and Liberties had a due value and price put upon them by mutual consent and that Joseph gave them the full worth in Corn according to the Contract for them And though some may say Joseph might have been more merciful to the poorer sort it must be considered that Joseph was but a Steward for Pharaoh not Administring his own Goods but his Masters now no Man must be liberal of that which is another Man 's without the Owners Consent Yea the Poor and the Rich. 8. And Lastly They did all universally acknowledge that Joseph had been truely liberal as well as merciful to them Insomuch that though God was now punishing them for their Riotous and Licentious Lives in the years of plenty by these years of extream and starving scarcity teaching them hereby the worth of those Blessings by the want of them yet Joseph had preserv'd them from perishing as many others did and had saved their Lives which was far better than all they parted with to purchase them yea and their Liberties too to become Farmers to Pharaoh upon which account he restored their Lands and all their lnstruments of Husbandry as Ploughs Carts c. they were so far from complaining that they thank'd him for his kindness Gen. 47.25 Thus 't is plain it was not Injustice in Joseph but his Equity Fidelity and pious Prudence whereby he saved both King and Kingdom Alive c. N B. In this History of Joseph there is a manifold Mystery 1. As he is a Type of Christ 2. Of the Church 3. Of a Christian 1. As of Christ something is said before to which more is here to be added as to both his states of Humiliation and Exaltation 1. In his Humbled Estate Joseph represents our dear Jesus thus 1. As Jacob being sollicitous for his Sons welfare sent his dearest Joseph as his Embassadour to bring him Tidings how it fared with them and with their flocks Gen. 37.13 14. Thus God so loved the World that he sent his only begotten Son Job 3.16 Christ was sent to the lost Sheep of the House of Israel his Brethren Mat. 15.24 not so much to know as to purchase and procure their Peace Luk. 19.42 2. As Joseph so Jesus came unto his own and his own received him not Joh. 1.11 when he came to seek and save that which was lost Luk. 19.10 yea and found them in Dothan too in a state of Defection as before They were so far from receiving this their Physician who came to heal and help
when together 't is only from God The third thing is the Action Wait for this Now waiting is a Servants work Psal 123.2 If I be a Master saith God where is my Service Mal. 1.6 David expectando expectavit Hebr. Kavah Kivethi Psal 40.1 in waiting waited he prayed and waited he waited and prayed he first prayed and then waited to see the Issue Psal 5.3 Waiting is an Act of the Soul wherein it earnestly looks for some promis'd good from the Hands of God Waiting is a Compound of many Graces Faith and Patience like the two Cherubims which covered the Mercy-seat have their Faces looking one toward another and join their Wings together over-shadowing the Soul in this waiting work These two Graces do support the Heart of Man as Aaron and Hur did the Hands of Moses Exod. 17.12 Hope is the Pulse of the Soul and expectation is its Perspective-glass As the Body lives spirando by breathing so the Soul lives sperando by hoping and the more lively that hope is the more lively is the Soul for God Expectation discovers things afar off in Faith's Perspective glass as if they were at Hand John 8.56 hereby Abraham saw Christs Day and as Faith hath a strong sight so it hath a long Hand wherewith it both Espies and Embraces remote Mercies Heb. 11.13 'T is not enough to believe the Promises in the truth of them nor to hope for the good of them which is laid up in them but we must patiently wait and expect till that good be given out to us by the God of Judgment timing all our Mercies for best to us The remaining part of the Patriarch Jacob's History may be reduced to these few Remarks The first is When Jacob had bestowed his Patriarchal and Prophetical Benediction upon all his Sons being both broken with old Age and wearied with so long a Funeral Oration which he had delivered with his utmost Extension of Speech Intention of Spirit and Retention of Memory he quietly composeth himself to Die and sweetly to sleep in Jesus well knowing with Job that his Redeemer lived and was ready to receive him into a Mansion of Glory Gen. 49.29 33. He had hitherto raised up himself into so reverend a posture 't is supposed he sat on his Bed-side with his Feet hanging down as his infirm Body would permit in reverence to the Word of God which he then delivered c. so drew up his Feet and died The Apostle expresseth dying Jacob's posture leaning on his Staff Heb. 11.21 where likewise he mentioneth only Jacob's blessing the two Sons of Joseph because Born out of his Family in a Forreign Land yet by Faith both are Adopted by Jacob for his own Children and where the Apostle also follows the Septuagint who in their unprick'd Bibles did read Matteh a Rod for Mittah a Bed the Hebrew reading is He bowed himself upon the Beds-head Gen. 47.31 The Romish Vulgar reading leaveth out upon to make way for their worshipping the Cross Suppose the reading be upon the top of his Staff instead of the head of his Bed then might it figure the Rod or Scepter of Christ otherwise it had not been Faith as the Apostle calls it here but Superstition but the genuine true sense is that Jacob raised himself on the Pillow being now a Clynick or Bed-rid at the Beds-head supporting his feeble Arms with his Staff which some not improbably putting both the Hebrew words Mittah and Matteh together suppose was his Bed-staff when he took Joseph Sworn to Bury him in Canaan so bows himself forward with his Head in thankfulness to God who had not only given him the sight of Joseph whom he had reckoned dead and devoured by wild Beasts and his two Sons also in great Grandeur and likewise some sure hope to be Buried himself in the Land of Promise as an Earnest and Hansel of the Twelve Tribes Possessing it The second Remark is The sweetest days that ever Jacob saw were those days he lived in the Land of Egypt immediately before his Death Joseph feedeth his Father with his whole Family full seventeen years before his Fathers Death Gen. 47.28 and so long Jacob had nourished Joseph full seventeen years before he was sordidly sold by his Brethren whom he now nourished Gen. 37.2 That the Son should feed his old Father and Family in a time of most dangerous Famine was but his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a paying nourishment to him from whom he had first his own before yet such was his Sons Capacity as Lord of the Land that it made Jacob's last days his best days He was an hundred and thirty years when he was brought before Pharaoh Gen. 47.9 and he lived in Goshen till he was an hundred and forty seven years old ver 28. God reserved his best Wine till the last for him As his Nature and outward Man was most comfortably accommodated by his Son in Goshen so no less was his Grace and Inner Man by his God to the last for his Graces like good Liquor as above ran fresh to the bottom Mark the perfect Man and behold the upright for be his beginning and his middle never so troublesom the end of that Man is peace Psal 37.37 A Goshen he shall have either here or in Heaven hereafter The third Remark is At Jacob's coming down into Egypt did the first half of the four hundred and thirty years mentioned in Exod. 12.40 and Gal. 3.17 expire commencing from Abraham's going out of Canaan Gen. 12.4 10. as a Sojourner c. so that from this time Israel were in Egypt for two hundred and fifteen years more before their Deliverance thence It is plain that these four hundred and thirty years are to be computed from the first Promise made to Abraham Gen. 12.1 2 c. to the giving of the Law Gal. 3.17 and 't is plain also there were only four hundred years of this term to come in Gen. 15.13 for then the thirty years were expired The Text Exod. 12.40 doth not confine their Sojourning to Egypt only but in Canaan also which was not theirs then by Actual Possession Gen. 15.13 but Abraham and Isaac c. were Strangers in it Gen. 17.8 Psal 105.11 12. The Hebrew words Moshab and Toshab Sojourner have their Emphasis Abraham was the first Founder of this famous peregrination or Sojourning which first began in Canaan while Israel as Levi was in his Loins Heb. 7.9 and ended in Egypt when the other Moyety of two hundred and fifteen years expired after Jacob came thither The Remaining part of the Patriarch Joseph's History is also reducible to these sew Remarks The first is as they are methodized in the last Chapter of Genesis His great Filial Honour to and care of his dear Father's dead Body both in weeping upon it as willing if possible to have wept him alive again and in Imbalming it Gen. 50.1 2 3. according to the Custom of the Egyptian Country wherewith he complied partly in
Christ dealt with his Disciples who over curiously ask'd him Wil t thou at this time restore again the Kingdom to Israel He Answered 'T is not for you to know the times and the seasons but that which is far better for you ye shall receive the Holy Ghost c. so this Blessing Christ gives Jacob here is answerable to that Christ gives to his Disciples there Act. 1.6 7 8. to wit the best of Blessings for the Holy Spirit in Luk. 11.13 is call'd All good things Mat. 7.11 it follows then that this Blessing wherewith Christ here Blessed Jacob was the most Divine Blessing that had all other Blessings in the Bowels of it the Blessing of the Throne that comprehended in it the Blessings of the Foot-stool Jacob had got already a great store of Foot-stool Mercies much Wealth Wives and Children these Worldly Blessings would not and indeed could not content him He tuggs hard still and must have some better Mercy than these even the Throne Mercy to wit Peace with God well knowing that would bring Peace with his Brother and all other good things as Job 22.21 acquaint thy self with God and be at Peace with him and thereby good shall come unto thee He knew his power to prevail with Emmanuel himself would more inable him with power to prevail with Esau Secondly 'T is still more apparent if Gen. 35.9 10 11 12. be likewise well considered where God gives an explanation of this Blessing wherewith he had Blessed Jacob for there he as he doth usually reviveth and reneveth his Promise with a fresh supply of comfort upon his Soul now again saddened both by his fear of the Canaanites c. Gen. 34.30 and by the Death of his dear and well deserving Deborah Gen. 35.8 for a further confirmation of his Faith upon the Promiser The sum of the sixth appearance of God to Jacob is express'd in one word And he Blest him v. 9. how this was done is declared to be by two ways 1. By another imposition of his new name Israel to his further assurance that he should still prevail with God in new Temptations as he had done in his late Wresting and with men too as he had already prevail'd with both Laban and Esau 2. By a new enlargement upon the short benediction only named before Gen. 32.29 but here amply specified Gen. 35.10 11 12. that Jacob might be Blest both by Word and Deed yea Blest with Covenant-Mercy which is the best of Blessings for God makes it plain here that the Blessing wherewith he Blessed Jacob Gen. 32.29 was verily the Blessing of the Covenant yea of the same Covenant which God made with his Grand-father Abraham They both having the self same ground of Believing Gods keeping Covenant with them to wit I am God Almighty El-shaddai or All-sufficient Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Self-sufficient not needing any creature to help me but am able of my self alone both to Redeem you both and to Ruine all your Enemies compare Gen. 17.1 2. c. with 35.11 where the Grand Charter or Covenant of both a Numerous and a Royal Off-spring of the possession of Canaan but especially of the Grace of the Covenant given to Jacob doth exactly agree with that before given to Abraham Gen. 17.6 8. This must needs be a very sweet allay to Jacob's fears from Esau's accosting him in an Hostile manner if he understood God's Blessing thus Gen. 32.29 at God explain'd it to him after Gen. 35.9 10 11 12. he might then argue his Soul out of Unbelief saying God cannot be a Liar to me in letting Esau cut me off how then should I come to Canaan c. When Jacob was thus Blest after Prayer and Prevailing he then masters his own fear makes use of two most probable prudential means 1. Marshalling his Companies in the best manner for saving of the last at the least 2. Marching before them himself and doing low obeisance to his Lord Esau whom meeting he finds the full issue of his Faith to which those his Prudentials were only subservient that God had Chained up yea Changed his Brothers Heart from his former hatred into present love and he that came to Kiss who he thought came to Kill yea and shed Tears to him whose Blood to shed he expected his Brother approached Then could he not but see God and his Goodness in this unexpected kindness when he saw the face of Esau which so much he feared to see as though he had seen the Face of God Thus had he Esau reconciled his ways pleasing the Lord Prov. 16.7 for this he erects an Altar of Praise calling it El Elohe-Israel joining his name with his own therein as a memorial of his Power of prevailing both with God and Men. Gen. 33.1 4 10 20. Jacob after this Covenant-Blessing meets with many Crosses and Calamities notwithstanding and such as were Crosses from within even in his own Family besides all the other forementioned were Crosses from without which were principally five First The Ravishment of his only Daughter Beautiful Dinah Secondly The Massacre made upon the Shechemites by his two Sons Simeon and Levi in revenge of the injury done to their Sister Gen. 34. throughout Thirdly The Death of his dear and best beloved Rachel whereof the Death of Deborah his kind Nurse was the forerunner Fourthly The Incest of his eldest Son Reuben Fifthly The Death of his Father Isaac the last three Gen. 35. gives an account of these five sad Providences attended Jacob in his return from Syria or Padan-Aram to Canaan though he had Gods Command for his returning and his Covenant of Weal and Well-doing in it There be yet other two dark and dismal dispensations to make the five aforesaid seven that number of perfection in imperfection misery which well nigh destroyed Jacob after he was got into Canaan that Land of Promise from which he had been absent about thirty years The first of these last two was the supposed Destruction of his dear Jewel Joseph Gen. 37. The second was the Real and Long Famine which drove him and his out of Canaan the Land whereof he was true Proprietary by Gods Promise as well as present Possessour down into Egypt where he died and where before his Death he Blessed Joseph's two Sons Ephraim and Manasseh and all his own Sons the Patriarchs and where also he swore Joseph to carry his Corps out of Egypt into Canaan and to bury him there as Gen. 45 47 48 49 50. chapters do fully declare A brief touch upon these in their order First Dinah's Ravishment after that Friendly meeting and parting of Jacob and Esau which indeed was no less than a double Miracle that the latter should be so changed and the former so cheared with his Deliverance Jacob comes first to Succoth Gen. 33.17 where his first House after so long a Pilgrimage was a Tent or Booth as Succoth Hebr. signifies wherein he sojourn'd till his Cattle v. 13. had
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
Holy Martyrs of Jesus since the first planting of the Gospel to this day have gone before us in the same path we should therefore account it an Honour to have such Associates and we should fetch comfort from hence that 't is but for a time Deus dabit his quoque finem better will come after Post tenebras splendet surgit post nubila Phoebus The upright shall have deliverance out of Prison Psal 146.7 as Peter had Acts 12. and therefore spoke his own Experience saying The Lord knows how to deliver the Righteous 2 Pet. 2.9 and as Joseph had here yea and they shall have Dominion as well as Deliverance Psal 49.14 when God hath fitted them by their Affliction as he did David by Saul's persecuting him for many years till his Soul became as a weaned Child Psal 131.2 as he did Moses by his Forty years Banishment into the Land of Midian and as he did our Joseph here by his Eleven years Slavery or Servitude and his above two years Imprisonment Then to wit at Gods time King Pharaoh sent and loosed him Psal 105.20 and that by his own Master Potiphar who had clapt him up there by his wanton Wives wicked Instigation He had been bound Ignominiously but now comes he to be loosed Honourably and this is not all Joseph is not let loose and so bid to shift for himself no but Pharaoh makes him Lord of his House Psal 105.21 who had been made a lesser Lord twice in Prince Potiphar 's Palace and in the Royal Prison he had Palace-preferment and Prison-preferment before his grand Deliverance as Pledges of it Now Joseph is mounted to that height of Dominion as that he might bind Pharaoh 's Princes at his pleasure Psal 105.22 even Potiphar himself and his Fellow-prince the Prison-keeper if he had listed he could have paid them home in their own Coin but that Gods Law of recompensing to no Man evil for evil Rom. 12.17 was writ in his Heart And that his Adulterous Mistriss might tremble more than his Injurious Master at Joseph's Investiture with such an over-awing and over-ruling Authority is easie to imagine All this Moses mentions the means and manner c. in Gen. 40. and 41 c. Section the Eighth Moses having demonstrated the first Mercy of God to his Suffering Servant Joseph to wit the abatement and mitigation of his Sorrows and Sufferings comes next to the second to wit his Releasement out of Prison where he 1. Declares the Preparatory Providences falling out in tendency towards it and 2. The Providential Performance of it First of the First First The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Preparation towards it is most Remarkable in many Eminent Occurrences concurring to Joseph's Deliverance for in order to it 1. Two of Pharaoh's Princes must offend King Pharaoh 2. These two must be cast into Prison for that Offence 3. Into that very Prison where Joseph was 4. Joseph must then be the Ruler of that Prison 5. The Provost Marshal even Potiphar must have these two Offenders committed to him as his Prisoners 6. Potiphar must give Joseph now the Ruler of the Prison the charge of those two Princes 7. These two Prisoners must have each their troubling Dreams there and then 8. Joseph in his administring to them as he did to all the other Prisoners according to his Ruling Office must observe the sadness of them both and enquire after the cause of it 9. They hereupon must declare their several Dreams congruous to their distinct conditions unto Joseph 10. Joseph by the help of his God whom he had present with him in Prison must be made able to Interpret both these Dreams in correspondency to the Events in both 11. Pharaoh must Dream too and twice such Dreams as none of his Magicians could Interpret either his first or last 12. At this non-plus the Butler must remember Joseph mind Pharaoh how he had Interpreted his Prison-Dream Hereupon Joseph must be releas'd out of Prison in all haste brought before Pharaoh interprets both his Dreams for which he was exalted to be the second Man to the King From hence have we many most famous remarks As 1. Observe here the marvellous contexture of many Divine Dispensations which the most wise God did as it were link together in a way of Subserviency one to another and all to bring about this one his own glorious End to wit Joseph's Deliverance David enquiring of God must not go the direct way but he must fetch a Compass 2 Sam. 5.23 As David must not so David's God and our God will not go the direct way but he will fetch a Compass and so undoubtedly God is doing at this day God loves to go a way of his own which is always a good way yea the best way though it seem to Humane Eyes oft but a crooked way God loves to walk the Maze in many Meanders Windings and Turnings and is never at such a loss in any Labyrinth but by the Clew of his own Wisdom he can extricate himself and his own work upon the Wheel and he will certainly unravel all those Intricacies of our present times bringing them all to a Glorious Issue as he did all those Intrigues about poor Joseph The like limits are allotted to us now as were allotted to Gods people of old even a limit or border of fetching a Compass Numb 34.5 Though we be Passive and God only Active herein and though Providence hath its pauses it hath also as the Planets its Eccentrick motion yet even in those Oblique Lines wherein it moveth its Eye hath a direct prospect to its proper period which in the appointed time it alway attaineth and none can frustrate it Thus the Great God goeth about while he goeth about to do some great work 'T is a Law the Creator hath put upon his Creature the Sun to traverse the Oblique Lines about the Equinoctial of the Zodiack yet neither the Sun nor God much less who made the Sun ever lost their way The second Remark is Observe the predominancy of Divine Providence overall Humane-Affairs as manifestly appeareth in all these twelve particular Instances aforementioned All which teach us that there is an admirable Providence of God which Governs all Matters in the World and that many things happen to Mankind which to us seem altogether fortuitous casual and contingent yet at the length appears to be so disposed and ordered by a Divine Hand that God is all that time and in all those Circumstances leading his Servants by the Arm Hos 11.3 through many crooked ways and windings to a very happy and joyful event What things seem to happen by Accident or according to the Custom of the Countrey as that those two Courtiers offending the King should be cast into the Kings Prison which was under Potiphar's chief Charge c. as to Men yet as to God they fall out necessarily and unavoidably as this did that these two Offenders must be cast into the same Prison
his Honourable Principality For he was going on seventeen when he was sold Gen. 37.2 and he was thirty compleat when he stood before Pharaoh Gen. 41.46 about nine years after he received his Father into Egypt after which he lived in Honour seventy one years and Died at an hundred and ten years old Gen. 50.26 This may comfort Gods suffering Servants and cheer up their Hearts that though for a season they suffer hard things under the prevailing power of ungodly Persecutors yet may they be assured that if they suffer not as evil doers 1 Pet. 4.15 God will plead their cause do them Justice and make them full amends for all their injuries as he did to Joseph and if he do it not as to him here be sure it shall be done hereafter Here was the second thing to wit the Providential Performance and Accomplishment of Joseph's Deliverance This brings in the Third General Head to wit Joseph's Exercise in this his Highest state of Exaltation and the second sort of sore Archers whereby he had 1. A Passive Exercise and secondly His Active Exercise or Employ in his Exalted Estate which was to lay up the fifth part of the seven Plenteous years against the seven years of Famine In performance of which Office he discharg'd his Duty 1. In his Fidelity to Pharaoh keeping Him and his People from being Famished 2. In his Filial respects to his Father 1. By sending Corn twice to him Gen. 42. 43. 44. 45. 2. By sending for him and all his into Egypt 3. By placing them in Goshen Section the Ninth By this time the Devil who plyes his time Rev. 12.12 thought it now high time to call out his Artillery-Company his Archest-Archers all to shoot at this High mark with their Forked and Poisoned Arrows This was fit matter for soul Malice in that envious one that even in one hour he enviously beheld Joseph's Iron-Fetters changed into a Chain of Gold his filthy Rags into fine Robes his straining stocks into a stately Chariot his Dark and Nasty Dungeon into a Splendid and Glorious Palace yea Potiphar's Slave and Captive Satan saw was now become his Old Masters Lord and Master and the ratling Noise of his Fetters which could not but be Irksome to Joseph's Ears but delightsome to the Devils was turned into the Honourable Trumpeting forth of Abrech or Bow the Knee before him as he Rode in the Royal Chariot up and down the Kingdom to gather in the Corn of the seven years of plenty When God had lifted up Joseph from a contrary Evil as he commonly doth to a Good just contrary to that Evil as of a Servant and Prisoner be was made a Prince and Ruler Nazianzen noteth well that Joseph was more afraid of Satan's Snares in his Prosperity than he was in his Adversity Then I say the Devil envied him and Muster'd up the Men of his House as his Tool the Lewd Lady had Muster'd up the Men of her House Gen. 39.14 to make them suborn'd Witnesses again Joseph even his Slaves and Vassals the Children of Disobedience Eph. 2.2 Those He employed as his Arch-Archers to shoot sore at Joseph who was now become a fair Butt to shoot at The Devil had already shot Jâ—seph down successfully three times from his Preferment As 1. When he was his Fathers White-boy and preferr'd before all his Brethren in his Fathers House then Satan got him sold into Egypt for a Slave by his Brutish Brethren 2. When he was preferr'd to be Lord High Steward in Prince Potiphar's Palace then the Devil sets on a Delilah to tickle him on the Right side and to tye him with the Green Withes of Youthful Pleasures and when this would not do then he by her subornation got him cast into the Traitors Prison sed pari successu the Devil lost his Labour in this also 3. When Joseph had found favour through Gods Presence with him there in the Eyes of the Prince-Jayler so that he was again preferr'd by him as a Lord-Steward over all his Prisoners yea over the Prince Butler and the Prince Baker whose Dreams He rightly Interpreted yet the Devil prevail'd to get Joseph still detain'd in Prison for two full years longer Gen. 40.1 He undoubtedly ordering that Courtier the Butler to forget Joseph so long Gen. 39.23 and 40.9 10 11 12 13. so that this Poor Man was kept Prisoner about three years for Joseph had lain long there and was made Steward of the Prison before the Butler and the Baker were brought thither This must be the Devils Design to drive Joseph into Despair who had hoped by the Mediation of the Restored Butler to be immediately delivered but being detained two years longer after this Hope it could not but be a very grievous Temptation to him causing him to cry out There is no Hope Jer. 2.25 because of this long delay no doubt but the Devil had an Hand in all this that this Butler while he fill'd Wine in Bowls for his Master and drank Wine in Bowls himself for two years together yet all this time remembred not the affliction of Joseph as the Prophet expresly saith Amos 6.6 but the Great God who is the God of all Spirits had sent a Dream into Pharaoh's Sptrit which none of the Devils Magicians could Interpret at the end of the two years the Devil is thereby baffl'd Joseph must be deliver'd must Interpret and for that Advanced to be Lord of the Land I am afraid we have too many such Butlers advanced Courtiers who all forget poor Joseph and never Request Pharaoh for his Favour and Freedom Yet though they do God will remember his Joseph's and may pull those Forgetters of him by the Ears in due time as he did the Butler Gen. 41.9 to Release and Advance Joseph Now when Satan had so successfully shot Joseph down as he thought these three times Oh how slippery then are all Worldly Promotions some Exemplifications we have in our time c. as is aforesaid though his Bow abode still in strength and saw Joseph made or to be made the second Man in the Land then in all probability he bestirr'd himself against him Though Moses doth not mention expresly the particulars hereof yet gives he some such hints from whence it may be rationally inferred As the Devil had assaulted Joseph upon the Left Hand before in his State of Humiliation so now He sets upon him on the Right Hand as to his State of Exaltation designing either to prevent it beforehand or to procure his downfal after In order hereunto His first Archers must be the malicious Magicians who could not chuse but much malign Joseph for Interpreting Pharaoh's Dreams which they could not do Gen. 41.8.15 from this short Relation Moses mentioned 't is no improbable deduction to say that these Chartummim Hebr. the Wise-men and Wizzards of Egypt must withstand this Holy Hebrew young Man seeing they were of the same sort of Sorcerers so called Exod. 7.11 as
against Joseph Yea they furiously raged at him as the Hebr. Vatelah signifies and is so rendred Prov. 26.18 where and here only that word is used in Scripture they were transported into such a fury by their sore Famine that it made them Mad Men and furiously to cast their Firebrands at him even the Devils Arrows and so became they Arch-Archers indeed letting fly at Joseph for want of Bread He had foretold them of the seven years Famine but Saturity and Security had so besotted them that they feared nothing till they felt it fulness had bred forgetfulness and now when they are pinched with that penury which they might have by a prudent Provision out of the seven years plenty prevented they come with their outragious clamours to Joseph crying Why should we die in thy presence c. Gen 47.15 when it is in thy power to save us alive in this our extream indigency This Speech And why or for why savours of strong passion spoken in a murmuring mad mutinous manner agreeable to the word Labah v. 13. which is the Radix of Vatelah and which signifies to be frantick or out of their Wits both Junius and Tremellius and the Tigurine Version renders it fùrebat extream Famine made them extream mad And that they were so may seem also more probable even from a Natural Cause it might be the effect of their feeding upon course and foul matters such as Carrion Hemâ—â—â— and other sordid stuff that Brutes do devour of bad juice to humane stomacks as well as of bad tast to their Palates this is done in Famines as both Civil and Sacred History holdeth forth as 2 Kin. 6.25 c. Thereby might they fall into a Phrenzy which was the farther punsh'd on by the permanent power and lasting force of the Famine besides the many aggravations they lay under to blow them up into this Madness against Joseph As 1. Their loss of Meat Famine is such a merciless Tyrant that it hath made even a tender Mother to use her Teeth instead of her Lips to her own Dear Child to bite it without pity whom she used to Kiss with love and instead of giving it Suck to let out its Blood Deut. 28.57 Lam. 4.10 yea sometimes it hath made Men Eat the Flesh of their own Arms Isa 9.20 the People here lay under the lash of this fierce Tyrant the loss of Meat 2. The loss of Money they come and complain to Joseph all our Money is exhausted and expended Gen. 47.14 15. Now Money bears the Mastery with most Mortal Men and with some Worldlings the loss of their Wealth hath cost them the loss of their Wit they have run distracted upon it Misers will assoon and as easily part with their Blood as with their Good yet here Meat was better than Money and therefore so they may have the former they will part with the latter but now all their stock is spent they can purchase no more Meat for want of Money they Gaze upon one another as Men out of their Wits Gen. 42.1 what to do they know not yet sobering better upon it They come to Joseph with a 3. Complaint who gave them Meat in exchange for their Cattel This was their third loss now they soften yet more as to words at least saying we will not hide from my Lord Gen. 47. ver 17 18 c. NB. Alas all this time they could not plead Kindred they were Aliens to Joseph and he to them but our Joseph our Jesus is not ashamed to call us Brethren Heb. 2.11 if we hide not our wants from him he will supply us with food much more than Joseph did these Aliens even for Soul and Body Then comes their 4. Loss the loss of their Lands in the second year to wit of the extreme Famine which was the sixth year thereof for the fifth year of it was the first year which brought them to such straits as they had no Money left but bought bread with flesh even the Flesh of their Cattel and when no Cattel were left by the fifth which was the first year of extremity as is express'd Gen. 45.11 they come to him at the beginning of the sixth year call'd here the second of cruel hardship and sell their Lands to Pharaoh for Bread and then 5. Their Bodies themselves as Slaves Gen. 47. ver 18 19 20 23 25. It may not therefore seem absurd to suppose that this Hunger-starv'd people were sometimes enraged at Joseph according to the genuine signification of the Hebrew word Vatelah to be mad or transported into phrentick and furious Fits and to be reckon'd as the last sort of those Arch-Archers which let fly their Arrows at least words of Reproach against Joseph We say Losers may have leave to talk and greater losers than these who lost their Meat Money Cattel Lands and Liberties cannot well be To want Corn Coin and Cattel must needs pinch them much but when Joseph will have their Lands and Liberties too destroy their property in their Antient Patrimonies by removing them into Rented Farms ver 20 21. and so set up Imperium Despoticum un Absolute Monarchy the Property of their Lands must be altered and they must all turn Tenants and Farmers to Pharaoh whereas time out of mind they and their Progenitors had been true Proprietors and right Owners of those Antient Possessions yet now had made no new forfeiture of them they knew of no Praemunire in their case therefore may it seem strange that this many-headed Multitude so pinched with penury c. should not part with those five near dear and precious things especially the two last rather with great passion than patience when of Free Subjects they must now be made the Kings Slaves and Vassals all the Free born people must hereby become the Princes Peasants Solomon saith that oppression makes wise-men mad Eccles 7.7 which he sets off with a surely and he further saith that therefore Oppressing Princes are no better than Fools void of understanding Prov. 28.15 16. they are out of their wits themselves for driving their poor people out of their wits by exhausting their All from them and utterly undoing them Though they think they deal wisely as another Pharaoh did Exod. 1.10 yet these Lion-Rampants do foolishly in inraging their Subjects for they usually come to untimely Ends as most of the Caesars till Constantine did If Oppression makes Wise-men much more these half-famish ' d-men Mad 'T is a wonder saith Rivetus that the Mad multitude being made Mad by the Famines Extremity did not meet Tumultuously make a Mutiny and having now lost their Minds as well as their Means by force break ope the Barns so plunder all the Store-houses in every City where the Corn was kept Thus Junius and Piscator in concurrence with Rivet Interpret Vatelah to signifie that the Egyptians made Tumults the Famine bereaving them of their wits Assuredly they could never give up their Liberty and Property had not stark hunger
them that they despis'd him and call'd him Blasphemer c. as Joseph's Brethren call'd him Dreamer Gen. 37.19 3. They conspir'd the Death of Joseph So did the Jews against Jesus ut suprà 4. They strip Joseph cast him into a Pit when they had condemn'd him Gen. 37.23 24. Thus they dealt with Jesus Mat. 27.28 casting him when judg'd and strip'd into an horrible Pit of Misery Psal 28.1 5. Both were sold as above and 6. Joseph When Sold was hurried to Potiphar and Jesus to the High Priest 7. The Jewish Synagogue as base to Jesus as Potiphars wanton Wife to Joseph 8. Joseph 'twixt Butler Saved and Baker Hanged So Jesus 'twixt two Thieves one Penitent the other Impenitent 9. As Joseph At thirty after three years was released so Jesus about thirty after three days was raised Thus Congruous is the Type with the Antitype herein but much more in the Exalted State as Joseph's so Jesus's bow abode in strength and as Joseph was raised out of the Dungeon seated at Pharaohs Right Hand saved Egypt and his Brethren from perishing So Jesus was rais'd out of Death's Dungeon seated at his Fathers Right Hand and saves his Church and Brethren from utter Destruction More particularly 1. As Joseph was so Jesus is the grand Zapnath Paaneach the Revealer of Secrets Joh. 1.18 and the Saviour of the World Isa 4.3.11 Act. 4.12 2. As Joseph had fulness of all food laid up for the Hungry So it pleaseth the Father that in our Jesus should all fulness dwell Col. 1.19 3. As Joseph's full Garners invited all Lands to come to him the Lord of the Land for supply yea even his very Brethren who had been so Bruitish to him So our Jesus his fulness invites all Lands to look unto him to be saved Isa 45.22 He hath gifts even for the Rebellious Psal 68.18 Act. 3.20 4. As Joseph provided Storehouses for every City that they needed not to Travail far Gen. 41.48 so Jesus lays up Food in every City 't is our happiness that the Word that Bread of Life we have so nigh us 't is brought home to our Houses God Rains down Manna at our Tent Doors Rom. 10.8 we need not say Who shall go up to Heaven to fetch it For us Neither is it beyond Sea c. Deut. 30.13 14. Manna was Rained down Round about the Camp Exod. 16.13 't was no more but their stepping out of their Tent Doors and it lay ready there for them yea Quails as well as Manna which came down in the Dew as Christ that Angels food doth in the Ministry of the Word Blessed be God we have yet neither a Famine of Bread as those poor Egyptians then had nor a Famine of the Word we need not go from Sea to Sea c. to seek it and yet not find it as Amos 8.11 12. yet though the Word be nigh us our Joseph or Jesus his Store-Houses be in every City and in every part in this City some are so lazy they will not stir to the Door to it nay some are so wretched that unless God would set up a Pulpit at a Play-House or Ale-House Door they will not come to hear it 5. As there was no pressing to Joseph till plain Poverty most Penury most powerfully pinched them Gen. 42.1 2. they were Hopeless and Helpless as to themselves gazing upon one another as at their Wits end and not knowing whither to turn them So till we be emptied of all the Dough of our own Righteousness we bring out of Egypt with us Exod. 12.34 39. Then and not till then do we hunger after the Heavenly Manna 'T is the pinched Soul that prizeth Christ That Soul cries like one ready to perish by Famine Give me Bread give me Christ or I die I cannot live without him I dare not die without him 6. As Joseph the Vice-Roy and Lord of the Land having the Kings Privy-Seal a Gold Chain and Royal Rubes did make himself strange and spâ—â—e roughly to his almost famish'd Brethren when they came to him for Corn Gen. 42.7 Notwithstanding their bowing to him ver 6. wherein they unwittingly accomplish'd his Prophetick Dreams which those Mockers little thought ever to have done to that Dreamer that he might bring them the sooner to a sight and sense of their sin yet all along scattering Pledges of his favour to them as filling their Sacks and restoring their Money ver 25 28. This was all the Revenge he design'd against them for all their Roguery against him He steals these two kindnesses upon them notwithstanding all his strangeness and roughness toward them Even so dealeth our Dear Jesus with his Brethren though they come bowing before him He hideth his love from Job but it was from Increasement of love to make him know his transgression and his sin Job 13.23 24 and 19.11 Job judged himself as hated of God like an Enemy All that Fire of wrath which he complain'd of was but to burn up his Corruptions only and to sever the sin which God hated from the Son whom God loved Jesus was never nearer Mary Magdalen than when she was bleared with Tears for his absence John 20.13 16. and though he spake roughly to the Syrophoenician Woman calling her a Gentile-dog yet had he a design of love upon her Mat. 15.25 28. He giving her the Key of his full Treasury not only fills her Sack but also restores not her Money but what was better her Daughter Our Jesus the Fathers Vice-Roy Lord of all Acts 10.36 having the Signet of the Everlasting Gospel and being Clothed with the Royal Robes of the Richest Righteousness doth sometimes take state upon him seems as a stranger Jer. 14.8 9. and suffers the Children of Light to walk a while in Darkness Isa 50.10 till they be duely truely and throughly humbled then doth he them good at the latter end Deut. 8.16 7. As Joseph could no longer Refrain himself than while his Brethren were brought lew enough upon the Rack of Conscience Gen. 42.21 28 35. and 43.18 and 44.13 14 16 34. but passionately proclaims I am Joseph your Brother Gen. 45.1 3. No sooner had their Sin found them out Numb 31.23 their own Guilt made them timorous and every strange occurrence affrighted them making them mistake and mis-interpret Mercies for Mischiefs but immediately they had Joseph's Steward comforting their distressed Consciences saying Peace be unto you fear not c. Gen. 43.20 23. but bringing Benjamin with them then they shall be cheated with the best of good Cheer They were richly feasted and made exceeding merry v. 29.30 34. yet all this while they knew not that all this Kindness came from Joseph their Brother This was an high point of Heavenly Wisdom in Joseph who well knew how Hypocrites will hang down their heads like a bulrush Isa 58.5 while some Storm of Trouble lyes upon them yet if fair-weather follow they lift up their heads as bolt-upright as ever Something they will do
Eph. 1.22 23. Thus Joseph will have as Pharaoh's Vice-Roy all him Fathers Family with him that where he was in Pomp Peace and Plenty there they might be also And thus Jesus our Brother will have all his Brethren with him it was part of his joy on Earth while he was below to have them about him Mat. 28.10 Go tell my Brethren they must meet me in Galilee c. Mark 16.7 how much more to have them with him in Heaven the Head will draw up all the Members not leaving so much as a little Toe here below into the Fathers Bosom This meeting of Head and Members one with another shall be a more joyful meeting than that of Jacob and Joseph c. or of the two Cousins Mary and Elizabeth the presence of Christ though but then in the Womb made John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to skip and spring more like a suckling at the Breast than an Embrio in the Womb and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Dance a Galliard as the two Greek words import Luke 1.44 46. leaping levalto's for the Saviours coming what shall the presence of our Joseph or Jesus do in the Joys of Heaven If that joy of Jacob and Joseph's meeting cannot be conceived much more incomprehensible is the joy of our meeting our Lord in the Air 1 Thes 4.17 as Jacob's Family met Joseph in Goshen Gen. 46.29 Sermo non valet exprimere experimento opus est 'T is fitter to be believed than possible to be discoursed yea 't is impossible to be discovered 1 Cor. 2.9 we may as soon compass Heaven with a Span or contain the Ocean in a Nut-shell The second evidence of Jacob's joyfulness at this meeting of Joseph was his saying Now let me die c. Gen. 46.30 Jacob could hardly hear the News of Joseph and live His Heart fainted when he heard that Joseph was yet Alive Gen. 45.26 but when once he saw him now saith he let me die He had said before upon the Tidings of Joseph's life 'T is enough Joseph is yet alive I will go down to see him before I die Gen. 45.28 He had almost pined away in a lingring Desire of his Son Joseph long 23 years and hearing he was living when he thought him all that time Dead then he cryeth it is enough I have enough of Content and enough of life may I be but so happy as to see him once before I die And now having obtained that Desireable and Delightful fight of his supposed lost Son He calmly composeth himself to a willingness to die Saying I have lived enough I have my life for his life was bound up in the life of the Lad I have longed enough I have my love for he loved him above all his Sons I have sorrow'd enough I have my joy and I have seen enough in seeing him whom my Soul desired to see The sight and embracement of Joseph was to Jacob so transporting as was that of the Blessed Babe Jesus at Bethlehem to good old Simeon who Sung his Soul as it were out of his Body when he had laid Christ in his Heart as well as lapt him in his Arms singing I fear no Sin I dread no Death sweet Babe of Bethlehem let this Song serve for a Lullaby to thee and for a Funeral to me Oh sleep thou in my bosom and let me sleep in thy Peace Luk. 2.29 30. Thus Jacob in his embracing of Joseph was under the like Raptures rejoycing more for Joseph's life he had from him his Father than for his Honour he deriv'd from Pharaoh Thus as Jacob was welcom First to Joseph So Secondly was he welcom to Pharaoh for Joseph's sake That it might be so Joseph putteth forth his great Prudence Piety and Humility in many particulars As 1. He at this merry Meeting instructs his Brethren unacquainted with Courtship being wholly Educated in Countrey Affairs how they might comport themselves before the King and his Courtiers when he presented them to him for he brought his Brethren to Pharaoh before he brought his Father Gen. 46.31 32 33. with 47.2 7. wisely supposing that the King would desire to see these same new strange Guests his highly honoured Joseph's Relations 2. He foresaw his next work after meeting his Father and his Family was that he might now procure a commodious place of Residence for them which Pharaoh had promis'd in the general Ye shall eat of the fat of the Land Gen. 45.18 20 Now he would have that Royal general Promise confirmed to that particular place of Goshen in their Presence and Audience 3. Though Joseph had this frank Offer of Pharaoh was his great Favourite and Vice-Roy yea and had Invited his Father with a promise to nourish him and his Family particularly in Goshen Gen. 45.10 11. all the five following years of the sore Famine yet will Joseph do nothing for his Friends notwithstanding his Princely Power to fix them in that Fertile Countrey without the Kings Privity and Approbation 4. As Joseph promis'd Goshen to Jacob either out of Conference he had with Pharaoh concerning it or out of confidence of his Royal Assent whenever the motion was made to him as it was Gen. 47.4 6. So for his actual performing of that Promise he effectually obtains the Kings Grant and Royal Licence whereby he prudently prevented the Arrows of those Arch-Archers afore-mentioned the envious Courtiers who were never wanting to wait for his halting and would have shot sore at him for abusing his Authority well-knowing that envy attends upon Honour and always aims at the highest The tallest Trees are weakest at the Tops His Providence in avoiding that offence had he acted by his single Principality was as a Back of Steel to make his Bow abide in strength 5. His marvellous W sdom and pious Modesty appear in this also that he did not send any of those Courtiers that attended him in his Riding to meet his Father in Princely Equipage with his Charet and much attendance Gen. 46.29 but as he humbled himself to his Father and his Family jumping out of his Charet as the Rabby's relate and casting away his Princely Bonnet and other Ornaments of Honour that they might the better discern him and falls down before his Father in all Filial Subjection and Reverence wherein he was not to act the part of a potent Prince but of a dutiful and submissive Son so here he humbles himself to become their Messenger himself to Pharaoh saying I will go up and shew Pharaoh c. Gen. 46.31 for none could expedite that Affair so well as himself having the Kings Ear and so high in his Favour that Pharaoh could deny him nothing he requested This teacheth that what we can and ought to do our selves and that best of all with our own Hands we may not commit it to be done by other Hands as is the custom of careless and slothful ones Non-residents carry on their cure of Souls by their Curates or Journey-men 6. Joseph
indeed like checker'd work He had there long Mercy but at last some Misery God hath set Adversity over against Prosperity Eccles 7.14 There will be interchanges of fair Days and foul 1. 'T was fair weather with Jacob when he met his Jewel Joseph when he had the Honour to be admitted into Pharaoh's Presence to kiss as we say the King's Hand and to hold a familiar Conference with him about Matters of Man's Mortality and when a free and open Entertainment by the King's Liberality and through Joseph's Intercession was granted him in Goshen but above all when God graciously gave him to live there full Seventeen years in Health Peace and Plenty nothing all that time was he deprived of to render his life comfortable He and all his had abundance of all things by his Son Joseph's means while the Egyptians themselves were so pinched with penury that they sold all they had and at last themselves for Peasants and Vassals to Pharaoh to purchase Bread for sustaining their own single lives Thus it fared better with him and his though mere Strangers than with the proper Inhabitants and Natives of the Land And thus Jacob's last Days were his Best Days He never had so large and so long Prosperity neither in Syria nor in Canaan before as he had now in Egypt though some part of this Prosperity was in the sad time of a sore Famine This in the general but more particularly Joseph is God's Instrument of Jacob's and his whole Families welfare in that sore Famine feeding them all with Bread Hebr. according to the mouths of the little ones Gen. 47.12 that is according to the Number of their Families as well small as great He did provide for them all giving every one their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or full portion and proportion as Luk. 12.42 which seemeth to have Reference to this place express'd by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gave them their due measure of Meat or the Hebrew may be read to the mouth of a little one as the Nurse puts meat into the Mouth of her Suckling meaning tenderly and carefully yea and with as little care and pains to Jacob and his Houshold as Children use in providing for themselves yet 't is improbable those Shepherds used always to pains-taking would be idle all that time as if they had been but so many helpless Infants However 't is a figurative Speech signifying Joseph's great Care he had to provide Necessaries for them all from the eldest to the youngest and their strong Confidence for Provisions in their proper Season and Proportion from him 'T is said Joseph nourish'd his Father and his Family for which end he was sent before by God Gen. 45.7 8. and 50.20 and Psal 105.17 and which he himself had promis'd to do Gen. 45.11 and 50.21 whereupon he is called The Feeder or Shepherd and Stone of Israel Gen. 49.24 by whose means and for whose sake so many Thousands were preserved who otherwise would all have perished All which teacheth us these many Remarks As 1. That 't is a blessed thing to begin a Journey with seeking Gods Blessing at the beginning thereof so did Abraham's Steward Gen. 24.12 so did Jacob when come from Beershebah to Bethel Gen. 28.20 He prayed as well as Vowed and so he did at his coming out from Beershebah towards Egypt Gen. 46.1 there he offer'd Sacrifice and as God gave a successful Journey to Eleazar Gen. 24. so he did to Jacob in that long Journey to Laban in Syria and in this perillous one to Joseph in Egypt where he met with both welcome and welfare As 't is said Tithe and be Rich so Pray and be Prosperous the Popish Proverb Mass and Meat hinders no mans Thrift may serve to reprove Neglecters of Prayer As Prayer must be the Alpha of all our Enterprises so Praise must be the Omega thereof Hoc primum Repetas opus hoc postremus omittas Neither the one nor the other ought to be neglected God may indeed give Success without Prayer but certainly it will be nothing so sweet to the Soul that success is sweetest which is won by Prayer and worn by Thanksgiving 2. This teaches us also That it is not only the Duty of Pious Sons to nourish their Aged Parents when they are disenabled to provide for themselves as before but also 't is the Duty of Pious Souls to do good to their worst Emmies as Joseph did not only to his old Father who had been always kind to him but also to his bruitish Brethren who had been some times cruel to him Recompence to no man evil for evil Rom. 12.17 Revenge to carnal Reason seems Justice Aristotle commends it the World calls it Manhood but indeed 't is Belluinum Beastly and Doghood rather the more manly any Man is the milder and more Merciful he is as was Julius Caesar who wept over his Foe 's Pompey's Head presented to him saying Non mihi placet vindicta sed Victoria I seek not Revenge but Victory as was valorous David 2 Sam. 1.11 12. Though he was well pleased with Nabal's Death the case being differing yet he mourned for Saul's and as was vertuous Joseph who while he fed his Brethren heap'd coals of fire upon their Heads Prov. 25.21 22. to melt those hard Metals into a kindly Repentance knowing assuredly that the less he reveng'd himself the more his God would as indeed he had done reward him 3. It teaches what a marvellous Providence of God attends the Church in sending Joseph beforehand into Egypt Psal 105.17 there to lay up great Provisions for sustaining his Church in the Time of Famine while many of the World were famish'd by it 4. It teacheth likewise That seeing All Joseph's Store was laid up for Jacob and his Families the Church's sake whereby Egypt and other Lands were preserved Oh then what Fools are the Men of the World who persecute the Saints that are their Saviours and Safeguard who hate and hunt them to whom they owe all the good things they have what is this but doing as the silly Deer do in eating up those very Leaves which would hide them from the Eyes of the Hunter 5. It teaches That a poor life in the Church of God is to be preferr'd before the Pleasures of the World Joseph taught his Brethren to say Thy Servants are Shepherds Gen. 47.3 that they might not be employed in Pharaoh's Court or in the great Affairs of the Kingdom as himself having special Grace was but chuse rather to live as poor Shepherds in the Church and Service of God than to be proud Courtiers in the Royal Palace estranged from the Houshold of Faith Joseph but especially God had a respect to preserve the Purity and Visibility of the Church separate from the World which could not have been nor her Doctrine kept uncorrupted had they been mingled with that superstitious people therefore were they placed by themselves at the first though afterward multiplying
nourishment for nourishment to the utmost penny the sweetest years the good old Patriarch had ever seen And this is the more Remarkable that Gods grant of addition to Jacob's Life was two years more than that granted to Hezekiah for that was only for fifteen years 2 Kings 20.6 but this to Jacob was for seventeen Whereas we are wont to reckon seven years for the Life of a Man as God granted more by one year than two lives to Hezekiah so he added to Jacob more than two lives even three years which is almost half of a third life and what it wanted in quantity or number it was supplied in quality or sweetness so God out-bade his hopes desires and deserts as he oft doth ours Gen. 48.11 I had not thought to see thy Face and now I see thy Seed too thus God shews us things not hoped for Isa 64.2 The third Remark is Jacob took care for his Burial and the place of it before his Sickness being sensible of some Summons to Death by the decay of Nature and learning to die daily as 1 Cor. 15.31 yet will not be Buried in Egypt though the Earth be the Lords and the fulness of it Psal 24.1 and though he was then conveniently seated there with his whole Family but Requests he might be Buried in Canaan not from any Superstitious conceit that one Countrey is holier than another and nearer Heaven but upon far graver grounds As 1. To testifie his Faith concerning the promised Land a Type of Heaven and the Doctrine of the Resurrection 2. To confirm his Family in the same Faith that they might live as Strangers in Egypt weaned from its Pleasures and Treasures and wait for their return to Canaan which God had promis'd to give them and which he though dead would not relinquish his right in lest he should seem to distrust God though yet he saw it not fulfilled 3. To declare his love to his Godly Ancestors above all vain Idolaters these latter Jacob never loved while living and therefore will not lye among them when dead But the former he judg'd it his Felicity to have Fellowship with both in Life and Death 4. Because Canaan not Egypt was the Countrey Christ the Worlds Redeemer was to lead his Life receive his Death be raised therein and from thence to Ascend into Heaven Jacob therefore desir'd to be Buried there where the Worlds Redemption was to be transacted where Christ must die and rise again that he might at length rise again with him Hence some of the Antients say that this Jacob and the other Patriarchs did Bodily Rise again with Christ because 't is said Mat. 27.52 53. The Graves were opened and many Bodies of Saints which slept arose c. to wit those Holy Patriarchs who before were kept bound in their Sepulchers till the very Heart-strings of Death now swallow'd up in Victory by Life Essential were quite broken even by the Death and Resurrection of the Lord of Life then were they inlarged to become Witnesses and Attendants of Christs Resurrection and who appearing were known to many in the City as Moses and Elias were known to the three Apostles in the Mount at Christs Transfiguration either by a special Revelation or by that Coelestial Illumination which will be much more in Heaven as Adam knew Eve in his state of Innocency Gen. 2.23 or lastly by the Familiar Conference wherein they might learn who they were betwixt Christ and them Mat. 17.3 But Modern Authors say they were such as were lately dead who were well remembred by those that were living supposed to be Simeon the Just Anna the Prophetess Zacharias Lazarus and others lately dead whose Bodies were not yet consumed as those of the Patriarchs were not only Buried so long before but also so far off as Makpelah Hebr. the double Cave was thirty Miles from Jerusalem We shall therefore leave it undecided whether Jacob requested to lye in that Land because he hoped as Lyranus affirms to be one of those which should Rise out of his Grave at Christs Resurrection and to accompany him in his Ascension into Heaven this seems something too curious though it seem more comely and more glorious both to the Patriarchs and to Christ The Jews add a fifth Reason why Jacob would not be Buried in Egypt because he foresaw the Dust of Egypt would be turned into Lice c. When Jacob did thus give order for his Burial Swearing his Son Joseph to observe the place of it this he did not as if he distrusted Jeseph's naked Promise but he requires an Oath Gen. 47.31 Because 1. He would have them all know it was no trifle he required but a weighty matter and of great moment for fortifying his Families Faith and for obliging them more firmly to expect their Return 2. That Jacob might die in full satisfaction and assurance that this thing he desired would be faithfully done knowing that the Sanction of a Sacred Oath would better outweigh opposition than a bare Promise 3. That Joseph might do it with less offence and envy to the King and his Courtiers for the carrying away of Jacob's Corps did seem to carry a kind of contempt with it The Egyptians might well object Is our Land good enough for you to live in while alive and is it too bad for you to lye in when dead Hereupon Joseph might have been otherwise perswaded and over-ruled by Pharaoh But this Oath answer'd all contrary objections for they that liked not to have their Land under-valued yet allowed that Joseph's holy Oath should be religiously observed therefore Joseph to procure this grant of the King urgeth this Oath which he made to his Father Gen. 50.6 with 4 5. ☞ Whence we learn that Oaths are both lawful and needful for Men are mutable even betwixt these two Holy Patriarchs the Son must be bound by an Oath to the Father though Joseph might otherwise have fulfilled Jacob's will yet was it not judg'd amiss to lay this Sacred Obligation upon him which was so reverenc'd among Heathens How may this condemn Christians both such as allow no Swearing at all though Paul call it the end of strife Heb. 6.16 and especially such as make no Conscience to keep Oaths when Sworn but Sport with them as Children do with their slips or as Monkeys with their Collars who slip them on for their Masters pleasure but off for their own both play at fast and loose according to their liking Pharaoh and the Egyptians will rise up in judgment against such Jesuitical Mock-Christians and God himself will in time take his vengeance upon them Yea and how Pharaoh's approving Joseph's Filial respect and obedience to his Fathers will condemneth such graceless Children who frequently contemn the Authority of their Parents and tear in pieces their last Wills and Testaments 'T is a notorious shame that so many Nominal Christians should be so far out-done by those poor Blind Heathens who had a reverence both for
Years up Ezek. 4.5 reckoning from Jeroboani's Apostasy for Israel and the forty Years for Judah from Huldah's Prophecie in the eighteenth of Josiah then the last Reliques of Israel and Judah were carried Captive c. Remark the Third The Case and Condition of the Jews after this dismal Destruction of their City and Temple The Conqueror saith Sir Walter Rawleigh exercised his absolute Dominion over the Conquered who upon a second search flew seventy two more that had hid themselves beside the seven Men seiz'd upon before Jer. 52.25 but only five of them were slain 2 Kings 25.19 for Jeremy and Ebedmelech were two of the seven taken by Nebuzaradan saith Dr. Lightfoot and they both were delivered Yet seventy two others were slaughter'd at Riblah Jer. 52.25 26 27. which number hath a considerable Reflection on the seventy two Elders that made up the Sanhedrim who had been first chosen over them Numb 11.26 27. and after this he took the strongest of the People Captive to Babylon leaving the weaker sort behind to Till the Ground 2 Kings 25.12 who would rather be a Burden than a Benefit to them Remark the Fourth The Conquerour appoints Gedaliah who according to Jeremy's Advice had submitted in due Season to the King of Babylon to be Governour over this poorer sort of People 2 Kings 25.22 whom Josephus calls Virum aequum bonum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a moderate and just Man in whom the King of Babylon much Confided and therefore made him Vice-Roy and Tributary saith Menochius It appears that this Ahikam the Son of Shaphan was a righteous Man and a Friend to the Prophet Jeremy Jer. 26.24 Ahikam had been one of good Josiah's Counsellours 2 Kings 22.12 by this Man's Authority and Influence Jeremy was delivered and God rewarded him in making his Son Gedaliah Governour Gedaliah Hebr. signifies a great Lord he was a Pious Prudent and meek spirited Man The Prophet Jeremy is committed to Gedaliah's care Jer. 39.11 12 13 14. yet by some oversight of Officers he is brought bound to Ramah the Place of the Chaldees Rendezvouz Jer. 40.1 2 3 4 5 6. there was a sad Mourning of all the Captives at Ramah Jer. 31.15 Matth. 2.18 but Jeremy is loos'd from the Bonds which the Jews had put upon him and was dismiss'd to go back to Gedaliah when 't was perceiv'd he had no mind for Babylon now that Promise took place I will cause the Enemy to treat there well Jer. 15.11 Probatum est Nebuzaradan is now as Active in honouring the Lord's Prophet as before he had been in destroying the Lord's Temple and the Place where his Honour dwelt Remark the Fifth the mighty over-ruling Power that the Almighty God hath over the Hearts of the most Mighty Men as here over that most mighty Monarch Nebuchadnezzar who now bid fare to be the absolute Monarch of the World when he conquer'd Nation after Nation Jer. 25.15 to 32. In whose Eyes God gave Jeremy so much Favour as to take a Fatherlike Care for his Preservation and future Provision Jer. 39.11 c. Having heard of his preaching Submission to the Will of God in yielding c. As this Divine Heart-changing Power was made more manifest upon Nebuchadnezzar afterwards when God sent him a Grazing c. Dan. 4.31 to 37. so now it most eminently appear'd in changing the Heart of Nebuzaradan that praefectus Laniorum the Prince of Butchers and causing him to become so Divine a Preacher Jer. 40.2 3 4. saying The Lord by God hath brought all this Evil he had pronounced against this Place c. N.B. A strange good and pious Speech to come out of the Mouth of so had a Man How could the Captive Jews who were now present hear it but be much affected with it especially hearing him say Behold I dismiss thee with all due Honour as a true Prophet however despised and afflicted by thy own worthless Countreymen I will not only loose those Bonds which they basely put upon thee but I will look well to thee so that thou shalt lack nothing and behold all the Land is before thee c. what could Pharaoh say more to Joseph Gen. 47.6 or Abraham to Lot Gen. 13.9 in granting so noble a Choice and moreover he gave Jeremy necessaries for his Journey coming so Naked and Needy out of his late Prison and a Present fit for a Prophet Jer. 40. ver 5. Remark the Sixth The Fate of that Remnant who the King of Babylon left behind 2 Kings 25.23 to 26. Jer. 40.6 7. Mark 1. 'T was God's kindness to this poor People in moving Nebuchadnezzar to make so good a Man one of their own Countrey as Gedaliah was to be their Governour had a Babylonian Officer been set over them he would have rul'd over them with Rigour Gedaliah being known to be a Prudent and Pious Man Jeremy being left to his choice came to him and so did the Remnant of the Jews even all the Captains of the Army which had been scattered from Zedekiah in his flight 2 Kings 25.5 23. Mark 2. And among the rest came Ishmael of the Blood-Royal Jer. 40.8 and 41.1 Therefore he envy'd Gedaliah for such great preserment looking upon him as a Traitor to his Country in becoming Governour by a Babylonish Power which yet he did in Obedience to Gods Word by the Prophet Jeremy but who can stand before Envy that sharp fang'd Malignity Prov. 27.4 which after cut down good Gedaliah Mark 3. Though Ishmael proved a very Judas yet other Jews came for juster Ends to whom Gedaliah sware his good Affection Jer. 40.9 10. bidding them fall to their Husbandry under his Protection c. Moreover many Jews who had fled into Foreign Parts for Succour and Safety resorted likewise to Gedaliah in Mizpah and they also did gather Wine and Summer-fruits in abundance ver 11 12. which was God's Blessing upon them for loving that Holy Land above prophane Nations Mark 4. Johanan the then honest Captain came and informed Gedaliah that the King of the Ammonites had employ'd Ishmael to slay him but good Gedaliah believed it not ver 13.14 thinking probably that Ishmael durst not do it both because of his own Innocency and the Babylonian Power to avenge such Attempts beside he might suspect likewise that the other Captains did Envy Ishmael for his so much pretended Familiarity with him therefore he hinder'd Johanan from executing Ishmael ver 15 16 from his too much Credulity and Security c. Mark 5. The Murder of good Gedaliah by that wicked Wretch Ishmael 2 Kings 25.25 this he did within two or three Months after the Destruction of Jerusalem Jer. 41.1 2. He and ten Desperado's with him to whom Ishmael probably had promised to restore their Principalities when he should be King or at least Vice-Roy under Baalis King of Ammon who was the Chief Engineer of all the ensuing Mischiefs set on work undoubtedly by Beelzebub the Prince of Devils to hinder so good a
be either Hector'd by threatnings or allured by Flatteries to lay down his ministry and desist from his preaching-work No doubt but his silence would have been his security both against the malice of the adverse Jews and against the power of the Idolatrous Pagans But a Necessity was laid upon him and a wo unto him if he preached not the Gospel 1 Cor. 9.16 which himself denounced Fourthly This he did also with all confidence and with an undaunted Courage for his love to Christ was somewhat like Christ's love to him stronger than death Cant. 8.6 As Christ had dyed for him so was he ready to dye for Christ Acts 21.13 and he was the more confident because none were found so fool-hardy to attempt the making him timerous and diffident as followeth Fifthly no man forbidding him not because the Jews wanted malice or the Pagans power but because God who setteth bounds to the raging Sea Job 38.11 who suffered not a Dog to bark at Israel's coming so calmly out of inraged Aegypt Exod. 11. v. 7. and who shut the Mouths of the hungry Lions that they hurt not Daniel Dan. 6. v. 22. did deliver Paul both from Nero and from the Jews So that it was then even in Rome-Heathen as impossible to hinder the progress of the Gospel as to stop the Sun from shining or the Wind from blowing Yet such attempts are in Rome-Anti-christian at this day Wherein the contrary to all the afore-said may easily be exemplified Joseph did indeed provide a Granary or store-house of Corn in every City and Village against the famine that lay on the Land of Aegypt But popish Countries want such a Joseph Publick Statutes are made to forbid Christians of the Reformed Religion from having either publick or private places of meeting into worship God and no man incouraging contrary to this here where there 's no man forbiding The Supplement after the last of Acts 28. CHAP. XXIX A Scripture account of Paul while at Rome c. VVHERE Luke the Evangelist tho' guided by the good Spirit of God yet thought it his duty to desist from giving any farther account of the History of the Apostles Lives and Acts and more especially of the Apostle Paul's with whom he was a constant companion in Rome There must I begin this my Supplement N.B. Wherein because Ecclesiastical History having only an humane Testimony is found both various and uncertain about the lives and deaths of the Apostles therefore I shall not dare to confine my following Discourse unto what is Recorded by Nicephorus Eusebius and others from whose Conjectural Relations nothing can be positively and with undenyable evidence asserted N.B. Now that the Sequel and Supplement of this Apostolical History may be as Harmonious Homogeneal and Symbolizing with the former foregoing twenty eight Chapters as the matter may admit I have thought of this Expedient to bottom my Assertions still upon such Historical Hints as are found scattered here and there in the Sacred Scriptures namely in the Canonical Epistles of the Divinely Inspired Apostles themselves which they wrote upon several occasions as they were guided by the Holy Ghost to give an infallible Account N. B. Hitherto we have had lent us by the Lord a Divine Clew of Thread to lead us through this vast Labyrinth of writing the History of the Apostles Lives so far as Luke who wrote their Acts so called hath led us which Book of the Acts might as well be called The Wonders of the Apostles considering what Wonders it containeth not only such Wonders as were wrought by the Apostles but also for them to deliver preserve and incourage them in their prodigious Apostolical Work Insomuch as all the Attempts both of the Tempter himself the Red Dragon and of all his many and mighty Tools which he imployed for silencing the Apostles and for stopping the progress of Christianity which was every where spoken against Acts 28 22. were confoundingly disappointed N.B. We may well therefore call that History of the Apostles not only the Acts a name wherewith that holy Pen-man Luke the Apostles themselves modestly contented themselves but also the Wonder of Wonders wherein the Truth and Power of God did so wonderfully appear that the Gospel should be so irresistibly propagated by them when all men generally both Jews and Gentiles in all Places and of all Ranks both Princes and Peasants opposed it So that the Doctrine of Christianity which the Apostles taught had the multitude the Powers and Authority the Wisdom of the whole World yea and if all the seeming Sanctity that then was in the World to wit among the Jews all these every where were against it Christ was a Sign spoken against as was foretold of him Luke 2.34 in all places by all people N.B. Now what could rationally be expected in such a desperate case and concern which the Apostles undertook and entred upon but that every natural man would at the least suspect that which all the World so generally condemned Notwithstanding all this universal opposition yet did the Gospel prevail and run through the World like a Sun-beam yea and did so much so universally and so constantly flourish in despite of both Angry Men and of Inraged Devils that indeed this became by the mighty Power of God no less than a wonder of Wonders N.B. Now waving Ecclesiastical History let us still stick to the Sacred Scriptures so far as they give light to this Apostolical History Re-assuming the passages of Providence that attended Paul after his coming to Rome The first Remark farther concerning Paul is His writing several Epistles during his Imprisonment at Rome to several Churches and Persons Luke who accompany'd Paul to Rome as appeareth by his phrase We all along Acts 27. and more expresly in Acts 28. And when we came to Rome verse 16 c. gives no farther account of him but only of his lying a Prisoner there for two whole years and Preaching c. Acts 28.30 31. N.B. As it cannot be supposed that Paul spent all this two whole years time in his Preaching work for this would have wearied hoth himself and his Auditors but that there must be a due Interval betwixt one exercise and another not so much for his private Preparations in his Study because he had an extraordinary Apostolical gift c. So nor may it be imagined that such an Indefatigable Labourer in God's Vineyard could carelesly omit the Improvement of his Horae succisivae or spare hours in this two whole years time and therefore 't is no more than rational to affirm that during this his long Confinement he wrote sundry Epistles c. as above But beside the rationality hereof some Scripture-Light may confirm it Note As 1. His Epistle to the Galatians he wrote from Rome this is render'd the more probable 1. From the Postscript of that Epistle unto the Galatians written from Rome tho' this be no part of the Canonical Scripture for in other Postscripts to some
often as here to Jacob to Joseph his Son Gen. 37.6 7. to Daniel chap. 2. and 7. to Joseph the supposed Father of Christ Mat. 1.20 and 2.19 22. and to Solomon 1 King 3.5 yet sometimes to those that were not of Gods People as to Abimelech of whom 't is said God came to him in a Dream Gen. 20.3 to Pharaoh's self and to his Butler and Baker Gen. 40. and 41. to Nebuchadnezzar Dan. 4.1 to Pilates Wife Mat. 27.19 and to Laban the Syrian Gen. 31 24. Thus God Communicates his mind to the minds of Men even in their Sleep Job 33.15 what he would have understood by them and uttered to others This God especially did before the Law was Written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in divers manners c. Heb. 1.1 God spake to Men when they were plung'd in their Sleep and so neither of the number of the Living nor of the Dead then doth he convey Instruction into them wherein God hath the preheminence above all other Teachers amongst Men for they can Teach only those that are awake but he those that are asleep to the Conviction and Conversion of Sinners which no Hand but the Divine can do Divine Dreams again are manifold As 1. They are sent of God to signifie not always future things as did Pharaohs Nebuchadnezzars c. but sometimes things present as did that of Abimelechs Gen. 20.3 wherein he heard the Majesty of God speaking to him that he should not sinfully touch Sarah Abraham's Wife whom he had taken then into his House for which God had smitten it with a Mortal Disease and 't is probable that this Man though an Heathen yet none of the worst came to the knowledge of the true God by his Dream which may make us admire God who out of this evil knew how to extract this good as his Repentance 2. Those Divine Dreams call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as fore-telling future things are of two sorts 1. They are nuda 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naked Visions plainly expressing the purport and meaning of the Dream as was that to Joseph concerning Mary how he should dispose of her according to Divine Direction in his Dream Mat. 1.19 20 24. so Gods Mind was most plainly signified to him again in a Dream about his returning out of Egypt into his own Land Mat. 2.19 20 22. Or 2. They are mystica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dark Dreams folded up in Types and Figures which cannot be understood without some Signification and solid Interpretation Such was Pharaoh's Dream of seven fat and lean Kine and of the seven full and lank Ears Gen. 41. and Nebuchadnezzar's of the Tree c. Dan. 4. and of the Image Dan. 2 c. whereas that of Abimelech's as before was of the former without a Figure 3. Those Divine Dreams have not only divers manners of being delivered to wit Plainly or Parabolically as before but they have also divers Objects and Subject Matters whereunto they are concern'd As 1. Concerning those things which properly belong to our selves and therefore be call'd proper Dreams 2. Those call'd Alien do concern other Mens Affairs not our own 3. Those call'd Common do concern both our selves and others 4. Those call'd Publick do concern the publick Affairs And 5. Those call'd General do concern Matters both of Church and State 4 Those Divine Dreams have likewise divers and differing Ends to wit they are sent of God Either 1. To chasten Man as Job 7.13 14 c. Or 2. To comfort him as Mat. 2.19 c. and these are sometimes oft repeated until they be well regarded as King Pharaoh's and young Samuel's were NB. And they are known from other Delusive and Deceitful Dreams either from our own vain Fancies or from the Black Fiend of Hell by these Characters 1. Dreams that be of Gods sending are always holy and good never savouring of sinful or carnal things 2. They do much Affect and Enlighten the Mind make a great Impression upon the Spirit and bring along with them their own Evidence whereby they are discern'd that they come from God as the Sun is discover'd by its own Light it brings with it into the Horizon and the Sacred Scriptures are discerned to be of God by that Lustre Loftiness and Majesty that they are clothed with Thus Joseph's and Daniel's Dreams were thus attended and so was Jacob's here Hence Gregory the Great lib. 4. Dialog 48. saith that holy Men may know that their Dreams are not the Devils Delusions but be Divine by a certain Inward Savour and Spiritual Relish that doth accompany them They do leave an Inward Sense of Gods presence behind them 3. God sends Divine Dreams never upon Trivial but always upon Grave and weighty Matters therefore he doth it rarely and for holy and ponderous Inducements or Reasons as to Pharaoh whose Dream of Seven years Plenty and Scarcity shew'd the occasion of Joseph's Inlargement and Advancement and of Israel's coming down into Egypt both which were Matters of mighty importance and so was that to Nebuchadnezzar which was sent 1. To humble him for his Pride and to make him know the God of Israel whereby he might be made more favourable to his people whom he held then in Babylonish Captivity 2. That Daniel might be Exalted as Joseph had been before him by the like means that both might become as Foster-fathers to Gods Captive People 3. For the Comfort of the Church being instructed hereby that Gods Eye is upon the Mighty Monarchs of the World whom he sets up and pulls down at his pleasure the little Stone shall break all the Four Monarchies 4. Divine Dreams are for the most part sent to Men fearing God if not sometimes at the first Hand yet always at the second as to the Interpretation of them as holy Joseph must be the Interpreter of Pharaoh's Dream and holy Daniel of Nebuchadnezzar's being both folded up in Figures Hereby the God of Joseph and of Daniel was glorified above all false Gods in fore-telling future Contingencies abstruse and hidden Mysteries infinitely transcending all Humane Capacities which are only known to the All-knowing God Isa 46.9 10. with 41.22 23. and 22.12 and 45.5 6. and 48.2 fore-telling the Issue of things long before their Accomplishment all passages and proceedings of Providence in a continued course and progress from first to last though not at present in Being yet all in time come to pass this none can predict but the true God who rarely Reveals them to any but to good Men that have Commerce and Communion with him If ever he doth it to others that are not holy 't is still in Ordine ad Ecclesiam for Zion's good as those above Abimelech's for Abraham's and Pilate's Wife for Christs c. To conclude with a word of Caution and Council whereas the Vulgar saying is that many Natural Dreams do prove Prophetically true therefore not so to be slighted This is to fall below the Knowledge of the wise Heathens
of Faith to believe God what he hath written in the Canonical Scripture upon his bare Word And that against Sense in things Invisible and against Reason in things Incredible Sense corrects Imagination or Fancy and as Reason corrects the Senses so Faith corrects them both Aufer Argumenta ubi fides quaeritur Verba Philosophorum excludit simplex Veritas Piscatorum saith Ambrose where Faith is required there Arguments of Vain Philosophy Col. 2.8 are to be abandoned and the naked Truth simply Recorded by the Apostles who were Fishermen and the Prophets who were some of them Herdsmen is highly to be preferred above and doth plainly thrust out of Doors all the idle Speculations both of Heathenish Philosophers and Aery Schoolmen call'd a company of Dunghil Divines in Matters of Faith God hath said it therefore I must believe it and I believe it is enough though I cannot prove the Principles of the Proposition or the Fundamentals of Faith And indeed among all the famous Histories of the Old Testament concerning the Holy Patriarchs there is none more Eminent than this which like an Orient and Transparent Gem among all the Heroick Exploits of Jacob gives forth the greatest Splendour There is no such high Remark related by Moses either of Abraham or of Isaac Though God appeared eight times to Jacob's Grandfather Abraham speaking to him every time As 1. Gen. 12.1 in Ur. 2. v. 7. In Shechem 3. In Bethel Gen. 13.14 4. After the Conquest of the Kings Gen. 15.1 5. At the Covenant of Circumcision Gen. 17.1 6. At Mamre before Sodom's Destruction Gen. 18.1 7. At the Ejection of Ishmael Gen. 21.12 8. At the Oblation of Isaac Gen. 22.3.11.16 c. And concerning his Father Isaac we read of God's appearing at the most but three times to him As 1. At the giving out of the Oracle to Rebekah concerning two Nations Gen. 25.23 2. At the Famine in the Land Gen. 26.1 2. 3. At Beershebah vers 23 24. But concerning this Patriarch Jacob we read that God appear'd to him seven times which is a Number of Perfection and much more remarkably than either to his Father or Grandfather As 1. At Bethel where he had his Vision of the Ladder Gen. 28.13 2. In Padan Aram commanding his Return to Canaan Gen. 31.3.11 3. In the way to Mahanaim Gen. 32.1 2. 4. Upon the Bank of the River Jabbok here where God wrestled with him 5. After the Destruction of the Shechemites Gen. 35.1 6. After the Death of his Nurse Deborah vers 9. And 7. at Beersheba in his going down to Egypt Gen. 46.2 As learned Pareus excellently observeth But among all those admirable appearances of God to Man there is none comparable to this wherein God and Man wrestled a Fall together The History whereof hath a greater lustre and splendour upon it than all the other aforesaid It doth outshine them all as the Sun all the lesser Stars Let us therefore say of this Vision as Moses said of the Vision of his burning Bush Exod. 3.2 3. We will turn aside and behold this great wonder yea let us not only see it but hear it also and hearken to those Divine Instructions and Comforts which are contained in it and flow naturally from it This Monomachia Jacobi cum Deo ipso or Jacob's fighting a Duel hand to hand and wrestling a Fall with God himself is a most stupendous and astonishing Story as before and cannot be overmuch no nor enough admired Our Lord saith what went ye out by such Multitudes into the Wilderness to see something of nothing some worthless pithless poiseless thing a reed shaken with the wind Matth. 11.7 But behold Here 's a far greater wonder than John the Baptist though a burning and a shining light Job 5.35 could possibly be He indeed was but as an inconsiderable Reed easily broken at last by the bloody hands of Herod and Herodias as well as easily blown to and fro by the popular breath or wind of the mobile Multitude who cry'd him up one day and cry'd him down another though he was in himself no such light and vain person bending like a Reed this way and that way but was a firm witness of Christ and a faithful constant Servant of God both in his Life and Doctrine to the last moment But here you are call'd upon to come forth and Behold one of the greatest wonders in the Wilderness of this World such a Tryal of Skill wherein God shaketh Man and Man shaketh God in wrestling work This Famous History holdeth forth these following most remarkable Parts and Particulars 1. The Combat or Conflict it self 2. The two Combatants or Conflicters each with other 3. Jacob's Valour 4 His Victory 5. His luxation or lameness caught with his Conquest 6. His Constancy in continuing the Combat notwithstanding his lamed Leg. 7. His having the Honour of Knighthood put upon him in the Imposition of a new Name 8. His Blessing he obtain'd by his Valour and Victory First Of the First The Combat it self 1. In the General 't is one of the most famous Combats Recorded in Scripture we read indeed in that Divine Record of sundry Eminent Conflicts carried on after the manner of a Duel As First Of that Combat betwixt little David and great Goliah 1 Sam. 17.40 c. but in that the Match was only made betwixt Man and Man there was only one Mortal against another though the one was a great Gyant and the other was but in comparison of his Antagonist a little Dwarf Secondly We read also in Divine Writ of a sore Contest betwixt Michael and Lucifer about the Body of Moses Jude vers 9. the former was an Arch-Angel so called and the latter the Arch-Devil This Dispute was daringly carried on indeed yet was it only betwixt two Creatures as some sense it the Good Angel and the Evil one But this Conflict here is not betwixt Man and Man as the first was nor betwixt one Creature and another as the second was but it was a Combat carried on betwixt God and Man a mortal Man was assaulted by the Immortal God in this so it far exceeded the former instance and as it was manag'd betwixt a mere Creature and the great Creator so it much surpasseth the latter instance also Indeed we read of a Third Duel Matth. 4.1 to 10. wherein the Son of God and the Prince of Hell were hand to hand ingaged each against the other where the strong man and the stronger man so called Luk. 11.21 22. enter'd the lists together and encountred each other in three desperate and deadly Passes It must be acknowledg'd That these two Combatants were the sublimest Champions that ever acted as Opposites and then was the most famous Battel fought that ever was acted on the Stage of the World For in that Contest we may behold the very Abstract of Power and Policy the very quintessence of strength and subtilty grappling together on both sides There was the Force
for us but alas we are made the Tail and not the Head v. 44. because of our Disobedience Thus it was with Ephraim Hos 13.1 The Fourth Remark is such an over-ruling Providence of God attended Joseph that those very means which let in upon him his State of Humiliation were improved thereby to hand him into his State of Exaltation Thus God can by the same means whereby we were cast down raise us up let us leave it with the Lord 't is not good to search too deep into God's Secrets Deut. 29.29 As the Declaring of his own two Dreams to his envious Brethren brought him into all this Misery so the Interpreting of the Butler and Baker's two Dreams to them proved in due rime a great means for his full Delivery at his Age of 28 and two years after the Expounding of Pharaoh's two Dreams to him became not only the Effectual means of his Actual full Delivery but was the very step and stirrup whereby he did climb up into his lasting full Advancement Gen. 40.13 17. and 41.1.25 46 c. The Fifth Remark is also God gave to Joseph for his 13 years Affliction in his Service and Imprisonment full fourscore years Liberty Prosperity and Honour God is a liberal Pay-master and his Retributions to his Servants for all their Sorrows and Suffrings are more than bountiful as to Joseph his Servant here whom God both Inlarged and Advanced by Dreams as before he had been so low abased by them as at last to be thrust down into a Dungeon but behold his God lets down a Ladder of Love to him as he had done to his Father Jacob Gen. 28.12 to lift him up out of his low Condition a Ladder of many Rounds every ascending Step exactly answering those of his descending in this Ladder of Promotion As 1. For his Servitude and Slavery he hath given him a Ring an Ensign of Liberty an Ornament of Honour and a Badge of Authority Gen. 41.42 It being his Signet or Sealing-Ring wherewith he was invested with power as well as honour to Seal with Royal Authority what Commands or Decrees he pleased for the People's observance see Esth 3.10 and 8.2 and Luk. 15.22 2. For his Course kind of Cloathing suitable to his servile and slavish Condition yea for his Mourning Prison-Garments Pharoah gave him a Sute of Silk or very fine Linnen Cotton or Bombazene such as Princes wore so he was ranked among his highest Courtiers 3. For the Iron fetters upon his fett Psal 105.18 He hath a Chain of Gold about his Neck that he might not seem Inferiour to any Prince in the Kingdom 4. For his being fixed in a fast and firm Prison and Dungeon he could not stir his feet out of the Stocks Pharaoh gives him a moveable Chariot whereinto he set his feet to go abroad at his pleasure with Honour yea the second Chariot of the Kingdom Gen. 41.43 which was one of the Royal Chariots as 2 Chron. 35.24 wherein to Ride as a Vice-Roy raised above all the other Princes as Mordecai was mounted upon the King's Horse Esth 6.8 so was Joseph in the King's Chariot and is made the Second man in the Kingdom for Interpreting Pharoah's Dreams whereas Daniel was but made the Third man for Reading the writing upon the wall Dan. 5.29 5. For all his opprobrious Reproaches and contumelious Disgraces that both his barbarous Brethren and his leud Mistriss loaded him with he hath now in their stead the King's Herald to Proclaim before him Abrech Tender-Father or Father of the King for as Ab Hebr. is Father so Rech in Syriack is King from whence the Latin Rex is derived or Oh thou Blessed one as it comes of Barak to Bless whom God hath made a Father to Pharaoh and all the People Gen. 45.8 and while they thus Blessed him who had been sufficiently cursed they bowed the knee to express their Reverence to him who was young in Years yet old in Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an old young man 6. For his being separated from his Brethren Gen. 49.26 He was received into the Royal Society of the Right Honourable the King's Privy-Councillors and was constituted as Chair-man at the Conncil-Table which though Moses doth not express yet David intimateth in Psal 105.21 22. All the very Privy-Councillors as well as the Private People were bound possibly by Oath to obey him in all things and as out of the Chair he magisterally taught these Senators Wisdom Thus the Hebrew Rending runs He bound the Princes to his Soul or according to his Will and made wise his Elders teaching them not only Civil and Moral but also Divine Wisdom for which Cause God sent Joseph saith he into Egypt that some sound of the Redemption of faln Mankind might be heard in that Kingdom at that time the most flourishing in the World Neither is Moses altogether silent herein for he calls him a Master of Wisdom or Father to Pharaoh Gen. 45.8 much more to his Councillors and he says that no hand or foot shall move to wit in Affairs of State at Home or in foreign Embassies abroad without Joseph's order he was the King's Plenipotextiary Gen. 41.44 7. For his being scost'd at by that scornful title of Dreamer Captain-Dreamer Hebr. or this Architect of Dreams Gen. 37.19 and Rogue c. by Potiphar and his Brethren c. behold now he hath an High name of Honour and Office put upon him that is Zaphnath Paaneah Gen. 4◠45 which signifies in the Egyptian Tongue a Revealer of Secrets for his foreshewing the seven years of Plenty and the seven years of Famine or thee Saviour of the World for his saving many Lands from being Famish'd by storing up Provision before the Famine came Wherein he became a most eminent Type of Christ who is so Indeed 8. For his solitary Life he had led a long time both as a Servant and as a Prisoner God gave him in Honourable Marriage the Daughter of Potipherah Prince of On for so cohen signifies Exod. 18.1 and Davids Sons are called cohenim 2 Sam. 8.18 Chief Rulers they were Princes but not Priests And though Joseph was in this strange country constrained to Marry an Idolater because he could not take a Wife out of his Fathers Kindred as Jacob did the Daughter of Laban an Idolater in Syria and Moses a Midianitish Woman Yet the Daughter of a Civil Prince though Idolatrous was a fitter Match for this Religious Man than one of a Superstitious Priest who was a Master of Idolatrous Mysteries this Joseph's Conscience could not dispense with unless he had in this as he had in other things some special direction from God However 't is beyond doubt Joseph instructed her in the true Religion c. 9. And that Joseph might have a full accumulation of comforts proportionable to the time of his Troubles for thirteen or fourteen years of his state of Humiliation whereof about three years he lay in Prison God gave him Fourscore years of
as the Proverb runs drove the Wolf out of the Wood All a Man hath will he give for his Life Job 2.4 There the Father of Lies did speak a great Truth what would their Lands and Liberties signifie should they lose their Lives by the Famine which is an Irresistible Tyrant but so is not Oppression in which case Liberty is oft prefet'd above Life and Men especially Free-born will chuse to lose the latter rather than the former Philo-Judaeus tells of an Heathen-people who in their Wars used only this Expression estote viri libertas agitur quit your selves brave Soldiers rather lose your Lives than your Liberties for that is the Cause you now Fight for 't is for sweet Liberty our Native and Birth-right Liberty And Daniel in his History of England declareth that there was a contention held very hot in this our Land between Prince and People for full fourscore years together about Liberty and Property which ceased not until the Grand Charter was granted the whole and sole design whereof was wisely contrived to keep the Beam right even and equal without tilting on either side between Soveraignty and Subjection And to end that long Controversie this Magna Charta so called was happily gained in the Maturity of a Judicious Prince Edward the first who frankly granted and fully ratified it to the Peoples Satisfaction And if any violence for breaking into Joseph's Store-houses was not acted by the people of Egypt when they came under those sad Circumstances every one of the five being sadder than the other that went before it it may 1. Be ascribed to Joseph's prudence as to a secondary cause of that effect for 't is probable saith Rivet that Joseph wisely laid up his Corn in strong Towers or Castles which were not easily broke into and 't is certain as Recorded in Scripture that he removed the people from one end of the Land to the other ver 21. not only to alter the Property of their Possessions from themselves to Pharaoh the present Purchaser of them but also it was his prudence and policy that by this change of Habitations they might be separated from their Brethren as he himself had been Gen. 49.26 from their Kindred and all their Acquaintance hereby they were render'd altogether uncapable to move Sedition against the Government to which Thargum Jerusal addeth a third Reason hereof that the Egyptians should not deride Joseph's Brethren for being Strangers among them seeing this Translation made themselves Strangers to their own Relations and former Companions yea and brought them into Bondage under Pharaoh according to the Curse Gen. 9.25 they also being a part of Cham's Posterity Gen. 10.6 Psal 105.23 when both their Persons and Possessions were translated into Pharaoh's power But the great Question is Whether Joseph be justifiable in thus provoking a poor pinched and half-pined people He seems to have put off all Bowels of Humanity thus to take the advantage of their necessity and that to the utmost Rigour both to the Ingrossing of all their Goods and to the Inthralling of all their Persons contrary as to appearance to all the common Rules both of Charity and Justice Answer 1. Our Lord expresly forbids to judge according to Appearance but commands to judge Righteous Judgment John 7.24 It need not be doubted but those Blind Egyptians were precipitant enough in their judging and censuring godly Joseph whose Office it was to teach them as well as their Senators wisdom Psal 105.22 that he might both learn them the worship of the true God and unlearn them the worship of their false Gods This was enough to prejudice them against him Tully a Man of great Knowledge as well as Eloquence could say Me à Religione quam à majoribus traditam accept nulla unquam suadebit oratio all the World shall never perswade me to relinquish that Religion which I received by Tradition from my Fore-fathers though it was but a Rotten Romish Idolatrous Religion How much more might these silly Souls say so and therefore they must have a prejudicate opinion of all that he said and did especially if as some say that he press'd upon this people the Doctrine and Practice of Circumcision Though this sâ—â—lls like a Jewish Fable and was not done to their provocation yet was there enough done in all these premised passages to provoke them into rage as before notwithstanding all his prudence and therefore that no mischief follow'd flowing from those that were too apt to judge according to appearance c. must be Attributed more to Gods Power and Providence than to Joseph's Prudence and Policy No doubt but those poor people of Egypt would not only reprehend what they could not comprehend as to the Reason of Joseph's Actings in his high Office but would also Rage at them so Gen. 41.13 as before importeth yet 't is the mighty work of the Almighty's Power and Providence to restrain that rage of Man which will not turn to the praise of God Psal. 76.10 As the Huntsman ordereth the rage of the Hunting Dog to his own pleasure restraining it at his will by a slip or string in his Hand so the Great God hath his Hunters or Hunting Dogs that Hunt Gods Joseph's from Mountain to Hill and from Hill to Mountain Jer. 16.16 even mighty Hunters such as Nimrod was Gen. 10.8 9. Caldeans Babylonians or Roman-Babel Butlders that have Hunted Gods people out of their Meeting-places in our Day yet are they all but as Gods Dogs in a String who restrains them at his pleasure and orders their rage for his Honour the Hebrew word for restrain there signifies to curb and to keep within Compass the Greek Septuag reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It shall keep Holy Day to thee that is cease from working as upon an Holy or Resting-day as to outwárd Objects how restless soever it be within It is the Great God who is girded with prevailing power as the Hebrew Gibber signifies Psal 65.6 that girds in all extravagant Rage as within a Girdle yea God hath a Girdle for that most unruly Element the wide Ocean and that must be both a wide and a strong Girdle indeed ver 7. He hath the raging Sea it self fast in his swadling Bands Job 38.9 'T is but as a weak Babe when most outragious in the Hands of the mighty God who orders it at his pleasure turning it this way and that way in its Fluxes and Refluxes as easily as the Nurse doth the swadl'd Infant when he listeth Yea God hath a Girdle for the Mightiest Monarchs girding their Loins with a Girdle Job 12.18 19. with a Rope reads the vulgar wherewith he restrains them laying Affliction upon their Loins Psal 66.11 and removing such as seem unmoveable pouring contempt upon them Job 12.21 Dan. 2.21 and 4.30 c. So God hath a Girdle for the Tumults of the people as well as for the Pride and Usurpations of Princes which are oft as outragious as the raging
own House the Temple but upon their Dwelling Houses also Thus Gods later House of the Christian Church planted at Rome c. by the Apostles was laid Desolate also for when Religion did degenerate from its primitive power and purity was become Barren being all moss-be grown with Formality and made in time not only a matter of Form but of Scorn also about the Sixth Century the Saracens in the East and those Barbarous People the Goths and Vandals in the West broke in and bore down all before them Thus also we may well expect the removal of our Candlestick a Treading down of our Vineyard and utter Desolation The like Sins bring the like Judgments God may call for a Famine c. If we will not hear his Word we may hear his Rod Mic. 6.9 yea and feel his Sword too Elisha hath his Sword as well as Hazael and Jehu 1 King 19.17 though of another nature to wit his Threatnings and Imprecations all which were infallibly accomplished such as stand it out against the power of two Kings shall yet fall by the Hand and Power of Prayer and when ever our Elisha's unsheath and brandish their Sword of the Spirit which is the Word of God Eph. 6.17 't is a fair warning that the Sword of Jehu and of Hazael are at Hand see Hos 6.5 and Jer. 1.10 all these aforesaid are for our examples 1 Cor. 10.6 and for our Caution and Admonition v. 11. God Hangs up as it were some in Gibbets for publick patterns of Divine Justice Alterius perditio nostra fiat cautio The Torture of others should be a Terror to us Lege Historiam nè fias Historia worthily are they made Examples who will take none Foelix quem faciunt aliena pericula cautum To take warning effectually at the Destruction of Wicked Men for their wickedness is a right and the best washing of our feet in the Blood of the wicked Psal 52.6 with 58.10 the Righteous seeing the Ruine of the Irreligious are made themselves the more Religious thereby The Perdition of the one is for caution to the other and not to take warning is a sure presage as well as a just Merit and desert of utter Destruction which if we Repent not will be our Portion our Candlestick our God and his Gospel will make a removal from us and then wo unto us Hos 9.12 this may be as surely foreseen and foretold as if Letters had been sent from Heaven to such a purpose as were sent to the seven Churches of Asia The Fourth Remark is Though Jacob had a well grounded Faith and good cause to Hope well both of his Warrant for his Journey into Egypt of his welcom thither and of his welfare there yet some strong pang of fear did possess him in his passage from Hebron Had not his Faith been below his Fear and had not his Fear got above his Faith God had not said to him at Beersheba where he pray'd for a prosperous Journey those chearing up words Fear not to go down to Egypt Gen 46.1 2 3. Jacob might justly see sufficient cause of Fear upon sundry Accounts As 1. His Father had been forbid to go thither in the like occasion of Famine Gen. 26.2 2. The very Journey might seem too far for him now become so frail and feeble through old Age he might fear to die by the way 3. In going to Egypt he feared to seem a forsaker of the Land of Promise which was the Pledge of the Heavenly Canaan 4 He feared that coming into that Impious and Idolatrous Country his Righteous Soul would be vexed with their unrighteous Conversation as Lot had been i◠Sodom 2 Pet. 2.7 and with their Idolatry also for about this time began their worshipping of a Pide Bull or Cow named Apis from whence the Israelites learnt to worship a Calf Augustine de Civit. Dei lib. 18. cap. 4. 5. He might justly fear likewise the Debauching of his Posterity by the Pleasures and Treasures of Egypt Hebr. 11.26 wherewith they being bewitched in that pleasant and plentiful Land might not only become Dissolute and Sensual in life but also lay aside all Thoughts of returning to Canaan 6. Jacob might lastly fear not only the corrupting of his Family both in Worship and Manners but also their Slavery in that Country which was foretold by God to Abraham Gen. 15.13 and so his going now thither seem'd to hasten that Misery upon them which would of it self come soon enough without his going down to fetch it These and the like might be the many Grounds of Jacob's Fears as on the one hand he admits not of that fond Stoical Apathy which is no better than a stupid blockishness so on the other hand his ordinary Faith might be run down by an extraordinary Fear through those carnal Reasonings of a wicked Heart that through Satan's Suggestions pored too much downward upon the rushing and roaring Streams which ran so swiftly under him and his until he was help'd to look upward at his God and the God of his Fathers who had hitherto kept touch with them in his Promise by the Almighty hand of his Power and Providence c. whatever Jacob's Fears were he took the right Method to get rid of them He prays down his Fears and prays up his Faith The very Heathens will not dare to take a Journey without first offering Sacrifice much less ought Christians whose Father Jacob did not dare to neglect it He consults with God as David did after saying Shew me the way I should choose that my Soul may dwell at ease Psal 25.12 13. and 32.8 and the Prayer-Hearing God gives him an Answer of Peace Gen. 41.16 and sweetly counter-comforts him against those his Fears aforementioned As 1. The same God who forbad his Father to go down bids him the Son not Fear to go down 2. As to all those Mischiefs of Soul and Body to thy self and to thine thou fearest may be met with in Egypt fear them not for I will go down with thee c. v. 3 4. thou shalt have me thy Antidote against all those Evils 3. Neither shalt thou die by the way c. but thy Son Joseph shall close up thy eyes when thou diest 4. Whereas thou art afraid that the Egyptian Servitude shall suppress thy Offspring I will there make of thee a great Nation c. This made him couragious Inference hence is First Oh happy and thrice happy are the Children of Jacob the close walking Christians who with their Father Jacob have God saying to them I will go with you both in all your Journeys by Land and in all your Voyages by Sea and not only so but also I will go down with you into your Graves and I will surely bring you back again from thence This is as good Security as can be to God's Servants both while they live and when they die For 1. While they live God is their good and their comfortable Companion
into vast Multitudes they spread further than Goshen and had Egyptian Families nigh and among them whence it was that the Destroying Angel did distinguish their Doors by the sprinkling of Blood Exod. 1.2.7.23 and that the Israelites departing borrowed of their Neighbours the Egyptians Jewels and Ear-rings c. v. 35 37. yet none save Joseph are said to live at the Court accounting with David that one Day in God's Courts was better than a Thousand in Saul's or Pharaoh's Courts Psal 84.10 and with Moses esteeming it better to suffer Affliction with the People of God than to enjoy the pleasures of sin for a season Hebr. 11.25 26. 6. It teacheth That as those Shepherd Israelites were an Abomination to the more Courtly Egyptians so every Israelite indeed Joh. 1.47 is still abominable to the Gypsies of the world Solomon saith He that is upright in the way is Abomination to the wicked Prov. 29.27 where he shews there is no love lost betwixt them There be Antipathies in Nature as betwixt the Lion and the Cock the Dog and the Sheep c. but none like that of the old Enmity Gen. 3.15 'twixt the Godly and the Wicked yet thus differing The former hates Non virum sed vitium not the Person but the Sin of a wicked man as the Physician hates the Disease but loves the Patient but the latter hates both the Grace and the Gracious 1. Grace because it contradicts his Vice which he so dearly loveth 2. The Gracious because such have a Counter-motion to his and justles as it were against him with his contrary courses 1 Joh. 3.12 Secondly Having viewed Jacob's Prosperity come we now to his Adversity the Catastrophe and Epilogue of his Pilgrimage-Comedy God did with him as the Bridegroom is said to do Joh. 2.10 kept the best Wine for the last Jacob tells Pharaoh his Days had been full of evil Gen. 47.9 He had many Crosses attending him I have as the Hebrews do numbred Seven principal ones There were others less principal that pinch'd him As 1. His hard Service in Laban's House 2. The Suborning of Leah for Rachel 3. The Fornication of Judah with Thamar unlike Joseph for Chastity 4. The detaining of Simeon in Egypt's Prison 5. The Bereaving him of his dear Benjamin c. yet the Lord was with him bore him through all as Psal 34.19 and at last brought him to a wealthy place Psal 66.12 even to sit down without any more Crosses in the fattest of that fat Land of Egypt for his last Seventeen years Gen. 47.28 so long Jacob had nourish'd Joseph Gen. 37.2 and just so long Joseph nourish'd Jacob Bis pueri Senes Old Men are twice Children The sweetest days Jacob ever saw were these Seventeen His time in Egypt was the largest white of Mercy with the least black of Misery in the whole Table of this Holy Patriarch's Life God reserved his Best for Jacob's Last yet this did not last always for at last the Infirmity and Imbecillity of old Age which is call'd an evil Age Eccles 12.1 came upon him which made his second state a state of Adversity that usher'd in Death by a lingring Sickness yet before this he saw God's Promise began to be accomplished God had said I will make of thee a great Nation in Egypt Gen. 46.3 and he saw before his last Sickness that his Offspring grew and multiplied exceedingly Gen. 47.27 God dies not in any mans debt neither will he let Jacob die till he see some part of the Payment of his Promise God is never short but oft over hit Promise nor will he suffer his Church to suffer this Seventeen years in Egypt though the first five of them were years of sore Famine for Moses in a few words of this 27th Verse minds us How 1. The Church was commodiously seated in Goshen 2. Was Accommodated with peaceable Possessions either Farmed under Pharaoh for the Land sell to him by the Famine ver 21. or frankly rather as a Donative bestowed upon her by him 3. Was wonderfully Advanced with an Increase of Wealth both in Coin and Cattel 4. And was mightily and marvellously multiplied with a numerous Off-spring above ordinary Custom which Moses further mentions as a Divine Miracle Exod. 1.12 But that which was adverse to Jacob after his so long prosperous Estate is his fatal Sickness the Harbinger of his Death The time drew nigh that Israel must die Gen. 47.29 or Hebr. the days of Israel drew nigh to die that is wherein he must yield to the stroak of Death he lying many days under this last Sickness being Sick unto Death this Jacob understood by a natural Instinct or it was Revealed to him by a Prophetick Spirit hereupon by his Paternal Authority he exacts an Oath of his Son Joseph not to Bury him in Egypt but in Canaan ver 29 30. Here we have these following Remarks First While Jacob as a Father did impose an Oath upon Joseph his Son yet as he was a private Person and his Son a publick Magistrate he useth expressions of Homage intermingled with his Injunctions saying If now I have found Grace in thy sight and I pray thee deal kindly and truely with me or Hebr. Do with me Mercy and Truth wherein as he injoins Joseph as a Son so he reverenceth him as a Prince Thus as Joseph did not disdain to Honour Jacob as his Father according to the Fifth Command Honour thy Father and Mother c. though he was but a poor old Shepherd and that in the presence of such Egyptian Courtiers then of his Retinue to whom Shepherds were an abomination at their first meeting Gen. 46.29 So Jacob the Father deems it his Duty to give due honour to his Son Joseph who was Lord of the Land at their last parting As the Divine and Natural Law did command that subjection which the Son paid to the Father in the former Instance So the Civil and National Law did require this Homage that the Father a Subject paid to his Son a Prince in the latter and herein Joseph's Dream was accomplish'd here that the Sun and Moon shall do Obeisance to me Gen. 37.9 The second Remark is God is more gracious to Jacob than his own Sayings Sentiments or Expectations when he met his Son Joseph he said Now let me die c. Gen. 46.30 yet God was so good to him as to give him a longer Lease of his Life than he desired He that could have been content to have died at that instant of having seen his Jewel Joseph shall live by a Divine Grant much longer and that a Life of peace and plenty the best part of Jacob's Life as to the quality of it was then to come when he wish'd to be gone and die few and evil had been his former days as himself says to Pharaoh Gen. 47.9 but his days which follow'd that time were few and good even all those seventeen years wherein Joseph nourish'd him paying his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
World and Jam. 5.11 Some suppose that Job was a Son of Nahor Abraham's Brother descended from him by his Son Uz as Elihu was of his Son Buz Gen. 22.20 21. Job 32.2 and so Elihu came to live near to Job who was Son of the Elder Brother as he was of the Younger others suppose him to be that Jobab of Esau's Posterity Gen. 36.33 34. being a Magistrate and Judge in his Country Job 29.7 8 9 c. whose Name was contracted into Job by his Adversity who before was call'd Jobab at length in the day of his Prosperity There is an odd Story Jacobus Justus relates in the Notes to his Map of the Holy Land that Balaam Job and Jethro were Pharaoh's Counsellors when Moses was born and found by Thermutis the King's Daughter who brought him into the Court Moses while a Child trampled Pharaoh's Crown under his feet Balaam said It presaged Destruction to the State Job would have nothing determin'd against him but Jethro said it was only a childish Trick so not to be regarded whence these three sped afterward accordingly Balaam was slain Job afflicted and Jethro made happy by Moses affinity The Second Remark is the Book of Job is a Tragi-Comedy writ either First by Job himself who wished the History were written in a Book Job 19.23 24. so after his Deliverance might answer his own with Or Secondly Elihu who came not from far as the other three did but neighboured upon him and nameth not himself as coming with them and who saith I will shew my opinion c. Job 32.15 16 17. Or Thirdly By Moses in Midian who wrote it for the comfort of Israel sorely distressed in Egypt Whoever was the Penman it matters not God was its Author and Paul quotes Job 5.19 as canonical 1 Cor. 3.19 the whole Book setting forth Job's fall from a very great height of Dignity into the very depth of Misery by Satan's Malice first against his Estate and then against his Body The Dialogues his three Friends held with him were to convince him that his Sinning had been extraordinary because his Suffering was so The Doctrinal part of whose Disputations was sound but their prejudice misled them in the Application Job vindicates himself all along but not prevailing that way He stops their Mouths by imprecating himself in particulars Job 31.1 to last then comes Elihu in as Moderator but inclining to the same Misprision of the others the Lord himself convinceth them all of Job's Integrity not only by an Oracle from Heaven but also by reviving Job's Prosperity doubling all he had lost save only his Children who were with God and making him the longest liver that was born after Terah who died at two hundred and five years old Gen. 11.32 and supposing Job Seventy years old when his trouble came he lived two hundred and ten years old having his years doubled also Behold a Miracle here How Job a Camel for Grandeur and Riches passeth notwithstanding through the eye of a Needle yea with Six thousand Camels c. Job 42.12.16 He entreth that strait Gate into a Mansion of Glory c. his eminent Piety had eminent Misery which yet ended in both Temporal and Eternal Felicity CHAP. XVI The History and Mystery of Israel's Bondage in Egypt and Deliverance out of it THE Ending of the History of Jacob and Joseph introduceth the Beginning of the History of Moses who with his Sacred Pen gives an Account of those two great Patriarchs Periods Gen. 49.33 and 50.26 before he relate his own Birth Life and Death Exod. 1 c. and Deut. 34.6 Now come we to the most grievous part of Israel's Bondage in Egypt where good Joseph had left them after his Death and where they through God's singular Blessing exceedingly multiplied notwithstanding their cruel Oppression according to God's Promise to Jacob Gen. 46.3 Deut. 26.5 This Offspring of Israel after the Death of all the twelve Patriarchs do by Degrees fall into all manner of Abominations As First They commit Idolatry Josh 24.14 Ezek. 20.8 Secondly They forget and forego Circumcision the Covenant of their God and this was the Reproach of Egypt Josh 5.9 c. Thirdly They joyned in Marriage with the Egyptians who were notoriously addicted to Idolatry and all Impiety Levit. 24.10 Exod. 12.38 whereby they were infected with the Vices predominant in that Country for this cause good Jacob seared to go down into Egypt which not only had been some Damage to Abraham Gen. 12.15 and flatly forbid to Isaac Gen. 26.2 and would expose his Posterity to many Perils of both Soul and Body Therefore was their Father afraid to go thither till he had God's Warrant for so doing Gen. 46.2 3 4. Now as in Abraham's Vision of a smoaking Furnace at Sun-set c. Gen. 15.12 17. The Sun of Religion was gone down among those degenerate Israelites walking according to those wretched Principles and Practices aforementioned Therefore the Lord cast them into a Furnace of Affliction call'd an Iron Furnace Deut 4.20 1 King 8.51 Jer. 11.4 An horrid Darkness as of Impiety so of Misery came upon them which afterwards ended in a burning Lamp the other Branch of Abraham's Vision God commanding light to shine out of darkness in their deliverance out of Bondage Psal 112.4 and 97.11 now it was that a new King arose that knew not Joseph who had made such vast Additions both of Wealth and Power to the Crown of Egypt called Busiris a most savage Tyrant even in Heathen Histories This brutish Man envying the wonderful Efficacy of the Promise of God made to Jacob Gen. 46.3 in Israel's increasing so abundantly the Strength of that Promise made the Men strong to beget Children though over-pressed with intolerable labour and the Women also to have no Abortions but to be more lively than other Women in bringing forth c. This became a most grievous Eye-fore to this envious King that to be revenged of them he falls upon them in Cruel Methods 1. Private in his cursed Command to the Midwives for Killing all the Males whom he mostly feared at their Birth which the Midwives not daring to do fearing God more than the King in their contrary Commands It put the Tyrant 2. Upon Publishing that Publick and bloody Edict that seeing neither the Intolerable toil of the Israelites under hard Taskmasters nor the holily refractory Midwives would suppress their spawning Procreation It should be lawful for any of his Subjects to drown the Males as soon as Born Exod. 1.7 8 9 10 11 16 22. In these bitter Times Heman and Ethan 1 Chron. 2.6 Prophetically penn'd the Eighty eighth and Eighty ninth Psalms In this time also was Moses born The first Remark concerneth his Parents who are Canonized in the Canonical Scripture for eminent Believers Hebr. 11.23 where the Apostle being about to bring in Moses's Faith speaketh first of the Faith of his Parents Amram Hebr. High and Jochebed Hebr. God's Glory both of Levi's Race and
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
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
c. of that Name Exod. 1.11 yet seeing no one City could contain such a vast Number with their Herds and Flocks therefore seems it rather the Countrey Rameses than the City Some Etymologists derive the word Rame-ses from Isis that most famous Goddess of the Egyptians the Wife of Osiris whom they deify'd when Dead for teaching them to plant Vines and to whom they usually sacrificed a Goose so goofish were they in their blind Superstition While Israel was but few at the first they had only a part of the Land of Goshen the Countrey of Rameses but when they multiplied then they mingled with the Egyptians who were the Neighbours they borrow'd their Jewels c. of and in that Countrey they built this City of the same Name which Pharaoh designed for a defenced City in the Frontiers of Egypt that thereby he might the better secure the Hebrews from running away but behold how the Lord over-rules the Man and the Matter This City might be the place of the Rendevouz from whence out of all the Country of Rameses they Dated the Beginning of their March as from the place of their Head-Quarters Thus that City which cost them many a Groan in Burning Brick and Building it therewith c. is now become the beginning of their joyful Jubilee The Third Remark concerns the first place whither Israel went from Rameses namely to Succoth so call'd not only because Israel leaving their Houses in Goshen first built them Booths of the Boughs of Trees in this place for a perpetual Memorial whereof God appointed a Feast of Booths or Tabernacles as Succoth signifies Levit. 23.42 43. but also and more especially because here the glorious Cloud came to cover them spreading it self over the whole Camp Psal 105.39 for Succoth is by Interpretation any sort of Covering whereof this Camp covering Cloud was of the best sort and far better than that made of Boughs which as it would but cover a few Persons in one Booth so would it soon become like the House of Solomon's Sluggard which he saith the Rain droppeth soon thorough but this covering of the Cloud of Glory as it was a more ample covering to cover the whole Camp and a more tight covering insomuch that no annoyance either of Rain or Heat could pierce through it so it was a more lasting Covering that lasted in covering the Camp of Israel until the Death of Moses full forty years Oh how comfortable a covering was this cloudy Pillar to this wandring Camp which was not only a candid Covering to them so that no Thunder Lightning or Rain could annoy them nor any Heat in that hot Climate and in the Summer Season could beat upon their Bodies but was also their Courteous Companion in all their wayless ways always at hand never blown away with any Wind as other Clouds are to direct them in that doleful Desert How well was this Cloud call'd the Cloud of the Lord Exod. 40.38 for though all common Clouds and all created Beings in Heaven and Earth be the Lords yet this Cloud was the Lords after a more special manner because of its special and extraordinary Properties it had all as special Signs of the Lords Presence such as its Substance Matter Situation Duration Motion c. as before To which add here This Cloud had 1. No Natural Motion as ordinary Clouds and Vapours do ascend thereby 2. No Rapid Motion as those Clouds that are aloft follow the Rapid Motion of the Celestial Spheres 3. No Violent Motion as those Clouds below are whirled about by violent Winds whereas this Cloud sometimes moved against the Wind. Nor 4. Had it any Progressive Motion but walked sometimes backward sometimes forward sometimes on the right-hand and sometimes on the left as it pleased the Lord to point out the Journeys to his People leading them in and out as if they had been treading a Maze in God's Garden therefore should not our hearts be troubled Joh. 14.1 If God lead his Church sometime backward and sometime forward in and out in our day Moreover this Cloud was Immoveable and Immutable other Clouds cannot remain near the Earth but are apt to be dispersed by the Reflexion of the Sun-beams if the violence of Wind and Weather dissolve them not but this Cloud rested upon the Tabernacle and never removed out of their sight for the space of forty years Now are the Israelites safely brought out of Egypt to Succoth their first Station and let us suppose this place to be their first Rendevouz because they were so prodigiously numerous God having fulfill'd his Promise to Abraham Gen. 15.14 and that to Jacob Gen. 46.3 in multiplying them to 600000 beside Women and Children insomuch that they were scattered into many Parts of Egypt the Land of Rameses much less the City of Rameses not being able to contain them they might out of all those Parts resort to Succoth where they erected Booths or Tents in the Fields for their Harbour and where the Lord their God met them in his Pillar of Glory to go before them in the way-less Wilderness as Moses told them Deut. 1.32 33. and not only so but also to espy out the good Land which was the Glory of all Lands for them Ezek 20.6 Numb 10.33 with Exod. 13.21 Well might Israel thus accommodated March bravely boldly and in Battel-aray not as Run-a-ways or fugitives for fear but in all comely Order and Equipage so as one hinder'd not another Having such a Captain of Salvation Heb. 2.10 Such a Chief Commander Isa 33.2 to go before them The good Lord grant us such a Pillar of Providence to lead us in our Wilderness-state that we may not march confusedly as Cowards but be couragious and confident in God by faith while we lye under this cloudy dark dispensation wandring in the Wilderness and still falling short of the Land of Promise the New Jerusalem Oh that God would speak comfortably to our hearts in this Wilderness-state as he hath promised Hos 2.14 and be a covering Cloud to us Isa 4.4 5. God hath not been a Wilderness hitherto to us Jer. 2.31 and Deut. 32.9 10 11 12. Now the Cloudy Pillar having undertaken the Conduct of Israel through the Wilderness unto Canaan leads them from Succoth to Etham c. Exod. 13.20 The Remarks in General upon their Journeyings are these following The First is That there were no fewer than forty two of their Journeys and Mansions as Moses gives a Catalogue of them Numb 33. from ver 2. to ver 50. yet not above fifteen are expresly and specially mentioned in the Historical part of their passage through the Desert The Reason why so many are not Recorded before this Catalogue of Moses is because the History takes special Cognisance only of those Stations where some Memorable and more than ordinary Matter happened As at Mara the Waters were bitter at Elim the Palm-trees c. at the Desert of Sin Manna c. at Rephidim Water out
for Righteousness from the Law God saith to them as to Israel here Ye have dwelt long enough about that Mountain press to Sion that lays in the Land of Promise the Gospel-Canaan Deut. 1.6 7 8. Be not saith that Father like Oxen that toil a long time and draw in the Yoke and when they have done their labour are fatted for Slaughter The Law is not for Men to continue under but for a time only till they be fitted for and brought unto Christ Gal. 3.16 17 18 24. and 4.1 to 5. Heb. 3.18 19. and 4.6 to 11. We lay too long naturally at the Mount of Legal Righteousness desiring to be our own Saviours and not to make Christ our All Col. 3.11 The fifth Remark is As the place they went from was Sinai and that which they went to in general is call'd Paran Numb 10.12 the name of a great Wilderness of the length of eleven days Journey whereof the Wilderness of Sinai is one part but 't is taken here for the last part of it next to the Land of Promise This Wilderness was a most barren place which made God's maintaining so vast a multitude for so many years together the more miraculous in this Wilderness Ishimael that wild Man dwelt Gen. 21.21 and in it there was a Mountain mentioned Deut. 1.1 and 33.2 but the particular place God brought Israel to after three days Journey in this Wilderness was call'd Taberah because of the burning there Numb 10.33 and 11.3 Deut. 9.22 and Kibroth-Hattavah that is Graves of Lust Numb 11.34 and 33.16 Deut. 9 12. Moses calling them thus that the very names of that place might leave a memorial both of their sin and punishment which Moses makes mention of to imprint it the more in their hearts Deut. 9.24 The sixth Remark is Tho' God's great kindness to Israel had been all along manifested both in marshalling and in marching them towards their promised Land from Numb chap. 1. to the last of chap. 10. Yet chap. 11 c. gives an account of Israel's gross unkindness and unthankfulness to God in their many Mumurings among so many and great Mercies whereby the Rebellious Nature of Man and the Impossibility of the Law to bring Men to God is evidently declared 'T is supposed that their travelling three days together without Resting from Sinai as they had done Exod. 13.18 And again Exod. 15.22 so now again Numb 10.33 this made them murmure Now is Israel led by the Pillar of Glory to their 13th Station Numb 11. where that one place as some suppose hath two several names Taberah and Kibroth-Hattavah by which latter name it is called in Numb 33.16 upon two several occasions In respect of the punishment for their Murmuring it was called Taberah that is Burning and in respect of the cause and the effect Kibroth-Hattavah that is Graves of Concupiscence Tho' others say That this Taberah or Burning was in their three days Journey before they came to Kibroth-Hattavab yet seeing the Psalmist summs up both those supposed sins of Murmurings into one Psal 78.19 20 21. it is not improbable that both those were names of but one place for these Reasons 1. 'T is not likely that those Hebrews should be slain by an extraordinary Fire from Heaven and for dropping a few muttering and murmuring words at a tedious March wherein the Lord strengthened them from all feebleness Psal 105.37 or that after such a signal punishment and Divine Vengeance on them they durst again murmure by lusting for flesh ver 4. Numb 11. The 2d Reason is Their murmuring for flesh is expresly said to be punished by fire Psal 78.21 3ly The Plague mentioned Numb 11.33 is not specified what it was 't is indeed hinted to be a pining away by leanness Psal 106.15 but it might be done by that fire of God spoken of Numb 11.1 2. where by a Prolepsis 't is briefly touched but in the following verses of the chapter 't is more largely explained This Plague might be as the burning of an Hectick Fever yet dispatching with more expedition being rather the burning of the Pestilence So that want of flesh as well as wearisomness of their way in marching three days with their little ones without any intermission in a barren Wilderness was their cause of murmuring ver 1. tho' particularly set down afterwards ver 4 c. But grant this latter be no Recapitulation of the former because there is nothing to distinguish them but probable conjecture however it was a wickedness which God who had pardoned past murmurings Exod. 14.11 15. and 15.24 26. and 16.2 to 28. and 17.2 5. punishmeth here severely For 1. They were pinched with Penury before but now they had Manna 2. They were Rude for want of the Law which was now given to teach better manners 3. They loathed Manna and desired flesh not for necessity but to gratifie their lusts Psal 78.18 30. Beside these general Notes upon the 13th Station take a few more particular Remarks it being so famous for its two names and so famously circumstantiated in Numb 11. The first particular Remark is Israel had many Impediments in their march to the Land of Promise not only from without as from Pharaoh pursuing from Amalek intercepting as before c. but also from within among themselves by their manifold murmurings as here one or as some suppose two at this Station Even so it is with all those true Travellers toward Heaven many Impediments in the way so that the Righteous are scarcely saved 1 Pet. 4.18 it is with much ado The second is God writes our Sin upon our Punishment as 't is said Per quod quis peccat per idem punitur ipse As Nadab and Abihu sinned by Fire and they perished by Fire Lev. 10.2 so those Murmurers here sinned against the fiery Law so called Deut. 32.2 that was spoken out of the Fire Deut. 5.22 Therefore were they punished by Fire out of the Pillar of Fire from whence the fiery Law was given and published Their Perdition is our Caution we may not be Murmurers 1 Cor. 10.5 11. The third is Evil Company is Infectious and catching as the Plague to converse with bad Companions and not to learn their Manners is marvelous Rare and Difficult 1 Cor. 15.33 This mixt Multitude the Egyptians and Strangers that join'd to Israel in their coming out of Egypt hearing of their going to Canaan c. Exod. 12.38 perceiving by these tedious Stations c. that it would be long ere they could come to the promised Land began the murmuring which yet ran like Wild-fire into the Camp of Israel who thereupon are said to weep again ver 4. which might have Relation to the like murmuring a Year before this Exod. 16.2 now they return to their old Vomit and express their wicked Complaints with salt Tears as well as with bitter Words The fourth is where ever there it sinning again on Man's part there will be punishing again on God's part
Author by Universal Consent of the four Books of Kings beginning that History with David 't is altogether improbable that he should over-look the Original of David and not speak of Ruth the Grandmother of David being the Mother of Obed David's Grandfather Ruth 4.18 19 20 21 22. The chief Scope is to demonstrate the Genealogy of Christ our Spiritual David of whom literal David was both Father and Figure shewing how Christ descended not only of Boaz a Jew but also of Ruth a Gentile which teaches us that Christ was to become a Saviour unto both Jew and Gentile and that he is no Respecter of Persons but in every Nation he that feareth God and worketh Righteousness is accepted of him Act. 10.34.35 Thus is Christ call'd the Saviour of the World In order to the Accomplishment of this great Enterprize many Eminent Passages of Providence are expresly Recorded in Scripture and among the rest this of the Original of David from Ruth the Moabite though the Moabites were forbidden to enter into the Congregation of the Lord even to the Tenth Generation Deut. 23.3 and that by a perpetual and Indispensable Law to wit for ever The Analysis or Summ and Substance the Contents of this Book followeth Ruth who is both the Subject and Title of it falls under a Threefold Consideration 1. In her first Marriage 2. In her time of Widowhood 3. In her Second Marriage Of her First Marriage so little is Recorded of her that we find she is a Widow as soon almost as a Wife Secondly The time of her Widow-hood was spent partly in the Land of Moab and partly in the Land of Canaan In both which places 1. He◠Affection to her Mother-in-Law 2. Her Subjection to her in all her Matron like Instructions 3. Her Unfeigned Devotion to the true God as a right Gentile-Proselyte evidently appeareth All which her God whom she had owned and avouched richly rewarded 4. With a Second Happy Marriage and made her Great-Grandmother to the Son of God Verse 1. Now it came to pass Vaiehi Hebr. not without a special Hand of God that orders all Occurrences Observation 1. Whatever comes to pass in this lower World is ordained by God's Decree and ordered also by God's Providence Vse Wise ones must be observing ones Psal 107.43 Observe Providences what comes to pass Record Experiences ye then will have a Divinity of your own if but well read in the Story of your own Lives V. 1. In the Days when the Judges Ruled the Rabbins say this fell out in Ehud's Days and that Ruth was the Daughter of Eglon King of Moab Josephus is for Eli's Time Tremellius thinks it was in Deborah's time as before yet 't is most probable to be in Gideon's time when the Midianites spoil'd the Countrey so brought the Famine hereafter mentioned This variety of Opinions makes it very uncertain and no sure ground for any one of them Hence Observ 2. Where the Spirit of God hath not a Mouth to speak there we should not have a Tongue to ask 'T is safest to be silent where the Holy Ghost speaks not 't is better to strike Sail and cast Anchor when the Spirit blows not lest by the contrary Blasts of Contradictory Conceptions we be tossed to and fro and at last driven upon the Rocks of Erroneous Mistakes There was a Famine in the Land the is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of Eminency the Granary of the World Canaan a Land that flowed with Milk and Honey the Glory of all Lands Ezek. 20.6 yet a Famine here Observ 3. The most Fruitful Land in the World may be made Barren for the Wickedness of those that dwell in it Psal 107.34 as here Jud. 6.4.6 with v. 1. Their doing evil was the bare fruit of their forty Years Peace The Aggravation of this Famine that even Bethlehem which signifies an House of Bread should want Bread A certain Man of Bethlehem-Judah to distinguish it from another in Zebulon Josh 19.15 this City was call'd so because of the fruitful Soil round about it Observ 4. From went though a Man be seated never so richly and contentedly in never so pleasant and plentiful a City yet thence may Divine Providence drive him as Elimelech here who the Jews say was a mighty Rich Man and his Wife Naomai says they went out full v. 21. not for want but for fear of want they went out from this House of Bread to seek Bread we have here no abiding City Hebr. 13.14 This polluted Earth will not afford a resting place Mic. 2.10 we should look for a better City Hebr. 11.10 and be not as the Fool Luk. 12.20 they may be taken from us or we from them To Sojourn in Moab where the Famine was not Observ 5. Divine Love or Hatred cannot be known by outward things The Cursed Land of Moab had plenty of Bread when a Famine of Bread was upon the Blessed Land of Promise There is one Event to the Righteous and to the Wicked Eccles 9 1 2 3. all things come alike to all It pleased God to punish the Sins of his People by this Famine when Moab had been at ease from his Youth Jer. 48.11 God was kinder to Israel in pouring him from Vessel to Vessel then he was to Moab in letting him settle upon his Lees that his Taste might remain in him and his Scent not changed God is never more angry than when he saith Let him alone Hos 4.17 To Sojourn To live there for a time as strangers during the Famine which otherwise was not lawful for them lest they should forget Israel's Worship and learn Moab's Idolatry The Philosopher said Athens was a pleasant place to pass through but unsafe to dwell in the same may be said of Moab that Worship'd Chemosh sin is as catching as the Plague and Solomon himself catched Moab's Plague of Idolatry 1 Kings 11.7 Chemosh was Bacchus or Pluto as is supposed He and his Wife They all take one part of Food and Famine Observ 6. Husband Wife and Children should live together not run one from another Elimelech had them in his heart ad convivendum commoriendum to live and die together not as Miscreants worse than Infidels 1 Tim. 5.8 yea brute Beasts that run from their Relations V. 2. The Name of the Man was Elimelech which signifies my God is King an admirable Name and such as might afford strong Consolation in a Day of Calamity Observ 1. Significant Names should be given to our Children not such as be meer Fancies or Insignificant the People of God throughout the History of the Scriptures gave such Names to their Children and such as were standing Memorials for them of some remarkable Mercies of God to them as Gen. 30.6 8 11 13 c. Yea the three first Names that ever were given to Men in the World were significant Names to wit Adam Cain Abel which signifies Earth Possession Vanity and which put altogether taught Mankind this Divine Lesson
That Earthly Possessions are but Vanity our very Names should mind us of our Duty Observ 2. A good Name in its sense and signification may be of great comfort to a Man in an evil Day Thus it was to this Man whose Name signified My God is King he might make a believing use hereof pondering in his mind after this manner Although there be a Famine in the Land of Promise whereby I am driven out of my Native Countrey and constrained to sojourn in Idolatrous Moab yet my God is King over all over all Persons and over all Nations he hath an Uncontrollable Sovereignty over all Men and Matters and is not bound to give an account of any Matter to any Man as Job 33.14 't is good for me to be where my God who is my King to Rule me will have me to be I am where-ever I am evermore upon my Father's ground for the Earth is the Lords and the fulness thereof Psal 24.1 herewith David comforteth himself often in his distress Psal 47.2 8. The Lord Reigneth and 93.1 and 97.1 and again 99.1 And 't was the comfortable saying of Blessed Myconius in the troublous times of Luther's Reformation Christus Vivit Regnat Alioqui totus desperâssem My Christ Lives and Reigns otherwise I had been down upon all four as we say and had been utterly ruined The Name of the Wife was Naomi which signifies my sweet or pleasant one a fit Name for a Wife who should be to her Husband as the loving Hind and pleasant Roe Prov. 5.19 Hence Observ 3. All Godly Husbands whose God is their King should have Ardent Affections to the Wives of their Bosomes Moses calls a Man's Wife the Wife of his Bosome Deut. 13.6 and 28.54 because they should be as dear to them as their own Hearts that do lie in their Bosomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. Which is in thy Bosome the place and seat of the Heart and which lyeth in thy Bosome Mich. 7.5 which shows that a Wife should be as dear to the Husband as the Heart in his Bosome A Wife is the most proper Object of Love Col. 3.19 above Parent Friend Child or any other though never so near and dear to us The Hind and the Roe are the two Females of the Hart and Roe-buck wherewith above all other Creatures they are as it were Inamoured Men are commanded to be Ravish'd always with their Wives Prov. 5.19 not to a fond Uxoriousness or Mulierosity but so far as First To overlook Weaknesses in the weaker Vessel which Love covers And Secondly So to comport with her as to discover ardent and earnest Affection toward her The most Loving Couple we read of in God's Book are Isaac and Rebecca 'T is said of Isaac and he loved Rebecca Gen. 24.67 which is not said of any other and 't is said further that his delight was in her Gen. 26.8 Woe to those that delight in strange flesh Whoremongers and Adulterers God will judge Hebr. 13.4 The Name of his two Sons Mahlon and Chilion Why they are so called is not shown unless à posteriori only not à priori to wit by the Event of things for Mahlon Hebr. signifies Infirmity and Chilion Hebr. signifies Finished which two Names not only pointed out at something that related to their Father who gave them those Names but also something that related to themselves First As to their Father Bernard glosses that he was Mahlon in his leaving of Bethlehem and he was Chilion in his abiding in Moab 'T was his Infirmity to leave God's People and go into an Idolatrous Countrey for the preservation of his outward estate and while he sojourn'd there whereas he should have dwelt in his own Land Psal 37.3 his Life was finished ver 3. And Secondly As to themselves both those two Sons out of Humane Infirmity together with their Father finished their Lives also v. 5. Hence Observ 4. All the Children of Men have that Natural Infirmity that in the appointed time their Lives must be finished those two Names-are writ upon all Flesh Infirmity and Finished 't is the grand Statute of the upper House in Heaven Hebr. 9.27 'T is appointed unto all Men once to Die Man is made up of contrary Humours Heat Cold Moisture and Dryness if any of those be predominant and not kept in an equal Temperature down we go Ephrathites of the Tribe of Judah Mich. 5.2 Matth. 2.6 this place spoke of there not of Ephraim 1 Kings 11.20 Continued there till Elimelech Died a Beggar say the Jews he went out full but dyed empty ver 21. God did charge Moab with his out-casts Isa 16.4 which had formerly been hard-hearted to Israel Deut. 23.3 had they not been kindly used as Sojourners they would never have staid there ten Years as ver 4. Hence Observ 5. God can and will speak for his poor Persecuted People in the very hearts of his Enemies and cause their most Inveterate-Foes to favour them as he did for them in Moab here and as he promised to do in other Countreys Verily I will cause the Enemy to entreat thee well Jer. 15.11 The Hebr. imports If I do not intercede for thee with the Enemy then never trust me more saith the Lord This God perform'd after what he had promised here to the Prophet Jerem. 40.4 Nebuzaradan said to him Come and I will look well to thee c. Pharaoh could not be kinder to Joseph Gen. 47.6 nor Abraham to Lot Gen. 13.9 than he was to Jeremy Our God is to be Adored for this at this Day Sion's Out-casts of Men Jer. 30.17 are not cast away 's of God tho' he seems to cast off the care of them yet is he at work for them in the hearts of their Adversaries saying to them Let my Out-casts dwell with thee Moab as if God had said 'T will not be long ' ere I call home my Banished be content to let them dwell some while with thee Herein thou shalt do thy self no Disservice at all Naomi was call'd home to Canaan where God provided for her and made her last Days her best Days God's People may be persecuted but not forsaken 2 Cor. 4.6 V. 3. And Elimelech Naomi 's Husband Died. Death comes very near a Man when it climbs up to his Bed and strikes a Rib out of his side to wit when God takes away the desire of his Eyes with a stroke Ezek. 24.16 thy dearly beloved and greatly delighted in 'T was a great Tryal to the Prophets Patience and Obedience especially considering that his Comfortable Consort must have a dry Funeral Moâ—s mea ne careat lachrymis Tears are the Dues of the Dead and it would have been some ease to the Prophet if he might have Mourned for his Dead for Expletur lachrymis Egeriturque dolor as the Hinds by Calving so Men by Sorrowing do cast out their Sorrows Job 39.3 Yet this Ezekiel must not do for he was herein to be a Sign to Israel that
and Sparta yea as Jezabel nothing but stumps left so that they shall not say This is Jezabel 2 Kings 9.37 V. 20. And she said unto them after an humble manner And hence Observ 1. 'T is a blessed frame when the Mind and the Means do meet even together as Naomi's did here she had learnt to be abased as well as exalted Phil. 4.11 12. she here puts her Mouth in the Dust when she heard her old Neighbours say Surely this cannot be the same Woman in this present Poverty whom we have seen so flourishing in such past pompous Prosperity Hearing such discourse she answers again in a very lowly Language altogether agreeable to the present Providences of God upon her God had afflicted her and she would carry her Sails according to those Divine Dispensations How many are humbled outwardly who are not humble inwardly who are low in their Means but are not lowly in their Minds No Beggar so bad as the proud Beggar all such as are afflicted and are not better'd by their Affliction and not brought to God's Foot as the Righteous Man of the East was Isa 41.2 thereby they lose the fruit of their Affliction and this is a great loss to lose an Affliction Call me not Naomi but call me Marah that is call me not pleasant or delectable non Amaenam sed Amaram but bitter for the Lord hath dealt very bitterly with me Hence Observ 2. The Almighty can soon and suddenly alter the Condition of his Creatures either for the worse or for the better He can change Naomi into Marah and Marah into Naomi again and all this in a moment The very Heathen Philosophers and Poets had some hold of this Notion that it was God's Work in Heaven to abase those that exalt themselves and to exalt those that abase themselves upon Earth This both Aesop and Hesiod speaks off Those whom God finds priding themselves in their being Naomi's or pleasant and delectable ones those God pulls down and makes Marah's of them by bringing them into a bitter condition and such as do humbly feel themselves to be Marah or bitter those he makes Naomi's beautiful and pleasant ones N. B. This is God's Method first God calls no Man Benjamin that hath not been Benonies in their own hearts and in their Humility and he salutes them not Naomi's in the sweet Comforts of his Spirit until they have been soaked in the bitterness of their own Spirits in that Marah of true Compunction and Contrition Here Naomi bemoans her self not in a way of Murmuring against God in despair and despondency but in an humble sense and submission under the heavy hand of God's Diâ—pleasure upon her for her sin She saith V. 21. I went out full but the Lord hath brought me home again empty Hence Observ 1. Such as think of Gain out of God's way comes to loss at last They that go out of God's Precincts goes also out of God's Protection and are oft brought home by Weeping-Cross as Naomi here she went out full from Canaan the Land of Promise and a Land of Providence too The Eyes of the Lord was upon it for good from the beginning of the Year to the end thereof Deut. 11.11 12. into the Idolatrous Land of Moab which was under no such Promise nor Providence and she went from Canaan not for want but for fear of want by the Famine then upon it This she recognizes not without some remorse as done out of distrust God's Command is Dwell in the Land and verily thou shalt be fed Psal 37.3 that is be content with thy Lot and abide in thy station and serve God's Providence in thy particular Calling this will bring the Blessing of Food and Raiment for Necessity though not for Superfluity and 't is God's Voice also Wait on the Lord and keep his way ver 34. for such as go out of God's way may say with Jacob I shall bring a Curse upon me and nâ—t a Blessing Gen. 27.12 Thus did Naomi here thus Lot lost his All by his Carnal Choice of his well-water'd Countreys Gen. 13.10 with 14.12 Lot lost his Liberty as well as his Goods for affecting the first choice which by good Manners he should have given to his Uncle and whereof he had soon enough This was the Issue God crossed Lot in that he had unmannerly chosen and God blessed Abraham in that which was unavoidably left him Thus Jehosaphat had well nigh lost his Life for loving those that hated God 2 Chron. 18.31 with 19.2 then Jehosaphat saw to his Sorrow the great Inconvenience of being out of God's way in bad Company green Wood if bound up with the dry doth easily take fire and is burnt together in a common Calamity However he quite lost his Ships and his Golden Design by such a step out of God's way into such an unwarrantable Confederacy likely by a Tempest which Solomon's met not with 1 Kin. 9.2 8. and 22.44 48 49. Thus also Josiah lost his Life by his rashly going out of God's way without advising with the Prophet Jeremy or Zephany or Urâ—jah all then living 2 Chron. 35.22 23 24. repenting no doubt of his Rashness V. 21. The Lord hath testified against me Hence Observ 2. 'T is some allay to our Affliction not to look upon it as a fortuitous thing but to eye God as the Author of it The Lord saith she hath come in as a Witness against me declaring by his Hand upon me both my own sin and his Displeasure for my sin in chusing Moab before Canaan She kisses the Rod and the Hand that smites her reading Divine Faithfulness in her Heavenly Father as Psal 119.75 and saying the Cup that this my Father gives me to drink shall I not drink it John 18.11 Oh what an allay it was to David when able to say The Lord hath bid Shimei Curse me 2 Sam. 16.10 11. David could not say at another time The Lord hath bid Nabal be churlish to me the want of which made him run Riot into a rash Vow 1 Sam. 25.22 in his Resolution for Revenge he carries more calmly to that dead Dog Shimei so call'd ver 9. saying The Lord hath let loose this dead Dog upon me This eying God in our losses and crosses as the principal Agent whatever be the Instrument is a Soveraign help to true Patience Ver. 22. In the beginning of Barley-Harvest and in the beginning of the Passover saith the Chaldee Paraphrast Hence Observe 'T is matter of great Admiration to consider what marvelous and happy hits of Divine Providence doth attend God's Children in their Afflictions Oh what a wonderful hit of Providence this was for Naoms's Soul as well as for her Body She meets with an Harvest time for both She had long been deprived of the Passover in Moab and now she meets with it at the first in Canaan Bread for her Soul as well as for her Body Thus 't was a marvelous hit of Providence that Noah's Ark
Chron. 21.12 Is but three Years To solve this doubt some say seven Years was God's first offer but David praying for a shorter time brought God down to reduce them unto three Years as Abraham had prevailed with God to make an abatement from fifty to ten Persons for saving Sodom Gen. 18.24 32. and as Ezekiel had got God to allow Ox-dung for Man's-dung to knead their Bread with in a Famine by a sore Siege Ezek. 4.12 15. Thus God might likewise condescend to David's Prayer as he had done to the Patriarch Abraham's and to the Prophet Ezekiel's This is but gratis dictum a Being wise above what is written and therefore 't is better answered for reconciling this difference 1. By Grotius that numbers might be set down by Notes or Figures as most Nations do which might easily cause a mistake of the Figure three for the Figure seven But 2. Because the aforesaid Supposition seems to weaken the Authority of the Holy Scriptures if mistakes be allowed therein therefore Judicious Junius with whom the best Expositors do concur doth affirm that this offer of God by Gad ran thus Shall three Years Famine as 1 Chron. 21.12 saith Come upon the Land for the Sin of David to make up those that have been already for the Sin of Saul which lasted three Years and the fourth Year was almost out Now God offers David Shall three Years Famine more come to make up the number seven as is expressed here v. 13. Beside 3. Others are of opinion that this fourth Year after the Famine for the wronged Gibeonites was the Sabbatical Year wherein Israel had no new Harvest so could not make up their losses of the three last Years Famine and if this Notion will hold then three Years more such make them seven indeed Mark 6. Though God offered to David's choice whether he would chuse either Famine Sword or Pestilence yet had he Decreed to send the last of the three and neither of the former God in the mean time leaving David to the Direction of his own Wisdom and Will but so as his Will was inlightened and inclined by the secret motion of God's Spirit to chuse the last of them N. B. Which gives a manifest Demonstration that the Determination of Man's Will by God's Decree may well consist with the Freedom of our Wills for David here did freely chuse that one of the three which God had from Eternity decreed and determined should be chosen The Second Part is the Progress of this Plague which David did chuse v. 14 15 16. Wherein Remark 1. The ground of David's choice He said I am in a great strait v. 14. Great Sins bring great Snares David in the fulness of his sufficiency was in straits as is said of the wicked Job 20.22 which of those three direful Judgments to chuse and his straits were the greater because he saw God resolved to make him smart by one of them none of which were eligible Remark 2. David had experience of the evils of both Sword and Famine but none of the Plague The smart of the late Famine was still fresh and felt upon the People And that of the Sword which must have a Commission to conquer and kill his Subjects that were to flee before it was an evil that would much redound to the dishonour of Religion and of God himself who had received David and his People into his Protection by Covenant Remark 3. He chuses neither of the other for though the Hand of God order them both yet there is the Hand of Man in the Sword as it were the Hand of the Creature in the Famine as the Locust Caterpillar Mildew c. But the Plague whereof David had no Tryal was an immediate stroke of God against which though Man can make no Defence as he may do either in War or in Famine especially David and his Nobles but Prayer and Humiliation yet this was David's choice wherein He was equally exposed in his own Person with the meanest of his People and upon this ground only from his former Experience of God's Gracious Goodness He chuses rather to be chastized by a Compassionate Father than by the Hands of such whose Tender Mercies are but very Cruelties Prov. 12.10 N. B. 'T is true to fall into the Hands of the Living God is a most terrible thing as he is an Incensed Judge Heb. 10.31 That is when God taketh to task irreconcileable Rebels and Reprobates who do despise and despite the Spirit of Grace and tread under Foot the Blood of the Covenant Heb. 12.29 But when he comes on the contrary as a tender Father to chastize his own Children He corrects them in measure Hebrew by Peck and by Peck not by whole Bushels at once and staies the rough wind in the Day of the East Wind Isa 27.7 8. Jer. 30.11 Hab. 2.2 The Third Remark from this Second Part is the Egress of the Plague from God that same Morning when Gad was sent to David with these sad Tidings and its Progress among the People even to the time appointed ver 15. Concerning the Continuation of this Pestilence how long it raged in slaughtering the King's Subjects there be two Opinions The First is of those Learned Men that affirm It lasted but from the Morning to the Evening of the first of those three Days offered to David and accepted off by him and thus they Interpret that clause even to the time appointed to be until the Evening Sacrifice and Prayer which was the usual time of Israel's solemn meeting for God's Service Psal 141.2 Acts. 3.1 This Opinion is more plausible and pleasing to the Judicious than that of those who Interpret the appointed time to be the Noon of the first Day because say they the Day is divided into three stated times to wit Morn Noon and Night's approach So that the Noon or the Meridian Sun is one of the Appointed times of the Day as well as the Rising and the Setting Sun This Computation cuts the time of the Pestilence short concluding that it lasted but six hours instead of continuing three days But because Dinner-time was not so much noted among the Hebrews as was the Evening when they had their Gnethmogned Hebrew their Time of Convention for Evening Prayer therefore is this Opinion more probable than that which I thereupon do omit as altogether improbable c. The Second Opinion is that the Plague lasted from that very Morning of Gad's coming to David ver 11. After whose choice it immediately issued forth Vntil the Third Day Which is the Term expressed ver 13. And which Expression leaveth no room for Conjecturing one day only much less but six hours of one day So that the appointed time ver 15. most probably must have Relation to the three days aforementioned in ver 13. And not otherwise without doing Violence to the Law of God Zeph. 3.4 But this we may safely assert with Peter Martyr that the Plague lasted not until the Term
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
Aegypt Gen. 12.10 and in Gerar supposed upon the same Account Gen. 20.1 yet ever he made this Land of Promise his retreating place we are apt to slip out of Paradise with Adam and out of Canaan with Abraham when God heals our backslidings Hos 14.4 the Land of Promise is our best retreating place Hos 2.7 't is the Lord that keeps the feet of his Saints 1 Sam. 2.9 Thus Isaac when driven out of this fruitful Land made barren by Sin Psal 107.34 by another Famine Gen. 26.1 new Sins brought new Plagues into the Country of the Philistims as his Father had done Gen. 20.1 but durst not go into Egypt as he did Gen. 12.10 for now Gen. 26.2 God had reveal'd that there Abraham's Offspring should suffer a long Servitude Gen. 15.13 which when Abraham went thither God had not then made known so going thither was now more dangerous yet no sooner is the Famine ended but he retreats to Beershebah the place of God's worship in Canaan Gen. 26.23 24 25. Thus likewise Jacob a long Pilgrim to many Remote places by Banishment c. always retreated to Canaan both Living and Dying as before So that the Harmony holdeth among these three Patriarchs both as to their Pilgrimages and as to their retreating places there is a Conformity of Condition one to another yea and they were all conformed unto their Head Christ as Rom. 8.29 who was a Pilgrim indeed not having so much as an Hole where to lay his Head Matth. 8.20 who empty'd himself of all Phil. 2.7 became poor to make us Rich 2 Cor. 8.9 this great Architect who made the whole world for Mankind would not make one house for himself but sometimes lay out of Doors going about and doing good every where Act. 10.38 And if we be made poor Pilgrims 't is but like our Head and a filling up his Measure Col. 1.24 All our Sorrows and Sufferings are but so many Chips and shivers or Splinters of the Cross of Christ Melancton sings Exul erat Christus comites nos exulis Hujus Esse decet cujus nos quoque membra sumus The Third Remark is The Grace of Faith is of such a Soul-satisfying Nature that it enables a Believer to want for a while what a Wise God is at present not willing he should have even these very things that he hath a real right in and 〈◊〉 true title to Thus it was with these Three Patriarchs The Divine Promise gave them over and over again a Propriety to Canaan yet the Divine Performance gave to never a one of them any Possession of it but they all three lived the life of Strangers in it They were satisfied to be only Sojourners therein not Inheritors thereof by the strength of their Faith Heb. 11.9 That was the Grace which taught them both to wan◠and to wait for what a good God had promis'd them Hereby they were willing to walk as Pilgrims upon that very Land wherein they had the best Interest and whereunto the clearest Grant Deed of Gift and Title They all were Content through the Cordials and Comforts in believing Rom. 15.13 to have but a Stranger 's Portion in Earthly things because their Faith did assure them of their interest in the more certain Riches of an Heavenly Inheritance Heb. 11.13 14 15 16. Their Faith was quick-sighted to see the Promise afar off and long-handed too to embrace it at a great Distance The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies they saluted or kiss'd the Promise though it was Remote from them they as it were threw a kiss of love to it and to Christ in it as Christ threw his kisses of love from Heaven to them Cant. 1.1 As they lived in Faith so they died in Faith yea they died in the Faith of those Promises that they lived not to see them turned into Performances as they did not so we may not live to see many Promises and Prophecies fulfilled in our time yet like them we must Die in the Assurance of their Accomplishment to a very tittle and every Iota Matth. 5.18 and 24.34 35. we may not then say Where is the Promise c. 2 Pet. 3.4 for 't is in sure hands in the hands of a faithful Father 2 Tim. 2.13 his word is established in Heaven Psal 119.38 what he hath written he hath written and not the least Letter in it as Iota is in the Alphabet not a tittle or so much as an Hair-stroke or Accent upon the top of the Letter not one hair can perish from that sacred Head of the sacred Scriptures These Holy Patriarchs did as it were hug the Promise in the Arms of Faith and though they had not Possession yet the assurance of Possession did much cheer them and they knew Heaven was their Home which made them reckon this lower world as a strange Country They all therefore desired repatriâsse as Bernard phraseth it to pass only through it as Passengers do foreign Lands homeward returning all along to their Heavenly Country Hence some say Abraham was call'd the Hebrew Gen. 14.13 from Heber or Gneber which signifies a Pilgrim or Passenger thus the Septuagint read it Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Jerom Transitori one that passeth along so did He his Son and Grandson not one of these three Patriarchs did dare to return to their Earthly Country either Chaldaea or Syria for fear of Idolatry Josh 24.2 and Gen. 31.19 They renounced the World and Avouched the Lord for their God Deut. 26.17 Therefore God was not ashamed to Avouch them for his Servants v. 18. and to prepare for them a city Heb. 11.16 seeing they were so well satisfied to Sojourn to and fro and to dwell only in Tents and Tabernacles as those that were in but not of this World John 15.19 hastening home 2 Pet. 3.12 to Heaven which ever moves yet is the place of our Rest as the Earth ever rests yet is the place of our Change and Flitting Thus outward motion may hold a good consistency with inward rest and outward rest may stand in congruity with inward disturbance and unquietness 'T were well if we would mind more Gods own method who at the Creation did first spread the Vault of Heaven and then laid the Foundation of the Earth which Divine Method doth manifestly teach us that our first thoughts should be for Heaven and our second only for the Earth 'T is said Heaven is Gods Throne and the Earth is his Footstool Isa 66.1 But alas Fond Man disorders the God of Orders Order in making the Earth his Throne and Heaven but his Footstool as he in his folly prefers Earthly before Heavenly things placing the World in his Heart Eccles 3.11 whereas God placed it under his Feet Psal 8.6 but trampling upon and treading under foot the Coelestial Treasure Alas The corrupt and carnal Nature of faln Man minds more the Heathens false and fallacious gloss O Cives Cives quaerenda pecunia primùm est virtus