in Gods Providence In the Mount the Lord will provide a Ram to save his Isaac Gen. 22.14 Issues of Death belong to the Lord only Psal 68.20 He knows how to deliver his 1 Pet. 3.12 and 2 Pet. 2.9 'T was Peter's own Experience Acts 12.10 c. Our Times are in his Hands Psal 31.15 and none can take us out of Christs Hands John 10.28 We have had our places named Jehovah Jireth to perpetuate the Memory of Gods Mercy 4. Hence learn we to bear the loss of Children with patience and silence as Abraham here and Aaron Levit. 10.3 No Parent ever gave up a Son to God with so much patience and under such sad Circumstances as Abraham did unless it were God himself giving his Beloved Son to his Justice for Mans Redemption and when God thought not his Holy Child Jesus too good for us why should we think any Child of ours too good for God 5. God Accepted Abraham's Will for the Deed so he will do ours 2 Cor. 8.12 preferring the willingness of the Will before the worthiness of the Work Small Service may have great Acceptance if much will though not much weight be found therein CHAP. XI The History and Mystery of Isaac's Life THE most Famous Remarks that are Recorded in Scripture concerning the Patriarch Isaac besides those Intermingled in the History of Abraham his Father are these following to wit First Isaac's Weaning made the more Remarkable because attended with 1. Abraham's Feasting And 2. Ishmael's Mocking The former is the Principal and these two are the Accessories First Of the Principal to wit of Isaac's Weaning God gives us a distinct account how Isaac was Born and Named Gen. 21.2 3. Circumcised ver 4. Nursed up by Sarah with great Delight ver 6 7. and then vvhen grovvn up and fit for hard Meat he vvas weaned ver 8. Vajiggamal Hebr. Ablactatus but properly it signifies Retributus an exchanging of one thing for another and thus in vveaning there is a change from Milk to stronger Meat Hence may be inferred many excellent practical and profitable Observations As 1st Isaac was Conceived and brought forth after an extraordinary manner the Son of the Promise as Abraham his Father in the Supernatural Birth of Isaac did foresee the Supernatural Birth of Christ and rejoiced at it John 8.56 He did not Name his Son Isaac or Laughter only because of his Joy for him but also because of his Joy for Christ he rejoiced to see Christs Day of a Miraculous Conception and Birth he saw it and was glad he saw the Face of Christ in his Birth Life and Death c. all in the Figure of Isaac by the clear Eyes of his Faith which is the Evidence of things not seen Heb. 11.1 even things that were afar off yet with a long Arm of his Faith he hugg'd and embraced them as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.13 doth signifie yea he had not only a Prophetical but also a Real Vision of Christ Gen. 18.1 2 3 17. in the Form of a Man as a prelude of his Incarnation and out of his Philanthropy Tit. 3.4 delighting to be in carne before he was ex carne as a Man among the Sons of Men Prov. 8.31 This made Abraham Rejoice and Dance a Gallyard as the word in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth John 8.56 So Sarah by the force of her Faith Conceived and brought forth Isaac her Son when she was past Age because she judged him faithful who had promised Heb. 11.11 that is she did nor think that God paid his people with words only as Sertorius is said to do his Soldiers or that he fools them off with fair promises as Ptolomee Sirnamed therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is said to do his Favourites Pollicitis Dives quilibet esse potest Great Mens fair words are like Dead Mens promis'd Shoes he may go bare foot that waits for them not so those at Good Men they will perform their promises though they tend to their loss Psal 15.4 They are Children that will not Lie Isa 63.8 but their Father is a God that cannot Lie Tit. 1.2 He is the God of Truth Isa 65.16 All his promises are yea and Amen 2 Cor. 1.20 in Christ Jesus that Faithful and True Witness Revel 3.14 Therefore God is Real and Royal in his promises and performances He will do what he hath said 2 Sam. 7.25 and perform with his Hand what he promiseth with his Mouth 1 King 8.15.1 Thes 5.24 All this Sarah his Mother believed though at first she faultered Gen. 18.11 12. The first Tidings hereof she apprehended more strange than true but better recollecting her Religious and Reverend Contemplations of the Almighty she afterwards believed what before she doubted or at least admired rather than believed and as soon as she believed soon after she Conceived though old by the force of her Faith and not by the Vigour of Nature therefore is she upon this very account Inrolled in the Catalogue of the most Eminent Believers Heb. 11.11 where the Apostle sheweth 1. That Saving Faith reaches both Sexes that the weaker Sex eminent in Faith is worthy of Imitation by Men the stronger and that a Woman is no such wonder in Heaven as that wanton witless Wit once said proving it by Revel 12.1 reading no further than those very words extend and stopping at that clause clothed with the Sun and so there is no God as Psal 14.1 if we stop there and go no further 2dly Observe The Apostle in his Epistle to the Hebrews doth shame those Hebrew Men he writes to with that Excellent and plainly Masculine Exercise of Faith in the Feminine Sex a Woman Heb. 11.11 where Sarah's Faith is propounded as a pattern both for their and our practice holding forth 1. The Advantage by it She received strength in a Twofold Respect both for Conceiving and for bringing forth though disadvantag'd by the time of it to wit in her Old Age. 2. The Ground and Foundation of it her Faith was founded upon this that she strongly believed the Promiser was faithful to perform his promises Hereupon she is made an Allegorical Mystery in all this her famous History even by the Apostle Paul himself by a special Inspiration of the Holy Ghost Gal. 4.21 to 27 and 30. shewing how Abraham's Family was a Figure of the Church in general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 4.24 wherein be two Mothers a Bond-woman Hagar and a Free-woman Sarah two manners of Getting as well as Begetting Children 1. By Promise or by Faith 2. After the Flesh or by Nature Two kinds of Children Bondmen as Ishmael and Freemen as Isaac and the former persecuting the latter two Covenants that of Works and that of Grace or the Law and the Gospel the Old Testament and the New Mount Sinai to which Hagar fled twice Gen. 16. and chap. 21. it being in her way Home to Egypt and Mount Sion or Jerusalem the Mother of all Christians
when Jonathan the Heir of the Crown would vouchsafe to enter into Covenant with him a poor Shepherd 1 Sam. 20.11 16 c. that was much but this is a million more This made Abraham abase himself as one unworthy to touch the Hand of the most high God held out in tendring this Covenant and abasing himself even below himself to such an unworthy Worm hereby lifted up above it self thus his Children must lye at Gods Foot Isa 41.2 and cry VVho am I Lord 2 Sam. 7.18 Second Object Was not the Covenant God made with Moses and with Israel as 't is expressed Exod. 34.27 upon Mount Sinai a Covenant of Works not of Grace in the Moral Law Answ 1. 'T is call'd indeed a Subservient Covenant by great Divines yet this may not be understood so as to constitute it a third Covenant distinct from both the other two of Works and of Grace as if that of Works were a Natural that on Sinai were Legal or Mosaical and that of Grace were Evangelical But Melancthon Chron. lib. 4. assures us that this three-fold Covenant was an old Monkish Dream whereon the Doctrine of Merits was Designedly as well as Dotingly grounded The truth is the Mosaical Covenant is a compound of both the two Covenants as to its Inward Essence and Constitution 't is a Covenant of Grace but as to its Outward Form and Dispensation 't is a Copy of the Covenant of Works as the sequel will evidence That the whole Doctrine delivered by God to Moses on Mount Sinai was in its Essence and Substance the same with the Covenant of Grace given before to Adam Noah and Abraham appeareth by many Arguments Arg. 1. That Covenant in which God promiseth to be our God since the Fall must be the Covenant of Grace and the Praeface of the Decalogue saith I am the Lord your God c. This God cannot be to Man since he sinned but in Christ Arg. 2. That Covenant as the Law is called Deut. 4.12 13. 5.2 3. which holdeth forth Sin-pardoning Mercy is the Covenant of Grace but so doth the second Commandment set forth God as shewing mercy to thousands where pardoning-mercy stands in opposition to a visiting of Iniquity Arg. 3. That Covenant which is founded upon Mercy must be the Covenant of Grace but such was this of Sinai 't was not a Covenant of Friendship as was that of Works betwixt an holy God and holy Adam in his state of Perfection but it was a Covenant of Mercy with a stiff-necked people Deut. 9.6 wherein he loved them not because they were lovely but because he loved them Deut. 7.7 8. 1 Sam. 12.22 meerly from the good pleasure of his goodness 2 Thes 1.12 Deut. 7.9 12. God joins Covenant and Mercy together as also 2 Chron. 6. v. 14. 2 Kings 13.23 Neh. 1.5 to shew his Covenant did flow from his Mercy Arg. 4. That Covenant which was the same with Abraham is granted by all to be the Covenant of Grace for as that Covenant at first found Adam an Apostate so after it found Abraham an Idolater Josh 24.2 It was not Grace in faln Adam or in Idolatrous Abraham that drew God into Covenant with either of them but it was Grace in God that moved him to take the one and the other into Covenant with himself and thus also took he stiff-necked Israel as before as he was the God of Abraham and so of his Seed by vertue hereof He brought them out of the Bondage of Egypt which Typified their Freedom from the Bondage of Sin so it was the Covenant of Grace whereof Circumcision was given as a Seal both to Abraham and to Israel under this Covenant of Sinai Rom. 4.11 Typing that of the Heart Rom. 2.29 and the Apostle saith he that is Circumcised is Debtor to the whole Law Gal. 5.3 c. which shews it was the Seal of Sinai's Covenant but this of Sinai is so Deut. 8.18 Levit. 26.41 42. Exod. 2.24 and 3.6 7. Deut. 6.10 and 7.12 The fifth Argument That Covenant which was confirmed by the Blood of Sprinkling was a Covenant of Grace but so was the Covenant on Sinai Exod. 24.5 and behold the Blood of the Covenant sprinkled upon the Book which the Lord hath made with you and sprinkled upon all the people ver 6 8. shewing thereby as by all their Sacrifices so many Types of Christ the Grand Sacrifice that without shedding of Christs Blood for us and its sprinkling on us there could be no Remission of Sin Heb. 9.19 20 21 22 23. The sixth Argument All the Ceremonies of Sinai's Covenant were the shadows of good things to come and Types of Christ who is the Body Heb. 9.1 c. All the Ordinances of Worship and the worldly Sanctuary there mentioned belonging to Sinai's Covenant are Expounded as pointing out the Covenant of Grace The Ceremonial Law was no other than their Gospel The seventh Argument That Covenant made with a Mediator is the Covenant of Grace and so was that of Sinai Gal. 3.19 Adam had no need of one before the Fall Israel had Moses their Mediator not Redemptions sed Relationis wherein he was a Typical Mediator only The Second Answer is The Law pressed upon Israel on Sinai was not a Covenant of VVorks but a darker dispensation of the Covenant of Grace for the better understanding of this consider four things 1st That the Law given upon Mount Sinai is taken either Strictly or Largely 1. Strictly as the Moral Law is press'd upon Israel for an exact rule of all Righteousness and promising Life upon condition of personal perfect and perpetual Obedience so it was indeed given in the form and as a copy of the Covenant of VVorks being materially and for substance the same with that to Adam in Innocency thus the Apostle saith Rom. 10.5 6. that in this sense the Law is not of Faith for its Righteousness speaketh in this manner he that doth them shall live in them where such a condition is propounded as neither is nor can be fulfilled by any Man save only by the Man Christ Jesus in the faln estate hence Luther raiseth an Holy Rapture saying the Law speaking thus to any Mortal Man Do and Live may as well say Morere Die out of Hand for there is no Man Lives and Sins not he can as soon cease to Sin as his Pulse to beat or his Heart to pant and his Lungs to breath 2. Largely as the Law contains the whole Doctrine delivered upon Mount Sinai with all the Precepts and Promises which may be reduced thereunto all the Ceremonies and Sacrifices which were Shews and Shadows of our Saviour the Body so 't was a darker dispensation of the Covenant of Grace to Israel 2dly Consider The off-spring of Abraham the Jews were of two sorts there was his Carnal and his Spiritual Seed represented to us in Gods Promise to Abraham Gen. 22.17 I will multiply thy Seed as the Stars of Heaven and as the Sand
handleth the Law of Moses in a double notion 1. Relatively as it had Relation to that Jewish Church in her minority under a Tutor or School-master and so it had a twofold respect to the Covenant of Grace the first is antecedent as it prepar'd them for and press'd them to Christ and his Covenant The second is subsequent or consequent teaching them how to walk before the Lord unto all pleasing Col. 1.10 regulating their lives by that Rule of Righteousness the Moral Law then given them even by the Mediator himself as well as by Moses Acts 7.38 1 Cor. 10.4 9. as well as in the hand of a Mediator Gal. 3.19 and so the Law was to Israel what it was to David a Companion a Counsellor and a Comforter as before Thus Paul speaks of Sinai's Covenant Gal. 3. v. 17. and from thence to Gal. 4.21 as relating to them entring into the same Covenant of Grace made with them in Abraham before then 2. Paul propounds that Law of Sinai simply and absolutely from v. 21. of chap. the 4th to the end as it was a Copy of the Covenant of Works so he maketh it as an Handmaid subservient to the Gospel as Hagar was to Sarah yet begetting Children to bondage and such as were excluded from the Inheritance therefore shews them how dangerous it was to be Children of the Law or Covenant of Works in its absolute proper and simple consideration which was Hagar and unless of Sarah or Covenant of Grace they could not be saved And as it is a Rule to the Regenerate in Christs hand Exod. 20.19 so it leaves the Reprobate without excuse Rom. 1.20 if the Law Natural do so much more the Moral Row 10.4 The fourth Consideration is The Law upon Sinai could not be propounded by God to Israel as a Covenant of Works properly and absolutely as it was given to Adam in his State of Integrity for then was Mankind faln and the keeping of the Law was become impossible to Man therefore 't is enough improbable as to God that he should press it upon faln Man as he had done upon Iâ—â—necent Adam being now altogether unable to perform it save only in the hand of a Medâ—â—â—tor whereof Adam while he stood had no need 'T is true God is just in commending the Law though it be impossible for us to yield universal obedience to all the Duties commanded in 〈◊〉 For l. God hath not lost his Power of commanding though Man hath lost his Power of Obeying 2. Though the matter be never so crooked to work upon yet the Rule which is Regula Regulans as well as Regulata the Rule Ruling as well as the Rule Ruled must needs be a straight Rule 3. Qualis causa tale causatum seeing God is perfect both in esse and in operari in essence and operations his Law must needs be a pure and perfect Law in it self Psal 19.7.4 Adam had a sufficient stock of strength to keep this Law of Works at the first but through the freedom of his own Will he proved Bankrupt like an evil Steward who playeth or maketh away his Lord and Masters money fully furnishing him to accomplish his commands whereby he disenableth himself to perform his Masters work and will So Adam did disenable himself and as a publick person all his posterity whom he represented and therefore holy Paul to shew the Malady of faln Mankind doth declare from Rom. 1.18 to chap. 7.13 how all men both Jews and Gentiles do come short of Gods glory and of their own duty in fulfilling the Law and that the best of men are but men at the best The most Regenerate man faileth in the manner when not in the matter of his obedience he cannot obey Gods Law totus or wholly in respect of himself as well as of the Law for every New Man is as it were two men there is a Law in his members in the faln Estate but renewed in part only which warreth against the Law of his mind Rom. 7.21 23. as two Armies in him Cant. 6.13 Having thus seen Mans Malady the Word and Spirit of God maketh a discovery of Mans Remedy First Convincing him of Sin of Righteousness and of Judgment John 16.8 This is done two ways 1. By the Law of VVorks as in the Hand of a Mediator it convinceth 1. Of Sin in its Source and Fountain Jer. 17.9 and Gen. 6.5 The Heart is desperately wicked and is evil only evil and continually evil in all its imaginations 't is evil Extensive Intensive and Protensive The truth of all this not only the written Word of God but also our own smarting Experience teacheth us that till God touch our Hearts with his strong Hand Isa 8.11 and break down Windows into our dark Souls we never mind God or his good ways God is neither in our Heads Psal 10.4 nor in our Hearts Psal 14.1 nor in our VVords Psal 12.4 nor in our VVorks or ways Tit. 1.16 We are wholly without God in the World Eph. 2.12 Thus the Looking-glass of the Law discovers Sin both Original and Actual to the Man whose Eyes are opened Jam. 1.23 and Numb 24.3 then God and his own Conscience convinceth him of Sin and condemneth him for it 1 John 3.20 as guilty 2. It convinceth of Righteousness that it is impossible to attain unto it by the VVorks of the Law because of the sinfulness of Mans Nature and weakness of faln Flesh Rom. 8.3 and Gal. 2.16 The Covenant of VVorks leaveth all Mankind under the curse Gal. 3.10 He that can keep some Commandments and not all yea that continueth not therein to the end is under the cusre of God Jam. 2.10 and this curse containeth the whole wrath of God upon Body and Soul in this Life and in the next ready to be poured forth upon us continually both at Home and Abroad Levit. 26.16 18 21 24 28. and Deut. 28.16 to 20 c. John 3.18 36. Job 18.15 Brimstone abideth upon his Head and House ready to take Fire from the Flames of the Lords anger if Grace prevent not its Execution Now every Mans guilty Conscience doth convince him that he is a breaker of Gods Law times without number so is under Gods curse but cannot thereby have the Blessing of Justification And 3. The Law convinceth accordingly of Judgment that will follow and fall upon all the people of Gods curse Isa 34.5 That Christ the Judge of the World will come armed with Flames of Fire to render vengeance on all them that know not God and obey not his Gospel 2 Thes 1.7 8. all such as have rejected the tenders of Grace and refused him for their Mediator but chuse rather to remain in their Natural Unregenerate Estate under the Law or Covenant of VVorks though they have been forewarned to flee from the wrath to come Mat. 3.7 What can such expect but a fearful coming of Judgment which shall devour Christs Adversaries Heb. 10.27 'T is a fearful thing and beyond the
Rom. 1.19 20. Reason indeed may see God per Modum causalitatis Negationis Eminentiae so the glory of the God-head is beyond Sense yet Faith here is beyond Reason which is only the Blear-Eyed Leah but Faith is the beautiful and bright-sighted Rachel and can see him that is Invisible Heb. 11.27 Though it be but through a Glass darkly on Earth yet as Face to Face in Heaven 1 Cor. 13.12 The glory of Heaven can never be clouded as the greatest Glory displayed on Earth may therefore ought we to expect overshadowings of all that Glory we behold in this Life such as came here upon the Disciples just while Peter was talking of Tabernacling continually in it as we in late years have vainly done c. The 6th Remark is The Disciples feared when they entred the Cloud Luke 9 34. which teacheth us how fearful a thing it is to enter into a dark and cloudy Dispensation for 1. The Darkness which it brings with it is naturally an Object of fear 2. We know not what Storms may fall upon us out of that Cloud Nor 3. How long that Cloud may continue before the Hail-stones have done falling and the Sun wade out and appear again with its Light and Comfort Thus their overshadowing caus'd their fear The 7th Remark is Yet Cloudy Dispensations want not some considerations to comfort against fear as here in this case of the Disciples For 1. It was but Cloud and that is no Permanent but only a Transient thing alway Riding Post upon the Wings of the Wind. This consideration did comfort Nazianzen and Basil against Julian's Persecution Ista Nebecula citò transib this small black Cloud shall soon blow over And 2. This is call'd expresly a Bright Cloud Mat. 17.5 to distinguish the Gospel from the Law which was given in a Thick and a Dark Cloud Exod. 19.9 20.21 non in Nube sed-in Nimbo the Law was not deliver'd in a Cloud only but in a Storm of Thunder and Lightning Fire and Smoak Exod. 19.16 18. The Gospel is indeed a Cloud but 't is a Bright one as this was to shew that Christ came to give Light to the dark Shadows of the Old Law by the brightness of his New Gospel Mount Ebal was all Fear but Mount Gerizzim was all Love c. Mount Sinai Trembled and Quarked greatly Exod. 19.18 but Mount Sion Leaps and Dances for Joy Psal 68.6 15 16 25. Heb. 12.18 21. This may serve to comfort us now no Gospel-cloud wants some clearness there is a bright side as well as a black for us to Eye As 't is not all day so 't is not all night with us Zech. 14.7 In the midst of Wrath God remembers Mercy Hab. 3.2 and gives some Revivings in it privately 3. It was a Comfort-speaking Cloud they shall not die in the Cloud but hear their Sweet Saviour and see him again to their Satisfaction and Salvation c. The 8th Remark is God calls off the Disciples by this Cloud from Seeing to Hearing those are two Senses that are capable of Discipline They had been seeing the Glory of Christ now must they hear God's Voice out of the Cloud that hid the Glory from their Eyes The Psalmist saith As we have heard so have we seen Psal 48.8 but here they first see and then hear John who was one of those Seers and Hearers here saith What we have heard and seen 1 John 1.2 3. Faith comes not now ordinarily by Visions but by Hearing Rom. 10.17 yet seeing is helpful to it for the Visible word is the Sacrament wherein Christ is Crucified to our Eyes Gal. 3.1 The 9th Remark is Now came in the third Coelestial Witness of Christ's Glory together with Moses and Elias to wit the Father himself who spake out of the Cloud as he used to do to the Patriarchs that it might be the better believed to be the Voice of God and not of Moses or Elias who now were gone Yea some of the Antients comparing this Voice from Heaven at his Transfiguration with that of his Baptism and first Inauguration Matth. 3.16 17. say that as the Dove then so this bright Cloud now was the Holy Spirit which Peter one of the Spectators calls the most Excellent Glory 2 Pet. 1.17 and calls this Voice a Voice from Heaven ver 18. though it came out of this Cloud So that here also as well as there were a most Majestick Meeting of all the Three persons in the Trinity about the Work of Mans Redemption as on the beginning at Mans Creation Gen. 1.26 where the same words were reinforced here shewing two great points 1. What must be Believed 2. and who must be Obayed c. as above The 10th Remark is To know Christ the Churches Prophet is of Supernatural Revelation Therefore is this Voice said to come from Heaven it must needs be some great Truth the Father himself speaks concerning his Son and 't is spoken to some few only all have not this Spiritual Understanding Col. 1.9 and 't is a Truth of Supream Authority Numa only pretended he had his Laws from the Goddess Aegeria but Christ the True 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 19.35 the very Image of his Father Heb. 1.3 which fell down not from Jove but from Jehovah He must be heard in all cases for his word is sufficient otherwise the Son Messiah had not been so faithful as the Servant Moses in the House of God Hebr. 3.2 3 5 6. N. B. Note well Then should we not hear the false Prophet who deceiveth the Nations Revel 13.14 who is more for pleasing the Eye with Images Crucifixes Altars c. than for profiting the Ear which Solomon bids us bow to Instruction Prov 5.1 22.17 c. Since Vision ceased the Ear is the inlet to saving Wisdom Christ had yet a 〈◊〉 Testimony from Heaven to wit at the conclusion of his Redemption work Joh. 12.27 28. to teach us our 3. steps to Glory 1. When Baptized with the Spirit 2. In our growth in Grace and 3. At our Death c. The last Circumstances are the Consequents following the Transfiguration and they are three also as 1. Christs Comforting the Affrighted Disciples 2. His charge that they should not declare his Glory to any till after his Resurrection and 3. The Discourse or Conference about Elias's coming as they came down from the Mount Thus all the whole Relation runs altogether upon Three holding forth the Mystery of the Trinity in all its Circumstances both before in and after it The first is the Disciples were sore afraid Matth. 17 6. and Mar. 9.6 This Voice was carryed by the Cloud as by a Charet into their Ears with great Sound and Solemnity some say with a Thundring Noise like that Terrible Voice which Moses admired they should hear out of the fire yet live Deut. 5.26 Therefore no wonder if they fell down upon their faces Matth. 17.6 but suppose it a small still Voice like that wherein
1.16 Psal 92.14 Isa 25.6 c. as Rebekah signifies or Rebecchan Hebr. denotes Deliverance from Death and Inheritance of Life expected and from this Blessed Expectation some say she had her Name and so was a notable Type of the Church 3. As Rebekah was wooed by Abraham's Servants Gen. 24.35 c. shewing how the Lord had blest his Master greatly c. So Ministers Christs Paranymphs do wooe the Souls of People to be Espoused to Christ shevving forth his unsearchable Riches Eph. 3.8 and fulness of Treasures Col. 1.18 19. and 2.3 We may not make any cold Suite for Christ but alvvays be warm in that Work to make Souls sick of Love after him Cant. 2.5 telling them he is Lord of all Acts 10.36 and Heir of all things Heb. 1.2 3. and vvho vvould not be Married to so Rich and so great an Heir 4. As Rebekah forsaketh her Friends and her All for Isaac and said I will go with this man from you all to him Gen. 24 58. vvhen it vvas enquired at her mouth about it ver 57. Thus also the Church Christs Hephzibah Isa 62.4 is no less vvilling to forsake all her carnal Friendâ— Psal 45.10 and to be brought unto Christ by the Ministers of Christ ver 14. vvhen the Finger of God toucheth the Heart Isa 56.6 and maketh willing hearted Psal 110.3 he commandeth his loving kindness Psal 42.8 saying Go out my mercy and seize upon such a Soul Go out my loving kindness take hold of such an Heart and draw them from sin to God this is that makes right Voluntiers indeed for all good 2 Cor. 8.3 5. As Rebekah deck'd her self with the Jewels that Isaac sent her when she was brought forward toward him yet cover'd them all with a Veil so the Church is adorned with all the choicest Ornaments that her Blessed Isaac sends to her while she is Handed towards him by his Ministers Ezek. 16.10 to 14. Uxor fulget radiis mariti the VVife doth shine with the Beams of her Husband so doth the Church with all the Excellent Gifts and Graces of Christ John 1.14 16. Eph. 1.23 yet doth she cover all with the Veil of Humility wherewith she is clothed 1 Pet. 5.12 as Moses cover'd his Glory with a Vail and knew not that his Face shined Exod. 34.29 33.35 and those Blessed Ones of the Father say When saw we thee naked and clothed thee c. Mat. 25.37 they will not know it unto Pride c. The sixth Parallel is As Isaac met Rebekah when she came to him took her to Wife Enjoy'd her with great Joy and Rejoic'd with her all their days Gen. 24.63 to 67. So Christ meeteth his Church Isa 64.5 Amos 4.12 and she becomes his Callah from the perfection of her Beauty and Bravery Jer. 2.32 and his Hephzibah from his delight in her Isa 62.4 He then rejoiceth over her as a Bridegroom doth over his Bride ver 5. when he hath purified her as Esther chap. 2. ver 9.15 and sanctified her as Eph. 5.26 yea beautified her with an inward as well as outward Glory Psal 45.8 13. then he so rejoiceth in her as to rest in his love Zeph. 3.17 He will seek no farther as fully satisfied in his choice And seeing all this is so How should every good Soul say as Rebekah said Hinder me not to go meet my Isaac Gen. 24.56 So should we say to Satan solliciting us to stay a while in our old Courses and Companies and though we Ride upon a Trotting Camel a tiresom and tedious Journey as Rebekah did Gen. 24.61 yet was it for a good Husband So we must be content to suffer with and for Christ that we may be glorified together when the Marriage shall be Consummated for now is only the time of our Contract Heaven will make amends for all He that Rides though upon a Trotting Beast and in a Rainy day cannot think ill of either when it is to receive a Crown and Kingdom Then the Church shall light off her Trotting Beast being at the end of her Journey as Rebekah did ver 65. and Ministers shall give an account of their Stewardship as Eleazar did ver 66. 2 Cor. 11.2 and Isa 8.18 and John 17.4 then is she brought into a Mansion-house of Glory there to be ever with the Lord 1 Thes 4.17 The good Lord make his Church here Love-worthy as Rebekah was ver 67. Fair Courteous and Vertuous a Mate most meet for Christ in all the World Thus much of the first particular the Offering Come we secondly to the Author that there should be such an Offering as a Father to Offer up his Son his only Son this God himself is said expresly to Authorize Gen. 22.1 in his Tempting of Abraham hereunto not for perdition as Satan Tempteth but for probation only see before at large the difference 'twixt Gods and Satans Tempting in the first Division upon the Agent or Tryer. Enquiries here are to be Answered 1. About the Legality or Lawfulness of the Act. 2. The Difficulty 3. The Excellency of it 1. It s Legality Would God command to Kill who saith Thou shalt not Kill Answer 1. The Supream Law-giver who made that Law can out of his uncontroulable Soveraignty dispense with his own Law as that of Thou shalt not Steal God notwithstanding that did Authorize the Israelites to spoil the Egyptians of their Jewels Exod. 12.35 36. This was done by a special Dispensation which none could grant but the Law-Maker this was done by an extraordinary Command and may not be made a President but in the same case and upon the same Warrant for ordinarily it is the wicked that borroweth and payeth not again Psal 37.21 but here the Case and VVarrant were both extraordinary and therefore not to be an ordinary Pattern for after-times 'T is just with God to spoil those that spoil his people Ezek. 39.10 and 't is just with Men too when they have as here an Express Command Answer 2. God did not command Abraham to do this as it was an Act of Rebellion against his own Moral Law which was not now promulgated as after by Moses nor against the Law of Nature which is writ in every Mans Heart and so in Abraham's Rom. 2. 14 15. but as it was an Act of Obedience to the great Law-giver and therefore it was necessary that Abraham should well know it was God and not the Devil who tempted him to this Act which in it self seemed so unnatural for a Father to kill his own Son and wherein God seemed so contrary to himself and to his own positive Precepts and Promises this Abraham knew well 1. From Special Illumination 2. From Familiar Experience of Gods speaking to him vvhose Voice he knevv as vvell as the Voice of his Wife Sarah's 3. This Voice came not to him in a Dream vvhich vvould have been more uncertain and less distinguishable from the Devils Deceit but vvhile Abraham vvas awake for 't is not said that he stayed
or fewer of them in Scripture-Record who minded any thing of Christs coming he came to his own and his own received him not John 1.11 But after this Oh how did this Barren Church sing c. when three Thousand of them were brought forth at one Sermon Acts 2.37 39 41. 2. The Gentile Church was for a long time as a lone Woman or Widow as it were altogether Barren and without Hope of Issue while the Gentiles were without Christ without Hope and without God in the World c. Eph. 2.1 2 12. yet afterwards in the New Testament Times the Gentile Church which before had brought forth only here and there a Proselyte or two as Jethro c. had a more Numerous and Glorious Off-spring than ever the Jewish Synagogue had Thus Sarah though at first Barren had a far greater Issue than Hagar yea and Hannah than Peninnah notwithstanding both were reproached for their former Barrenness Gen. 16.4 and 1 Sam. 1.6 The second Branch of this second Resemblance is The unwarrantable way Sarah took to supply the want of her own Fruitfulness in giving Hagar to her Husband That she might obtain Children by her Bond-woman Gen. 16.1 2. Gal. 4.22 God had promised a Seed to Abraham but not expresly as yet whether by Sarai or no hereupon Sarai propounded her Handmaid as a Secondary Wife or Bed-fellow to her Husband because the Children of Bond-servants belong'd to their Masters and Mistresses by the Law Exod. 21.4 Thus Rachel reckoned the Issue of her Handmaid Billah must be Hers Gen. 30.3 6 and 8. and thus Sarah sought a Seed to Abraham according to Gods promise though she were not the Mother thereof that so the Blessing God had annexed to his Promise might be obtained The Hebrews most improbably say this Hagar was the Daughter of Pharaoh to put the more Honour upon Abraham in this Act and to equal him with Solomon who Married the Daughter of another Pharaoh but Kings Daughters are most unfit to be Handmaids who are brought up Mistresses of the Highest Rank and had Paul been of that Mind he had never stiled her a Bond-woman Gal. 4.22 'T is more probable she was one of those Maids of Pharaoh's House which were given to Sarai Gen 12.16 Whatever she was and whatever good aim Sarai might haven in giving her to Abraham yet the means were naught this expedient for having Seel was not according to God because it violated the Law of the first Instituted Wedlock Gen. 2.14 but it was after the Flesh Gal. 4.23 Sarai was over-hasly and Abraham was over-facile they were both blame-worthy for want of Faith in Gods Promise as if his power could not have performed it beyond the common course of Nature in their old Age and for Violation of Wedlock contrary to its first Institution Mal. 2.15 and Gen. 2.24 This Act might be their Sin of Ignorance and of Infirmity as was also their and the other Patriarchs Polygamy practised in that time and their slipping out of Gods way brought much evil upon them Sarai is whip'd with her own Rod Hefiod saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evil counsel proves always worst to the Counsellors Hagar now pregnant with Child despiseth Sarah her Barren Mistress as Prov. 30.21 her Sin was writ upon her Punishment Gen. 16.4 5. she was despised as one rejected concerning Gods Promise and Abraham was disturbed with those Domestick dissentions 'twixt the Mistress and her Hand-maid Hereby is also figured the difference betwixt the two Mothers the Bond-Woman and the Free the Law and the Gospel and thus likewise the Soul of Man and the Church of God taketh some wrong ways for accomplishing Divine Promises following and finding out false rest fetching peace from the works of the Law rather than from the Faith of the Gospel this is to establish Hagar the Bond-Woman in the place of Sarah the Free out of whom sprang the Messiah that Blessed Prince of all true Peace and such mistaken methods to peace always end in sad disturbance as this in the History did Besides there is this other Mystery that such as put confidence in the works of the Law as the proud Pharisee did Luk. 18.10 11. will despise the Grace of the New-Covenant as Hagar did Sarah Rom. 10.3 will not submit to the Righteousness of God by Christ The third Mystery of Sarah's person in the History of her Life is in her Beauty she had a fair and Beautiful countenance a most lovely look and comely complexion Gen. 12.11 which Plato calls the principality of Nature Outward Beauty is very attractive which yet Sarai kept although she was now about or above sixty years old being not impaired by breeding or bearing of Children or it was preserved by God for the serving of his providence which followed thereupon and here we see how Beauty may be a double snare both to them that have it and to them that love it yet Sarah had a better even an Inward Beauty her chief Beauty was that of the Hidden Man of the Heart 1 Pet. 3.4 6. Gratior est pulchro Veniens in Corpore Virtus That Vertue hath a better Grace Which shineth from a comely Face Where these two meet they have a most happy conjunction and draw all Hearts to them as Esther obtained Favour of all that look'd upon her Esth 2.15 otherwise where beauty is without Grace and Vertue 't is like a Jewel in a Swines Snout Prov. 11.22 It wants that which should Consecrate and Sanctifie it as in Aurelia Orestilla cujus praeter formam nihil unquam bonus laudavit having nothing commendable to good men save only deceitful Favour and vain Beauty Prov. 31.30 'T was not thus but better with Sarah here who is therefore made a Figure of Jerusalem the Mother of us all Gal. 4.26 and of the New-Testament Church v. 24. which is the Spouse of Christ that is all fair Cant. 1.15 and 4.1 c. well looking and well liking to bring forth Fruit in old Age Psal 92.14 and thus as with the Church of God so it ought to be with the Soul of Man which should pray as Psal 90.17 Oh let the Beauty of the Lord be upon me The fourth Mystery of Sarah's Person in the History of her Life is in her Sufferings the chiefest whereof were that She twice did fall into the Hands of two Kings Pharaoh Gen. 12. and Abimelech Gen. 20. both which might have Ravish'd her and made her Disloyal to her Husband yet God mofs Graciously prevented it in both places by Plaguing the former and Diseasing the latter out of both these two Kings Courts God brought her off with Innocency Honour and Advantage Oh how many Snares of Tentation God carries his Church and our Souls thorough oft we are in the Bryars As Sarah was 1. In Egypt when God famish'd Abraham out of Canaan the Glory of all Lands Ezek. 20.6 thither which was the Granary of the World The Hebrews make this a fault in Abraham for
that gives the Shadow or Antitype This in the General but in Parcular First Here are the two Wives of Abraham Hagar and Sarah which are the two Shadows or Types being the first Couples the one a Bond-woman the other a Free these two shadow out the two Testaments Hagar the Old Testament or the Law which was a dispensation of Bondage and Sarah the New Testament which is a dispensation of Freedom hereupon the Gospel is call'd the Law of Liberty Jam. 1.25 as it teacheth the way to free us from the Law of Sin and Death which binds uâ— over to Eternal Destruction Joh. 8.36 The second Couple are the two Soâ—â— of those two Mothers Ishmael and Isaac shadowing out 1. The Children of the Flesh born Servants of the Bond-Servant as were the Carnal Jews who opposed Christ and as are all formal Hypocrites that have not the Faith of Abraham And 2. The Children of the Promise or Spirit Free-Born of the Free-Woman as are all the called and chosen of God The Third Couple is the Son of the Bond-Woman Mocking and the Son of the Free Mocked Gen. 21.9 signiâ—ying how the Seed of the Flesh would raise Persecution against the Seed of the Spirit Gal. 4.29 The Fourth Couple is the casting out of the Bond-Woman and her Son from Abraham's Family and the remaining of the Free-Woman and her Son therein shadowing forth the Abolition of the Old-Testament Dispensation in the Church which then was only Abrahams Family and the abiding for ever the Administration of the New-Testament John 8.35 Gal. 4.30 31. The Fifth Couple is Ishmaels exclusion from the Inheritance of Abraham as well as his ejection out of his Fathers Family and Isaac's enjoying it signifying that neither the Carnal Jews nor formal Hypocrites shall have any part of that Eternal Inheritance which the Children of the Promise shall enjoy The Son of the Bond-Woman shall not be Heir with my Son Isaac Gen. 21.10 and Gal. 4.30 under Abrahams Inheritance is figured the Heavenly Blessings in Christ and Life Everlasting Gal. 3.18 29. and 4.7 and 1 Pet. 1.4 which no Ishmaels or reprobates shall Inherit no such Dirty Dogs shall ever Trample upon that Golden Pavement Rev. 21.21 27. and 22.15 So that these words of Sarah were not spoken so much Passionately as Prophetically foretelling the separation of the Holy Seed from the Prophane thereby whereof Abraham through his fond Affection to his Son Ishmael did not yet under stand so well as she who uttered this Speech even from the Spirit of God which was likewise confirmed by God himself Gen. 21.10 12. and hereupon the Apostle doth not record this to be so much the saying of Sarah as the saying of the Holy Scripture which is the Voice of God himself Gal. 4.30 The Sixth Couple which Paul bringeth in when treating of this very History Gal. 4.25 26. is Mount Sinai and Mount Sion or Jerusalem which is above he saith 1. This Hagar is Mount Sinai which is a Mountain situated in Arabia beyond the limits of the Promised Land and the Arabians some say do call Mount Sinai by the name of Hagar which signifies in their Tongue a Pilgrim or Stranger and so are all they no better than Strangers to the true Jerusalem who are not saith Calvin the Children of Abraham's Faith from Hagar the Arabians were called at the first Hagarens but since for more Honours sake they call themselves Saracens as if descended of Sarah Hagars Mistress These Saracens under the conduct of that grand Impostor Mahomet have been desperate Enemies to the true Jerusalem and great opposers of Christ and his Gospel This Mount Sinai saith Paul answereth to the low Jerusalem that is to the Jewish Synagogue Born in Bondage who were killers of Christ and of his Prophets who pleased not God and were contrary to all men 1 Thes 2.14 15. so were rather Ishmaelites than Israelites Gen. 6.12 whose Hand was against every Man c. This Hagar is that is signifies or prefigures Mount Sinai or Jerusalem the lower which constisted of cursed Scribes and Pharisees in Christ's and Pauls time men of low Principles seeking Justification by the works of the Law and by a formality of the Covenant of works these were Hagar or Chagar which in the Arabick signifies also petram a Rock having Rocky Hearts against Christ who is called the Rock 1 Cor. 10.4 not one drop of true Piety could be squeezed out of them and now 't is become a common Proverb such a one is as hard-hearted as a Jew Thus Jerusalem that now is saith the Apostle is in Bondage with her Children and gendreth to Bondage which is Hagar Gal. 4.24 25. they were as was once said of the Romans Homines ad servitutem parati so dis-spirited after their murdering Christ that they truckled under every Aggressor and like their Brother Issachar became Asses couching under all burdens Gen. 49.14 They were so Degenerated from that Free Noble and Heroick Off-spring of Abraham in their Ancestors days that they seemed rather to descend from Hagar the Bond-woman than from Sarah that Noble Lady and Princess seeing Partus sequitur Ventrem the Birth follows the Belly This is the Character of the Earthly Jerusalem so subjected to the Heavy Yoke of Ceremonies Sacrifices and Circumcision which the Hagarens or Saracens observe at this day that 't is said neither they nor their Fathers were able to bear it Acts 15.10 Besides that horrible Dread which was upon their Rebellious Fore-fathers at the giving of the Law upon Mount-Sinai Exod. 20.18 19. is upon their Spurious and Degenerate Off-spring to this day and this saith the Apostle is an Allegory or Figure of the Old Covenant as Sarah is of the New and New Testament Church which he calls the Heavenly in opposition to the Earthly Jerusalem which in the Hebrew Tongue is Jerushalajim in the Dual Number importing as their Cabbalists confess the Upper as well as the Lower Jerusalem and its name Jiru-Shalom signifies a Vision of Peace so it well shadoweth the Gospel of Peace or the New Covenant Luke 2.14 Rom. 5.1 10.15 1 Cor. 7.15 Eph. 2.17 c. and this New Covenant is said to come from above or to be above 1. Because God the Father revealed it not by descending down into the Mount as he did at the giving of the Law but remaining in Heaven he sent it down by his own Son this the Author to the Hebrews teacheth Heb. 12.25 2. Because Christ the Head of the Covenant and of his Covenanted Church did Descend out of Heaven and Ascended thither again from whence he governeth his Church and maketh good his Covenant in all to her 3. Because the Christian Church in Covenant with Christ hath her being and well-being her birth and breeding c. from above John 3.3 5. and hath her Conversation in Heaven while her Commoration is on Earth Phil. 3.20 Col. 3.2 This Covenant is the Mother that brings forth all Believers both Jews
and Gentiles and therefore is it called Jerusalem above not so much from the place where it now is for the Christian Church wrapp'd up in the Swaddling-bands of the Covenant of Grace is now below militant on Earth as from the Fountain and Original from whence it floweth it came from Heaven as John Baptists Baptism did Matth. 21.25 and seeketh after heavenly things Col. 3.1 2 3. This is the Allegory when under the True History lieth hid some sense and signification of higher matters and nobler mysteries The Apostle here argueth from that which was taken for granted among the Hebrews to wit that beside the Historical sense of those Scriptures of the Old Testament there was another Anagogical sense more eminent and spiritual than the literal story This the Rabbins call Midrash Dibre kephullim Verba duplicata words that are Typical be doubled with things that are Antitypical as Moses Maimonides saith As Abraham's Family was then the True Church so undoubtedly the principal Events that did befal that Family were as so many lively Types what should befal to the Jewish and Gentile Churches There is a sweet harmony and similitude betwixt Abraham's Family and the Church of God his Family wherein the Jewish Church was the first Mother with her Children under bondage of the Law answerable to Hagar the Bond-woman who was the first Mother in Abraham's Family and her Bond-children and the Gentile Church was but the second Mother answerable to Sarah yet a Free-woman and brought forth Free Children as she did Isaac under Gospel-freedom and Heirs of the Promise Under these figures are represented the two Covenants the Old and the New which indeed are but one and the same Covenant of Grace if we consider the matter and scope thereof yet is it called two in respect of the time and manner of its Dispensation as appeareth after Sarah and Hagar saith Paul signifie the two Testaments as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strictly taken is rendred and a Testament is properly the Will of the Dead but here in a more general sense 't is taken for the two Covenants 1. That of the Law given upon Mount Sinai which gendred an Off-spring unto Bondage for the Jews served the shadows of many burdensom Ceremonies and that from a naked fear of punishment for the Law did strike a Terrour and a Servile Fear into their Hearts whereof Hagar the Handmaid and Sinai the Mountain signifying both one thing in the Apostles Phrase were a Figure 2. That of the Gospel wherewith that of the Law notwithstanding its differing Dispensation did in its Effect and substance agree as the Law was our School-master to bring us to Christ Gal. 3.24 The Church in her Childhood was put under a Tutor which presupposeth an Authority that is only Temporary and to be grown from manum Ferulâ subduximus the Church is got above those severe Disciplines of Shadows and Ceremonies all which yet pointed to Christ and this Umbrage of the Jewish Pedagogy lasted until Christ who is the Substance of these Shadows came into the World There were indeed some false Apostles in the Primitive Times who would have continued the slavish Ceremonies of the Law in opposition to the Spiritual Liberty of the Gospel such Paul found in the Churches of Galatia who would not only make these two Covenants diverse but also contrary therefore the Apostle writes an Epistle to rectifie this mistake saying These things are Allegories Types and Figures shadowing out that one great Truth contained in the Covenant of Grace 'T is true the Covenant of Works made with Adam before the Fall and the Covenant of Grace made after the Fall be two distinct and contrary Covenants For though they do agree 1. In having the same Author God 2. The same Parties God and Man 3. The same End Gods Glory and Mans Good 4. The same Tenure both after a sort be Conditional though their conditions differ not Absolute Yet these two Covenants do differ much As 1. In their Terms Tenure or Conditions the former requires performing the latter believing Do and live saith the first Live and do saith the second Gal. 3.12 and Acts 16.31 Do this and live saith the Covenant of Works Believe and be saved saith the Covenant of Grace yet as the former requires a Faith in the Creator though it knows no Redeemer The Jews professed that they believed on God John 8.41 and Christ acknowledg'd it John 14.1 They believed God loved Man as Created Holy and continuing in that Holiness whereas the Faith of the Gospel is that God loveth lost Man a Sinner in his Saviour Tit. 1.1 2. So the latter Covenant requires Works Tit. 2.11 14. and Mat. 5.16 though it be a Covenant of Grace and not of Works as the matter of our Justification as performed by our own strength and as preceeding a Legal Faith believing God will love me unto Life because I have Works first as the ground of this Faith whereas the Grace of the Gospel requires Faith first and then Works Tit. 3.8 Let them which believe be careful to shew forth good Works First live to wit by Faith and then do this is the Obedience of Faith so called Rom. 16.26 See that you have then a working Faith whereas 't is the usual saying and sentiment of the most and best Divines that Faith is the Condition of the Covenant of Grace For a right understanding of this Notion mark well these following Considerations The first is The Covenant of Grace is a Free Covenant 't is a Covenant of Free Grace both in the promising and in the performing part as Free Grace did from all Eternity purpose and propose it so the same Free Grace doth in fulness of time perform and accomplish it There was no Obligation on Gods part to propound a second Covenant to faln Adam after he had forfeited the first but this Covenant did flow freely from God ex gratiâ misericordiae out of his most gracious and condescending Mercy after the Fall as the other did ex gratiâ Favoris out of Amicable Favour and Friendship to his Creature before the Fall both were freely given and both in Paradise To Adam under his double capacity No Man can maintain the Dominion and Soveraignty of God that asserts an Obligation on Gods part in any Overtures to his Creature before he bind himself firm thereto The great God is no way Debtor either to Persons or Things until he make himself so first by his own free and gracious Promise The second Difference betwixt the Covenant of Works and of Grace is the latter was made with a Mediator but the former without one for then there was no disagreement betwixt God and Man before the Fall but after the Breach was made by Mans first Transgression there stood need of a Mediator and Christ is call'd the Mediator of the New Covenant Heb. 9.15 and 12.24 Before sin entred God and Man were one and in unity Hence the Apostle
upon the Sea Shore this latter call'd also the Dust of the Earth Gen. 13.15 resembles his Carnal Seed which with the Cursed Serpent did seed upon Dust but the former the Stars of Heaven Gen. 15.5 holds forth his Seed of Believers all Heaven Born and shone as Stars in their Generation accordingly the Lords design was Double in giving his Law on Sinai First Unto the Carnal Seed it setteth out the Old Covenant of works which they had broken and which God would not have wholly blotted out of the Mind and Memory of Men thus the Law strictly or absolutely taken as it was given to Adam as his way to Life in his first Estate so it shut up all these Jews under it as legally Dead except they would slee to Christ seeing they could not attain to any righteousness or Life by the Law simply considered for so 't is the sum and substance of the Covenant of Works and begets Children to Bondage which shall have no Inheritance with the Children of the Promise who all lay hold on Christ in the New Covenant as Gal. 4.21 to the end of the Chapter demonstrateth where Paul speaks of the Law absolutely and properly as a Law Covenant strictly taken in a contradistinction from the Gospel affirming how its Children as those of the Bond-Woman come short of Righteousness and Salvation are cast out of the Kingdom being Persecutors of the Spiritual Seed the Children of Promise as now all reprobates are The Second Design was for the Start of Heaven the Spiritual Seed or Believing Jews to whom the Law on Sinai did darkly shadow out the Covenant of Grace therefore did it bind them to the observation of the Ceremonial as well as Moral part the former being a Metaphorical or Figurative Gospel as the latter was a Literal Law the Letter whereof was not so much killing even to the carnal Jews in Gods Intention as by their own Corruption whereby they scorn'd Christ and his Righteousness in the New Covenant thinking to save themselves by their own Righteousness in a Covenant of Works Rom. 10.3 whereas this Covenant on Sinai was not otherwise designed upon a Damning but only upon a proving Design hence Moses saith there Exod. 20.20 Fear not for God is come to prove you he saith not to damn you and therein as Israel avouched the Lord for their God so God avouched them for his people Deut. 26.17 18. and 29.10 11. which could not be done with Man faln out of the Covenant of Works but by a Covenant of Grace and had this Covenant on Sinai been a Covenant of Works then was God injurious to Israel in calling them back from that Covenant of Grace given to Abraham their Father four hundred and thirty years before Gal. 3.17 to this worse Covenant as if God having begun with them in the Spirit would now perfect them by the Flesh Gal. 3.3 whereas 't is Gods plain method to lead his people from Faith to Faith Rom. 1.17 and from Grace to Grace John 1.16 Job 17.9 and Prov. 4.18 but never from Grace to Works Object 3. But then why was the Moral Law being the sum of the Covenant of Works given to Israel at Sinai or Horeb Deut. 29.1 if it were not that very Covenant Answ 1. Besides all the aforesaid for farther clearing this great Truth I shall add 1. The Law was not given to Israel as intended they should seek Justification and Salvation thereby but for a fuller discovery of Sin and a further conviction of Conscience 'T is true the very Law of Nature did discover Murder to be a sin in Cain Gen. 4.9 Whoredom to deserve burning Gen. 38.24 with 34.31 and the Patriarchs could say God forbid that we should steal Gen. 44.7 Yea those two Heathen Kings abhorred Adultery yea looking and lusting after any Woman Gen. 12.17 20.3 the same I might add concerning the breach of all the other Commandments as 1. Gen. 35.2 2. Gen. 31.34 35.5 3. Gen. 4.26 4. Gen. 2.3 Exod. 16.23 5. Gen. 27.41 All these were discovered to be sins before the Law was given by Moses even by the light of Nature but in Moses time this light was almost extinguish'd and this Law was obliterated and blotted out by Israel's conversing so long among the Idolatrous as well as Ignorant People of Egypt Indeed Adam's Fall broke this Law and Light in pieces and afterwards it grew dimmer and dimmer daily yea the Sheards of Gods Image wherein Man was created and being broken by his fall became smaller and smaller every Age after so that they could hardly be put together Men successively marring their own Consciences more and more and the Devil stepping in to promote it the Superseminator sowed Tares to choak the good seed wherefore lest it should be lost for ever as a Law in the heart God caused it to be written for the eye as well as spoken to the ear The End why is expressed by the Apostle The Law entred that the Offence might abound Rom. 5.20 to wit where it hath abounded in the Conversation it might now by the light of the Law abound also in the Conscience in great Grief for it and due Detestation of it as the greatest evil He saith also that he had not known sin but by the Law Rom. 3.20 and 7.7 and therefore was the Law added because of transgressions Gal. 3.19 which are discovered by it Ubi Lex ibi Lux. Torah Or Hebr. Gods Law is Mans Light Prov. 6.23 laying all open as 1 Cor. 14.25 and threatning destruction to transgressors Rom. 3.20 23. Answ 2. The Law on Sinai was not given to stand as Covenant of Life 'twixt God and Israel by which they might live for when it was given in its Thunders and Lightnings they were so affrighted that they saw they could not come near the Lord by that Law wherefore then saith the Apostle serveth the Law Gal. 3.19 he answers himself it serveth to chase us to Christ v. 24. whom he calls the End of the Law being accommodated to that Insantstate of the Church which though an Heir of the Promise in the Covenant of Grace made to Father Abraham yet while under Nonage was also under Tutorage and so the Law was her School-master to scourge her to Christ who was able to give her life which the Law could not give her Gal. 3.18 21 24. but rather clapt her up close Prisoner as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3.22 23 from whence she could not possibly escape unless delivered by her Goel or Redeeming Angel Gen. 48.16 Christ Jesus the Avenger of blood being at her heels she must flee for her lite to this City of Refuge The third Consideration is That the Apostle in those chapters 3d. and 4th of his Epistle to the Galatians doth not make the Covenant on Sinai a distinct Covenant from that of Works and that of Grace to make a third Covenant but he
offered but when that is rejected Mercy joins with Justice against us This is to Convert the very means of Conversion into a Sin Though the Jews be at present as Prisoners in the Pit wherein is no VVater but Mud as in Joseph's Pit Gen. 37.24 and in Jeremy's Dungeon Jer. 38.6 yet are they Prisoners of Hope by vertue of this Covenant Zech. 9.11 12. Israel or the Ten Tribes had indeed a Bill of Divorce Jer. 3.8 so was not restored again but was utterly ruin'd by the Assyrians 2 Kings 17.6 Ezek. 23.9 but Judah or the Two Tribes had no Bill of Divorce Isa 50.1 therefore were they delivered out of the dirty Dungeon of the Babylonish Bondage which was but the beginning of their Covenant-blessing There is yet a greater to follow foretold here by Zechary and that after the coming of Christ Zech. 9.9 yea after the Death of Christ Zech. 12.10 though he speak after the Prophetick manner as a thing past as Babylon is faln Isa 21.9 Jer. 51.8 and Rev. 14.8 yet he Prophefieth of bringing the Jews out of their present Prison of Rejection while the Gentiles are brought into the Presence-chamber during their Imprisonment This is imported in that Emphatical Phrase Zech. 9.13 As for thee also O Sion thou shalt be saved as well as the Gentiles though thou hast for a time been suspended from Christs Bed and Board yet in time this Covenant shall release thee yea and Ephraim the Ten Tribes too the two Sticks shall become one in the Hand of the Lord Ezek. 37.16 17. so all Israel shall be saved Rom. 11.23 25 26. Isa 59.20 21. Thus Zechary's promise of Peace is to Ephraim as well as Judah and to the Gentiles Zech. 9.10 and he points out the time saying When I have raised up thy Sons O Sion against thy Sons O Greece ver 13. which cannot be meant of Alexander's Successors For 1. They greatly grieved the Jews 2. The Ten Tribes had nothing to do with them 3. They were all long before Christ but the Prophet speaks of what was to befal them after therefore 't is not improbable this Prince of Greece must be meant the Great Turk who is Lord of it at this day against whom Judah and Ephraim shall have a glorious Victory Secondly The Gentiles to wit Christians shall be brought out of the Babylonish Pit also by the Blood of this Covenant As the Eastern Babylon oppressed the Jews at that time the Church of God so Rome and Antichrist the Western Babylon afflicts the Church of God now and hath done so for a long time therefore are we called to come out of this Babel as the Jews were out of that 2 Cor. 6.17 Revel 18.2 4. with Jer. 51.6 45. Zech. 2.6 7. Isa 48.20 and 52.11 and Jer. 50.8 Whatever the Prophets spoke of the Eastern Babel the Apostles apply it to the Western which may not be construed a misapplying because the one was a Type and the other the Antitype Therefore as sure as God brought the godly Jews out of the Pit of the Eastern Babylon so sure he will bring the believing Gentiles out of the Pit of the Western and both by the Blood of this Blessed Covenant Gods Covenant was confirmed by the Blood of Sacrifices in the Old Testament Exod. 24.8 Heb. 9.19 c. but by the Blood of Christ in the New whereof the former was but a Shadow therefore Christ calls the Cup in the Supper My Blood of the New Testament or Covenant Mat. 20.28 and by the Blood of this Everlasting Covenant he makes us perfect to do his will in every good work Heb. 13.20 21. The Second Inference is If the Covenant of Grace be one and the same in both Testaments for substance the Old and New Covenant differing only as hath been demonstrated in diversity of administration then the Identity or Sameness of this Everlasting Covenant in the Old and New Testament doth lay a good Foundation for communicating Baptism to the Infant Children of Believers seeing the Old and New Covenants are the same and the Signs or Seals of them to wit Circumcision and Baptism are in signification the same Rom. 4.11 c. and the Children of the Faithful have the same Right and Relation to the Covenant now as they had heretofore Therefore as the Law which was a narrower Dispensation did admit of Children to Circumcision so much more must the Gospel being of a larger extent to Jews and Gentiles embrace Children to Baptism in token of their Being in Covenant now as well as then God saying to us as well as to them in his Covenant I will be your God and the God of your Seed The Covenant made with Abraham Gen. 17.7 is the same made with all the Faithful to the end of the World hereupon is he called the Father of the Faithful Rom. 4.17 Hereupon that Gospel Promise in that Evangelical Prophet Isa 59.20 is made to Faithful Parents and to their Seed even for ever As the Apostle Interprets that whereon it dependeth Rom. 11.26 with 23.24 which words having respect to the Call of the Jews plainly hold forth that the very Children of the Jews have still in those Gospel times notwithstanding their present rejection an interest in this Everlasting Covenant and in due time as before they shall be brought out of the Pit and Prison wherein they are now captivated by Vertue of the Blood of this Covenant made with their Fathers for they are beloved for their Fathers sake Rom. 11.28 as their Fathers took hold of the Covenant so the Covenant takes hold of their Children and their Childrens Children even for ever otherwise it would not be Everlasting And in Gospel times Jew and Gentile are all one in Christ Col. 3.11 The Blessing of Abraham the Hebrew cometh now upon all Believing Gentiles Gal. 3.14 17. not Disannulled by the Law given 400 years after but is confirmed by Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ratified by God with respect to Christ Beza Consider for confirming this Truth further First This exceedingly advanceth the Grace of God in his Covenant to make Children Confederate with their Parents therein Secondly 'T is one of the great inducements which the Scripture useth to draw Men in to Believe Acts 2.38 39. and 3.25 c. Thirdly Otherwise the Gospel hath not better Promises as is expresly said Heb. 8.6 than the Law if Children be included for Circumcision and excluded from Baptism Fourthly 'T is the only Difference that God hath put betwixt the Children of Believers and those of Strangers Fifthly 'T is the only Ground Believers can have for the Salvation of those their Children which Die in their Infancy They must either be in the Covenant or they cannot be saved excluding them from the one is an excluding them from the other for God conveys Salvation no other way but by Covenant had Adam stood he should have been saved by a Covenant of Works when that was broke a New Covenant was given
privately lest he should lye in Ambush for him It was now become unsafe for Jacob to stay any longer at home because of the murthering menaces of his bloody Brother besides it was high time for him now if ever to look abroad for a Wife beginning then in respect of our Age to be an old Man being upon his 77th year and as Abraham forbad Isaac a Canaanitish Wife Gen. 24.3 so undoubtedly he was commanded by his Father to forbid the same to his Sons as Moses Law after made it more manifest for 't was irrational they should mingle with that Cursed Crew destin'd to Destruction The Second Enquiry seems more knotty which is seeing Abraham forbad Isaac to go into Syria or Mesopotamia Labans Countrey Gen. 24.6 for fear of his being Seduced to their Idolatry yet Isaac commands Jacob to go thither so exposes him to the danger of being Seduced Answ 1. Jacob was not in any such danger of that Countrys Idolatry both because he was better Established in the true Religion at Seventy Seven years Old than Isaac was at Forty And Abraham's prohibition was that his Son should not Return thither to stay there ver 8. in case his Wife would not be willing to come thence to Canaan loth he was to lose his part in the Land of Promise Oh that we could fear it also Heb. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fall short or come behind but Jacob was only bid to tarry there for a few days Gen 27.44 though it proved Twenty years and as soon as Married to return for Isaac promised him the possession of Canaan and there was less doubt of Jacob's return than of Isaac's had he gone thither seeing some of Rachels Jacob's designed Wifes Relations were already seated in Canaan which were not when Rebekah was Married and if Isaac's Wife was so willing to go to Canaan Gen. 24.57 58. how much more Jacob's Wife upon fairer invitations of her near Kindred Yet Jacob's Faith in this his Pilgrimage is more throughly tryed than all his Fathers that being left destitute of all Humane helps as one forlorn and bereaved of all Creature comforts and company in his long and solitary Journey he must now learn to make a Life by his Faith Hab. 2.4 out of that Blessing alone which he had newly obtained Notwithstanding all his Discouragements he wanted not his due Encouragements for besides that upon his going off from his Fathers House he hath the preheminency given him over his Brother Esau whom he leaves behind for Rebekah is call'd Gen. 28.5 the Mother of Jacob and Esau wherein Jacob is preferred before Esau whereby it appeareth saith Doctor Willet that Isaac's Judgment was altered from his first Intentions for now he gives the preheminence to Jacob when he dismissed him to Aram or Syria the latter being the Greek Name Luk. 4.27 and the former the Hebrew Name of that Countrey of Laban Gen. 10.22 Thus Mal. 1.2 3. and Heb. 11.20 Jacob is likewise preferred before Esau in both Testaments which reckons them not as they were in the Order of Nature but as God disposed them in the Order of Dignity and where the Younger is advanced before the Elder it lays the greater Debt and Duty to God on them And no doubt but this was a great encouragement and comfort to Jacob against all his discouragements to find his Earthly Fathers Judgment who would have bless'd Esau not him before so rectified now as to prefer him before his Elder Brother and to send him away with his Spiritual Hereditary and Patriarchal Blessing which Esau too late and too lazily desired to inherit but was rejected though he sought it with Tears Heb. 12.17 Though Jacob was sent away with his Staff only Gen 32.10 a poor forlorn Fugitive glad to run for his Life and that probably as privately as he could that his Threat-breathing Brother might have no Notice of his Journey so watch and way-lay him with mischief and Murder in the way though he was forced to fly into Syria to save himself and there to labour hard for his livelihood and to serve an hard Apprentiship for a Wife Gen. 28. and chap. 29. Hos 12.12 He had nothing to endow a Wife withal he therefore must Earn her with his hard Labour though it was otherwise when a Wife was provided for his Father Isaac and who now did counter-comfort him against all those Evils with his paternal Benediction whereby his Faith and confidence in Gods providence was the better supported From hence these Corollaries may be deducted ☞ 1. To Look unto the Rock from whence we are hewn it should serve to humble us Isa 51.1 Our Fathers were Amorites and our Mothers Hittites Ezek. 16.3 The Posterity of Jacob were bound by the Law to make an humble confession of their poor Original Deut. 26.5 A Syrian ready to perish was my Father c. when they offer'd their Baskets of first Fruits that considering the meanness of the Pit out of which they were digged they might not boast of their Genealogies as they were apt to do but magnifie Gods Free Grace in their present injoyments and say with Iphicrates that noble Athenian General in the midst of all his Trophees and Triumphs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from how great baseness and misery to what great Blessedness and Glory are we exalted and as Willigis Bishop of Ments a Wheel-wrights Son hang'd his Fathers Tools about his Bed-Chamber under-writing in Capital Letters Willigis Willigis recole unde veneris remember thy Rise This will hide Pride from us Job 33.17 2. Jacob here is the pattern of a pious Son yielding due Duty and filial Obedience to paternal commands Children ought to Honour and Obey their Parents in licitis honestis commanding them honest and lawful yea wholsom matters though they seem very difficult as Jacob obey'd Isaac here in bidding him flee c. 3. Jacob is also a pattern of Piety here to all pious Christians teaching us hereby to bear patiently the Banishments of the World and not to envy the delights wicked Men enjoy at home while we are Banished abroad as Jacob did wherein he shewed singular humility meekness and patience waiting upon the providence of God having obtained the Blessing of his Earthly Father to live upon with comfort and encouragement Theodoret saith well that Jacob sled into Syria no better attended and accommodated on purpose that the power and providence of God might be more clearly manifested towards him and not out of any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or want of natural affection in his Father Isaac towards his Son for if so he had not sent him away with his Blessing and Prayers after so solemn a manner But the best and most blessed comfort and encouragement Jacob had for the support of his Faith was from his Heavenly far beyond that of his Earthly Father and that when he was gone from home in obedience to Isaac's command and was going many a weary Footstep to serve
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
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
Sallet out of Naboth's Vineyard 1 King 21.4 c. No better was it with those murmuring Male-contents here who though they had Manna though Wheat of Heaven and Food of Angels yet because lightly come by it was lightly set by they accounted it a light Meat loathed it though it was both a Corporal and a Spiritual Food to them as it was a figure of Christ and so their Loathing of Manna and longing for the Meat of Egypt prefigured their rejecting of Christ and their relying for nourishment upon the Righteousness of man Gal. 3.3 10. and 4.9 Yea their Sin was not in Secret only but they as it were proclaimed openly their Iniquity in running to Moses's Tent-Door as Mutineers do to their General 's Tent and by weeping and howling stirr'd up themselves and one another to follow their Lusts This fretting Leprosie their Sin was generally spread over all the People ver 10. by which it appeareth that God chose this untoward Generation not for their Merits Sed ex mirâ merâ misericordiâ He chose them for his Love and loved them for his Choice Observe 3. God heard and saw all their sinful Postures and Practices ver 18. therefore bids them prepare themselves for the Day of Slaughter as Jer. 12.3 so ver 20. here intimates or sanctifie your selves for a Coelestial Banquet by Repentance for your Sins Otherwise you shall have Flesh but with a Vengeance which ye shall eat on Earth but digest in Hell Plenty of Quails an exceeding fat Fowl and Food for Princes is brought miraculously and so plentifully that each Family had ten Homers or ten Ass Loads as some say to satisfie them for a whole Month. All which Time they fed their Lusts with Pleasure and without fear Jude ver 12. Though the Lord had threatned to punish them with nauseating and filthy Vomits A violent Wind miraculously brings them ver 31. Psal 78.26 God rained Flesh upon them as Dust and feathered Fowl as the Sand of the Sea ver 27. N.B. They lay in circuit and compass about the Camp a Day 's Journey Numb 11.31 32. so that the gathering of them lasted all that Time for as in their coming in Droves so in their keeping sweet so long there was an extraordinary Providence of God but at the Month's end for so long God promis'd to feed them with Flesh a dreadful Plague falls foul upon them ver 33 34. which is thought to be that burning Vengeance ver 3. where their Sin is set down in the General and their Plague in particular Thus Deus dat Iratus quod negat propitius God grants Mens desires in Wrath Hos 13.11 yet denies in Mercy sometimes 2 Cor. 12.9 That which here they are was sawced and that which they drank was spiced with the bitter Wrath of God Job 20.23 Psal 78 30.31 Deut. 9.22 1 Cor. 10.6 The Fourteenth Station of Israel in the Wilderness was Hazeroth Numb 33.17 removing from Kibroth Hattavah a new Name those Murmurers by an hasty Testament gave to the Place they lay buried in which signifies the Graves of the Lusters from whence it is plainly implied that the Innocent in not Lusting and Murmuring received no damage by that Plague then they marched to this Place where it is expresly said They were that is they abode or continued there some time Numb 11.35 as the like Phrase bears the same Sense Dan. 1.21 and Ruth 1.2 They were that is they continued there And the Cause of Israel's Continuance at Hazeroth was a new Impediment and Trouble which Moses's Sister and Brother Miriam and Aaron raised against him for exercising a chief Magistracy which is particularly related Numb 12. per totum and ver 15. 'T is expresly said that the People Journeyed not till Miriam was cured and recovered of her Leprosie which was seven Days The Remarks upon this Fourteenth Station are as followeth The First is Here arose another Murmuring against Moses whom His extraordinary endowments and highest Communion with God could not secure from Calumnies far worse than the former Numb 11. for that Sin of Lust which occasion'd it began among the baser sort ver 4. but this Sin of Ambition and Vain Glory began among the chiefest of the Church for those three Moses Aaron and Miriam were the principal Guides whom God sent before his People Mic. 6.4 Here was a Sister a Prophetess Exod. 15.20 and a Brother the High Priest both near Relations against their Brother a Prophet and chief Magistrate Nothing can secure a Man from offensive Exceptions as Satan prevailed first with Eve then by her with Adam so here first with Miriam and then by her with Aaron What is said by the Apostie the Woman was first in the Transgression 1 Tim. 3.14 holds true in this Instance also Miriam is set first before Aaron Numb 12.1 because chief in the Transgression and began the quarrel as principal Author of the Sin which more plainly appeareth in the Original that may thus be read Miriam she spake Therefore she not Aaron was plagued with Leprosie ver 10. Her discontent might arise from this that she being a Prophetess was not chosen one of those Seventy that were to be Helps in Government Numb 11. Miriam Hebrew signifies Exalted and according to her Name she might be ambitious of Exaltation Ambition and Vain-Glory would ride without Reins Nec bic parem nec ille Superiorem serebat as was said of Pompey and Caesar the one could not bear an Equal or die other a Superiour The Second Remark is the occasion of this quarrelsome Obtrectation was Moses's Marrying Zipporah whom they call an Aethiopian but falsly for she was of Midian the Son of Abraham the Son of Shem Gen. 25.1 2. Whereas Cush Hebr. for Aethiopia was the Son of cursed Cham. Gen. 10.6 Beside Zipporah having now subjected her self to the Law of God and become a Proselyte to the Church she should have been reputed an Israelite as well as Rahab and Ruth but what will not Tongues tip'd with Envy and Emulation say in way of Reproach This was an old fault if any for be had been married to her many Years before and therefore should have been buried in the Grave of Oblivion But they were resolved right or wrong to pick an hole in Moses's Goat The offence likely lay mostly betwixt the two Women for Zipporah as is probably Thought might as the Wife so honourable an Husband take too much honour to her self and give too little respect to Miriam who looked for much because she was a Prophetess therefore she hooks in Aaron to side with her pretending Zeal for Religion they would have Moses to put away Zipphorah because not of the stock of Israel and because she had hindred him from Circumcising his Son Exod. 4.24 25 26. and Marry some Israelitish Woman However 't is the Character of ungodly Persons to dig up an old Evil Prov. 16.27 and hereupon to grace themselves they disgrace Moses for this fact and
B. Note well Objection Why was David so kind to this Egyptian in sparing his life yet so cruel to the Amalekites in not sparing the life of one Man that his hands could reach especially seeing they had spared the lives of his Wives and Children and of his Men also they had not slain any v. 2 3. Answer First as to the kindness David shewed to the Egyptian he had an express Command for it Deut 23.7 Thou shalt not abhor an Egyptian for ye were Strangers in his Land and had this Man been what his Master was an Amalekite he had not fared so well as he did 't was well for him that he was an Egyptian Answer Second David had as express a Command not to spare any Amalekite Exod. 17.14 Deut. 25.19 Therefore this Fact of David was not Cruelty but Justice and Obedience to God for the neglect whereof Saul was severely punished c. Chap. 15.18 19 22 23. Answer the Third Tho' the Amalekites had spared the Wives and Children yet could not this praeponderate a clear Command of God nor give David a dispensation for sparing those whom God would have utterly destroyed Nor did the Amalekites spare those Women and Children from any love or compassion towards them but from their own self-respects not doubting they would be redeemed with large Ransoms c. but more especially they were spared by the over ruling Providence of God out of his singular kindness to David Men cannot kill but when Go will permit who sets bounds to the malice of Mankind The Last Circumstance of the Concomitants of this Conquest is David's recovering all that had been carried away Captive both Persons and Things First For himself v. 18. he rescued his two Wives who had been Vexed but not Violated and now doubly endeared to David both by their Chast preservation and by this his marvelous deliverance of them Secondly To his Souldiers there was nothing lacking to any of them v. 19. And Thirdly To his Friends either Israelites or Philistines David recovered all the Flocks and Herds v. 20. which the Enemy had plundered from all Neighbouring places and no doubt but he took the Spoil of Amalek's Tents therewith N. B. Note well Peter Martyr's Annotation here Matters do succeed in a quite contrary manner with the Godly than they do with the Wicked for the Calamities of the Godly have a joyful Conclusion but the mad merriments of the Wicked have a most sad Catastrophe as here to the Amalekites who lately made pleasant Comedies out of poor Ziklag's doleful Tragedies and now God turns the Wheel upon their own heads The Last Part be the Consequents after the Conquest the First relateth to David's Souldiers where we have First The Triumphant Song they Sang and this is David 's Spoil was the burthen of the Song v. 20. Secondly Their Congratulating David for his Victory v. 21. even those very Men who had spoken of stoning him Oh Wheel Ezek. 10.13 not only to David's Men but to Amalek also Behold how the great God made such a small accident as was their meeting with an half famish'd Egyytian to become serviceable for the production of such great Changes on both sides Thirdly The Conquerors dissention among themselves about dividing the Spoils v. 22. tho' David was a good Man yet had he bad Men and Belialists to follow him notwithstanding all his pains to make them better in teaching them the fear of the Lord Psal 34.11 even while he was among the Philistines as the title of that Psalm intimates Those Covetous Caitiffs will not have any part of the Prey given to the 200 Men that staid by the stuff behind tho' this was good service to guard the Carriages which otherwise might have been plundered The Second Relateth to David himself wherein is held forth First His Prudence in deciding this difference and composing this Controversie according to a Righteous Rule v. 23 24 25. wherein David's Candour appeareth in giving those Belialists that Courteous Compellation of Brethren for so they were by Nation and by Profession though they wanted the Power of Religion and seeing it had been a Ruled Case in disposing of Spoils otherwise than those bad Men desired both by Abraham Gen. 14.24 and by Moses Numb 31.26 c. Therefore David interposeth his Authority and constitutes those old Presidents into a standing statute-Statute-Law in Israel grounded upon this justice Armies fight but faintly when their Camp is not well guarded Secondly David's Generous Liberality out of those Spoils which were the matter thereof but the Objects of it were manifold v. 26 27 28 29 30 31. even to all those places which had shewed the Kindness of God to him while he was forced to flye during Saul's Persecutions which now he saw by a Prophetick Spirit were come to an end and himself coming to the Kingdom unto which those Gifts he well-knew would not a little conduce Prov. 17.8 and 18.16 and he wisely lets his own Countrey Men know that he fought not against Israel as Saul's Sycophants had suggested to them but these spoils were from the Amalekites whom God had cursed for his Enemies c. 1 Sam. CHAP. XXXI THIS Chapter contains the last War that Saul waged with the Philistines and the Event thereof The Parts of it are 1. What happened while Saul was Living And 2. What likewise when he was Dead Remarks upon the First Part are First Much about the same time that David did discomfit the Amalekites and sent the spoils of them to the Men of Judah his own Tribe were the Philistines Fighting against Israel and putting them to a shameful flight N. B. Josephus saith those two Occurrences were contemporary though they be set down in a way of Digression that the History of David's exploits might not be interrupted 1 Chron 10.1 Which declareth how God gave different and contrary dispensations to Saul and to David at one and the same time Wicked Saul was fleeing before the Philistines just at that Instant when Holy David was Triumphing over the Amalekites N. B Note well 'T is fair wheather with them that fear God when 't is exceeding foul with a showre of Fire upon the heads of those that fear him not Mal. 4 1 2. The Sun arose and shone upon Zoar Lots Sanctuary at the same time when Fire fell down upon Sodom Gen. 19.23 24. Both these Abraham beheld upon an Hill ver 28. and admired The Second Remark is God had given to Israel many Victories over the Philistines formerly according to his Promise to them upon their obedience but how the Philistines have the Victory over Israel so that They fled and fell down slain upon Mount Gilboa v. 1. and 6. because God's Wrath was against them as he had threatned for their disobedience Levit. 26.36 Deut. 28.25 For as they were guilty of many other Sins so now more especially of that heinous wickedness by conspiring with Saul in persecuting Innocent David and in shewing no dislike
of Israel and takes from them Metheg-Ammah that is Gath with her praecincts 1 Chron. 18.1 their Principal City that only had a King over it when their other four famous Cities had only Lords over them and it was thus call'd because it was the Bridle of that Corner of their Country as the Hebrew signifies or Bridge of Bondage in General Notes having always a Garrison in it to keep the Israelites from invading them but now David takes this Bridle out of Israel's mouth and puts it into their own mouths N. B. So our Spiritual David Removes the dominion of sin from us Rom. 6.14 The Third Remark is He killeth Moab to a third part v. 12. marking them out with a Line who should be slain and who should live as the Carpenter doth what he means to cut off Isa 34.11 44.13 Some do marvel at this severity of David Partly because Moab had been kind to his Father and Mother 1 Sam. 22.3 4. and partly because God forbad Israel to molest Moab Deut. 2.9 N. B. Note well The former of these two Objections the Rabbins Answer saying they treacherously murthered his Parents after his departure thence for which bloody fact David was thus severe upon them but this is to be wise above what is written Sacred Writ tells us tho' Moab had not molested Israel in their coming out of Egypt Deut. 2.9 yet afterwards they proved malicious Enemies to Israel in the Wilderness Balak their King hiring Balaam to curse them c. Numb 22.5 and Eglon their King sorely oppressed them Judg. 3.12 and God Cursed them to the Tenth Generation for not meeting Israel their near Kindred with bread and water Deut. 23.3 4. therefore David had good cause for this seeming Cruelty they still persisting in their old malice yet David dispossess'd them not but calls this just revenge the measuring of the Valley of Succoth Psal 60.10 The Fourth Remark is David's Conquest over the Syrians v. 3. to v. 8. wherein Mark First Hadadezer was an Ambitious and turbulent Prince whose Father Saul had war'd against 1 Sam. 14.47 but he only vexed them Now the Son was grown great and had already subdued Damascus and still would be greater by enlarging his Territories towards Euphrates which God had granted to Israel by promise Deut. 1.7 11.24 Josh 1.4 therefore David takes him down in time before he became over-formidable and to Euphrates fell to Israel Mark Secondly David took from this Potent King Twenty Thousand Men and a Thousand Chariots and Seven Thousand Horsemen that attended them there being seven Horsemen to attend every Chariot he spoiled them all but an hundred Chariots and reserving seven hundred Horesemen for them N. B. Josephus saith David slew five thousand Horsemen and twenty thousand Footmen but the Scripture saith better 22000 Men v. 5. Mark Thirdly David houghed the Horses as Joshua had done before Josh 11.6 to make them unserviceable for War reserving only an hundred as before for his own use for he was not to multipily them Deut. 17.16 Josephus makes no mention of David's houghing those Horses looking upon it as it seemeth to have been unwisely done of David N. B. Therefore Josephus must be read with much discretion for he writing his Antiquities of his own Countreymen to be communicated to other Nations he described them as stately as he could and when he thought the simplicity of the Scripture did not sufficiently set off with applause the actions of the Hebrews he taketh the boldness either to add unto or to detract from the Holy History Mark Fourthly God preserved David every where v. 6. yea and prospered him also according to his Promise Chap. 7. giving him Victory over Moab in the East the Philistines in the West Syrians in the North and Edom in the South of Judea v. 14. Conquering his Enemies Countries upon all quarters round about And then David composed the 60th and 108th Psalms c. The Fifth Remark is David's Conquest over Hadadezer This occasion'd Toi King of Hamath now Antioch to Congratulate the Conqueror to whom he sent most rich Presents by his Son Joram for freeing him from so troublesome a Neighbour who was evermore picking quarrels with him v. 9 10. Compare this with 1 Chron. 18.9 10. where the Names differ The Sixth Remark is David sought not himself nor the enriching of his own Personal Estate when he fought against all those Nations but laid all those prodigious Spoils taken from them together with Toi's Precious Presents up in the Treasury of the Lord's Tabernacle v. 11 12 13. yea and the Spoils of Edom also whom he subdued next for Assisting the Syrians in their Recruits against him v. 14. all those Treasures David provided for the Building and Beautifying of the Temple though he might not build it himself and David's subduing of Edom was the fulfilling of Isaac's Prophecy The Elder shall serve the Younger Gen. 27.43 which continued until the Reign of Joram then the Yoke was cast off 2 King 8.22 The Second Part is Political v. 15 16 17 18. wherein Mark First As David made Tributaries to him those Nations abroad above-mentioned so he gave Just Laws to his own People at home v. 15. that his Throne might be established in righteousness Prov. 14.34 Mark Secondly He made Joab his General according to his promise for his Conquering the Jebusites Fort of Sion 1 Chron. 11.6 and Jeho ophat the Chancellor of the Kingdom in the Office of Peace as the other was of War v. 16. Mark Thirdly David took care for the Church as well as State v. 17. where Zadok and Ahimelech alias Abiathar be Officers of the Church N. B. Not as if there were two High Priests as in corrupt times Annas and Caiaphas were but these were the heads of the two Lines Eleazer and Ithamar Abiathar of the latter Line was the only High Priest 'till Solomon thrust him out for siding with Adonijah and put Zadock in his place 1 King 2.25 27. Mark Fourthly David for his own security made Benaiah the Captain of his Guard and his own Sons Rulers v. 18. Which Honour being heap'd upon them likely put Absolom and Adonijah upon ill designs an over-kind Father kill'd them with his over-much kindness c. 2 Sam. CHAP. IX THIS Chapter holds forth the Royal Gratitude of King David towards his dear Jonathan's Posterity wherein two General Parts offer themselves obvious to our eyes First The Persons to whom his Royal Bounty was extended and Secondly The matter and manner of his benevolence to them Remarks upon the First are First No sooner had David ended his War as above and set himself to Administer Justice to all his People Chap. 8.15 and amongst others he at long last bethinks himself of his due debt to Jonathan and his Family N. B. Some reckon this neglect of David so long 'till the twentieth year of his Reign among the Chief Errours of his Life That it was so long he forgot his
hereunto saith Wolphius they stir up themselves by many Symbols of Godly Sorrow as Mark 1. They Assembled all together in Sackcloth as acknowledging themselves unworthy of the coursest Clothing and had it not been for shame they could have now strip'd themselves Naked Mark 2. And with Earth upon their Heads that is Dust and Ashes says Wolphius as those that had forfeited all and deserved to be as far under ground as now they were above ground Esth 4.1 c. Mark 3. The Seed of Israel who were Israelites indeed John 1.47 did both confess and forsake their Sins in seperating from their strange Wives Children and other Pagans who had mixed themselves with them according to Ezra's Covenant Ezra 10.3 and Neh. 13.3 This saith Wolphius was a true sign of a sound Repentance and such as do so after a due manner shall find mercy with the Lord Prov. 28.13 N. B. Israel whose Seed these Fasters are said to be signifies a Power with God to prevail Hos 12.4 Gen. 32.24 26 c. and Judah from whence those Jews had that denomination signifies Confession denoting 1. That as Jacob or Israel was a Prince prevailing with God so every true Israelite seeks not God in vain but concerning the work of God's hands may command him Isa 45.11 19. And 2. As Judah the Confessour Hebr. got the Kingdom from Reuben so Confession is the way to God's Kingdom for us to walk in thither and we shall surely obtain it at the end of that Walk especially if our Confession of Sin be conjoin'd with the Confusion of Sin as here abandoning their darling Sins keeping themselves from their Iniquities Psal 18.23 God receives such as so Separate 2 Cor. 6.17 18. Mark 4. Nor had they yet got enough much less too much of Reading the Law which had so prick'd them to the heart as Acts 2.37 and convinced their Consciences of their great and many Sins Chap. 8.7 8 c. but here again they return to Reading it and to give the sense of it applying it close to all cases of Conscience this was Preaching indeed and in this Work they continued for three hours that is from Nine to Twelve for they divided the Day into twelve hours John 11.9 The first three saith Junius was spent in the Morning Sacrifice that is from Sun rise or Six to Nine after which when all the People were Assembled together they began the Reading and Expounding the Law from Nine to Twelve yea and the third part of the Day from Twelve to Three they spent in Preaching to the People and in Praying to God and praising of God N. B. This Sacred Scripture-Practice is both a Pattern and a Warrant for our Preaching Fast-Sermons tho' Prayer be the proper and principal Duty of such a Day See Jerem. 36.6 7. Acts 6.4 c. Then they closed those extraordinary Exercises with the Evening Sacrifice c. Remark the Second The Particular Exemplification of that which was said before in the General ver 4 5 6. Eight Holy Levites are named here each standing up in his proper place to teach and excite the People that were for more conveniency divided into eight several Congregations for had they all Preached at one time say Junius and Piscator and in one place only this would have bred a Confusion and one would have hindred another The Septuagint adds to ver 6. Hebrew Text and Ezra said from whence some suppose that Ezra the Principal Priest Preach'd to and Pray'd with the Head Governours and the Principal Men of Judah who might all be in one Company in the Court of the Lord's Temple for all this great Congregation could not probably hear one Man together at once and Ezra pray'd this following Prayer before these Princes c. Remark the Third The following Prayer consists of a Prologue of an Enumeration of God's favours to them and lastly of an Epilogue Mark 1. In the Prologue or Preface he gives to God whom he pray'd unto all possible praise due unto his Name which indeed is above all Praise and when we have done our utmost we cannot overdo but we fall infinitely short in praising enough the great Creator of all c. ver 5 6. Mark 2. He reckons up four Gracious Favours of God 1. In chusing their Father Abraham for his Love and then loving him for his Choice c. ver 7 8. 2ly In Delivering Abraham 's Off-spring out of Egypt ver 9 10 11. 3ly In Preserving them in the Wilderness wherein he bestowed seven great and gracious Grants to them As First His Conduct ver 12. Secondly His Law ver 13 14. Thirdly His Maintenance of Meat and Drink ver 15. Fourthly His Pardon both of the Murmurers who were for Returning to Egypt and the Idolaters who made the Golden Calf ver 16 17 18 19. Fifthly His Holy Spirit ver 20. Sixthly Not only Food but also Raiment sufficient for forty Years ver 21. And Seventhly His Land of Promise by Moses Joshua and the Judges ver 22 to ver 31 32. This Seventh was the fourth Favour acknowledg'd here namely God's giving the Land of Canaan Mark 3. More Particularly As there is in Ezra's Prayers an Enumeration of God's Mercies from ver 7 to 16. so there is a Confession of the gross Ingratitude both of their Fore-fathers and of themselves from ver 16 to 27. and likewise a Declaration of God's Just Judgments in every Generation till that Day for their Sins from ver 27 to 32. Remark the Fourth Is the Epilogue wherein we have a Recapitulation and an Explanation of the aforesaid both from the Persons of God and from their own Persons also Or more briefly thus There is 1st An Humble Supplication for Mercy he pleads with God that the many Evils they had undergone might not seem small to him from ver 32 to 37. And 2ly He binds the People in a Covenant to a better behaviour for the future ver 38. Nehemiah CHAP. X. THIS Chapter consists of Two General Parts The First is the Persons that Sealed the Covenant before mentioned Chap. 9.38 from ver 1 to 29. And Secondly The Contents of this Covenant thus Solemnly Sealed to from ver 29 to the end Remark the First Upon the First Part Nehemiah is placed the first in this Sealing-Work not out of any Ambition saith Wolphius but as he was the Chief Ruler He was the Ring-leader to Ratifie it more firmly and to be a Loadstone or Star to Priests and People for Magnates are Magnetes N. B. Great Men draw many by their Example as the Loadstone doth Iron and Superiors are as Looking-glasses for Inferiors to Dress themselves by them Regis ad Exemplum totus componitur orbis qualis Rex talis grex Like Prince like People as it is in a Beast the whole Body follows the Head Hence it was that Nehemiah was so forward to Seal first accounting it an Honour to be foremost in so good a Matter Remark the Second The
by a Sermon of that Holy Martyr Bishop Ridley to grant two of his Royal Houses Bridewel and the Savoy for such pious ends Oh that more Hearts both Royal and Loyal were so touched as he and others have been c. and blessed be God we want not convenient places wherein to Worship God waiting therein for the healing of our Souls by Christ's moving in the Wells of Salvation Isa 12.3 The Second Remark is Here was that beneficial Pool supplied with Water from the Fountain of Siloam which represented the Kingdom of Christ Isa 8.6 which God had graciously granted an healing vertue unto once in the year for diseased People that first stepped into it when the Angel of God went down to move the Waters John 5.2.3.4 These Waters had a cleansing property for making their Sacrifices clean all the year long but not any curing Power for healing the Diseased save only at the time of the Great Jewish Feast 'T is supposed this Pool was thus dignified with the Annual Descension of an Holy Angel into it when Eliashib Joshuab's Grand-Child and the Lord's Priests built the Sheep Gate beautify'd it and consecrated it with their fervent and prevalent Prayers Neh. 3.1 This Gate was thus sanctify'd above all the other Gates for the veneration they had to this Pool made at first by Solomon himself and therefore was it call'd Solomon's Pool Josephus de Bell. lib. 5. cap. 13. N. B. Note well The Miraculous vertue of this Pool upheld the Spirits of the good People in bad times when both Prophesie and Prosperity fail'd yea Prophaneness had swallowed up piety in the General both under Antiochus and under the Roman Yoke such a vertue being given to that Water wherein they washed their Sacrifices did strengthen the godly Jews in their Worship of the true God but in Zech. 13.1 we are told that Christ is a better Bath that heals many at once and all times of the year c. The Third Remark is In these five Porches lay a great number of Impotent folk that had tryed all other means for cure and could not otherwise be cured by the hands of men therefore came they hither for help and healing by the hand of this Angel waiting here that God might say to them in this House of Mercy as Exod. 15.26 I am thy God that healeth thee Jehovah Rophekah Hebrew signifies a Giant-like or Almighty Physician to whom no disease can be found Incurable N. B. Note well Thus ought we all Impotent ones in a mystical sense to wait upon the Angel of the Covenant's moting the Waters of the Sanctuary the Ordinances of God that Christ may heal us under his Wing Mal. 4.2 The Fourth Remark is some of those diseased folk found healing Semel quotannis once in the year as Tertullian phraseth it when the People out of all parts of Judea met at Jerusalem but because such National Meetings were made three times in the year therefore others do probably affirm that this miraculous cure was wrought not once in the year only but at every of the three Solemn Feasts to retain the Jews in the observation of Moses's Law and in the Religious course of Sacrificing to the true God until the Messiah offer'd up himself as the grand Sacrifice once for all If this healing Vertue given to those Waters wherein their Sacrifices were washed did so confirm the Faith of the Jewish Church from the time of their Return from Babylon to the first coming of Christ N. B. Note well How ought the Faith of the Christian Church to be confirmed by that healing Vertue in the more Soveraign Bath our Blessed and Bleeding Redeemer an Ever flowing and Over-flowing Fountain opened to us every Sabbath and oftner even every day of the year The Fifth Remark is That Troubled Waters should have an Healing property is wonderful whereas all the Holy-Wells so called and so much admired by the World whose Waters do heal several Diseases are commonly most clear and calm The Waters of Siloam that fed and fill'd this Pool of Bethesda had this excellent character of a Current running softly and smoothly Isa 8.6 and 't is expresly said that God was in the small still Voice but was not in the Rough and Blustering Wind 1 Kin. 19.11 12 13. But this being a Divine Dispensation under the Law and before the Gospel we may suppose the Angel did not appear in any visible shape but the only appearance was that these smooth Waters were extraordinarily troubled and that extraordinary troubling indued them with this miraculous virtue of healing whoever stepp'd first into them N. B. Note well Oh what cause have we to bless God that we are delivered from the affrighting Thunders and Sharpness of the Law and now have dispensed to us the small still voice the smoothness and sweetness of the Gospel 'T is the Sin of that Man of Sin to trouble the clear and calm Streams of Sion and to stop up those Wells of Salvation Ezek 34.18 19. Gen. 26.15 So that pure Ordinances cannot be had Yea and 't is the Sin of Corrupt Rulers when Gold Angels in taking Bribes trouble the clear streams of Justice at certain times so that Righteousness cannot enter c. The Sixth Remark is One of those Impotent folk was under sadder circumstances than any of the other For 1. He was a poor Cripple so could not help himself immediately into the Water when thus troubled to make it a miraculous healer of those that could first step into it 2. He was an old Cripple even some almost seven years before Christ was born for he had been then a Cripple Thirty eight years John 5.5 which was a long and tedious time to lye in that limbless misery 3. He had none to help him and to hand him into the healing Pool therefore while he was fumbling to fall down into the Water some or other of the Hospitallers stepp'd in before him and suck'd up as it were all the healing vertue of the Waters from all others that might follow So narrow was this miraculous power of healing but one at one Jewish Feast only Thus he was a Poor Old and Helpless Cripple All strove to be first N. B. Note well Oh that there were such striving who can come first now to God David's Office of being a Door-Keeper who is first in and last out few do desire c. The Seventh Remark is Christ's Eye affected his Heart He could not but symâ—â— thize with this object of pity Our Saviour hath a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or such a love to 〈◊〉 Tit. 3.4 that he could not but out of mere Philanthropy succour this miserable man and this doth move our dear Redeemer still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew mercy to uâ—â—cording to the measure of our misery whereof he bears a part Heb. 2.17 4.15 5.2 Thus 't is said here Christ knew this Cripple had laid long in that sad case John 5.6 so pitied him N. B.
said thus 'T is better staying here where no body will know in what place we are than go down and expose our selves at Jerusalem c. wherein Peter's mistakes be many besides those before mentioned For 1. He expects to have his Country in the Way only to it that is Heaven upon Earth 2. Thinking Tabernacles were necessary in a State of Glory 3. Neglecting the good of all others while he can but secure himself as Augustine observeth Beside these 4. Had he understood the Harmony 'twixt Christ with the Law and the Prophets represented by Moses and Elias then one Tabernacle might have well held them all as they do all Tabernacle with sweet agreement in the Gospel So Beda or 5. His three Tabernacles might have been more properly propounded for the three Persons in the Trinity without equalizing in his as honourable habitations for the two Servants as for the Master or 6. If to the Trinity his three Tabernacles might have been reduced into one because the Three Persons are Three in One. The 7th Remark is All men would have Heaven without Hardship the Crown without the Cross They would enter into Paradise but not through that rough Way and narrow Portal of Affliction as Peter here who liked not to venture himself among the Christ-killers at Jerusalem but would rather have his Happiness on Mount-Tabor But He was mistaken yet many more ways than as aforesaid for 1. He would have a Glory which his Eye might see whereas no Eye can see that Glory God hath prepared for his Saints Isa 64 4. 1 Cor. 2.9 2. He would have Christ's Kingdom in this lower World expresly contrary to Christ's own words My Kingdom is not of this World John 18.36 3. He would have a lasting felicity upon Earth whereas Paul saith We have here no abiding City but we look for one in Heaven c. Heb. 13.14 11.10 14 15 16. 4. He must have three Tabernacles whereas the Seat of the blessed is but one entire Tabernacle Psal 15.1 Rev. 21.3 Thus being intoxicated with but one drop of the Wine of Coelestial Glory He wist not what be said as he had done when he bid Christ Depart from him Luke 5.8 and as these two James and John knew not what they asked c. Mat. 20.22 when they with Peter here would sit in the Seat of Honours yet liked not to Drink of Christ's Cup much less to be Baptized with his Baptism N. B. Note well We would all have the Rose without Pricks and this is our Folly as well as Delicacy c. The Third Concomitant Circumstance of Christ's Transfiguration is the Cloud that over-shadow'd them which brought the third Coelestial Testimony of Christ's Glorification It was both a Splendid Shining and a Loud-speaking Cloud The Remarks whereon are these 1st A Cloud comes from Heaven while Peter was speaking Mat. 17.5 to correct his gross mistakes he was talking of his Tabernacles of his Booths of Boughs here as fit Covertures for these Glorified Bodies then came the Cloud to confute his Errour intimating that no Tabernacle made with hands was a suitable shelter for such dignified Persons no it must be a Pavilion that comes down from Heaven Acts 7.48 Isa 66.1 c. N. B. Note well Thus Christ calls us off from Earth to Heaven saying I have Meat to Eat that ye know not of John 4.32 Peter under his mistakes must have no answer from his Master for he deserved it not but the Father answers for the Son John 5.37 in sending this Cloud c. Here Heaven comes down to the Earth to fetch up our Hearts from Earth to Heaven and Grace will not leave us till it bring us to Glory The 2d Remark is They were overshadowed with this Cloud to teach them they were in no capacity as yet to behold the Splendour of Coelestial Glory as when Moses's Face shone It was covered with a Vail that the People might be able to behold it which they could not look upon without being dazzl'd before Exod. 34.30 33. So the Transparent dazling glory of the Messias was allay'd by this Cloud to their capacity here God is consuming Fire Heb. 12.29 And who can dwell with this Devouring Glory Isa 33.14 Therefore hath God temper'd himself to Man in giving Christ as a Sconce or Skreen betwixt us and Everlasting Burnings Therefore is He call'd the shadow of a great Rock in a weary Land Isa 32.2 He is a Days-man betwixt God and us Job 9.33 that God's Terrour may not make us afraid ver 34 35. Hence Job saith to God Take away thy Terrour from me and then will I plead with thee Job 13.21 22. whereupon Elihu undertakes in God's stead to speak to him c. Job 33.6 7. The 3d Remark is They were over-shadowed to prevent their prying Curiosity into this present glory c. Solomon saith The Eye is never satisfied with seeing Eccles 1.8 and there is a natural Itch in Man to see God Moses must needs see His Face Exod. 33.18 23. so would Elijah have done 1 Kin. 19.13 God indeed doth sometimes open a glimpse of his Glory from Heaven but because of mans weak capacity he soon shuts it again God sent this Cloud to hinder the Disciples from their prying too deep into this dazling glory God sets bounds to our Understandings as he did to Israel both at the Mount and in the Temple the People must not approach either the top of the Mount or the Sanctum Sanctorum where the Divine Shecinah did shew its glory The closer kept the more admired sight would exclude and extinguish Faith Christ said to Thomas 't is not Seeing but Believing John 20.29 This is to make us long more for Heaven as the Disciples for Glory which was here shadowed from them The 4th Remark is This Cloud overshadowed them to separate Moses and Elias from them the Cloud was cast between them and then those two Great Prophets departed from the Mount 'T is natural to us to desire one from the Dead to instruct us as Dives to Abraham Luke 16.27 30. but the word says I shall go hence and be seen no more Job 7.8 Psal 39.13 Though Moses and Elias did by a peculiar Dispensation appear here to wait upon their Lord in his Transfiguration yet must they not become Preachers to the Disciples c. No They must be gone when the Voice came out of the Cloud Jesus must then be seen alone not because Moses and the Prophets are not to be heard Abraham said otherwise Luke 16.29 But 1. That this Voice might be understood of Christ only and not of them And 2. To shew that the Law and the Prophets must give place to Christ and his Gospel The 5th Remark is This overshadowing Cloud was to put a difference 'twixt Earth and Heaven as being a Symbol of the Invisibility of God here below 1 Tim. 6.16 where we only can see God's back-parts Exod. 33.23 some foot-steps of God only
Holy Ghost Because 1. They were nominated and elected by a special ad immediate Instinct of the Spirit as Acts 1.24 and 13.2 c. 2. They were ordained by the Apostles who were filled with the Spirit whereby they were inabled to that work Acts 14.23 And also 3. Whosoever is set apart to that Office of over-seeing the Church according to the Rule of God's word is truly made an overseer by the Holy Ghost God concurring in owning and blessing his own Institutions and those are charged by the Apostle here to take heed unto themselves in the first place for he that is not mindful of his own Salvation can never be careful aright of the Salvation of others and then to all the flock committed to their charge inforcing this duty upon them by declaring how dear and costly the Church was to Christ and therefore should be dear and precious in their pains and care to them N.B. But alas saith Espenoaeus how many are Aposcopi rather than Episcopi by-seers rather than right over-seers How can Christ take it well at the hands of careless Ministers that they should be so negligent over those Souls which cost him his precious blood whom he pluck'd out of the Paw of the Roaring Lion bears in his Bosom c. Isa 40.11 The sixth Remark is Heretical Teachers as well as bloody persecutors are no better than Ravenous and Grievous Wolves for so both are branded with that beastly Name Verse 29. N.B. Still the Metaphor is caryed into an Allegory wherein true believers and Disciples of Christ are called Sheep or Lambs their Pastors Shepherds or over-seers and their Adversaries whether in Heresy or Persecution are stiled Wolves Nothing more plain than that cruel persecutors are Wolves call'd so by Christ Matth. 10. v. 16 17. whose Malice inclines them to destroy God's people as strongly as the Rapacious nature of the ravening Wolf doth that greedy Creature to worry a Flock of Sheep This all Martyrologists do make manifest in all ages of the Church N.B. But there be other Wolves so called even false Teachers by Christ himself also Matth. 7.15 Such as come among Christ's Flock in Sheeps cloathing The Devil usually begins with violence Force and Cruelty circulating the world like a Wolf or Lion seeking whom he may devour 1 Pet. 5.8 If this succeed not to take well then he betakes himself to his Wiles of fraud and crafty Counsels Herein he puts off his Wolfs Frock and makes his next Encounter in Sheeps cloathing yet retaining his Wolfish and worrying nature this is another dangerous Rock which the less careful and the over credulous may easily split against therefore Christ cryeth beware least while we are striving to Shun a Shelf we fall not on the other hand into a whirl-pool N.B. The old Church was sadly pester'd with false Prophets Deut. 13.13 Jer. 23. v. 16. Ezek. 34 c. And so is the New Matth. 24.4 Rom. 16.17 Ephes 5.6 Col. 2.8 1 John 4.1 This was Peter's prophecy that such shall bring in damnable Heresies privately c. 2 Pet. 2.1 and Paul predicteth the like here verse 29 30. a speaking preverse things c. while they pervert the Scripture in defence of their own devices These are as pernicious to the Soul as persecutors are to the body and wolves to the Sheep therefore the worst and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Paul useth for drawing Disciples not to Christ but to themselves c. signifies to tear them limb from limb as the Wolf doth with the seized Sheep c. but our Lord hath promised to punish those that push with the Horn and foul with feet Ezek. 34.19 so we need not fear c. Mic. 5.5 The last Remark here is Paul's Pathetical Valediction wherein First He Commends those Elders to God who alone was able to keep them in that approaching hour of Temptation and to the Gospel of Grace which the God of all Grace appointeth as a means to six them upon the Rock that they might not be removed by that future Tempest but be preserved for Glory verse 32. Secondly He gives his own example verse 33. and the command of Christ v. 34 35. for their Imitation to avoid covetousness which is the Root of all evil 1 â—im Chap. 6. verse 10. Especially in praelates John 12.6 and Matth. 26.15 as Moses did Numb 16.15 and Samuel 1 Sam. 12.3 5. and himself who Laboured with his hands for his own Liveli-hood Acts 18.3 and 1 Cor. 4.12 and 1 Thess 2. verse 9. and 2 Thess 3.8 where he gives this Account N.B. That he did not propose this his practice as a precept or precedent Law or Rule to all Ministers for he had not power to deprive them of what God had given them Levit. 27.32 Matth. 10.10 Luke 11.42 Prov. 3.9 10. Mal. 3.9 10. Tithes were paid by Abraham to Melchisedeck long before the Levitical Lawâ— So that there must be a moral equity in this Reciprocal duty both before the Law under the Law and after the Law under the Gospel And tho' Paul did thus in a juncture and case of necessity because of their present poverty had they been able more shame would it have been to them to let him Labour and because false teachers were watching all advantages against him yet doth he himself often assert his own priviledge 1 Corinth 9.14 Gal. 6.6 and Christ's words he urgeth might be collected out of Luke 6.38 and 16.9 c. yea the very Terms might be spoken by Christ for all he spake is not writ John 20.30 Thirdly He kneel'd down and prayed with them all verse 36. Here was a right Gospel manner of taking a final farewell Whereas the common custom of Carnal men is to bid Adieu one to another by drinking of Healths which Turpissima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or most filthy Healting Round and cursed Custom had its first original from some Sordid Court Parasites who would lick up the very Slaver of their Princes There is no parting now without such Circular potting yea the whole Cup up and off as well as round Those primo-primi-Christians did not so here but parted with prayer in a kneeling posture worshipping God both with their bodies and spirits 1 Cor. 6.20 Fourthly And here with tears with their prayers Verse 37 38. testifying hereby how they looked upon the loss of such a painful and faithful Pastor or Apostle a very great publick loss not only to themselves but also to all Asia And this was the cutting yea killing word that he told them by a prophetick Spirit that they should see his face no more Oh! How loth were they to part with Paul who had so indeared himself to them by his holiness humility and usefulness insomuch as they enjoy him as long and as far as they could accompaning him to the ship and when gone off to Sea gave their longest look after him Thus are we pull'd one from another in sad parting 's 〈◊〉 but we meet in
God had not as yet made a particular Law against Blasphemy now upon this particular occasion a general Law is here superadded for punishing Blasphemers in all succeeding Ages Levit. 24.15 16. And God ordained also That the Witnesses who heard him blaspheme should lay their hands upon his head when he was to be stoned 1. To confirm their Testimony and the Truth of it that they did not by Slander take away his Innocency nor by Murder his Life 2. That his Blood might be upon his own head and that they were not guilty of his sin If so 3. It was a kind of Imprecation that they might suffer the same severity So Deut. 17.7 12. and 19.20 c. shews 4. This Sacrifice of Justice expiates Wrath from the Survivers Our Blasphemies the stumbling-block to Jews and Turks cry loud for Vengeance on Nominal Christians c. Now come we to Israel's remove from Mount Sinai their 12th Station where they had stayed long namely a whole year abating ten or thirteen days as appeareth by comparing Exod. 19.1 2. where it is said They came to 1 Sinai on the third day of the third month of the first year with Numb 10. 11 12. where 't is said They Removed from thence the twentieth day of the second month which we now call April in the second year Which famous Remove affordeth these as famous Remarks The first is Israel is now blest with four famous Privileges at this first Removal from thence to confirm their Faith in their Travel through that terrible Wilderness beside the New Tabernacle they had got among them and the New Passover that was celebrated by them As 1. They had the Word of God to warrant their Remove and Couduct to Canaan The Lord spake thus to them here Ye have dwelt long enough about this Mountain take your Journey to the Mount of the Amoâ—ites c. Lo I have given you the Land c. go in and possess it c. Deut 1.6 7 8. 2. They had the lifting up of the glorious Cloud which had rested in that place almost a whole year from off the Tabernacle Numb 10 11. which was a visible sign that they must now be gone from that long Station then the Cloud moving call'd for their motion and was a better Guide to them than any Mathematical Chart or Compass can be to Mariners at Sea in this wayless Wilderness Numb 9. 15 18.3 They had now the soundings of the new Silver Trumpets with which the Priests were to blow an Alarm for the Removal of the Camp c. Numb 10.1 3 8. call'd a Statute for ever the outward Rite continuing till Christ's coming and the mystical signification which still abideth for ever namely the sounding of the two Silver Trumpets of the Law and Gospel in the mouths of God's Ministers who must lift up their Voices as Trumpets Isa 58. 1. and Joel 2.15 16. Ezek. 33.3 1 Cor. 14.8 Rev. 4.1 to put their People upon Motions and Marchings toward the heavenly Canaan This likewise was a sign Audible as the other Visible 4. They had Moses sanctifying their Removal at the removing of the Ark to seek out a Resting-place c. by solemn Prayer saying Rise up Lord and let thine Enemies be scattered c. Numb 10.33 34 35.36 which words David useth Psal 68.1 c. where he prophesieth of Christ's Resurrection and Ascension whereby all those Mysteries were fulfilled The second Remark is The posture of Israel's Marching from Sinai all in comely Order which was summarily in this prospect When God took up the Cloud Moses prayed and the Priests sounded the first Alarm out of the Silver Trumpets at which Judah who was the first Standard having a Lion for his Badge of Honour with Issachar and Zabulun all numerous Numb 2.9 c. and they march foremost whom the Levites of Gershom and Merari follow with six Wagons bearing the boards and coverings of the Tabernacle Numb 10.14 15 16 17. At the second Alarm Reuben bearing a Man in his Ensign Simeon and Gad with their Army of 151 thousand 450 fighting Men rose up and followed the foregoing Waggons and after them went the Kohathites in the midst of the Twelve Tribes bearing on their shoulders the Ark Candlestick Table Altar c. At the third Alarm 's sounding rose up Ephraim who bare a Bullock in his Banner with Manasseh and Benjamin having an Army of an hundred thousand and eight thousand and an hundred Men of War following the Sanctuary or Tabernacle that went before them unto which the Psalmist alludeth Psal 80.3 Numb 10.18 to 22. and 22 to 25. Thus the Sanctuary had the midst safest and most honourable place for Religion is the heart of a Nation and is both Ornamentum Munimentum to it The greatest Camp went foremost and the next in greatness came hindmost namely the Standard of Dan who had an Eagle in his Ensign with Asher and Naphthali those rose up at the fourth Alarm with a hundred fifty seven thousand six hundred fighting Men call'd the Gathering Host Josh 6 9. because they not guarding the Tabernacle had committed to their Charge the care of gathering together the lame faint and feeble and to look that nothing was lost or left behind to which David seems to allude Psal 27.10 As here was a strong Guard before so there was behind to secure the Sanctuary from Enemies both ways Numb 10.25 26 27 28. yet God was their best Guard as well as Guide both leading the Van or Front and bringing up the Rere Isa 52.12 and 58.8 Psal 68.8 9 10. where God's goings are described The third Remark is When Israel left Sinai then Jethro was for leaving Israel in this place the Story of him related Exod. 18. ought to be placed here as is said before For 1. Jethro offered Sacrifices to God ver 12. whereas the Law for them was not given till they came to Sinai Nor 2. Were the Statutes given till then which Moses sate to make known to them Exod. 18.13 16.3 His chusing of Judges by Jethro's Advice was not till their departing from Sinai Deut. 1.7 8 9. Numb 11.16 17 c. Moses courted his Father-in-law to go along with them For the Lord hath spoke good concerning Israel Numb 10.29 knowing God's Promises to be good sure-hold Jethro at first was unwilling ver 30. but either he yielded after to stay to be Eyes to Israel ver 31. or at least he returned again to Moses in the Wilderness because there is mention of the Posterity of this Hobab among the Israelites in Canaan Judg. 1.16 and 4.11 Sam. 15.6 or they came after c. The fourth Remark is Mount Sinai was not a place fit for Israel to abide in and to build there a Temple for God No it must only be a movable Tabernacle for it was a place of Bondage by reason of the Law there given Gal. 4.24 25. The Law is a Yoke of Bondage as Jerom calls it and they who look