the Mountain for the Elders ver 1. the Top of the Mountain for Moses and the bottom of it for the People ver 2. Secondly The Manner how Wherein is related what 1st Moses did who 1. Wrote all God's Statutes in a Book ver 4. Heb. 9.19 2. In the Morning the very next day after the fiftieth Day whereon the Law was given he erecteth an Altar to represent Christ and twelve Pillars to represent the twelve Tribes who were both the Parties in the Covenant 3. He sent the First born who were the Sacrificers till the Levites were taken in their stead Numb 3.41 c. to offer up burnt offerings and Peace-offerings both Types of Christ to sanctifie the People for entring into Covenant with God ver 5. 4. With half of the Blood he besprinkled the Altar and the Book that lay upon it to be sanctified thereby ver 6. Heb. 9.19 5. He took the Volume of the Covenant and read it in the Audience of the People that he might bring them into the Bonds of the Covenant ver 7. Ezek. 20.37 6. He took the other half of the Blood and besprinkled the People or the twelve Pillars or the seventy Elders that did represent them ver 8. all which were Patterns of those heavenly Things done by Christ sanctifying us by the Blood of a better Covenant Joh. 17.19 Heb. 9.13 14 18 23. 1 Pet. 1.2 2dly What both Moses said and the People too 1st Moses explained the Covenant and Commands of God to the People ver 3 and 8. as if he had spoke thus This whole People thus besprinkled with the Blood of the Covenant are received into God's Covenant Care and Custody yet upon that Condition If they will exactly keep the Law of their God and in Truth obey all his Commandments 2ly The People Promise their Obedience to all these Conditions of the Covenant ver 3 7. as they had done before Exod. 19.8 and 20.10 Thus the Covenant betwixt God and Israel was establish'd by a mutual and willing Consent though as yet they knew not the Impossibility of the Law which is weak through the Flesh Rom. 8 3. nor did Mind the twelve Pillars of Stone representing to them how their hard stony Nature was thereby resembled to them as the two Tables of Stone did resemble their hard stony Hearts Exod. 31.18 2 Cor. 3.3 3ly The Issue and Effect of this entring into Covenant The Elders of Israel that before might not come near the Lord now see his Glory eat and drink before him and he layeth not his avenging Hand upon them c. ver 9 10 11. Great Joy it was also to all the People ver 15 17. But Moses is call'd up into the Mount with his Servant Joshua ver 12 13. where he must abide to receive the Tables of Stone and the Pattern of the Tabernacle with all the Utensils of it c. In whose absence Aaron and Hur must manage all matters of Controversie in the Camp ver 14. The Glory of the Lord on Mount Sinai appearing all that Time in their sight like consuming Fire ver 15 16. Six days God prepares Moses for receiving the Law as in six days he created the World and rested upon the seventh Gen. 2.2 The same number is here at the giving of the Law wherein God manifested as much Wisdom as in making the World Psal 19. per totum Upon the Seventh day God calls Moses alone into the Cloud who stood at a distance with his Servant till called of God That Seventh Day is supposed to be the Sabbath being call'd the Seventh Day by an Emphatick Article as the Christian Sabbath is emphatically also call'd the Lord's Day above others Rev. 1.10 The People had but three Days of Preparation to receive the Law Exod. 19.10 11. But Moses must have Six to shew what singular Holiness is required of Ministers The Measures of the Sanctuary as the Shekel Cubit c. were double to the ordinary among the People Ministers must wish with Elisha a double Portion of the Spirit that they may save themselves and those that hear them Moses abode in the Cloud Forty Days and Nights ver 18. without eating Bread or drinking Water Deut. 9.9 The like number of days Elias fasted for Reviving the Law which in his day was lost 1 King 19.8 And Christ did the same when he entred into his Ministry of giving the Gospel Matth. 4.2 and it must be supposed that the Lord enabled Moses to abide there forty days as well as to enter the Cloud which he could not do Exod. 40.35 N. B. If it be asked What became of Joshua all this time for he came down with Moses and knew nothing of the Calf set up in the Camp Exod. 32.17 when Moses brought the two Tables It is thus answered Tho' it be expresly said That Joshua went up with Moses and came down with him yet is it not mentioned in Scripture how high he went or whether he heard what God said to Moses c. It seemeth he staid still with Moses during the six days preparation till God call'd his Master from him into the Cloud and like a faithful Servant he staid in some place where his Master appointed and knew how to find him upon his Return Exod 32.17 18 not knowing any thing of Israel's Idolatry so had no meat from the Camp nor did he fast the forty days as Moses did but was as some say sustained all that time with Manna c. in some extraordinary manner by the Lord. In this forty days and nights Conference which the Lord held with Moses in the Mount God gave him the Ceremonial Law which was the Shadowed Gospel for this Infant Church as before he had given the Moral and the Judicial Laws The Ceremonial Law was to direct this Church in the External Worship of God As 1. That a place be prepared for his Publick Worship called then the Tabernacle which as Josephus saith was a portable Temple 2. That the People now in Covenant with their God must offer voluntarily all materials for the making of this Tabernacle both for the outward Fabrick and all the inward Utensils thereof Exod. 25 26 27 and 30. chapters 3. God ordains the Persons to attend the Service of this Sanctuary and they are Aaron and his Sons of the Tribe of Levi who are directed both as to their Garments and as to their Sacrifices and Ceremonies of their Consecration chap. 28 and 29. 4. God calls forth and qualifies the Persons for the whole workmanship of the Tabernacle within and without as Bezaleel and Aholiab with others whom he filled with the spirit of Wisdom and made them meet for the making of all sorts of the Manufacture thereof chap. 31. All which materials must be exactly made according to the Pattern or Model that God now shewed in a Vision unto Moses in the Mount giving him as is supposed an Aetherial Idea or Platform both of persons and things as God afterward
confirm our Faith c. The Second Remark is At this Mansion of Kadesh doth Miriam dye a good Woman and of great use as a Prophetess to the Church in the Wilderness to which she was one of the three Guides Mic. 6.4 N. B. First Something that was famous is Recorded of her Exod. 15.20 and Secondly Something that was Infamous Numb 12. As to the first no doubt but Miriam was endued with a Prophetick Spirit and God spake by her and by Aaron as well as by Moses Numb 12.2 tho' not so familiarly mouth to mouth as to him v. 8. therefore is she honoured as one of those three singular instruments in the hand of God and a principal guide of God's People from Egypt towards Canaan 'T is not impossible that Miriam might be as helpful to Moses being much Elder than he whom she watched when Exposed in an Ark of Bulrushes Exod. 2.4 as Nazianzen's Mother was to his Father non Solum adjutricem in pietate sed etiam doctricem gubernatricem c. Not only an Help-fellow but also a Doctress and Governess to him as the Son's Character is of her Therefore they who vilifie the Female Sex especially with reference to Religion may here observe that in the very point of extraordinary Prophecy as well as in ordinary piety the Male and Female are all one in God as they are in Christ Gal 3.28 But secendly Tho' Miriam was famous enough until that unhappy matter of emulation betwixt her and Moses's Wife happened Numb 12. as above this was that which made her something infamous a blot in her Escutcheon of Honour which we may charitably believe she got cancel'd out upon her Repentance and recovery from Leprosie Suppose her weak head being of the weaker Sex was not able to bear such strong Wine out of the Cup of such an high honour without being intoxicated for which fault her Heavenly Father spate inker face Numb 12.2 14. Yet thus far God honours her by Recording her death in Sacred Scripture Numb 20.1 as was Sarah's Gen. 23.1 where Sarah's Age as well as Death are both Recorded Some have observed that God thought it not fit to tell us of the length of any Woman's Life in Scripture save only Sarah's for the humbling of that Sex which is too apt to be haughty Notwithstanding as Souls have no Sexes so of some Women such as Miriam Deborah the Virgin Mary c. It may be said that beside their Sex there was nothing found Woman-like or weak in them as if what Philosophy saith the Souls of those Noble Creatures had followed the Temperament of their Bodies which consist of a frame of rarer Rooms of a more exact composition than Man's doth The great storm that Miriam raised and probably about precedency is covered with sience Mic. 6.4 as was Sarah's unbelief 1 Pet. 3.6 the Prophet and the Apostle making an honourable mention of them both thus Miriam is honourably mentioned for her Death and Burial Numb 20.1 Where also her age is necessarily implyed tho' not plainly expressed as was Sarah's for she must dye about 130 year old being at least ten years older than Moses whom she watched among the Reeds of the River and who dyed at 120 years old c. The Third Remark at Kadesh this second time is Israel's murmuring again for want of water here as before they had done at Rephidim in the first year of their coming into the Wilderness Exod. 17.2 That was done by the Old Generation and this by the New Numb 20.2 3 4 5 c. Who did too perfectly Patrizare Children acting over again the old sins of their sinful Parents whom God had therefore cut off and consumed at this time whereupon those new Male Contents were the worse because they made no better improvement of God's severity with their Fathers as Dan. 5.22 As God had tryed their Father's forty years ago with this very want so now he tryed their Children and they also Rebell'd against him Thirst is a more eager Appetite than Hunger and more enrageth the Desires and Affections of Mankind therefore were they thus earnestly and eagerly hot in their chiding of Moses in wanting not only Water but Patience also whereby they were transported to break the peace with their Governour this was now their Malady and a great impediment again in their way to Canaan The Church in the Wilderness was exercised with the same evil of wanting Water both in her first and in her last years wandring therein the same Fiery Tryals may befall us that befell our Fore-fathers in the Marian days Objection They had lain here at Kadesh a whole Twelve-Month 38 years before this and then there was no murmuring for want of Water Answer The Waters out of the Rock Horeb broached at Rephidim Exod. 17.6 c. had followed them from thence to Kadesh and from Kadesh back to the Red-Sea and in all their 38 years wandring those Waters followed them still 'till their return now to Kadesh again but at this time those Waters out of the following Rock 1 Cor. 10.4 were departed tho' the manner how is not expressed Thus God may betrust his Church a long time with Living Waters yet by his Soveraignty withdraw them again The Fourth Remark is The Remedy to this Malady for which Israel again in a new Edition seditiously murmured Moses and Aaron pray for Water v. 6. which God again graciously answered putting up and pardoning this renewed Rebellion in a new Generation and prescribes means to satisfie their thirst by a renewed Miracle v. 7 8. Such a Congruity there is betwixt that Miracle in the first year Exod. 17.1.6 and this in their 40th year that some have mistaken this for a Repetition only of that but Disparity may be observed as well as Congruity for 1. That at Rephidim which was their tenth Encamping place from Egypt this at Kadesh which was their Tenth Station of the 42. before they entred Canaan Numb 33. declares it c. 2. There Moses cryed to the Lord for the outrage of the People here Moses and Aaron both fall down before the Lord. 3. There the Lord stands before Moses on the Rock here his Glory appeareth unto Him and Aaron 4. There Moses was commanded to smite the Rock with his Rod here he is commanded only to speak to the Rock with his Rod in his hand 5. There it was for the Old Generation here for the New c. 6. There Moses is not branded with Incredulity as here he is which makes the fifth Remark The Lord is angry both with Moses and Aaron here for their unbelief ver 9.10 11 12. Moses's Sin seems to be manifold here as 1. His immoderate anger 2. His speaking to the People when he should have spoke to the Rock ver 8. 3. His smiting of it when he should only have spoken to it 4. His smiting it twice in a pang of Passion the doubling of his stroke shew'd the heat and fume of
by the Eye but by the Ear. This truth God taught Moses when he pray'd Lord I beseech thee shew me thy glory Exod. 33.18 God corrects him for this calling him from the Organ and object of the Eye to the Organ and object of the Ear saying I will not demonstrate the glory of my goodness to thy Eye but I will proclaim it to thy Ear v. 19. Exod. 34.6 all which condemns the Popish Doctrine that seeing of Pictures those Lay-mens books as they call them are good means to make men Religious which the Romish Church make a matter of Duty and hearing of Sermons which is Gods Ordinance only a matter of conveniency for it pleased God to ordain the hearing of the Word not the seeing of Pictures as the means of grace to build up his Church in the way of Faith and Holiness to Heaven 4. God hath placed in the Ear a double Natural Excellency 1. Discretion 2. Delectation or delight 1. There is a discretion or judgment seated in this Organ Doth not the Ear try words Job 12.11 The Ear judgeth distinctly of the variety of Sounds and of the truth or falshood of Sentences examining every word of the Sentences Hence the Criticks observe that Osnaijm the Hebrew Dual Number for Ears doth also signifie a pair of Ballances for as the Head or beam-head of the Ballance standeth between the two scales and determineth the weight of what is laid therein so the Head of Man hath one Ear hanging on one side and another on the other and the mind judgeth of the worth of words by the Ears as the Ballance doth by the Scales and therefore the two Greek Names for the Ear and the Mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have a symbolical sound All which together with the Admiration or Interrogation in that Text Job 12.11 which is the strongest asseveration doth intimate that a Judicious Christian taketh not up Truth upon Trust but he tryeth all things by the ballance of the Sanctuary and holdeth then fast that which is good but abstaineth from that which appeareth to be evil 1 Thess 5.21 22. 1 Cor. 2.15 Phil. 1.9 Hebr. 5.14 not carried away as he is led 1 Cor. 12.2 not blown about with every wind of Doctrine Eph. 4.14 not pulled away with the error of the wicked 2 Pet. 3.17 nor taken prisoner by seducers 2 Tim. 3.6 and so made prize of by them Col. 2.8 for want of either skill or will to try Truth from Error 2. God hath placed Delight as well as Discretion in this most excellent Organ therefore Solomon calls the Ears the Daughters of Musick-passively understood Eccles 12.4 The Instruments of Hearing both External and Internal which receive the Musick as well as if actively taken the Instruments of Speaking that in vocal Song do make the Musick both which fail'd in old Barzillai 2 Sam. 19.35 and therefore he thought himself an unfit Companion for Musical David as some sounds as the sharpening of the saw c. are very harsh and ungrateful so other sounds whether by blast or by beating on Instruments or by a tuneable voice are both refreshing and ravishing to the sense of Hearing 5. There is not any Member that the Devil envies more than the Ear because God hath ordained that Organ to be an open door to life and Salvation as before and therefore that envious one endeavours to shut it up as appears in the case of the man possessed with a deaf Devil Mark 9.25 where Christ rebuketh Satan calling him thou deaf and dumb Spirit because he had made the young man so and thereby had most malitiously marr'd the workmanship of God the Devil had possessed his Ear to hinder him from hearing the Word of life Naturalists say that the Dragon hath the greatest spite against the Elephants Ear because he knows that to be the only part which he cannot defend therefore doth he bite it off and from thence sucks out his Blood So the Red Dragon the Devil endeavours to bung up the Organ of Hearing that Faith Life and Salvation may not come that way When this deaf Devil doth possess mans Ear then it is that God speaks once and twice and man perceives it not Job 33.14 Intus existens prohibet alienuni the Devil within makes man not only averse but adverse as well as unable to attend the word of God without and therefore 't is said v. 16. God openeth the Ears of men 6. This ushers in the sixth Excellency of the Ear there is no Member that God expresseth in Scripture so much of his care of and so much of his pains about as about this as 1. God planted the Ear Psal 94.9 and therefore the Fsalmist argues he that is the Author of the Senses shall he be senseless 2. When the Devil hath made it an heavy Ear Isa 6.10 59.1 and dull Matth. 13.15 then God awakens it Isa 50.4 3. When the Serpent hath not only stopp'd up his own â—ears Psal 58.4 but also the Ear of Man to make him deaf to the charmings of the word of God then God opens it Job 33.16 36.10.15 Isa 50.5 and Christ saith to all that belong to him Epphatha be thou opened or let all lets be removed let all coverings be uncovered Mark 7.34 Revelat aurâ—â—m he takes off the veil that is upon the Ear for so the Hebrew Reading is Jigeleh Ozen he will reveal or uncover the Ear of all outward obstacles to make Man hear the better 4. When Satan hath bolted and blocked up this door of the Soul with Ignorance Vnbelief Passion and Prejudice so that as 't is said of some Creatures Man also hath got Fel in Aure Gall in the Ear then God bores it Oznaim Karitha mine Ears hast thou bored Psal 40.6 or digged open When he saith Epphatha together with that word there goeth a power as Luk. 4.32 which breaketh open the door and maketh the Bore so big that the Word of God may enter and find room Joh. 8.37 yea God calls up the Ears of the Soul to the Ears of the Body that one sound may pierce both then the deaf do hear and the blind do see Isa 42.18 5. When the Devil hath drawn the foreskin of security sensuality and wilful obstinacy upon the Ear so as to make it an uncircumcised Ear Jerem. 6.10 Act. 7.51 then God comes to Circumcise the Ear and with it the Heart Rom. 2.29 Jer. 4.4 this makes an Israelite indeed Joh. 1.47 When the foreskin of the flesh or old Adam is cut and put off by the Spirit of Christ both ad intelligentiam ad obedientiam to understand and obey the word and will of God Thirdly The Tongue is an Honourable Member of the Body therefore is it call'd Mans Honour Gen. 49.6 Jacobs Tongue never gave consent to his Sons villany and Mans Glory Psal 16.9 30.12 37.9 which is explained Act. 2.26 The Tongue is Mans glory above all other Dumb Creatures and surely such a
Stephen spake more than this while he saw Heaven through a shower of stones yet this was the sum of all The like Lesson learnt learned Luther whose last Prayer was this My Heavenly Father thou hast manifested Christ to me I have known him and taught him and love him as my life now draw my Soul to thy self I commend my Spirit into thy hands thou hast redeemed me O God of truth c. The like Lesson learnt most of the Holy Martyrs according to the Divine Counsel of 1 Pet. 4.19 Committing the keeping of their Souls as a most precious Depositum unto God as unto a faithful Creator who will rather unmake all by his Creating power than that any Soul which he hath given to Christ should be marr'd or miscarry Our Saviour committed his Soul to God both in his life 1 Pet. 2.23 and at his death Luk. 23.46 But what a wretch was that Huberus who dyed with those wicked words in his mouth I yield my goods to the King my Body to the grave and my Soul to the Devil On the contrary this hath always been the comfort of Dying Saints that they are assured Christ Jesus who dyed for them shall at their dissolutions receive their Souls into his safe and blessed custody to live with him who is the life and the God of the living Christ gave it as a Cordial to the penitent Thief dying with him on the Cross This day thou shalt be with me in Paradise Luk. 23.43 which was an answer to the penitents Prayer v. 42. Lord when thou comest into thy glory receive my Soul as one of thine into thy mercy and this is the double priviledge of every true Believer that they are born upon the wings of Prayer into every condition good for them while they live and that their Souls are born upon the wings of Angels into Abrahams bosome when they dye as Lazarus's Soul was Luk. 16.22 As the Palsey-man was let down in his Couch through the roof of the house by his loving Relations before Jesus Luk. 5.13 so is every good Soul taken up in an Heavenly Charet through the roof of his house and carried into Christs presence by these Heavenly Courtiers the Angels conveys it safe through the Air which is the Devils Territories as he is Prince of the Air Eph. 2.3 Not unlike as Gods Host the Angels conducted Jacob through all his dangers Gen. 32.1 2. 48.16 The Angels met Jacob as Servants meet their Masters or as Nurses meet their Nurse-Children The great King of Heaven commits his Children to the Tuition of Angels while they liâ—e Psal 91.11 They bare them all that time as the Nurses doth the Babes in their bosome always ready to secure them from the roaring Lyon that rangeth up and down to devour them they do fight for them in battle-aray against all their Enemies Dan. 10.20 and pitch their tents round about them night and day Psal 34.8 Then when the Nurse-Children come to be weaned and drawn off from the world their work there being done that their Father gave them to do Joh. 17.3 the Angels those Nurses carries them home at their Fathers command to their Fathers house through their Enemies Country into Abrahams bosome so that all Gods Children may call Death as Jacob did the place where he met the Angels Mahanaim because there the Angels do meet them as their Convoy when they dye securing their Souls from all those Pyrats the Devil's that would both intercept and despoil them yea safely transporting them into the Cape of Good Hope and into the Fair Haven of Everlasting Happiness 2ly More particularly the Soul of Man hath a manifold Excellency as 1. It hath a most Noble Original when the Lord God had made up Mans Body as the Potter furnisheth up his Vessel out of the Clay then he animated it by inspiring into it a living and Rational Soul or Spirit The Soul of Man is not deduced or derived out of any power in the matter of the Body nor made of any matter at all as his Body was and as the Soul of a Beast is which Solomon observeth as much differing the one from the other Eccles 3.21 but it is a Spirit Immaterial and Immortal so had its immediate Original from the Father of Spirits God who is a Spirit gave this Spirit or Soul to the Body by way of Infusion Superslation or Breathing upon it as out of his mouth that he might make him a perfect man consisting of an Earthly body and of an Heavenly Soul God indeed made the Brutes living Creatures but 't is not said that he breathed upon them the breath of life as he did upon Man Gen. 2.7 God Created the Souls of Beasts together with their Bodies out of those humours and vital Spirits which do exist in them and those humours corrupting that Spirit or Soul of Beasts which is but a vapour corrupteth also and perisheth but he made Man a more noble Creature than Beasts in two respects 1. In his Body erected to look up with our Eyes to Heaven 2. In his Soul not arising out of the Humours of the Body but infused from without even from God himself hence is he call'd the God of Spirits Zech. 12.1 Job 33.4 Num. 16.22 27.16 and this Spirit does not dye with the Body as that of Beasts doth but is separable from the Body and returns to God that gave it Eccles 3.21 12.7 to receive its doom from him either good or evil God is the Maker of Souls Isa 57.10 42.5 Jer. 38.16 2ly The Soul hath a most noble Nature as before insomuch that it was an old and an odd opinion that there was a Deity in it this was long since exploded for Heterodox by the Orthodox Aristotle Natures Secretary judged it a Divine thing however this is certain the Soul as to Matter is more excellent than the Heavens and as to Nature not inferiour to Angels 't is of such a Noble Nature that it is of near Allyance to the Divine Nature from whence it cometh 'T is a question in Philosophy whether a Fly be a more noble Creature than the Sun and 't is concluded in the Affirmative upon this ground because the Fly is an Animate thing the Sun is Inanimate and that which hath life in it must needs be more noble than that which hath it not though otherwise never so glittering and glorious 't is also disputed among Philosophers whether one Star be not of a more noble nature than the whole Globe of the Earth and this also is granted seeing Coelestiaâ— Matter must needs be better than the Terrestrial which was but the dregs of the first Chaos How much more noble Nature is the Soul then of 3ly The Soul hath the most Noble Rank in the whole Creation God hath placed the Soul among all his other Creatures in the noblest condition it was the Soul that God gave dominion overall the works of his hands unto All
lost and sink into the Pit of perdition Psal 28.1 and then was the utmost date of Divine Mercy expired as to Israel when God told the Prophet that God would not hear their Prayers Jer. 11.14 Inferences hence are 1. If the sweet success of our Services be Gods acceptance then Oh what an holy carefulness should we all have about our Services and Duties lest as Cain we perform not aright for matter and manner so lose our labour and indeed take much pains only for Eternal pains and for no better reward We should all be wise to Salvation 2 Tim. 3.15 and do those things that accompany Salvation Heb. 6.9 having Salvation certainly annexed to them we must not look only at our outward Actions but also at our inward Affection and Cordial Devotion 2. Oh what holy cheerfulness should we have to work all our works in God John 3.21 that they may be accepted of him and respected by him God longeth as it were for the first Ripe Fruits of our Service Mic. 7.1 The Fat of our Devotion as David did for the waters of Bethlehem 2 Sam. 13.15 16. We should do as his three Worthies did our utmost endeavours to satisfie Gods longings as they did Davids What we do we should do with all our might Eccles 8.10 David Danced before the Lord with all his might 2 Sam. 6.14 And Sampson at the Pillars of Dagon's Temple bowed himself with all his might Judg. 16.30 In all our Duties we should come forth in the strength of the Lord Psal 71.16 and be as the Sun in his strength Judg. 5.31 Then are our Services shining indeed and delightsom yea ravishing unto God Cant. 4.9 The same Lord Jesus was ravish'd more with one of his Spouses Eyes with one Chain of her Neck to wit her Grace than he was with all the glittering Glories of the World which Satan shewed him Mat. 4.8 9 10. 3. Oh what an holy Inquisitiveness should we all have whether God accept or reject our Duties Our acceptance may he known by these Characters 1. Hath God Inflamed our Sacrifice as he did Abel's some warm Impressions of Gods Spirit upon our Hearts some Divine touch of a live Coal from Gods Altar Isa 6.6 All the whole Colledge of Baal's-Priests could not procure what one Elijah did They could put the Wood in order cut the Bullock in sunder and lay it on the Wood as well as Gods Prophet but they all nor the Devil their Master to help them could not fetch one Flash or Flame of Fire Though Satan by Gods leave could as Prince of the Air do it to consume Job's Sheep so made them an Hecatomb Holocaust or Burnt-offering to the Lord therefore is it call'd rather the Fire of God than of the Devil Job 1.16 We should all have an holy heat even in the coldest Season Some Coelestial Fire in us to Burn up our Corruptions This is therefore call'd the Spirit of Burning Isa 4.4 A carnal Man as Cain may do the External Action of Duty but he wants the Internal Heat of Devotion He cannot say as Isaac said behold the Fire and the Wood but where is the Lamb c. Gen. 22.7 but rather thus Behold the Wood and the Lamb for he may have both these but where is the Fire 'T is the Holy Fire he wants The second Sign or Character of Acceptance is the Joy of Duty Injections of Joy as well as Inspirations of heat are sweet demonstrations of Acceptance Blessed are they that hear the joyful sound of God they shall walk O Lord in the light of thy Countenance Psal 89.15 A benign Aspect from the Face of God in Duty makes a Believer that hath joy in believing Rom. 15.13 to keep Hilary or the merry Term. Those Godly Souls saw God and did eat and drink Exod. 24.11 That Beatifical sight was as a refreshing Feast to them and it was that which gave Moses full Sustentation during all his long forty days Fast Exod. 34.28 How likewise was David ravish'd after Prayer Psal 116.1 2 3. Yea he triumph'd Psal 6.8 9. And Hannah after this is said to be no more sad 1 Sam. 1.18 And after the Psalmist had lift up his hands then came his Marrow of Joy in his Acceptance Psal 63.3 4 5. All this is Gibberish to a Carnal Heart sed Sancti intelligunt quid dico the Saints know what 1 say saith the Father A third Sign is When God gives in any Supply of that Grace which is sued for either strengthning it or weakning sin that Wars against it Relief against Tentation without or Corruption within then saith the Soul By this I know my God accepts Psal 41.11 12. When sin is subdued Mic. 7.18 and the Heart transformed into the Image of Christ Luke 9.29 2 Cor. 3.18 Mountains melt Psal 97.5 Dagon's Fall and Jericho's Tumbling down be sweet Evidences as Judg. 5.21 Oh my Soul thou hast trod down strength then there is growth as well as warmth and joy on the contrary there be Characters also of Non-acceptance As 1. If dead in sin then the Person pollutes the Action as Hagg. 2.13 14. The Person polluted by a dead Body defiled all that was about him in regard of legal pollution their Persons under the Law unclean made all their works unclean so 't is under the Gospel every wicked man is an unsanctified unclean man he is polluted with the Touch of the Dead he himself is dead Eph. 2.1 3. so every holy duty he toucheth is defiled All his works are dead like himself Suppose a dead carcass were never so well Embalmed with all the Spices and Art of Egypt yet all this will not make it a fit Present for a Prince No more can All the Odours of good Duties sweeten the works of him that is dead in sin to God 2. As there is no life in a wicked man's Duty so there is no warmth in it he puts off God with cold Dishes such as God loves not As there is no Heart so there is no heat in any of his Services 't is not a Sacrifice made by Fire unto the Lord so no sweet savour to him Levit. 1.13 17. and 2.2 9 10 c. 3. A wicked Man as Cain here regardeth iniquity in his Heart therefore God regardeth not his Prayer Psal 66.18 This is the dead Fly that spoils never so sweet Ointment Eccles 9.1 He comes to God in Duty smoaking with the Guilt of some known sin Prayer is call'd the lifting up of pure hands as well as Heart to God 1 Tim. 2.8 Now hands lifted up to God are said to be pure not when there is a perfect purity but when there is an abhorrency of every known sin this a wicked Man cannot come with for though he may give to God his Knee and his Lip yet he reserves to himself a love to his sin especially to his Darling sin Union with sin and Enmity with God are the two strong holds of Satan in him whereby he holdeth
the Chaldeans or Romanists and touch not at all of their unclean things 2 Cor. 6.17 lest we partake of their Plagues Revel 18.4 c. Thus Abraham was call'd out of Ur of the Chaldees The sixth Note is Those Babel-builders Erect a Fabrick of their own framing with Brick of their own Burning 5164 paces from the ground having its Basis and Circumference proportionable to its height to secure them saith Josephus from another Floud they therefore designed its top should reach to Heaven Gen. 11.4 though some say 't was not so high as Ararat from whence they lately descended that Phrase is but an Hyperbolical Speech wherein too much is spoken that enough may be believed and all to declare their Ambition and Idolatry Worshipping the Work of their own Hands Inferences hence 1. Pride made our First Parents desire to know as God and it made those Builders desire to dwell as God Isa 14.14 whereas humility not haughtiness is the way to Heaven had they lifted up their Hearts to God as Psal 25.1 as they did against God they had nor been scattered 2. The nearer those Builders rais'd themselves up to Heaven so long as they were Earthly the more they exposed themselves to the Thunder-claps of Heaven thus their Folly thrust them into the Revengers Hand and as they would spare God some labour of coming down they meet him half way to fetch in their own Destruction greatness without goodness is dangerous Abraham is call'd from this place of Name or Earthly Greatness 3. Those Builders did not design to Build to Heaven because they loved Heaven but to get a Name and Fame on Earth what we do out of Ambition and not out of Conscience in Gods Worship there is Babel in us 4. When we forsake the Name of the Lord which is our strong Tower Prov. 18.10 and abide not in Christ 1 John 2.28 but go down to the Plains as those did from Ararat and raise up Mounts of our own Righteousness what is this but a multiplying of Earth for poor Ants to climb up to Heaven Coelum ipsum petimus stulittiâ saith Horace This sublime Folly and Idolatry Abraham is call'd from and so are all his Seed 5. God calls Abraham and us in him from the Confusion of Tongues it hinder'd Babel the Gift of Tongues did Build Zion Acts 2. but our Zion goes on no faster because our Tongues are divided and we quarrel about words as they did Dubartas as if we were Building Babel not Zion t is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a War about words mostly the good God amend this fault The 2 Terminus à quo or place from whence God call'd Abraham was Haran or Charan which signifies Wrath as before This place was not the nearest way from Ur of the Chaldees to the Land of Canaan us appeareth in the Maps of that Country but it being a Chief City famous for the Overthrow of Crassus Terah and Abraham c. might be tempted out of their direct way to go thither and to stay five years there where they got much wealth Gen. 11.31 and 12.5 Acts 7.4 until God came the second time to Abraham testifying to him concerning Haran as was once said concerning Athens that famous City of Greece 'T is a pleasant City to pass through but unsafe to Dwell in This Haran it seems was so delightful a City to dwell in that Nahor and Terahs Houshold which came with Abraham from Ur stayed there Gen. 24.4 10 15. yet was it Dangerous as well as Delightful to dwell in for such as stayed there and went not thence with Abraham c. to Canaan did fall to Idolatry Gen. 31.30 53. as before and Josh 24.2 Or 2. If they were not tempted thither by the Tempting Devil it may be said they were purposely led about by the most wise God as were Abrahams off-spring afterward Exod. 13.17 18. Whereas the distance 'twixt Egypt and Canaan in the direct way was as Philo saith not much above three days Journey yet God led them about God did carefully chuse their way nor the nearest but the safest for them he tempts not above what we are able but so orders the matter that evils shall not be ready for us until we be ready for them Here Terah died then Abraham was commanded to leave his Fathers house not in Ur to make his work more easy Some say this Haran was not far from the borders of Canaan old Terah reach'd no farther no more had Abraham done had not God given him a second pull As the Earth needeth the former and the latter Rain to bring on the Joy of Harvest so Abraham and all his seed need a former and a latter pull to bring on that Joy in believing a Joy unspeakable and full of Glory The first pull brings us only to the borders of Canaan from sin to duty c. To the Valley of Achor which signifies trouble Josh 7.6 Or Spirit of Bondage under some strong convictions yet this is a door of hope Hos 2.15 Isa 65.10 An happy inlet into the promised Lands there they began to eat first of the fruits of the Land Josh 5.10 At this door they hoped to have the Enjoyment of the whole whereof that Valley was a Pledge and Earnest 'T is thus with a Christian who is brought first into a Wilderness Hos 2.14 And into a Valley or low condition by sense of sin and fear of wrath and thence set upon Pisgah or everlasting Mountains alas we need converting grace often and confirming grace oftner The 3d is Terminus ad quem or place whither Abraham was called this was not named God did not tell it him in his Ear yet shew'd it him to his Eye Gen. 12.7 and Chap. 13.14 v. And seeing the more certain sense is Believing according to the Proverb This Countrey thus shewed and promised to Abraham was Canaan a Land that lay in Asia the less and so called from Canaan the Son of Cham the Son of Noah who possessed it yet there was this difference betwixt the person and the possession call'd after his name The man Noahs ' Son was curs'd of his Father Gen. 9.25 but the Land being the Land of promise Heb. 11.9 was blest of its God 'T is called Jehovah's Land Hos 9.3 And Immanuels Land Isa 8.8 The Land is mine saith the Lord Lev. 25.23 And God blest this his own Land so as to make it the most goodly Countrey abounding with all blessings Deut. 8.7 8 9 and 11.11 12. Yea the glory of all Lands Ezek. 20.6 Flowing with choice and cheap commodities so that it might well be call'd Macaria or the blessed Country the Hebrew word Canaan signifies a Merchant for this cursed Canaan with his off-spring the Canaanites did drive the Merchandize and Trade of wickedness for which that blessed Land was to spue them out Levit. 18.25 To make room for the blessed Seed of Abraham and therefore was it promised to him even when and
while all living or wherein to Bury them when any of them Died until it came to his Dear Sarah's case oh then why should any of the Children of Abraham be discouraged that they have no more than a Burying-place upon Earth when Father Abraham the Heir of the World had no more a great Worldling who laid Houses to Houses and Land to Land by multiplyed Purchases was gravely rebuked by a good man who measured out his Grave before him and told him those few Inches of Earth he must be reduced to at the last we should with Father Abraham mind our Mortality most and other things less The first Doom God Denounced was Thou-shalt surely Die and the first Doubt the Devil suggested was Thoushalt not surely Die there yet remains something of the Spawn of that old Serpent in us to forget our Mortality and to hope yet to live a little longer and so to doubt of that whereof there is the greatest certainty putting the evil day of Death far from us whereas we should neither be fond of Life not fearful of Death but learn to Die daily making Death familiar to us at Bed and Board 'T is very observable how our first Parents cloth'd themselves with Fig-Leaves but God misliking that gave them Garments of Skins a memorial of Mortality hence some say that Christ Cursed the Fig-Tree which bore only Leaves to cover Mans Sin but commended John Baptist who did wear Skins to mind him that he was a poor Mortal The 3. Inference remarkable is If to this of Abrahams purchasing a Burying-place we compare the Jews purchasing with the Price of Christs Blood that Potters Field to Bury Strangers in Mat. 27.7 This will Teach two things 1. That the Jews began to be Dispriviledg'd and Disinherited of their own Land by Crucifying the Emmanuel and Lord of the Land Isa 8.8 Hos 9.3 for hereby Strangers or Gentiles got Footing in it and Possession of it as the Evangelist saith purchas'd by Christs Blood 2. If we be Strangers as we are Gentiles to the Jews Sin in Crucifying the Lord of Life then 't is not so much a Burying-place but a Living and Reigning-place is also purchas'd for us by the Price of Christs Blood not only a Burying-place for our Bodies as a safe Receptacle and Dormitory until the Resurrection upon Earth the Panegyrick or Congregation-House as before the Lord keepeth all the Bones of his Saints Psal 34.20 but also a Reigning-place for our Souls in Heaven to wit those Glorious Thrones Promised to such as follow Christ in the Regeneration Mat. 19.28 and those Mansions of Glory which Christ both Purchaseth and Prepareth Joh. 14.2 3. not only for the Soul until the Resurrection but also for the Body after even for ever Thus far of Abrahams Divine Call in all its parts when whence whither and why now followeth his Obedience of Faith to Gods Call 't is expresly said he obeyed and went out not knowing whither Heb. 11.8 as if he had follow'd God blindfold putting his hand into Gods hand and resigning up himself to his God and his Will to Gods Will well knowing with whom he went though he knew not whither be went So that Abrahams Obedience is Eminently Exemplar to all the Sons and Daughters of Abraham we must all walk in his stops or we shall never Lodge in his Bosom as before All his Children must write after his Copy of Obedience which in its transcendency hath a threefold excellency It was an Obedience so transcendent as to be 1. Without Hesitation 2. Without Reservation 3. Without Limitation Of these in order 1. It was Obedience without Hesitation he used no disputation in the case he falls not upon arguing with God in any Carnal reasonings against his Call and Command saying I cannot apprehend any urgent occasion why I should forsake my own Native Countrey and may not I justly suspect it no better than a piece of sublime folly to go I know not whither and to leave a certainty for an uncertainty Is not one Bird in the Hand as saith the Proverb better than two in the Bush He doth not alledge Lord first satisfie my Scruples and convince my Judgment that 't is my Duty and then will I follow and obey thee No he doth not dispute but dispatch he doth not say as those Recusants in the Gospel said Suffer we first to go and bury my Father Mat. 8.21 Or I have bought a piece of Ground and I must needs go to prove it c. Luke 14.18 19 20. Neither did Abraham dare to do as better Men than those aforesaid even as Moses Exod. 3 1â— and 4.10 11 12 13. or as Jeremy Jer. 1.6 who both do bring in their carnal Reasonings strongly to confute God and his Call No such thing is Recorded of Abraham had he with Theudas thought himself some body Acts 5.36 He would have rais'd some chatting Discourse or Dialogue with God but he plainly becomes a No body before him lyes down at his Foot Isa 41.2 and by the strength of his Faith dashes down all the scummy Bubbles of carnal Reasonings which unbelief would have Boiled up He falls down before the Majesty of that Great Divine Truth Who art thou Oh Man that darest reply against God or word it with him Rom. 9.20 21. If a private Subject may not say to his Prince What dost thou Eccles 8.4 Much less may poor Man say so to the Great God that King of Kings and Lord of Lords 1 Tim. 6.15 Balaam took it ill that his Ass should reply upon her Master Numb 22.29 But we must be content to be dumb Asses as the Apostles phrase is 2. Pet. 2.16 and speechless Fools in respect of our Lord and Master Jesus Christ 1 Cor. 4.10 'T is not a good Angel but the evil one that opens our Mouths to make replies upon such a Soveraign Master our Lord is wiser for us than we can be for our selves our fleshly wisdom is enmity against God Rom. 8.7 That is the forbidden Fruit which must be vomited up by Repentance it being Earthly Sensual and Devilish Jam. 3.15 It is remarkable how God spoke in the silly Ass but 't was the Devil that spoke in the subtile Serpent and how Christ rode upon an Ass into Jerusalem but Satan convey'd himself by a Serpent into Paradise we must all die to our own wisdom and live in Gods as Aaron's Rod swallow'd up those of the Magicians Exod. 7.12 so ought Gods Wisdom to swallow up ours A poor nothing bewilder'd Creature is most suitable and acceptable to an All-sufficient Christ who is Wisdom in the Abstract we must resign our All to him who is our All in All Col. 3.11 without Hesitation 2. As Abraham's Obedience was without Hesitation or any contrary Disputes against Gods Call so it was without Reservation he resigns up himself to the command of God not by halves but wholly without any Ifs or And 's as we say The Popish Lying Doctrine of
hath earned Though 't is an act of mercy in God to render unto Man according to his works so 't is said expresly Psal 62.12 Exod. 20.6 whereas in this second Covenant Man is justified freely Rom. 3.24 The word gratìs puts a difference betwixt the two Covenants The Grace of the second Covenant doth flow freely from the warm bowels and tender mercies of God to Man Though this free-grace of God to Man hath infinite and unsearchable Motives and Reasons for its Issues within himself or in it self yet hath it no grounds for its Egress to the Creature without himself or it self yea the free-grace of God found as much and as good Motives in Cain as in Abel in Judas as in Peter and in Esau as in Jacob both these two Brothers stood upon equal ground as to Divine Election Mal. 1.2 3. Was not Esau Jacobs Brother saith the Lord yet I have loved Jacob and hated Esau Intimating thereby that the Emanation or flowings forth of the Grace of God to Man hath no other original but meerly the manifestation of the glory of Gods Mercy The Kingdom of Heaven is not partum but paratum 't is not acquired but prepared Matth. 25.34 and is not the purchase of good works as those Merit-mongers the Romanists say God will have mercy upon whom he will have mercy and whom he will he hardeneth for the manifestation of the glory of his Justice God being a free Agent cannot be unjust to any because he is bound to none Rom. 9.11 12 13. to 24. Eph. 1.4 to 8. where the Apostle wadeth into that profundum sine Fundo the bottomless Deep of the Doctrine of Predestination shewing that the good pleasure of God is the Reason of Reasons and so Right a Rule as Man may not retort upon it no not for the Rejecting of some that his Mercy might be more manifest in the electing of others Inferences hence be 1. Suppose a Man under never so high Attainments of as excellent Gifts and of as eminent Parts and as strong as Adam in his state of Innocency yet being under the Covenant of Works only which leaves him to himself and to stand by his own strength when he meets with a Temptation which in the faln Estate draws forth his corruption too strong for him while he is admiring himself in the Looking Glass of his own Conceit and Fancy in the very height of his Self-confidence he is made to stagger to stumble and to fall and his failing strength cannot help him up again but all his Eminency dwindles away like a Star from Heaven and like a great Candle suddenly blown out leaves a stinking Smoke and Savour behind him This is the Effect of Mans trusting in his own strength under the first Covenant and not committing their keeping to God Jude ver 24. 2. Suppose a Saint never so weak and having such a sense of his own weakness as to think he shall never be able to hold out to the end yet being under the Covenant of Grace which promiseth an Infallible conduct in perseverance and casting himself out of all presumption in himself into the Arms of Christ in this Covenant this Soul is sustained against all the strongest Temptations without him and against all the strongest Corruptions within him and not only so but goeth from strength to strength Psal 84.9 groweth stronger and stronger Job 17.9 and increaseth with the increase of God Col. 2.19 until he come to the measure of the stature of Christ Eph. 4.13 Let not then any sincere Soul say though never so feeble I shall one day perish by the Hands of Saul 1 Sam. 27.1 or by the hands of Satan 'T is true thou art not able of thy self and by thy own strength to stand but God in Covenant with thee is able to make thee stand Rom. 14.4 Câ—â—â—mit thy self to him in well-doing as unto a faithful Creator who will rather unmake all than thou miscarry 1 Pet. 4.19 and as faithful a Covenanter Paul knew in whom he believed 2 Tim. 1.12 he is both able and faithful to fulfil his Covenanter 'T was a notable saying of Noble Luther Let Christ who died for my Soul look to the Salvation of it say and do thou likewise Ministers can only counsel you 't is Christ must keep you Jude ver 24. 1 Thes 5.24 and 2 Thes 3.3 God is faithful to keen from evil 3. This may serve to discover under what Covenant a Soul is if a Man be full of his own Righteousness and boast of his Goodness not only with comparisons I am as good as thou but also with disparisons I am not such a sinner as this Publican despising of others as the proud Pharisee did Luke 18.11 12. and as some in the Church of Laodicea did saying I am Rich and have need of nothing Revel 3.17 This is the Spirit of the first Covenant and the speech of those under it but when the Soul sees it self poor naked blind and miserable in it self and though enriched with the Gold and unsearchable Riches of Christ Revel 3.17 18. Eph. 3.8 yet dare not glory in it self but gives all the glory to Free Grace saying with the penitent Thief Luke 23.40 I was in the same condemnation and that justly with others that are Damned though I have hope to be saved 't is not I that makes my self to differ from others 1 Cor. 4.7 but 't is the Free Grace of God not the Free VVill of Man that makes the Difference 't is not I but the Grace of God in me 1 Cor. 15.10 This is the very Life and Language of the New Covenant The two Officers of Pharaoh whereof one was Restored the other Hanged were both in one condition and might have been under the same condemnation had it not been the pleasure of their Prince the favour of Pharaoh to make the Difference How much more may the great God make a Difference his Soveraignty Prerogative and absolute Dominion marking neither Merit nor Dismerit from without as Rom. 9.22 c. VVhere is boasting then It is excluded by what Law by the Law of VVorks No but by the Law of Faith which is the sum and substance of the Covenant of Grace Rom. 3.27 This is directly contrary to the Doctrine of all Romish Merit-Mongers and their Justification by Works and so is that Eph. 2.9 We are saved by Grace and not by Works lest any Man should boast as that Popish Fool Viga did saying Coelum gratis non accipiam I will not have Heaven but at a Rate it shall not be a Gift to me as Rom. 6.23 Alas those blind misted and muzled Romanists no better heeding Paul's Epistle to the Romans do more than lose all their Works of Super-erogation wherein they glory but Paul had better learned Christ Eph. 4.20 taking shame to himself and giving glory to Grace 1 Tim. 1.13 14. All have sinned Rom. 3.23 The Sentence of Death is passed upon all 'T is not my
by another However this Lie of Jacob which may be partly extenuated but never wholly justified ought not to be drawn into a pattern for us to imitate 't is Recorded for caution not for imitation yet the most wise God permitted his Sin bringing his own Holy Purposes to pass thereby as he doth most frequently by both the Infirmities of Saints and by the Enormities of Sinners he Sails with contrary Winds and would never suffer evil to be unless he knew how to bring good out of that evil The sixth Remark or Means Jacob got the Blessing by Faith which Esau wanted being clothed in the Garments of the elder Brother of which before add thereto the Hebrews say they were the very Garments that Adam wore in Paradise which had a most sweet fragrancy in them being of Gods own making Gen. 3.21 and being transmitted from Predecessors to Successors still retained their fragrant Paradise-odour which so refreshed and even ravished old Isaac's Smell Gen. 17.27 saying The smell of my Son is as the smell of a Field c. But Aben-ezra saith more soundly than doth that Scriptureless Jewsh Fable that Rebekah might purposely perfume them it being now Spring-time with fresh-springing Plants and fragrant Flowers Those Bigde-hachamudoth Hebr. desireable Garments were not common Coats of Esau for then he or his Wives would have kept them as before but most probably they were Sacred Vestments and Sacerdotal peculiar to the First-born which as Ensigns of the Priesthood and Principality of the Primogeniture the Mother of the Family according to the manner of the Countrey had in her keeping and which she kept in Chests sweetned with dried Rose-leaves and other Odoriferous things whence Isaac said Reeh Reach c. Behold the Smell of thy Garment is as the Smell of a full Field so the old Syriack Samaritan and Greek as well as the Vulgar reads it to wit a Field full of fragrant Flowers and Fruits the sweet Odours whereof had likely ting'd those goodly Garments Besides these Jacob had put upon him the Kid-skins also upon his Hands and upon the smooth of his Neck ver 15 â—6 which in part Symbolizes with that Original clothing wherewith God clothed Adam Gen. 3.21 Coats of Skins which together with those goodly Garments do jointly represent both the Grace of Justification that Garment of Salvation Isa 61.10 that Robe of Righteousness wherewith God clotheth his Church made of the Skin of the Lamb of God that her filthy nakedness may not appear Revel 3.18 and 19.8 and 2 Cor. 5.2 3 4. And the Grace of Sanctification in a new Heart and Life wherein we are said to put on the Lord Jesus Christ Rom. 13.13 14. These are Garments of Honour as the Chaldee calls those Coats wherewith God clothed our first Parents and of Holiness for Glory and for Beauty Exod. 28 2 3 4. which the Greek calleth Holy Robes or Stoles figuring out those Robes of Righteousness wherewith the Saints are clothed Rev. 7.9 14 c. And both these clothings the outward of Justification and the inward of Sanctification have a sweet Smell compare Cant. 2.13 and 4 12 13 14. and 7.11 12 13. like those goodly Garments put upon Jacob which the Thargum Jerosolymat applyeth to the perfume of sweet Spices which God appointed after by Moses to be Offered up to him in the Mount of the Sanctuary both which are put on by Faith Could we but by Faith put on the Royal Robe of Christs Righteousness that Garment of our elder Brother who is not ashamed to call us Brethren Heb. 2.11 when we had never a Rag upon our Backs but left naked by the Fall and when our Father was an Amorite and our Mother an Hittite Rev. 3.17 Ezek. 16. 3 4 5 6 8 10 11 This is that which will put the sweet smell of a fragrant Field upon us and cause our very Constitutions to be like to that of Alexander'â— which is said to be of such an exact and equal Temperature that it gave a sweet scent where ever it went Thus should we be as fragrant Ointment poured forth in all Places and Companies where we come we should leave a sweet savour behind us every where both while we live and when we die Geographers write That some Grounds in Spain as Aristotle doth of Sicily send forth such a strong smell of Rosemâ—ry and other fragrant Flowers that Hounds cannot Hunt there the scent of the Game is so confounded with the sweet smells thereof And Were the Name of Christ iâ— as Ointment poured forth to us as it was to the Spouse Cant. 1.3 Our sweet Resenting of Heavenly things would spoil our Hunting after Earthly Vanities Christ the true Carcase smells so sweet to all Heavenly Eagles Mat. 24.28 which being now lifted up should draw all Men after him John 12.32 Thus Jacob had the sweet smell of a Field full of fragrant Flowers put upon him by his Faith which he undoubtedly was endued with notwithstanding his frailty for he having his scruples answered by his godly Mother who was directed by the Divine Oracle and undertook to undergo the curse he feared together with the assurance oâ— Gods Promise that the elder shall serve the younger and with some confidence from the Primogeniture whereof he had already got present Possession he in Obedience to so grave a Matron as Rebekah was doth dutifully put on the goodly Garments and the Kid Skins c. and believingly rolls himself upon Gods Providence in those holy means for an happy end and event of obtaining the Blessing as he had the Birthright and saying in his Heart with Esther Esth 4.16 If I perish I perish but it shall be in the way of Obedience and accordingly as he believed so was it done unto him Mat. 9.29 the Issue answer'd his expectation of Faith God frequently proportions his own performing to Mans believing he got the Blessing Objection But seeing 't is said that Isaac blessed Esau as well as Jacob Heb. 11.20 how can we say that he got it only Answer 'T is true Esau got a Blessing but Jacob got the Blessing That which Esau got was rather a Prediction than a Benediction in comparison of Jacob's for Isaac had but one solemn Patriarchal and principal Blessing which carried with it the Spiritual Promises in Christ and as Christ is but one so it can be but one also This is that which Esau aright complains off ver 36. Hast thou but one Blessing Oh my Father for though the Blessing of Charity be manifold from Superiors to Inferiors or from Inferiors to Superiors or 'twixt equals Blessing one another in the Name of the Lord Psal 129.8 Heb. 7.7 Numb 6.23 Luke 6.28 c. which is only Ministerial yet the Blessing of Authority which was rather Magisterial as from God extraordinarily Patriarchal and Prophetical was but one single Blessing transmitted from Father to Son by a Solemn Blessing whereby the Covenant of Grace was continued from Generation to Generation
upon God himself at the top This makes Jacobs Ladder or Christ to be what the Spouse calls him Cant. 5.10 He is Hebr. vexillatus prae decem millibus the most matchless and incomparable Ladder in the World The chiefest among ten thousand over-topping all others as Saul did the people Antesignanus or Standard-bearer conspicuous above all The way of life is above to the wise Prov. 15.24 and that way of wisdom upon this Ladder in a pleasant way Prov. 3.17 It doth many a Soul good to be running up this Ladder I have sometimes wondred at Horace's expression Coelum ipsum petimus nostrâ stultitiâ we attempt Heaven it self in our folly but sure I am it holds more truly Gratiâ prudentiâ by Gods Grace and by Divine Wisdom not by Humane Folly we should all attempt to climb up to Heaven upon this Ladder The Posture and End of its Erection is for saving from Hell and sending to Heaven The fifth Excellent Property is 'T is a large Ladder there is room enough both for Saints and Angels upon this Ladder 'T is so large that it enlargeth and stretcheth out it self into all Lands as do the great Luminaries of Heaven This Ladder is 1. Extensive as 't is found every where where either Jacob or any of the seed of Jacob may be found whether it be in Europe Asia Africa or America whether it be in the City or in the Country whether it be in publick or in private whether in Family-worship or Closet-retirements in all those places Believers do find this large Ladder of Love let down to them and there doth Christ give them his Loves Cant. 7.11 12. Upon which account the Apostle saith I will that men pray every where c. 1 Tim. 2.8 whether in the Fields or in the Villages or in the Vineyards or under the secret places of the stairs Cant. 2.14 any place yea a Chimney-corner may make a good Oratory upon this Ladder whereon Christ accounteth our voices sweet and our countenances comely And this Ladder Christ himself asserteth this great Truth Joh. 4.21 This Ladder as 't is Extensive in the first-place to all places as above So 2. 'T is comprehensive to all persons there is room enough upon this Ladder for all the Saints in all the Nations of the World for those in Rags as well as for those in Robes they need not justle one another in their climbings up to Heaven for want of room Though the way to Heaven be call'd a strait and narrow way Matth. 7.13 14. 't is not call'd so as if there were no room for more than for those few that find it for there is room enough therein for many millions more had they but hearts to seek and find it but because it allows men no Elbow-room for Vanity and Villany This Ladder is that way and may have the same name given it which Isaac's Third Well had calling it Reboboth Gen. 26 22. because then God had made Rooms or Room enough for him So here God hath made Room enough for all Believers upon this Ladder and if they do justle one another as God knows they do too much it is not for want of Room in it but for want of Love and Brotherly Affection in themselves and 't is well if this doth not discover the carnal seed of the Bond-woman from the spiritual seed of the Free The former being the justlers of the latter Gal. 4.29 As it was in Abraham's and Paul's day so it is now in our day Now seeing Christ this Ladder hath room enough for us both in his Kingdom of Grace and in his Kingdom of Glory John 14.2 he hath many Mansions and many Rooms in those Mansions enough of both in his Fathers house for us Oh what a shame is it that we should not have Room enough for Christ but our straitned hearts are too much like the place of Christs Birth which thrust that sweet Babe of Bethlehem into a stinking Stable for there was no room for him in the Inn Luke 2.7 Have we room enough for beastly lusts to which our hearts can be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an open Inn that entertains all comers and have we or can we make no Room for the holy Child Jesus to whom we should say as Laban said to Eleazar Come in thou blessed of the Lord wherefore standest thou without Gen. 24.31 As Aaron had room enough to bear all the Names of the Twelve Tribes of Israel in the Breast-plate of Judgment upon his heart before the Lord Exod. 28.29 So Christ our High-Priest hath Room enough for all Believers Names both in his Book call'd the Lambs Book of Life Rev. 13.8 and in his heart both while on Earth Joh. 14.2 If it were not so I would have told you he could not find in his heart to hide any thing from them that might help and heal their troubled hearts v. 1. and when in Heaven he is much concern'd with all our sorrows and sufferings Isa 63.9 Acts 9.4 and this Ladder hath Room enough for our descending down into our hearts to view the greater abominations there Ezek. 8.7 8 13. and for our ascending up to view the Excellencies of Christ Alas that we have no more Room for him the chiefest of ten thousand and who deserves ten thousand times more of our loves The sixth Excellent Property 'T is a long and lofty Ladder so long as to reach from Earth to Heaven The distance must needs be vast and prodigious betwixt as the Scripture stiles the Heaven and Earth Gods Throne and his Footstool yet this Ladder is so long that it rests with its Top upon the former and stands with its Bottom upon the latter If Learned Authors do but reckon right they do demonstrate by as they call them undeniable Rules that the distance betwixt Earth and Heaven can be no less than an hundred and sixty millions of miles at the least in its due Longitude And some Astronomers do critically and curiously calculate that long distance to be five hundred years Journey from the superficies or surface of the Earth to the Starry Heaven which is yet but the under-ceiling the glorious glittering Rough cast or the most splendid and bright Brick-wall that encompasseth the Royal Palace the Heaven of Heavens the Throne of the great God and the Habitation of the Blessed Eliphaz in Job 22. v. 12. saith Behold the height of the Stars how high they are so high that our Eyes can hardly reach them 'T is a wonder saith Dr. Hall upon the Creation that we can look up to so great an height and so admirable a distance and that our very Eyes are not wearied and tired out in that long way before they come to that long Journeys end Yet hereby that vast distance is undeniably discovered seeing that some fixed Stars as well as the Sun are bigger than the whole Globe of the Earth notwithstanding they seem to the beholders Eyes but as so
25. never Princes were better served He 'l not let any of his be lost Joh. 17.12 or perish in a Wilderness-Famine Psal 37.19 There be other Congruities I for brevities sake must omit in a bare naming them As 1. Joseph taught his Brethren Unity Gen. 45.24 fearing they might fall out by the way and quarrel about their Crime concerning him who had both remitted it and was reconciled to them all equally so Jesus oft presseth his Brethren to love one another Joh. 13.3 4. and 15.17 Rom. 13.8 1 Thess 4.9 1 Joh. 3.11 and 4.7 12. and to keep the unity of the Spirit in the bond of Peace Eph. 4.3.13 the Daughter of Dissention is Dissolution 2. As Joseph presented his Brethren to Pharaoh notwithstanding all their unkindnesses to him whereby they became Acceptable though in themselves as Hebrews they were Abominable to him and capable of both Preservation and Preferment Gen. 47.2 and no doubt but he did commend Reuben Judah and Benjamin to the King these three being most endeared to himself So Jesus presents all his brethren to the King of Kings Isa 8.18 having all their Names writ upon his Heart as Aaron had the twelve Tribes upon his Breast-plate through him we have Access Eph. 2.5 and Acceptance also Eph. 1.6 3. As Joseph being not ashamed of his Brethren though he the Lord of Egypt and they Shepherds so an Abomination to the Egyptians instructs them what to say to Pharaoh Gen. 46.33 34. He teaches them to tell the Truth and not be ashamed of their Trade though it was mean and despicable especially to the Egyptians prudently proposing that with his Princes Approbation without which though so great a Favourite he will do nothing for his Friends he might have Goshen most fertile fittest for their Cattle nearest to Canaan and where they might live unmingled with the Idolatrous So Jesus instructeth us what to say to the Father for we know not what to pray for as we ought Rom. 8.26 neither for Matter nor Manner but as He by his Spirit teacheth us Therefore did his Disciples say Lord teach us to pray as John taught his Disciples Luk. 11. ◠4. As Joseph said to his Brethren Come down to me that you may be near me and tarry not also Regard not your Stuff c. Gen. 45.9,10 18 20. So saith Jesus to us Come unto me and ye shall find rest for your Souls Matth. 11.29 yea he will send his Cherubims his Chariots of Clouds to fetch us up to himself as Joseph did for them v. 19.21 that where he is there may we be also 1 Thess 4.15 and Joh. 17.24 He saith likewise Regard not your lumber but take the loss of your Goods joyfully why should we with Lot play at loth to depart seeing Christ hath far better Riches for us the good of all the Land of Glory is before us All is but trash and trumpery to this true treasure of Grace and Glory Lastly He gives them Provision for the way as Joseph did v. 21. even hidden Manna Rev. 2.17 Such as the world knows nothing of Joh. 4.32 and Prov. 14.10 the Cates and Delicates of Faith and a good Conscience Rom. 15.13 Prov. 15.15 which they go feeding upon as Samson did upon his Honey-Comb till he came to his Parents Judg. 14.9 to their Father's House Thus far the Congruity Now see some Disparity As 1. Joseph accused his Brethren to their earthly Father and brought to him their evil Report Gen. 37.2 but our Dear Jesus excuses us to our Heavenly Father interceeding for us with him Hebr. 9.24 Rom. 8.34 He is our Advocate with the Father 1 Joh. 2.1 Answering all Satan's Accusations who is our Accuser to the Father Rev. 12.10 as the Lawyer doth for his Clients opening their Case pleading their Cause so 't is carried Nonsuiting all Satan's Actions Uxori lis non intenditur He cannot commence a Suit against Christ's Spouse she saith Go sue my Husband I am under Covert-Baron c. 2. Joseph was tainted with the corrupt Language of flattering Courtiers in Swearing twice by the Life of the King which was a great Oath in Egypt Gen. 42.15 16. As it was in Spain while she was aspiring after an Absolute Monarchy as France doth now in their prophane Pride used to Swear by the Life of their King So Joseph here that he might seem enough an Egyptian in his friendly Dissimulation Swears heathenishly as the Egyptians usually did partly out of Flattery and partly out of Superstition 'T is like he had contracted this evil Custom accustomed among the Heathens to Swear by the Soul of their Emperours by his being so long Conversant about 23 years in such Evil Company as Pharaoh's Court consisted of which was a corrupt Air for so Godly a Man to breathe in where he might have complain'd with the Prophet Woe is me that I become a man of unclean lips by dwelling among a people of unclean lips Isa 6.5 for there he contracted that sinful Custom of the Court Sin being as catching as the Plague As 't is hard for Sheep to lye among Bryars and Thorns and not to lose some part of their Fleece So 't is of equal Difficulty for Saints to live in a familiar converse among wicked Men and not to lose some part of their Piety and former fervency yea some guilt and filth of Sin will cleave to their Consciences as some Bryar or Thorn doth to the Tails or Sides of the Sheep but it was not thus with our dear Jesus though he was conversant among Publicans and Sinners Matth. 9.10 11. and 11.19 and Mark 2.15 for which indeed the Pharisees did calumniate Christ importing he could not be the Messiah because he kept such ill Company This was to find fault Quòd in Domum aegroti Intravit Medicus that the Physician ventur'd to visit the Sick saith Austin The Sick is the proper Objest of the Physician and to visit them yea those that are Infected with the Plague is his proper Office yet doth he secure himself from Infection by sovereign Antidotes but none like that which our Rophe Giant-like so called Exod. 15.26 or Almighty Physician was endowed with to wit his Divine Nature which secured his Humane Nature from all infecting Tinctures he could converse with Sinners his very Errand into the World and neither countenance Sin nor contract it none of their Evil Communications could corrupt his good Manners as 1 Cor. 15.33 the Devil's Drivel that left a foul stain upon the Speaker could not fasten the like as it oft doth on us upon him the holy Hearer and though sometime he got Grief yet never Guilt by them More Disparities might be mentioned which I omit as likewise for avoiding prolixity the third Congruity betwixt Joseph the type and a Christian in particular as before the Church in General the Antitype A touch only upon this 1. As Joseph was in Jacob's Intention his first-born Gen. 29.18 and 30.23 24. so had the double
could not without a Divine Miracle and a signal singular Blessing of Heaven be accomplish'd upon Earth All which do shew 1. That the Promise of God must not be over-hastily expected in its Performance God gave Abraham his Promise of making him a great Nation c. Gen. 12.2 3. yet two Hundred and fifteen years after that his Offspring were increased to no more than to seventy Souls God had signified to him that his Seed should be evil intreated four hundred years Gen. 15.13 which must begin when Ishmael mock'd Isaac he being the Son of Hagar the Egyptian Gen. 21.9 Gal. 4.29 This Persection happen'd Thirty years after that first Promise Gen. 12.2 3. which Promise was Four hundred and thirty years before the Law Gal. 3.17 and Four hundred and thirty years after that Promise came Israel out of Egypt Exod. 12.40 when Jacâ—b came down into Egypt he was 130 years old and then the just half of the 430 years betwixt the Promise to Abraham and Israel's Deliverance out of Bondage to wit the 215 years were exactly expired This half is thus reckon'd by parcels 't was 25 years after Abraham was come into the Land before he had Isaac 't was 60 years more before Isaac had Jacob and 't was 130 years more which was the Age and Time of Jacob's coming to Joseph All which amounts to 215 yet all this long Period God's Promise lay Dormant as to its Performance the Number of Stars and Sands promised was circled in only 70 Souls Thus that Promise which was the first in the World of the Womans seed breaking the Serpents head had not its Accomplishment till Shilo came which was about Four thousand years after the making of that Promise to Adam Thus that Promise to Ahaz that a Virgin should conceive a Son Isa 7.14 yet neither he nor his saw its Performance Thus also Daniel's 70 weeks or 490 years had a long Commencement after Daniel's Day before the Messiah came to take away Transgression c. Thus Abraham's 430 years was a long Parenthesis betwixt the Promise and the Performance of God's giving him that Land yea we must reckon 40 years move to the 430 for so long Abraham's Seed wander'd in the Wilderness before they came to possess the Land of Promise and indeed the Performance of that Promise of all Nations to be blessed in Abraham's Seed was much longer after that even not till Christ came The Oath which he sware to our father Abraham Luk. 1.73 Note 2. God's Church is oft reduced into a narrow compass and small number as here into 70 Souls unable to subsist among the 70 Nations which Apostatiz'd at the building of Babel yet God the Churches Rock protects her from their Malice Psal 105.12 13 14 15. and raised her up from this small Foundation to a Prodigious Multiplication v. 26. and that all the Time under the Cross in despite of all the Powers of Egypt engaged against them the more molested they the more multiplied Having handl'd Jacob's peregrination into Egypt the next Remark is his commoration in Egypt wherein two things are considerable 1. His Honourable welcome thither And 2. His comfortable welfare there First of the first 1. Jacob had not only a common welcome but an honourable one When he had quell'd and kill'd his fears for he first fear'd to go till God promis'd him his presence and protection by the power and force of his Faith Gen. 46.3 4 5. He came down thither comfortably committing his All to a faithful Creator whom he found far better to him than his own fears who gave him not only a welcome thither but also a welfare there for Jacob's best and happiest days were those he spent in Egypt with his Jewel Joseph Lord of the Land 't was for Joseph's sake that Jacob and his Family had their welcome to Egypt and welfare in it so 't is for Jesus sake that we have both these both in the Kingdom of Grace and in that of Glory That Jacob might have his welcome thither he sent Judah as his Praecursor or Harbinger being a Man of more excellent Parts and of greatest Authority among his Sons both wise and well-spoken as appears by that exquisite Oration he made to Joseph Gen. 44.18 to the 34. wherein he prefers his Fâ—thers Life before his own Liberty he could not live to see Jacob die Him he sent to give Joseph notice that his Father Was at hand Gen. 46.28 Thus this good Man guided his matters with discretion Psal 112.5 in sending this Son Judah as his Messenger who did not only excel all his other Sons in Prudence and Power but also was most acceptable to his Father in becoming surety for Benjamin his Brother wherein he was a Type of Christ descending from him who is our surety Heb. 7.22 Gen. 43.9 yea and he was most acceptable to his Brother Joseph too for his Cogent Arguments wherewith he overcame his Bloody-minded Brethren to save Joseph from perishing in the Pit Gen. 37.26 c. Thus Jesus of the Tribe of Judah delivers us out of the Pit Zech. 9.11 ☞ Behold here the Prudence and Providence of this pious Patriarch thus to prepare his way for his welcom lest the Inhabitants should make an Insurrection against him when they saw him a meer Stranger intrude as an under settle and an Interloper among them to eat the Bread whereof they then had too little for themselves out of their Mouths with his seventy Souls besides his great Train of all sorts of Cattel This admonishes us to do nothing unadvisedly lest our rashness work our Ruth and ruin give no offence carelesly take no offence causlesly As Jacob would not trouble any so he prudently prevents his being troubl'd by any Joseph hearing by Judah that Jacob was got to the Borders of Egypt goes forth to give him his welcom and Oh what a joyful meeting was this of Father and Son who had not seen one another in long twenty three years How joyful this was to Jacob appeareth 1. In his falling upon the Neck of Joseph and weeping over him with Tears of exceeding great joy Oh how joyful will be the meeting of Saints in Heaven As Jacob might here say to Joseph Oh my dear Child where hast thou been all this while I thought thou had been dead Thus the Father said to his penitent Prodigal with exceeding joy Thou wast dead but now alive thou wast lost but art found Luke 15.20.32 and thus Christ shall say Come ye blessed of my Father Mat. 25.34 as if he said My dear Children where have ye been all this time John 17.24 'T is his joy to have them with him c. He will have all his redeemed with him he doth not so much pray it as say it with Authority he says I will have it so he says it as one in joint-commission with God I will have mine with me I have merited it for them and I cannot account my self happy enough without them
Blessing in the Success of them as here their hiding the Child he made Successful They leaned upon the Lord's Providence in the use of means for Moses's safety Mark here first how wonderfully the most wise God qualified this Pagan Princess with many excellent Moral Vertues As 1. With a tender Heart of Commiseration ver 6. 2. With complaisant Affability towards the Infant 's Sister ver 7.8 3. With commutative Justice in promising Wages for the work of nursing the Infant ver 9. 4. With Prudence in naming the Child suitable to the Providence calling him Moses which signifies drawn out ver 10. Musaeum calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Water-sprung because drawn as David was afterwards Psal 18.17 out of many waters And 5. With Princely Bounty in adopting him for her own Son vers 10. Hebr. 11.24 for as Philo reports she though long married had no Child of her own and therefore treated this Child as her own and gave him royal Education Act. 7.21 c. Mark Secondly The Congruity betwixt Moses and the Messias As 1. Moses's true Father was unknown to the Egyptians but was reputed the Son of Pharaoh so the true Father of Christ was unknown to the Jews but was reputed the Son of Joseph 2. As Moses was saved from the Infanticide of Pharaoh so Christ was from Herod's cruel purpose of Killing him in his Infancy 3. As Moses had the King for his nursing Father and the Queen his nursing Mother All this is promised Isai 49.23 and hath been performed in Christian Kings c. to Christ mystical 5 namely to his Church under the Gospel Mark Thirdly How the great God overshoots the Devil in his own Bow Pharaoh was told by an Egyptian Priest in a way of Prophecying that an Hebrew Child will come to be the Terrour and Ruin of the Egyptian Kingdom Hereupon he issued out that cruel Decree to the Midwives for slaying all the Males at their Birth The two Midwives observing a mighty helping hand of God in the Hebrew Womens lively Delivery dare not but disobey the King's Commandment However the Males were in great Danger by the Egyptians living among the Hebrews Exod. 3.22 and some might be more violent for executing that bloody Edict This appeareth by the hiding of Moses at his Birth c. We have no such Remarks of his Brother Aaron whose Name soundeth of Sorrow and Joy either as to his Danger or at to his Deliverance as we have of Moses The Wisdom of God so orders the Matters of the World that the greatest Deliverers are exercised with the greatest Dangers and are likewise honoured with the greatest Deliverances from those Dangers The greatest Deliverer is drawn out as the word Moses signifies out of the greatest Dangers It was not so concerning Aaron the less of Man the more of God Oh how wonderfully the most high God doth over-wit the seven Heads and over-power the ten Horns of the fiery Red Dragon Pharaoh's Daughter must save him who shall be the ruin of Pharaoh's Kingdom to save Israel Moses must be countenanced by publick Authority who had been cast out by private fear Oh how doth the most Wise and Great God confound the Craft and Cruelty the Fraud and Force both of angry Men and of enraged Devils The borrowing power can never become a fit Match for the lending power all Power proceeds from God who will not lend either to Men or Devils any more power but what himself can over-rule and order for his own glorious Ends Here God makes a Destroying Power to become a Defending Power causing it after a marvellous manner to contradict it self for all Hearts even the Hearts of Kings are in the Lords Hands Prov. 21.1 he is the Chief Commander of all Mortal Commanders and of a Persecutor can make a Protector God is higher than the highest of Mortals and proud Princes are but his Creatures controulled by the power and pleasure of their Creator Secondly As Moses was thus Famous for his Birth so for his Death also As he was hid at his Birth from Undervaluers namely from those that would have Murthered him therefore did his Parents hide him So he was hid at his Death from Overvaluers namely from those that would have Idolized him therefore God himself became his Grave-maker and Buried him Deut. 34.6 either immediately or by the Ministry of Angels whereof Michael was the Chief or Prince Jude ver 9. yet no Man knoweth of the particular place of the Valley of Moab wherein he was Buried unto this day The Lord therefore hid Moses's dead Body where it was Buried because he knew the Israelites had a most notorious proneness to Superstition and Idolatry to gratifie which Diabolical Itch the Devil made such a Devilish ado in contending with Michael to discover the place but without Success And seeing God would not suffer the Worship of the Tomb or Relicks of so Eminent a Man of God as Moses was 't is therefore ridiculous to imagine God would permit this Honour to be given to any of his succeeding Saints who were so far Inferior to Moses as will appear when we come to his Life Exod. 33.11 Numb 12.8 and Deut. 5.4 and 34.10 We read of Moses putting on a Vail Exod. 34.33 Moses Vailed signifies the Laws Obscurity and Mans Infidelity and as he was Vailed then in his Life so was he Vailed both at his Birth in an Ark of Bulrushes which being opened his Ravishing Beauty appeared Acts. 7.20 and he was likewise Vailed at his Death in an unknown Sepulcher even unknown to Satan himself whose design in desiring to know it Jude ver 9. was that he might of the Body of the Dead make Idols in the Hearts of the Living and thereby he would have set up himself there Dr. Lightfoot's Notion is that Moses was Buried by the Lord that is by Michael Jude ver 9. who is our Lord the Messias and whose work it was in his coming into the World to Bury the Ceremonies of Moses The Sentiments of some are that Moses's Body after its Burial was raised most gloriously in which Glory he held Conference with Christ at his Transfiguration Mat. 17.2 c. Moses appear'd to the Messias there as the Messias or Michael appear'd to Moses at his Death and Burial The same Body that was hid in the Valley of Moab appear'd to Christ on the Hill of Tabor Thus Moses and Christ are good Friends contrary to those that would set the Law and the Gospel at variance Every Transfiguration or Ravishment of Spirit is no better than a Delusion wherein Moses and Messias lovingly meet not c. Thirdly Moses was Famous mostly for his Life more than all the other Patriarchs and Prophers both as receiving greater Honours from God to himself and communicating greater Priviledges from him to Israel As to the former he was not only very oft but also very long with God speaking Face to Face together above all the Servants of God both
himself and who gave a Being to all the World and who only can change the Beings of his Creatures at his own pleasure Two sorts of Miracles God magnified his mighty Power by The first were for confirming Moses's Faith against all the Objections of his Incredulity and to quicken up his Courage and Resolution in undertaking Israel's Redemption The first of those Miracles was Moses's Rod turn'd into a Serpent c. Exod. 4.3 4 5. This shewed how Moses should be an helpful Rod to Israel but an hurtful Serpent to Egypt Moses fled from it yet at God's Command he took the Crocodile or Dragon by the Tail where his Sting lay his Faith overcomes his fear 't was the Messiah's work to break the Head of the Serpent Gen. 3.15 Tail-temptations only are our Exercise And it shews also Israel had been happy under Joseph's Rod of Government And that Rod was become a Serpent under Egypt's Persecution but that Serpent should become a Rod again under Moses's Government To change one creature into another not in appearance only but in Substance requireth a Divine Power The Second Miracle was Moses's hand made leprous c. ver 6 7. where the same Act of putting his hand into his bosom makes his hand both leprous and cleansed Oh how easily can our Lord the Centurion of Diseases make them both come and go at the turning of an hand This was to shew that God by small means could effect great Matters Moses a mean Exile shall be the Instrument of this Glorious Deliverance yet must he be humbled because his hand that wrought all the Miracles was but a leprous hand which none could Cure but God himself It shews likewise how that fretting Leprosie of Sin lurks and lodges in Man's Bosom there Moses found Leprosie and there he left it Go to Christ for Cure who only can say to the Leper I will be thou clean Matth. 8.2 3. See Levit. 14.44 c. Thus Moses was confirmed by God's making him able to work those two Miracles which no Prophet after him nor Patriarch before him till the Messiah came were enabled to work Notwithstanding all this Divine Condescension in answering all his four doubts and vouchsafeing him these two Signs for the third mentioned ver 9. was not now acted till he came into Egypt where he turn'd the Water of Nilus into Blood yet the Infirmity of his Faith in requesting God to make as some say the Messiah or some other man his Messenger did incense God to anger against him ver 13.14 yet not so as to withdraw his favour from him for immediately the Lord concurreth with Moses's Desire in granting Aaron his Brother to be his Assistant ver 14 15 16 17 20. Now Moses thus fully satisfied goes down to Egypt with the Rod of God in his Hand v. 20. which signifies our Experience of Divine Deliverance formerly assembleth the Elders of Israel works those Miracles aforesaid over again in their sight This made them believe that now God would visit his People and they worshipped God ver 30 31. Moses and Aaron make now many unsuccessful Applications to Pharaoh for Israel's Freedom meet with nothing but reproachful Taunts from the hardened Tyrant which no doubt would have been seconded by bloody Blows had not the Lord who employ'd them in this Embassage tyed up the Tyrant's hands c. 3. Note The first Miracle Moses wrought in Pharaoh's presence was that general Sign whereby he did demonstrate to him that his Commission for Israel's Dismission was from the great Jehovah 'T is said If Pharaoh say Shew a Miracle c. Exod. 7.9 and 't is said likewise That they did as the Lord commanded them ver 10. Though it be not express'd that Pharaoh ask'd a Miracle yet is it not to be doubted that Moses shewed not this Sign till Pharaoh in his Luciferian Pride first call'd for it those two Texts imply no less saying to them Shew me some Work above the power of Nature c. otherwise I shall look upon you as two Sawcy Arrogant Fellows that come in your own Name to Affront my Royal Right and shall deal with you accordingly Hereupon Moses casts down his Rod before him and it became a Crocodile a Dragon as the word imports betokening desolation and that his Countrey if he disobeyed should become a Den of Dragons Isa 13.22 This is the third time that this Sign was shewed once in Horeb to clear Moses's Divine Call first to himself Exod. 4.3 4. again to Israel ver 30. and now to Pharaoh c. Now when Moses had given this Testimony of his Divine Call as his credential Letters from the great Jehovah in turning his Rod into a Crocodile as some Interpret the word Tannin not Nachash a common Serpent which the Egyptians Worshipped and to whose greedy gaping Chaps they had cast out so many Hebrew Infants into Nilus where the Crocodile conversed Yet then did the Lord permit the Egyptian Jugglers the Chief of which were Jannes and Jambres 2 Tim. 3.8 to turn their Rods into Serpents also Exod. 7.11 12. that is by Collusion not really such but in appearance only the Devil in them dazling the Eyes of the Spectators so as to make their Rods seem Serpents and though Moses did not detect the Cheat in words yet was it done in effect by deeds for Moses Rod swallow'd up the Magicians Rods. Tertullian saith That Moses's Truth devoured the Magicians Lie c. Thus Christ who is Life Essential swallow'd up death in victory 1 Cor. 15.55 and these Delusions were Figures of the Lying Wonders of Antichrist whose Church is call'd Egypt Rev. 11.8 yet thus they that be of Christ shall overcome Antichrist for stronger is he in them than he that is in the World 1 John 4.3 4. However this Impostor of those Gypsie Jugglers which God permitted to be done and in which Story the Sacred Scripture most Impartially giveth the Devil his due of his Activity and Ability in his Instruments served so far as to harden Pharaoh 's Heart ver 13 14. The first Remark of the Miraculous Plagues being the second sort of Miracles for confounding Pharaoh was God is said in this Book eight times to have harden'd Pharaoh's Heart Thrice it is said that he hardened his own Heart and five times it is also said that his Heart was hardened to wit by the Devil through the just Judgment of God Though God commanded Pharaoh to let his people go but still hardened his Heart that he would not let them go Yet God herein was not contrary to himself for by so commanding him he requireth his Obedience and by so hardening him he punisheth his Disobedience namely with a Judiciary Penal hardness This Heart-hardened Tyrant asks Moses Who is Jehovah I know him not This proud question Exod. 5.2 hath A long Answer to it in the â—en following Plagues When Israel ask'd What is his Name Exod. 3.13 God gives a short Answer I am hath sent me
c. of that Name Exod. 1.11 yet seeing no one City could contain such a vast Number with their Herds and Flocks therefore seems it rather the Countrey Rameses than the City Some Etymologists derive the word Rame-ses from Isis that most famous Goddess of the Egyptians the Wife of Osiris whom they deify'd when Dead for teaching them to plant Vines and to whom they usually sacrificed a Goose so goofish were they in their blind Superstition While Israel was but few at the first they had only a part of the Land of Goshen the Countrey of Rameses but when they multiplied then they mingled with the Egyptians who were the Neighbours they borrow'd their Jewels c. of and in that Countrey they built this City of the same Name which Pharaoh designed for a defenced City in the Frontiers of Egypt that thereby he might the better secure the Hebrews from running away but behold how the Lord over-rules the Man and the Matter This City might be the place of the Rendevouz from whence out of all the Country of Rameses they Dated the Beginning of their March as from the place of their Head-Quarters Thus that City which cost them many a Groan in Burning Brick and Building it therewith c. is now become the beginning of their joyful Jubilee The Third Remark concerns the first place whither Israel went from Rameses namely to Succoth so call'd not only because Israel leaving their Houses in Goshen first built them Booths of the Boughs of Trees in this place for a perpetual Memorial whereof God appointed a Feast of Booths or Tabernacles as Succoth signifies Levit. 23.42 43. but also and more especially because here the glorious Cloud came to cover them spreading it self over the whole Camp Psal 105.39 for Succoth is by Interpretation any sort of Covering whereof this Camp covering Cloud was of the best sort and far better than that made of Boughs which as it would but cover a few Persons in one Booth so would it soon become like the House of Solomon's Sluggard which he saith the Rain droppeth soon thorough but this covering of the Cloud of Glory as it was a more ample covering to cover the whole Camp and a more tight covering insomuch that no annoyance either of Rain or Heat could pierce through it so it was a more lasting Covering that lasted in covering the Camp of Israel until the Death of Moses full forty years Oh how comfortable a covering was this cloudy Pillar to this wandring Camp which was not only a candid Covering to them so that no Thunder Lightning or Rain could annoy them nor any Heat in that hot Climate and in the Summer Season could beat upon their Bodies but was also their Courteous Companion in all their wayless ways always at hand never blown away with any Wind as other Clouds are to direct them in that doleful Desert How well was this Cloud call'd the Cloud of the Lord Exod. 40.38 for though all common Clouds and all created Beings in Heaven and Earth be the Lords yet this Cloud was the Lords after a more special manner because of its special and extraordinary Properties it had all as special Signs of the Lords Presence such as its Substance Matter Situation Duration Motion c. as before To which add here This Cloud had 1. No Natural Motion as ordinary Clouds and Vapours do ascend thereby 2. No Rapid Motion as those Clouds that are aloft follow the Rapid Motion of the Celestial Spheres 3. No Violent Motion as those Clouds below are whirled about by violent Winds whereas this Cloud sometimes moved against the Wind. Nor 4. Had it any Progressive Motion but walked sometimes backward sometimes forward sometimes on the right-hand and sometimes on the left as it pleased the Lord to point out the Journeys to his People leading them in and out as if they had been treading a Maze in God's Garden therefore should not our hearts be troubled Joh. 14.1 If God lead his Church sometime backward and sometime forward in and out in our day Moreover this Cloud was Immoveable and Immutable other Clouds cannot remain near the Earth but are apt to be dispersed by the Reflexion of the Sun-beams if the violence of Wind and Weather dissolve them not but this Cloud rested upon the Tabernacle and never removed out of their sight for the space of forty years Now are the Israelites safely brought out of Egypt to Succoth their first Station and let us suppose this place to be their first Rendevouz because they were so prodigiously numerous God having fulfill'd his Promise to Abraham Gen. 15.14 and that to Jacob Gen. 46.3 in multiplying them to 600000 beside Women and Children insomuch that they were scattered into many Parts of Egypt the Land of Rameses much less the City of Rameses not being able to contain them they might out of all those Parts resort to Succoth where they erected Booths or Tents in the Fields for their Harbour and where the Lord their God met them in his Pillar of Glory to go before them in the way-less Wilderness as Moses told them Deut. 1.32 33. and not only so but also to espy out the good Land which was the Glory of all Lands for them Ezek 20.6 Numb 10.33 with Exod. 13.21 Well might Israel thus accommodated March bravely boldly and in Battel-aray not as Run-a-ways or fugitives for fear but in all comely Order and Equipage so as one hinder'd not another Having such a Captain of Salvation Heb. 2.10 Such a Chief Commander Isa 33.2 to go before them The good Lord grant us such a Pillar of Providence to lead us in our Wilderness-state that we may not march confusedly as Cowards but be couragious and confident in God by faith while we lye under this cloudy dark dispensation wandring in the Wilderness and still falling short of the Land of Promise the New Jerusalem Oh that God would speak comfortably to our hearts in this Wilderness-state as he hath promised Hos 2.14 and be a covering Cloud to us Isa 4.4 5. God hath not been a Wilderness hitherto to us Jer. 2.31 and Deut. 32.9 10 11 12. Now the Cloudy Pillar having undertaken the Conduct of Israel through the Wilderness unto Canaan leads them from Succoth to Etham c. Exod. 13.20 The Remarks in General upon their Journeyings are these following The First is That there were no fewer than forty two of their Journeys and Mansions as Moses gives a Catalogue of them Numb 33. from ver 2. to ver 50. yet not above fifteen are expresly and specially mentioned in the Historical part of their passage through the Desert The Reason why so many are not Recorded before this Catalogue of Moses is because the History takes special Cognisance only of those Stations where some Memorable and more than ordinary Matter happened As at Mara the Waters were bitter at Elim the Palm-trees c. at the Desert of Sin Manna c. at Rephidim Water out
whole bundle of Wonders the Lord wrought here for his Churche's deliverance at the Red-Sea as First The strong East Wind raised in an instant by Israel's Redeemer out of the Cloudy Pillar was a wonderful work in his Almighty hands to divide this Sea that lay north and south from top to bottom whereas the natural property of the wind is to blow upon the superficies surface or upper part of the water only and rather spreads them abroad all one way than gathers them on heaps two contrary ways north and south This therefore was Extraordinary God being pleased to make use of this wind let out of his fist Prov. 30.4 to shew his dominion over all created beings Exod. 14.21 which is call'd the blast of God's nostrils Exod. 15 8. and the breath of God's anger Psal 18.16 Thus the Lord will destroy Antichrist by the breath of his mouth 2 Thes 2.8 as he did here blow with his wind and caused the Sea to cover Pharaoh Exod. 15.10 This East wind in its violence doth oft denote God's Anger Psal 48.7 8. Jer. 18.17 Ezek 19.12 c. And concerning this wondrous work the Prophet asketh Was thy wrath Lord against the Sea Hab. 3.8 and David saith What ailed thee O Sea that thou fledest Psal 114.5 which he thus resolves God rebuked the Sea and it was dried up Psal 106.9 he rode upon the wings of this wind Psal 18.10 Secondly That the Sea should be turned into dry Land This is a wonderful work of God which the Psalmist calls on us to come and see Psal 66 5 6. which figured that Sea of Affliction God's Israel hath to pass through before they can come to the Heavenly Canaan yet it is made passable easie and fordable to Faith which under a divine call command and conduct can find a way through a Sea of difficulties Heb. 11.29 Psal 66.12 Isa 43.2 c. mighty waters have been oft dryed up First Here by Moses's Rod as well as by the wind which signifies Power and Authority Exod. 14.16 21 22. Secondly By the Ark of God Josh 3.15 which signifies All-sufficiency as containing the Mercy-Seat on it and the Tables of the Testimony the Pot of Manna c. in it Thirdly By the Mantle of Elijah which figureth Righteousness 2 King 2.14 All those three are the three attributes of God for Faith to rely upon in the use of means and there is a fourth by the sixth Vial Rev. 16.12 we are waiting for it against Babylon God hasten it N.B. Thirdly That there should be a way so wide through the midst of the Sea as would receive 600000 Men beside Women Children and a mixt multitude making up as is suppos'd other 300 thousand to march in order and Battel-Ray was another wonderful work of God here was an ebb more than ordinary not only as is usual upon and about the shore but from the top to the bottom quite through the heart of the Sea from the Egyptian to the Arabian shore Exod. 14.21 22. And 't is a Tradition among the Jews that God made twelve ways for the twelve Tribes for each Tribe one grounded on Psal 136.13 lagzarim Hebr. signifying parts but this may be understood of two parts only and not of twelve as it is Gen. 15.17 and t is more probable the two walls on each hand Exod. 14.22 secured but one way for them all together As they had no time to divide themselves into twelve Squadrons the Egyptians being at their Heels so it would have much weakened them nor could they all have Moses their Guide to go before them in twelve ways which must have dismay'd those that had him not for the Lord led them by the right Hand of Moses Isa 63.12 13 14. and beside the Scripture's silence of any more Paths than one which would have amplified the Miracle and so would have been Recorded we ought not to multiply Miracles without some necessitating Cause and seeing one wide way was sufficient more or so many ways may be supposed superfluous Now seeing the Psalmist puts the Mountains skipping c. with the Sea fleeing thus away on both Hands c. Psal 114.5 6. Sweet Comfort for good Souls in evil Times may well be inferred from Zech. 14.3 4 5 6. Where it is promised that the Lord will come and set his Feet upon the Mount of Olives and his standing upon it shall cause it to cleave asunder in the midst and leave a very great Valley marvelously inlarging the Valley of Jehosaphat over which it hangs that a large Way may be made for the Lord and his Saints to return to Jerusalem again as here was for Israel to Canaan 'T is expresly said Half of the Mountain removes towards the North and half of it toward the South Just as this Red Sea was Cloven Hebr. into a Northern and Southern part by the East-wind To shew all Obstructions in God's Time Isa 60.22 for no Man can appoint him a Time Jer. 50 44. shall be removed Jer. 44.28 This cleaving of Mount Olivet was never yet done since Titus with his Roman Army destroy'd Jerusalem nor since the Time of Zechary's Prophecy before that Whether that Promise shall be literally performed to the Jewish Jerusalem we know not however it shall have a sure accomplishment Mystically to the Christian Jerusalem c. We wait on our Lord who is posted so nigh and high to oversee his Temple and to save her with seasonable succours The Fourth Miracle of Mercy was that the Cloudy Pillar which hitherto had gone before the Van of Israel now removes into their Rere when the harden'd Egyptians were become so fool-hardy to follow them into the Sea This they did as is supposed at the second Watch of the Night as Israel went in at the first being but three hours before them We may imagine Israel's danger was desperate Chariots and Horsemen might soon overtake such a Bulky Body of Footmen who being clogg'd with many Women Children and much Lumber must needs March but slowly Here the Lord interposes himself and becomes a Wall of Fire betwixt them and their Danger The Lord is my Shield saith David 2 Sam. 22.2 3. To defend my whole Body from the Thrusts of my Enemies Here the Glory of the Lord was Israel's Rereward Isa 58.8 as above Our Lord will be with us before or behind where he may be most useful for our Aid sometimes humbling us and sometimes comforting us We may not limit the Lord to be ever before us If need be we are in heaviness 1 Pet. 1.6 Christ was behind Mary Weeping John 20.14 Not that the Lord who is every where both in Van and Rere Isa 52.12 changed his Place but it was only the Sign of his Presence that thus removed and became Light unto Israel for furthering their March but darkness to the Egyptians for Retarding theirs Exod. 14.19 20. 'T is said They overtook Israel incamping by the Red-Sea ver 9. but this extraordinary Darkness cast
grows stale and putrefies after a nine Days wonder and in celebrating the high Praises of God as they were so should we be punctual and particular insisting upon every distinct Circumstance of our glorious Deliverances Note 1. This is the first mention of Singing in Scripture yet no doubt the Patriarks used it as they kept the Sabbath though not mentioned till Exod. 16. 2. The Enemies of the Church are the Enemies of God Thou hast overthrown those that rose against thee Exod. 15.7 What men Act against her he accounts as done against himself Act. 9.4 There is a League Offensive and Defensive 'twixt God and Her Hatred of Her did harden Pharaoh's Heart to the highest and hurried him to bid Battel to God who was too hard for him 3. They were all Men Women and Children Baptized in the Sea 1 Cor. 10.2 and so saved Baptism is said to save us 1 Pet. 3.21 when 't is Inward also and Christ when Baptized was proclaimed then well pleasing to God Mat. 3.1 4. God will by his Mercy when we merit it not lead his People to the Habitation of his Holiness Exod. 15.13 as Jacob Gen. 32.10 Psal 78.52 53 54 Jer. 50.19 Isa 33.20 His Promises are his Performances The Lord will reign Exod. 15.18 and the Time shall come when God shall strike his Foes and make them as still as a Stone and sink as Lead with Sin into Hell then Saints shall sing Hallelujah Rev. 11.15 17 c. Exod. 15.14 15 16 17 c. This being the most famous History of the Church's Conflict with and Conquest over the Egyptians her Enemies and containing in it so many eminent Gospel mysteries I cannot conclude my Discourse upon it here without making some more Remarks upon that great Text of the Apostle concerning it Heb. 11.29 where we have these two great Points 1. The Church's Danger And 2. Her Deliverance After He had given many excellent instances of the Efficacy of Faith in particular Persons then comes He to this Efficacious Faith which was seated and most effectually Acted in the Church in general of that Day 1. The Danger was more especially before and behind Not unlike the Protestant's danger at the Battel of Newport in the Netherlands when that brave General the old Prince of Orange said to them Ye must either eat up those Spaniards or drink up that Sea The Church here had the like choice or if the could not do either they must climb up to Heaven which because they could not do Heaven comes down to them and both drinks up the Sea and eats up the Egyptians for them The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.29 signifies swallow'd down 't is said God bowed the Heavens and came down Psal 18.9 And 't is the Church's Prayer bow Lord the Heavens and come down Isa 65.1 as if she should say Let not the Lord lay hid any longer there as to some it may seem but break through all Letts and appear powerfully as out of an Engine speedily for thy distressed People who had here a Sea before them yea a Red-Sea which if so called as some say because of it's Red Complexion had the Colour of Wrath. God breaks open all doors and comes to melt down Mountains c. Here Moses was involv'd in the same Danger with the Church and undoubtedly step'd the first step into this Red Sea as Israel's Leader and Mediator drying it up for them c. Thus our blessed Messias imbarks himself in the same Bottom exposing himself to the same Danger with his Church when the Devil the Prince of the Air Eph. 2.2 that Red Dragon who pour'd out a floud to drown the Woman when he could not devour her Man-child Rev. 12.4 5 15 16. rais'd up a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Storm Aristotle calls a Town-swallower and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mighty Tempest to drown both her and him Math. 8.25 Mar. 4.37 Luk. 8.22 Isa 54.11 The Church Militant is a rowling tumbling Ark as Noah's Ark was sailing here upon a Sea of Glass a brittle World which as it will not so it cannot support her and that Sea is also mingled with Fire Rev. 15.2 meeting with many Combustions in it Joh. 16.33 Dreadful Tempests and Temptations from a Tempting Devil whose Shop is this wicked World out of which he takes all his Tempting Tools Acts 14.22 2 Tim. 3.12 The Church hath not all dry Land call'd Terra firma but some Sea yea an Ocean of trouble in her way to Canaan Oh that we would not suffer Christ to sleep still but awake him with fervent Prayers as the Disciples did crying Lord save us we perish Math. 8.26 And Master carest thou not that we perish Mar. 4.37 c. The Church Triumphant is above Motion Mutation and Molestation being safely landed in Mansâ—ons of Glory where Jesus our forerunner did leap first to Shore and took the first handsel of Heaven Heb. 6.20 being the first Fruits of them that rose from the Dead 1 Cor. 15.20 2. The Deliverance from this Danger and Distress which was Miraculous in many Respects 1. In respect of Time it was wrought when Israel knew not what to do as Jehosaphat 2 Chron. 20.12 or which way to turn themselves as David 1 Sam. 23.24 25. and were at their Wits end as the Mariners in a Storm Psal 107.23 c. The Tide of second Cause was at the lowest Ebb with them and then seasonably steps in the first Cause the Cause of Causes as Aristotle calls the Great God and saves them by a way they little expected even such Terrible things as we look not for Isa 64.3 the Lord Works for his Church such as never were done before Deut. 4.32 33. c. Where the Lord extolleth those Magnalia or wonderful Works We read how our Lord raised from the Dead 1. One in the House not yet carried out to be buried Mat. 9.25 2. Another upon the Bier in order to his Burial Luk. 7.14 3. A Third after he had been Dead three Days and was laid in his Grave beginning to stink Joh. 11.43 All which was to demonstrate that his Church is never brought so low nor ever lost so far but still Christ is able to recal and recover her The Eternal God is her refuge and Everlasting Arms are underneath her c. Deut. 33.27 Who after two days will revive her and the third Day she shall live in his sight Hos 6.2 Yea though nothing be left of her but dry Bones God will Prophesie over them inspire the Breath of Life into them and they shall stand up in their Lot alive before him Ezek. 37.2 5 12 to 15. She shall say as the Mother of our Lord did being his beloved Spouse and Bride The Lord hath looked down from Heaven upon the low Estate of his Hand maid Luk. 1.48 c. 2. It was Miraculous in respect of the Way as well as Time Israel went not over it but through it It had been easie
in Canaan N. B. Behold while God goeth about to prove Israel's patience they make proof of God's patience with a witness and that not only now in this murmuring but in their twenty more murmurings as some have reckon'd them during the forty Years Acts 13.18 c. The most of the Multitude do murmur for want of Victuals preferring the former Flesh-pots of Pharaoh tho' then they had little cause to boast of any full diet in their slavish lives before any present provision the Great God could make for them who only made them fast now to give himself a fairer occasion for more miraculously feasting them and to furnish them with a new and richer diet than Egypt could afford Here might God have said I will rain down Hell from Heaven upon you murmurers as once I did upon Sodom c. but lo the Lord's Language of Love here I will rain Bread from Heaven for you Exod. 16.14 The Remarks upon this Eighth Station Rameses being reckon'd for the first are as follow and all to bring Israel into the bond of the Covenant Ezek. 20.35 36 37. The First Remark is Tho' God brought his Church into a vast Wilderness where the Earth they trode upon under them was dry and barren yet they had an Heaven over their heads that was abundantly fruitful c. Supplying their wants both with flesh and bread in plenty even at such a time when being a while pinch'd with penury they so dreadfully imprecated their own deaths and murmur'd both against Moses and against the Lord Exod. 16.2 3. then came the Promise both of bread v. 4 8. and of flesh v. 8 12. and after the performance of that double promise never was any Mortal tho' Mighty Monarch so serv'd in such state as those murmuring Israelites were Oh how good should we find our God to be unto us could we but be more careful to please him and more fearful to offend him walking before him unto all pleasing Col. 1.10 The Second Remark is This Gracious God gave them first Flesh to gratifie their first lustings after Flesh-pots v. 13. What those Fowls of Heaven were Conjectures be various Rabbi Jonathan on this Text and on Psal 105.40 calls them Pheasants but Rabbi David Kimchi Rabbi Solomon c. take it for the ordinary Quail as we read it No doubt but it was the daintiest of Flesh wherewith the Great Creator fed Israel at this time by Miracle The like whereunto God wrought for them about a year after this Numb 11.31 when they had them for a month together but with a vengeance then the Quails came to them with a Tempest and went away with a Plague Then it was not so much want as now it was but wantonness Ps 78.18 They ask'd to satisfie their Lusts. Nor may we think here that this supply of Flesh was any reward to these Miscreants for their mischievous murmurings whereof God himself complained but to convince them of their infidelity and to shew his own faithfulness in promising provision c. God could have fed them with grosser and courser flesh than Quails yet to testifie his love at Evening they miraculously flye over-Sea in the day further'd by the wings of the wind Psal 78.26 27. and tamely came to hand covering the Camp to be made meat of c. The Third Remark is The Quails thus miraculously sent and in such multitudes as to serve 600 thousand for food and that beyond the course of their own nature who living upon the fruits of the Earth use to flye into fertile Countries not into a barren Desart as here not to feed themselves but to become food unto Israel In order whereunto they did tamely offer themselves to be easily taken c. Notwithstanding all this they are not noted in Scripture to be a Spiritual Meat as was the Manna 1 Cor. 10.3 the flesh therefore which was to fill their bellies came towards night the time of darkness but the Bread from Heaven came in the Morning which usually signifies the time of grace from the Lord Psal 30.6 and 143.8 Lam. 3.22 23. The Fourth Remark is The. Flesh and the Bread came not both at one time as we see above the one at Evening and the other at Morning Hereupon some conceive that as they came severally so they might be eaten severally the Quails without the Bread and the Bread without the Quails each being of such an excellent temper and of so pleasant a taste that both being extraordinary provisions needed not any thing to relish or season them However it holds forth this great truth that God will be waited upon for the giving out of his Blessings Evening and Morning to whose leisure and pleasure all mortals ought to give attendance The Fifth Remark is But above all the glory of God's gracious goodness was mostly manifested in bestowing Manna upon such murmurers to be their Spiritual as well as Corporal food 'T is said the Glory of the Lord appeared upon the Cloud in the great wants of Israel's provision v. 7 and 10. This extraordinary appearance of God's presence did quell and quiet their impatient murmurings denoting to us that nothing but the fresh Appearances of the glory of the Grace of Christ can suppress the inordinate perturbations of a distressed Church and of a disturbed Soul more especially when Christ comes with a promise to give hidden Manna and the new Name c. Rev. 2.17 The Sixth Remark is That such a Race of Rebels should be relieved with such dainty diet as Manna was which signifies Hebrew a prepared portion without Man's labour sent from Heaven to Israel on Earth without their asking it able to please every Man's palate and to give a grateful gust to every ones taste as is said Wisd 16.20 21. And Josephus saith he who had it was so contented and delighted with it as never to desire any other Meat 't is call'd Angel's Food Psal 78.25 not because the Angels do daily feed upon it but because it was both made and Ministred by the Ministry of Angels and that Phrase sets forth the excellency of it as the Tongue of Angels signifies an Eloquent Tongue yet this excellent Bread is not only offered to them without asking but 't is also bestowed upon them without their seeking or purchasing it or labouring for it all they had to do was to go forth and gather it which was all the Imploy they had in the Wilderness at this time And what could the great God have done more for his People having now no other calling This was very near his raining it into their laps or into their mouths when he rain'd down this Corn of Heaven at their Tent doors The seventh Remark is Tho' the proudest Prince in his greatest Grandeur was never served in such Pomp and with such Dainties yet must Israel learn three Lessons 1. That God's gift must not justle out Man's labour they must gather it ver 16. 2. That they shall have
them with new Dangers and Distresses to teach them their daily Dependency upon their God and Guide for new Deliverances These were twofold First Their Distress by Thirst And Secondly Their Danger by Amalek In the Description of the First is declared 1. Their Malady 2. Their Murmuring at the Malady 3. The Remedy begg'd of God by Moses and granted by the Lord. 4. The Manner of it's Performance c. ver 1 2 3 4 5 6 7. The Remarks upon the first Distress are as follow First No Distress comes upon God's Church and Children by Chance but by a Dispensation of Divine Providence God leads us out as well as into Trouble They came to Rephidim after they had been at Dophkah and Alush Numb 33 12 14. where nothing notable happened and therefore omitted here by Moses by the conduct and command of Christ in the Cloudy Pillar Exod. 17.1 where they met with this Distress by Thirst yet the same God and Guide that brought them into this Danger did in the Issue deliver them out of it with great Satisfaction and Delight Oh how good it is to follow God blindfold as Abraham did Heb. 11.8 who after he hath nurtered and chastized his Children will certainly do them good at the latter end Deut. 8.2 5 16. If we be good Children we shall be better for being beaten 't is accounted as an high favour Job 7.17.18 and 14.3 Heb. 12.7 8. and Jeremy praies for it Jer. 10.24 and they are pronounced Happy whom the Lord chasteneth Psal 94.12 13. and it will make us gather together under the Wing of a frowning Father who assuredly will set the Flint abroach as he doth here and Rain Corn from Heaven rather than they shall Pine and Perish The Second Remark is The Wilderness of this lower World is full of Woes wants and weaknesses We are ever wanting something or other being made up of wants and peculiar Indigencies as the Church in the Wilderness here one while she wanted Bread and when she had got Bread rain'd down from Heaven then wants she Water to spring up out of the Earth And as Thirst is a more eager Appetite than Hunger so are they more eager and earnest in their murmurings at Moses for want of Water than they had been before for want of Bread ver 2 3. we will ever want something till we come to Heaven c. The Third Remark is To call upon God in a day of Distress is the best and most blessed expedient for deliverance from it Psal 50.15 and 34.6 c. Moses was here in danger of being stoned by the Mutinous Multitude whose Bellies had no Ears to his Words of Wisdom He therefore betakes himself to a Prayer-hearing God who can still the Tumults of the People Psal 65.7 and finds redress here ver 3 4 5. Prayer was Moses's usual Refuge in the like Trouble Exod. 14.15 and 15.25 Numb 11.10 11. and 14 10. c. The Lord at his Prayer Pardons the Peoples murmurings who expected that from Man which only God could give yet testifies his just displeasure by denying them the Priviledge of beholding the Miracle of Broaching the Rock whereof by their distrust and outrage they were unworthy The Fourth Remark is the miraculous Remedy to their murmuring Malady which containeth in it a great bundle of Wonders As 1. This Rock in Horeb which signifieth Dryness was the very Place which God had given to Moses as a second sign for the fuller and further Confirmation of His Faith in God's Promise that of the burning Bush at the present was the first and this of serving God at Horeb whither the Lord had now brought them for the future doubled the Token Exod. 3.1 3 12. 2. To fetch fire out of this Rock in Horeb a dry Substance had not been so miraculous 't is common to fetch Fire out of a Flint c. as to set it abroach and bring Water out of it This was a Work of Omnipotency and oft celebrated in Scripture Psal 78.15 and 114.8 and 105.41 Deut. 8.15 Neh. 9.15 to the Praise or the Omnipotent God 3. This Rock must be smitten with Moses Rod which Organ or Instrument God had no need of but could have broached the Rock without any such means Yet was it his pleasure to use that Rod not only to convince those Israelites who as Rab. Solomon saith thought Moses's Rod had a power to bring in Plagues only as it did upon Egypt but no blessings to Israel whereas dividing the Waters of the Red Sea by this Rod was a great blessing to them and so was this fetching a River of Water by it out of a dry Rock whereby they were cooled and comforted in their weariness and wandrings when they were ready to perish by Thirst but also because of the Mystical signification of this Rod smiting the Rock to be mentioned afterwards 4. The Lord in the Pillar of Glory must stand upon the Rock which if he had not done ver 6. Moses's Rod had smitten it in vain Means must be used but God must be only depended on for success It 's he alone that turned the Flint into a Fountain 5. This is a wonder of wonders that the same person who stood upon the Rock in the Pillar the badge of his presence should be likewise the Rock it self this is expresly asserted by the Apostle that Rock was Christ 1 Cor. 10.4 namely in the same sense That the Bread in the Lord's Supper is the Body of Christ being a sign which by Divine Institution doth signifie Christ as this Rock did prefigure him to be shewn in the sequel 6. That a River should flow out of this Rock to follow them till their fortyeth year through the VVilderness This also the Apostle affirms 1 Cor. 10 4. that is the River out of the Rock went along with them not the Rock it self wherein the New Testament supplies the History of the Old with some circumstances not recorded there by Divine Inspiration as the names of Jannes and Jambres c. This must be supposed otherwise how can we imagine that the Israelites were supplied with VVater all the forty years this at Rephidim being their first year And we read of no fresh supply of VVater they had till they came to Kadesh Barnea Numb 20.7 8. which was about 40 years after this The like Miracle to this was then wrought at which time 't is probable God caused that River to cease running for a new Tryal of them as afterward he caused Manna to cease falling being appointed only a supply to present necessity 7. 'T is a wonderful work of the free Grace and Mercy of God that the Lord should thus wait with supplies of VVater and Manna for forty years when their Impatience under pressures and penury so transported them into such provokings of God by distrusting his Promises by reproaching his Providence and by discontentedly demanding Is the Lord among us ver 7. as if that could not be and they
Discipline and was a symbol of internal Grace As this People had three Days prescribed to prepare and sanctifie themselves So our Lord saith He for our sakes did sanctifie himself Joh. 17.19 in dying for us which Sanctification Christ compleated not until the third Day at his Resurrection Secondly What the People were not to do 1. They must abstain from their Wives during those three Days Preparation ver 15. This the Apostle sheweth is to be done with Consent for a Time that they may the better give themselves to Fasting and Prayer 1 Cor. 7.5 Not because there was any legal Pollution in it being instituted in the State of Innocency Gen. 2. and honourable in all Heb. 13.4 'T was therefore prohibited not as any prophane Matter in it self but meerly that their Minds might be the more entirely devoted to the Covenant now to be made with God and not diverted by Carnal yet lawful Pleasure Some make this to mean Priests disavowing of Marriage which argues as absurdly as because People on solemn Fast-days abstain from Meat therefore the Clergy must eat no Meat at all 2. As they were not for that Time to touch their Wives so nor must they touch the Mount at that Time when the Signs of God's glorious Presence was upon it v. 12 13. In which Interdict or Prohibition are sundry Branches observable As 1st To whom it was prescribed to wit both to Men and to Beast To Men in General that is to all the People oft intimated in Exod. 19. but principally ver 13. and in special to the Priests who otherwise seem to have a nearer access to God in sacrificing-Service ver 21 22. These Priests are after call'd Young Men of the Sons of Israel Exod. 24.5 being the First born of Families whom God had sanctified to Himself Exod. 13.2 in whose Place he afterward took the Tribe of Levi Numb 8.14 15 17 18. 2ly Upon what Penalty this expresly is added upon Peril of Death The Offender if near Hand was to be stoned and if farther off was to be shot at with a Dart and the Beast is here doomed to Danger to keep his Master at farther distance from Danger in which Premonition there was Mercy in the Commination though so much Severity in the Execution 3ly The Reasons of this Interdict were 1. For Reverence-sake 'T is Presumption in People and an Affront to a Prince for any to come into his presence uncalled Much more into the presence of the King of Kings who though he love familiarity with us in our walking with him in our Conversation yet takes State upon him in his Ordinances will be feared in his Commands and will be trembled at in his Word and Judgments as Dr. Hall phraseth it 2. To restrain the People's Curiosity from prying into God's Secrets 1 Sam. 6.19 Not that it is evil to see God but it is evil in him that seeketh to see him out of Curiosity and to make nearer approaches presumptuously unto him than he permits The Third Reason Had they been permitted to approach and gaze this would have hindred their Attention in hearing the Voice of God which proceeded out of the midst of the Fire 4ly To put a difference betwixt the Lord's Service and that of Idols they had seen in Egypt wherein they used Sporting Dancing and Feasting which afterward this People practised as their Apes when they set up the Golden Calf But here they must know their distance dread God's Presence which was a strong check to all Idolatrous Jollity But 5ly And more especially this was to shew the Nature use and end of the Law which was rather to exclude Men from God by Reason of their Sins than to accept justifie or give Life to them as doth the Gospel for it was the Ministration of Death 2 Cor. 3.7 Gal. 3.10 11 19 21 22 23 24. Mount Sinai is in Bondage with her Children Gal. 4.25 Contrary to the Gospel upon Mount Sion as Paul explaineth at large Heb. 12.18 20 22 c. Notwithstanding this strict peremptory Prohibition that neither People nor Priests should approach beyond their bounds yet the Lord knew better than Moses the Itch of Curiosity in them and therefore He commands Moses to go down and charge them over again though Moses thought it superfluous to keep their Distance yet Moses and Aaron who were Types of Christ's Princely and Priestly Offices were allowed to come up unto the Lord ver 21 22 23 24. The Sixth Remark is the miraculous Manner and marvelous Majesty of the Promulgation of the Law 1. In the affrightful Agitation of the Elements as of the Fire ver 18. of the Air in the Cloud Thunder and Lightning ver 16. and of the Earth in that Dreadful Earthquake c ver 18. And. 2. In the astonishing sound of the Trumpet which by the Ministry of the Angel made a most terrible sound ver 16 19. As Moses gives an ample Narrative of this Majestick Manner of God's giving the Law There was Thunder and Lightning and a Thick Cloud and the â—â—und of a Trumpet c. to the Affrightment of all the People c. that the Man of God might the better accommodate his Expressions to the magnificence of the Lord 's glorious appearing on Mount Sinai and thereby the more to make the People meet to meet the God of Israel such a marvelous Majesty attended Moses here as never any Law-givers among the Heathens were ever honoured with That on a suddain in a clear Morning the Mount was surrounded with Darkness and Fire broke forth out of the midst thereof c. as Gregor Nyssen testifieth but Moses better declareth that there were four Signs of God's Presence two were heard the Thunder and the Trumpet sounding and two were seen the Lightning and the thick dark Cloud so the Apostle to shew the Terrour of the Law describeth the giving of it by six several Expressions As 1. Fire burning 2. Blackness 3. Darkness 4. Tempest 5. The sound of the Trumpet And 6. The Voice of Words Heb. 12.18 19. God speaking out of all these must needs be very frightful Deut. 5.22 23 24. and Deut. 4.11 12. Psal 18.8 9 11 12 13. There was no Comfort from the Light of this Fire because of this dreadful Mixture The Thunder-cloud had blackness in it self and caused a darkness to Israel both be put together Blackness of Darkness Jude ver 13. The Tempest includeth Thunder Lightning and the Earthquake together to signifie that all such the Law raises in the Souls of Sinners under strong Conviction and Compunction of Heart Act. 2.37 c. The Trumpet sounding was the great Alarm and Proclamation that the King of Kings was coming down upon the Mount and a summons to the People to appear Personally before him which was a figure of the last Judgment when no more Relief shall be found than was here in this barren Desart Nothing but Bryars and Brambles which if in Gods way He burns them up and
raise themselves to an equality upon his ruine c. The 3d Remark is The event of this murmuring while meek Moses is dumb God speaks in his behalf and while he was deaf God hears and stirs v. 2 3 4. No doubt but this was a great exercise of Moses's patience to be thus traduced by his own Sister and Brother To be derided by Egyptians is threatned as a misery Hos 7.16 but to be reproached by those that are Professors of the same Religion with our selves is far more grievous Zedekiah feared more to be mocked by the Jews than by the Caldeans Jer. 38.19 However meek Moses was a Lamb in his own Cause yet knew how to be a Lion in God's Cause How blessedly blown up was he with a Zeal for God in the case of the Golden Calf and what a stomach shews he in that matter Exod. 32.19 c. But God comes as a swift Witness Mal. 3.5 pleads the part of this silent Sufferer The Lord spake suddenly v. 4. not only as a sharp revenger of his Servant's injuries for wrong done to an Embassador reflects upon the Prince that sent the Embassage but also to prevent all surmises that God came at Moses's complaint to him and seeking revenge the Lord hearing and seeing all that was said and done by those Murmurers and being highly displeased immediately all the three both the Parties offending and offended are judicially Summoned to appear before the Great Judge to the Tent of the Congregation not before the People from whom Aaron's folly must be concealed and then the Judge speaks to the Offenders out of the Cloud as from the Throne of his Glory v. 4 5. Wherein He First Accuseth the two guilty Persons saying Why were ye not afraid to speak against my Servant Moses ver 8. Secondly He vindicates innocent Moses and absolves him v. 6 7 8. preferring him not only above Miriam and Aaron but also universally above all the Prophets Thirdly He passeth the Sentence of Condemnation upon the Offenders v. 9 10. Fourthly The Execution of the Sentence followeth God departs with the Cloud the sign of his presence then woe to them from whom God departs Hos 9.12 all evil comes in as by a Sluce Leprosie rushes upon Miriam a proper punishment of pride c. yea the worst sort and most incurable Leprosie 2 King 5.27 and Exod. 4.6 nor was this all her punishment she must have Banishment also for seven days She was punished for her Pride both in her Body and in her Honour 't was a great disgrace to her to be Excommunicated so long out of the Camp and Congregation This Banishment was a Civil Death as the Law of Nations terms it and her Leprosie made Aaron look upon her as under a natural Death also v. 12. so compareth her to a dead abortive Birth whose flesh was half consumed with this fretting Leprosie Inquiry Why was not Aaron likewise plagu'd with Leprosie Answer First She was first in the fault and likely a mover of Aaron to it Secondly Aaron escaped saith Chrysostom for the Dignity of the Priesthood which was now newly instituted and it would have been a great dishonour to that Order in that legal Worship if the first High-Priest had been made a Leper which would have excluded him from his Ministry who should by his Office be always at hand in the Tabernacle Thirdly But seeing the first Institution of the Priesthood did not secure Nadab and Abihu Levit. 10.1 2 c. a better Reason must be found that Miriam was more passionate and peremptory in her reproofs of Moses and in her reproaches against him than Aaron was But Fourthly The best Reason is that Aaron met God by Repentance and so disarm'd his indignation and thereby redeemed his own sorrow so remained to interceed for his Sister The 4th Remark is The removal of this Remora and Rub that retarded Israel's marching from this Station and the gracious withdrawment of Miriam's double punishment 1. By the intercession of Aaron to Moses and 2. By Moses's Intercession to the Lord in her behalf ver 11 12 13 c. First Aaron cryes to Moses Alas my Lord c. God was now gone in the Cloud not forward as a sign of Conduct but upward from off the Tabernacle where it usually resided aloft in the air and probably disappeared for that time as a Testimony of Divine displeasure gainst Miriam's unclean Leprosie beside had the Lord been present in the sign of his presence Aaron was how conscious of his own unworthiness by his being an Abettor of Miriam's sin to make any immediate address to God therefore requests Moses to mediate for Miriam to teach us both to present our Prayers to God by the Mediation of Christ whom Moses here Typified and also when our own Key of Prayer is become rusty we must make use of the Key of others Favourites of Heaven who live with us on Earth to open the Cabinet of God's loving kindness to us and ours and though Aaron was the Elder Brother and High-Priest yet here he maketh his Request to Moses honouring him with the Title of His Lord Hebr. Bi Adoni confessing their sin and craving pardon which made amends for his former fault he begs his younger Brother's intercession for their Sisters Cure Hereupon Moses like a loving Brother passing by past affronts and injuries which is the most Noble kind of Revenge prays earnestly to the Lord for healing his Leprous Sister as one much afflicted with her affliction He cryes Ael Na repha na Oh God of Might and Mercy as that word signifies heal her I beseech thee c. To which God returns this Answer v. 13 14. Had her Earthly Father spit in her face a sign of anger shame and contempt Job 30.10 Isa 50.6 Mat. 27.30 she should be sorrowful for it seven days the time that Lepers were shut up by the Law c. Levit. 13.4 5 21 26 and 14 8. and Numb 19.11 c. how much more when her Heavenly Father had put this stamp of shame upon her Table of Beauty defiling the face of his undutiful Daughter with such a loathsom Leprosie She shall be shut out of my Church seven days that her sorrow for her sin might be sound and soaking This was a perfect pattern of Impartial Justice against Sinners without respect of Persons for Miriam tho' a Prophetess and Vzziah tho' a present King must thus be separated for their Leprosie Numb 12.14 2 Chron. 26.20 21. both must be ashamed to be seen and shut out from Church-Society When this time of seven days justly inflicted for Miriam's humiliation and purgation was expired she was restored to the Church N. B. And this was done without the Ceremonial expiations prescribed in the case of Leprosie Levit. 14. because her Cure was as Miraculous as her Disease and therewithal her restoring to Society as Authentick as was her separation from it for God's healing her by a Miracle from so sore and
sudden a Disease and his Warrant for recalling her to the Church was a sufficient expiation of it self The 5th Remark is In the midst of Wrath God remembers Mercy Hab. 3.2 Here was a mixture of Mercy in the midst of Miriam's Misery and a special honour was put upon her under this great dishonour for as much as all Israel stayed in this Station those seven days mourning for her 'till she was recovered and restored whereas no such stay for other Lepers is ordained in that Law Numb 5.2 4. This was a peculiar favour to Miriam because she was one of those Guides whom God sent before his People Mic. 6.4 Exod. 15.20 N. B. Sol. Jarchi faith that because she had once staid for Moses when he was cast into the River Exod. 2.4 therefore the Lord put this honour upon her that the People should not journey all that time v. 15. but stay still for her Restoration Nor was this her All and only Honour Thargum Jonathan addeth the Lord speaking thus to Moses For thy sake I will cause to stay the Cloud of my Glory the Tabernacle and the Ark as well as all Israel 'till she be healed and handed in to you This was so Remarkable a Dispensation that there is God's Memorandum set upon it Remember what the Lord thy God did to Miriam by the way c Deut. 24.9 like as was afterwards upon Lot's Wives transformation into a Pillar of Salt Luk. 17.32 We are required to remember those severe instances of God's vengeance upon the Disobedient for our humbling If God was so severe against so great a Prophetess for murmuring at Moses oh what will he not do against such as rebell against the Messias who is counted worthy of more Glory than Moses Heb. 3.3 and if they escaped not who refused him that spake on Earth how much less can we escape if we slightly refuse him who speaketh from Heaven Heb. 12.25 for Christ is not the Servant but the Son even the Lord from Heaven 1 Cor. 15.47 So on the other hand we should remember Divine Tenderness toward murmuring Miriam in that she came not to Korah's calamitous end c. God heard her mournings as Jer. 31.18 20. as he had her murmurings v. 2. recovers her from her Disease and receives her into his favour This we should remember also for our encouragement to Repentance Now when this Remora was removed the Cloudy Pillar began to remove forward and all Israel at its Call and Conduct remove also from this unhappy hindring Hazeroth v. 16. and came to Encamp again at Rithmah Numb 33.18 which is also call'd Kadesh-Barnea Numb 13.3 26. Deut. 1.19 c. in Paran's Wilderness c. Now hath the Pillar of Glory brought his Church in the Wilderness Acts 7.38 to her Fifteenth stage or Station namely to Rithmah so called from the Juniper-Trees say some that grew there as 1 King 19.4 abounding in that place or as some of the Rabbies affirm because the evil tongues of the Spyes who were sent to search Canaan Numb 13.3 and brought up an evil report thereof were like Coals of Juniper Psal 120.3 4. kindling a Rebellion among the People Numb 14. and the same place in this Wilderness of Paran is also call'd Kadesh-Barnea Numb 13.26 and 32.8 Deut. 1.19 'T was call'd Kadesh because the Lord was there sanctified upon the People as Numb 20.13 and Barnea was added which signifies the Wandring Son because here was the Decree made for their long wandring in the Wilderness thus had it differing Names from differing Hebrew words The Remarks upon this Fifteenth Station are First Israel is now come not very far from the South point of the Land of Promise Numb 13.26 compared with Deut. 1.2 19. Here Moses at the request of the People Deut. 1.22 23. sends Twelve Men to Spye the Land but especially at the Command of God Numb 13.1 2 3 It was God's Command that they should forthwith without any further search go up and possess the Land Deut. 1.21 for God had himself Spyed out the Land for them Ezek. 20.6 and search'd it out for their best accommodation Deut. 1.33 but this satisfied them not they say We will send Men before us Deut. 1.22 seeing must with them be believing empty Man will be Wiser than the most Wife God Job 11.12 It was unbelief that prompted them to this practice for they could not enter because of unbelief Heb. 3.19 Yet the Lord yielding to their importunity and winking at their infidelity permitteth them to fend Men the Princes of the Twelve Tribes who should all have been faithful Witnesses for Lying Lips become not a Prince Prov. 17.7 The business was weighty those of the baser sort were not imployed but Rulers and Princes in it and therefore their false Report was the more notorious Rebellion and the ground of that resolve of returning to Egypt Numb 14.3 4. as if better than now when at the Borders of Canaan Thus it may be with many Professors like the Scribe of whom Christ said thou art not far from the Kingdom of God Mark 12.34 when he only began to lift up his head towards Heaven answering our Lord discreetly and better than the Pharisees used to do 'T is sad when a Ship draws nigh her desired Port and then is blown back with a contrary Wind into the Wide Ocean and there perisheth these Men perished in the Wilderness Heb. 3.17 The 2d Remark is Israel being now near Canaan Twelve Princely Spyes are sent to search the Land whether it were Fat or Lean Woody or Champaign c. and whether its Inhabitants were strong or weak few or many how they dwelt whether in Tents or in strong Holds c. Numb 13.2 3 17 18 19 20. these were their Instructions Where Note 1. These Twelve Spyes went not all together but probably by two and two going to divers quarters that with more speed and less suspicion they might make the discovery Thus our Lord also sent out his 70 Disciples Luke 10.1 2. They were instructed to begin their search in the South part of the Land of Canaan which was both the nearest and the worst part of the Land as it was Wilderness and waterless as Negeb Heb. signifies Judg. 1.15 Psal 126.4 Josh 15.1 3. This is the manner of Merchants to shew their worst Goods first and afterwards their best and they must pass the Mountainous Country which was Inhabited by Canaanites Amorites c Numb 14.40 45. Deut. 1.44 3. Those Spyes spent forty days in searching by inquiry whether the situation was pleasant the provision of Wood Water c. plentiful not as Jericho with a pleasant Situation but unwholsom waters 2 King 2.19 20. which was not so by Nature when Israel first possessed it but probably by a special Judgment upon Hiel's presumptuous Rebuilding it 1 King 16.34 A sudden view could not answer all their Enquiries N. B. Nor may we Ride Post in searching the Isle of Man our selves take time
and Priesthood or you c. v. 5 7 and 15. And this very speech of Moses's â—aith Paul maketh use of saying The Lord knoweth who are his c. 2 Tim. 2.17 18 19 20. Seeing those two grand Services afore-â—amed did figure forth the great grace given by Christ unto his Elect whom he maketh Kings and Priests Rev. 1.6 and 5.10 a Royal Priesthood 1 Pet. 2.9 therefore doth the Apostle Peter most aptly accommodate this very History to God's knowledge care and love of his Elect c. whom he sanctifieth and preserveth from backsliding as certain Hereticks did in those days against whom also the other Apostle Jude applyeth the same Rebellion of Korah wherein many perished Jude v. 11. N.B. Evil will befall Sinners to morrow as upon Sodom Gen. 19.23 24. upon Egypt Exod. 7.15 and 8.20 and 9.13 and 10.13 and upon Israel 2 Sam. 24.15 and so upon others Zeph. 3.5 Psal 73.14 Isa 47.11 3. Moses in his Pathetical Oration singleth out the Sons of Levi and takes them to task prudently apart as hoping haply to withdraw them from their purpose and to hide pride from them Job 33 17. But they proved incorrigible uncouncelable for tho' he principally spake to Korah the Captain of the Conspiracy yet so as what he said to him concern'd all the other Levites therefore beginning his Speech in the singular number he presently turns it into the plural telling them God had preferred them above the People being in the place of the First-Born of Israel Numb 3.41 and 8.14 1 Chron. 9.2 Psal 135.19 20. The Levites being Assistants to the Priests in the Service of the Sanctuary and having this great honour on them they should not ambitiously aspire to the Priesthood ver 9. for they were not to approach God's Altar Numb 18.2 3. 1 Chron. 6.48 49. therefore God severely punished them for Usurping it here as he did King Vzziah for the same sin 2 Chron. 26.19 21. Thus wisely dealt Moses with those ambitious Levites who would be looking up to the Priests that they might be such themselves he sends their Eyes down to the People over whom they were advanced N.B. Thus the way not to Repine at those above us is humbly to look down at those below us c. Then Moses Impeaches them of High-Treason against Jehovah himself ver 10 11. that they in contemning God's Ministers such are Magistrates Rom. 13.4 Moses as well as Aaron contemned God himself 1 Saw 8.7 Luke 10.16 and Joh. 13.20 What is Aaron As if he had said Do not ye wound God through Aaron's sides Thus Christ glorified spake Saul Saul why persecutest thou me Act. 9.4 Thus are they charged with murmuring against the Lord also Exod. 16.7 And thus here they take offence at the settling of the Priesthood upon Aaron and his Posterity which was the Lord's own doing and not Aaron's and what or who is he to God c. 4. When Moses had thus expostulated the matter with Korah and his Company of ambitious Levites in vindicating the Sacerdotal Office he next takes Dathan Abiram and Hon to task in vindicating the Political or Civil Office from their aspiring to it contrary to God's Institution for the Conspirators were become by Combination plain Levellers to cast down both Magistracy and Ministry and to bring in an Anarchy Regnum Cyclopicum a Kingdom of Confusion wherein every man might offer his own Sacrifice and do that which seemed right in his own Eyes Hereupon Moses summons those Conspirators that were absent for Korah only was present at the Publick place of Judgment ver 12. where Dathan and Abiram are only named and not Hon as in ver 1. for 't is probable he upon second thoughts knock'd off from the Rebellion and is therefore no more mentioned praestat recurrere quà m malè currere as that Emperour said Better stop or step back than run on to utter ruine Those two sturdy Rebels that persisted being Ripe for Destruction Prov. 29.1 send a saucy and contumacious Answer back to Moses the chief Magistrate We will not come up Thus they obstinately avoid the means of their bettering by Moses's debating about the matter with them whereby they might have been dissuaded and so have desisted and found mercy This Refusal to appear was an high crime and was after punished with confiscation of Goods and excommunication of Persons Ezra 10.7 8. N.B. Those Rebels at unawares most remarkably read their own dismal Doom for they rightly resolve We will not ascend up to Moses in the Mount because they were to descend down to the Devil in Hell ver 33 c. But before this they draw up an high Charge against Moses accusing him both for a Tyrant ver 13. and for an Impostor ver 14. wherein they lay Load upon their Lord Moses both for domineering over them tyrannically by Pride as not a Brother and Companion but a proud Prince and for cheating them out of Egypt which they praise just as Caleb and Joshua had praised Canaan Numb 14.8 so preferring the place of their cruel Bondage their Iron Furnace Deut. 4.20 before the Land of God's gracious Promise deceiving them with fair pretences Exod. 3.8 and 33.3 Levit. 20.24 promising plenty in a fruitful Land to cast a Mist upon their Eyes but performing nothing either of Milk or Honey c. seeing he still leads us up and down in this wild desolate Wilderness wherein we are famished with extreme want of all necessary sustenance Thus they profess themselves not to be so blind but they could discern and discover Moses's fraudulent Impostures And whereas at the first they pretended a quarrel against the Priesthood only now they rise higher in their Rebellion and quarrel with the Principality also blaming Moses for his tyrannical and deceitful Conduct which teacheth N.B. If the Ministry once be removed the Magistracy is next c. They here conclude their cavilling Criminations saying thus wilt thou abuse us as if blind men to lead us whither thou listest and rule us according to thy tyrannical Rigour c. as if Moses had been no better to Israel than the Philistines were to Samson Judg. 16.21 and the Ammonitish King to the Men of Jabesh Gilead 1 Sam. 11.2 in thrusting out their Eyes Hereupon they refractorily resolve again We will not come up 5. By all this those Refractory Rebels moved Moses tho' the meekest Man upon Earth Numb 12.3 to high Indignation ver 15. So that he makes his solemn Appeal to God both for owning his Innocency and for disowning the Rebels Incense For the former he calls God who knoweth all things Joh. 20.17 to witness that he had not made any Trade of his Administration of Justice by any unconscionable and unquenchable desires of filthy Lucre which is but a Robbery by Authority I have not taken one Ass from them nor have I hurt any one of them ver 15. which is not the manner of Usurpers and abusers of Authority See 1 Sam. 8.11
And as for the latter he prays that God would not shew any sign of accepting the Offering of those presumptuous Levites the two hundred and fifty that intruded into the Priest's Office which God did by sending fire from Heaven to consume the Oblation Then Moses committed the deciding of the Controversie to God himself So 2. The Divine Correction follows the Humane of Moses from ver 16 to 35. No sooner had those Intruders taken their Censers which they had ready provided upon their first Combination to thrust themselves into the Priest's Office and prepared to offer but presently the Glory of the Lord shining in the Cloud over the Sanctuary appeared unto Moses and Aaron standing on one side and these two hundred and fifty on the other side who most impudently stood stouting it out in defiance of God and making an open profession of their gross profaneness in the sight of the Sun ver 17 18 19. They declared their sin as Sodom Isa 3.9 there was no need of digging to find it out as a thing hid Jer. 2.34 for they set it as it were upon the cliff of the Rock Ezek. 24.7 The Rock of Ages now resolves to ruine them commands the credulous of the Congregation whom Korah had wheadled in to countenance his Conspiracy to withdraw from all familiarity with the Rebels ver 20 21 24 26. Moses denounces their Doom to be extraordinary ingageth the honour of his Office upon a Miracle to be wrought by God ver 29 30 c. for the utter Ruine of those presumptuous Rebels and that presently to be done as he had declared ver 5. in the very view of many hundred thousands of People who were all generally over-ready to comply with Korah's Conspiracy and to favour his Attempt he persuading them that God would favour it also His design being to introduce an equal popularity could not want many favourers among the common People yet those that would depart from the society of those sinners ver 24 26 27. were spared at Moses's Mediation for them praying The God of the spirits of all flesh as Zech. 12.1 Heb. 12.9 Job 12.10 Act. 17.25 El Elohei Haruchoth c. All this People have not sinned like Korah the principal Incendiary who hath inflamed so many into this hot Rebellion Thou Lord knows hearts Numb 27.16 that the People have not sinned out of malice but are only coaxed in by Korah 't is convenient for thy Glory to distinguish betwixt the greater and the lesser Sinners c. Thus Moses intercedes ver 22. and the Lord accepts of his Intercession for all those that would save themselves from that untoward Generation Act. 2.40 Rev. 18.4 In the next place follows the Execution of this Divine Correction The Conspirators all perish they and theirs Dathan Abiram and their Accomplices by the opening of the Earth under them ver 31 32 33. and Korah with his Company by fire from Heaven ver 35. This must needs be an undoubted evidence of God's concurrence with the Ministry of Moses and that he had not out of any private affection to his Brother Aaron preferr'd him to the Priesthood and therewithal it was an undoubted Assurance of the Divine Truth of Moses's Writings in the Pentateuch N.B. Moses here had no sooner spoke the word but God made it good by his deed dictum factum at once avouching Moses and Aaron's Authority and Integrity and avenging his own and their Cause in the just and miraculous punishment of the Rebels notorious Impiety Dathan Abiram c. stood impudently in their Tent-doors out-facing Moses and scorning the Judgment threatned ver 27. then they and their whole housholds went down into Sheol a great Grave of God's own making not into Hell as the Papists say for how could their Tents and Goods go down thither Yea their little Infants were not excepted who tho' not guilty of their Parents sin had sin enough in their Nature to deserve the shortning of their Lives and while God in Justice kill'd their Bodies he might in mercy save their Souls Yet their Parents were punished in their deaths in whose well led lives their memory might have flourished but Korah and his two hundred and fifty were kill'd by fire out of the shining Cloud as they sinn'd by fire as Levit. 10.1 2. Psal 106.18 but Kōrah's Children were not kill'd Numb 26.10 11. for either they consented not to their Father's Rebellion or they repented at the warning given by Moses Numb 16.5 their Genealogy is reckoned 1 Chron. 6.22 38. They were singers in the House of God ver 32. and of them came Samuel ver 33. Thus Children by Repentance cut off the Intail of a Curse from sinful Parents c. Lastly The Consequents of this Conspiracy and of God's Correction of the Conspirators which are twofold First A monument and lasting memorial of God's Judgments upon those presumptuous Sinners against their own Souls and of his Vindication of the Innocency of his most faithful Servants is appointed by the Lord that Israel might be warned there by and that none hereafter should dare to sin so presumptuously ver 37 38 39 40 Wherein 1. Eleazar is bid to take up the Censers of those sinners now slain and to scatter the fire out into an unclean place to shew that the Lord rejected their service as profane Aaron must not do this because he was one of the right Offerers ver 17. and must not be polluted by stepping among the dead but Eleazar as a confirmation of his succeeding him in the Priesthood must do it 2. Those Censers must not be converted to common use because they were consecrated not only as they had been offered up to the Lord as Vessels of the holy Ministry but more especially as now God sanctified them to be beaten out into broad Plates to make a covering for the Brazen Altar and so to be a lasting holy sign of this Rebellious sin c. 3. Hereby Israel must be minded that sin is the Soul's Poison as it was in those Sinners against their own Souls and such are all such as spend the span of this transitory Life after the ways of their own hearts and thereby perish for ever Alas how heartily do sinners feed upon this Poison as the Maid in Pliny did upon Spiders and the Turkish Gally-slaves upon Opium as Bread 4. This Monument and Memorial was to make Israel remember the Transgression of those Sinners God cannot abide to be forgotten and they are worthily made Examples that will not be warned to take them Alterius perditio tua fit cautio And Foelix quem facium aliena pericula cautum N.B. The second Captain deservedly perish'd by fire who took no warning by the so perishing of the first 2 King 1.10 11. as being more impudent and obstinate than the former the third was wiser ver 13. 5. Not only the Israelites in general but also all the Levites in particular save Aaron's Sons only are counted strangers in
a peaceable and harmless passage through Edom. N.B. This unkindness of Relations befel Christ himself his Friends laid hold on him looking upon him as a Mad-man Mark 3.21 And if this was done to the green Tree what may the dry expect Hereupon Christ forewarns us of the failure of Friends and not only so but of their opposition also that we may place our hope and trust in him alone Matth. 10.21 22. Psal 2.12 and 73.25 28. The fourth Remark is The unkindness of Friends ought patiently to be endured as passing through Wisdom's hands which appoints Time Place Measure and Manner Thus David still'd himself with this consideration that the hand of the Lord ordered the Tongue of cursing Shimei But more expresly here the Lord had forbad Israel to meddle with Edom Deut. 2.4 5. in which place Targum Jonathan thus paraphraseth Israel was commanded by the word of Heaven that they should not wage War with the Posterity of Esau because the time was not yet come wherein God would execute Vengeance upon Edom by their hands This is mentioned in Obadiah's Prophecy Therefore Israel at this time suffered patiently the unkindness of Edom and obeyed the Lord herein tho' the way which they after went through the Wilderness fetching a compass round about the Land of Edom and Moab to come into Canaan proved exceeding irksome and grievous to them so that their Souls were discouraged not only because of the tedious length of the way but also because of the many wants and woes that they found therein Numb 21.4 5. And Jephtha pleads this to vindicate Israel's Patience and Innocency Judg. 11.18 Hereupon Israel being denied passage through Edom turned away to Mount Hor Numb 20.22 which was their next Resting-place after they came from Kadesh Numb 33.37 which name signifies a Mountain upon a Mountain for Har Hebr. signifies a Mountain and Aaron or Aharon signifies a Man of the Mountain who died now on the top of this Mountain upon a Mountain so died near Heaven Numb 20. v. 24 28. yet leaving an holy Son to succeed him upon Earth The same hands of Moses that had put on his Priestly Garments for Glory and Beauty Exod. 28.2 and Levit. 8.7 8 9. do now pull them off to teach the disanulling of that Priesthood that now had contracted sin Numb 20.12 Deut. 32.50 51. and the bringing in of a better Priesthood by Christ who is the true Eliazar or Hebr. help of God Heb. 7.11 18 26 27 28. and who is a Priest for ever after Melchizedek's order and ever liveth to make Intercession for us c. ver 25. and 9.24 Aaron is said to die gnal pi Jehovah at the mouth of the Lord as if God had taken away his Soul out of his Body sucking it out with a kiss of Love the same is said of Moses Deut. 34.5 Numb 33.38 He died upon Hor hagidgad that is in a hole there of Gidgad or Gudgod Deut. 10.7 on the first day of the fifth month for his sin committed at the Waters of Meribah in Kadesh Numb 20.12 24 26 c. after his Priestly Garments were stripped off from him and put upon Eleazar his Son and then he was lamented by Israel all that whole month for thirty days N.B. Mourning for the Dead is honourable the People mourn for Aaron as after they did for Moses who was now reprieved only till they came to Nebo Deut. 34.1 4. thirty days whom they had dishonoured forty years 'T is the Lot of many of the Servants of God to have more honour after their death than they had in their life The Burial of Aaron tho' omitted here is mentioned Deut. 10.6 Both Aaron's and Moses's sin at Meribah is call'd Rebellion and both were doomed to death for it Numb 20.12 24. The best man's heel hath some Iniquity cleaving to it Psal 49.5 Some dirt sticks to all our feet John 13.7 c. so need washing and the brightest Lamps have need of God's Golden Snuffers at some time or other Israel then marched from Mount Hor to Zalmonah Numb 33.41 call'd so of Zelem an Image for there the Brazen Serpent was set up after Many Remarks more than ordinary are upon this Station Recorded The first is The Canaanites having heard of the overthrow which was given Israel thirty eight years before their coming to this Station Numb 14.45 and of the hand of God against them in their so long wandring in the Wilderness were hardened and emboldened to encounter them again at this time when they heard of their second approach towards Canaan Numb 21.1 and no doubt but the Devil did endeavour by this new Impediment which he stirred up to discourage Israel making them think that as their Fathers were through unbelief affrighted and entred not into the promised Land Deut. 1.27 32 35. so their Children hereby might also be deprived Yea and God for the Chastisement of their sins and for the Exercise of their Faith out of his unsearchable Wisdom suffered those Cursed Canaanites at the first to conquer them and to take some of them Prisoners a sorer affliction than what Job suffered The most wise God permitted this Malady worse than any before to befal them that his People might know when they came indeed to conquer the Land they did not conquer it by their own strength or for their own worthiness Psal 44.3 4. Deut. 9.4 The second Remark is This Malady that was matchless in all their former wanderings put Israel upon seeking out a suitable Remedy Hereupon they vowed a Vow c. ver 2. that if God would grant them Victory they would Anathematize all they conquered reserving nothing for their own use but destroy all as consecrated to God With this Religious Promise they joyned fervent Prayer for God's help which was the most probable way to prevail with God as their great Grand-father Jacob found it Gen. 28.20 36. and who is therefore call'd the Father of Vows Thus they found it also ver 3. where 't is said The Lord received the Prayer of Israel and gave up King Arad and his Canaanites into their hands c. then according to their Vow they devoted the Conquered Persons to death their Cities to be burnt but their Goods confiscate to the Lord were carried into the Lord's Treasury Levit. 27.28 29. as was done to Jericho Josh 6.17 19 21 24. But this Vow of destroying the Canaanite's Cities could not now be performed unless in some as first-fruits offered up to God for they being now far off in the Wilderness could not destroy the Cities lying in Canaan Numb 33.40 into which they came not till after Moses's Death and still Jordan was betwixt them and it 'T is not to be believed that they now entred Canaan and when they had destroyed their Cities returned again into the Wilderness to take that tedious Journey which was so irksom to them after Numb 21.4 Therefore this is spoke by way of Anticipation they now conquered the Canaanites Army
his Beast which ought not to be smitten without cause for a far less fault than his v. 33. In which words the Lord intimates to him that the Ass was wiser and honester than her Rider because she only turned out of the literal High-Way for saving her own life and the life of her Master also yet did he smite her and would have killed her for so doing Whereas himself had turned out of the Metaphorical way of the Lord contrary to God's will first revealed to him v. 12. and followed his own crooked ways with a purpose to destroy the lives of God's people therefore he more deserved to be smitten yea and killed than his Ass The Third Remark is If the Lord be thus tender in saving the lives of innocent Beasts vindicating their innocency against their over austere and hard-hearted Masters how much more will he protect the cause of his innocent Servants against their wrongful Oppressors Exod. 22.23 God is the Preserver of Man and Beast Psal 36.7 and takes care that our very Beasts should be delivered from servile toil upon the Sabbath Day Deut 5.14 He also saved alive that innocent Ass whereon the disobedient Prophet rode when the Lion tore the nocent Master 1 King 13.23 24 26 28. And here the Lord declareth that had not the Ass turn'd aside out of the way as v. 23. and faln down under him he had killed the Rider and saved the Ass alive v. 33. The Jewish Cabbalists do indeed say reading the words here and she should have lived that the Ass dyed so soon as she had spoken lest the Heathens should Worship her for an Idol But this is to be wise above what is written in Sacred Record However this is certain not that the words import her death but because she by her Rider's misusing her in his mad frantick fit might have despaired of her own life had not God held the hands of this mad Prophet and this is more certain that a dreadful woe is denounced against those that ran greedily after Balaam's perverse way for reward Jude v. 11. And much more God will defend his innocent Saints that would live quiet in the Land Psal 35.20 The Fourth Remark is Hypocrites make fair but faint offers of obedience to God as did Blaam v. 34. Frigidè hoc offert c. He faintly offers to turn back with an if it were evil to go on speaking of his outward actions only but de malo in corde latenti tacet his inward intentions he concealed I have sinned he acknowledgeth namely in misusing my Beast c. This is the whole of his Confession as his Reason following For I knew not thou stood'st in the way intimateth but his wicked purpose and avarice which lay lurking in his breast the true cause of those external extravagant actings he dissembled and prosecuteth still unto the end Si displicet If it please thee not as the Septuagint translateth it Ishubah li revertar mihi meaning if it displease thee that I should go on my journey I will return back to my own house whereas he could not be ignorant that his wicked intent to curse God's People for his own promotion was a most wicked design in God's all-seeing eyes and was the very reason why the Angel came out against him Full fain would he have gone through his ardent desire to the wages of wickedness yet thus he complements with the Angel that if necessity constrain him he must and would turn back The Fifth Remark is God sometimes Answers Men according to the Idols of their own heart Ezek. 14.3.4 as here seeing Balaam was set upon going and neither the first words of God who forbad him to go v. 12 nor the dangers he met with in his way could hinder his mischievous design As God had bid him go v. 20. which was o grant in wrath not in mercy because he stood not in the Lord's first Counsel v. 12 13 32. therefore the Lord met him with a drawn Sword in his going v. 22. so now again v. 35. he is bid to go wherein God gave him up to his own hearts lusts as Psal 81.12.13 when he would not hearken to the first Counsel of God then God lets him walk in his own Counsels as Solomon saith to his wild youngster Walk on in the wide ways of thine own Heart but at thy peril there is a stinging but followeth after Eccl. 11.9 the Lord left him herein to fall by his own Counsels Psal 5.10 and thus Sol. Jarchi explains these words ver 35. Go with the Men for thy Portion is with them and thine end is to perish out of the World as he did for though he escaped now the Sword of the Angel ver 33. yet afterwards He was slain by the Sword of Israel Josh 13.22 The Sixth Remark is False Prophets are always most highly respected of wicked Rulers as Balaam was of Balak here ver 36. because they only have the knack to gratifie Royal Lusts Balak went out to meet Balaam at Moses did Jethro Exod. 18.7 as Joseph did Jacob Gen. 46.29 and the Kings did to Abraham Gen 14.17 18. and Heb. 7.1 this was high respect and yet higher Balak went to the very utmost borders of his Kingdom to welcome Balaam and to entertain him with Honour who was but a Soothsayer c. The Seventh Remark is Wicked Princes do proudly proffer Promotion to false Prophets and Parasites out of their vain Presumption which oftentimes the great God permits them not to perform This they learn from their Father the Devil Joh. 8.44 who presumptuously offered our Lord himself The Kingdoms of the World and the Glories of them to Him as to Others for falling down to worship him Mat. 4.8 9. Thus Balak vainly boasted to Balaam Have not I earnestly sent for thee and am not I able to Honour thee ver 37. whereas indeed he was not able to promote him to Honour but in the end sent him away with displeasure and disgrace acknowledging at the last that the Lord had kept Him back from Honour Numb 24.10 11. and suppose Balaam had not been disappointed of Balak's Honour what had he got but a magnum nihil just a great nothing as the Tempter would have cheated Christ with bare shews and shadows like our Raree-shows which he only shewed him resemblances of worldly Glory The Eighth Remark is Wicked Princes with the help of their wicked Parasites are not able to act any thing against God and his People without Divine Permission Habemus hìc reum consitentem Balaam himself here confesseth it in his cunning Can I ver 38. the Hebrew word is doubled for more vehemency signifying Surely I am not able in any wise c. for the Redeemer of God's People frustrateth the Tokens of the Lyars and maketh Diviners Mad he turns wise Men backward and maketh their Knowledge foolish Isa 44.25 as he did in Balaam's Case here his Curse to a Blessing The Ninth Remark is How contrary
the Lion and the Basilisk but to shew them the compleat Conquest of them So our blessed Jesus causeth all his Chosen and Called to be more than Conquerors over all their Corruptions Rom. 8.37 Yea to be Triumphers in Christ 2 Cor. 2.14 and will tread down Satan under their feet Rom. 16.20 at their Deaths but more specially at the Day of Judgment There be many more Parallel Lines of Parity and Congruity betwixt Joshua and Jesus which will occur in their proper place Now a few words to the Disparity between them The First is in this difference that Joshua Conquered Canaan not only for the People of Israel but also for himself that he might have his part and portion with them for him and his Posterity Josh 18.49 50. But our Lord Jesus hath purchased that heavenly Canaan only for our sakes having had the possession of it before his Incarnation himself by the Right of Inheritance He had a Glory with God before the World was Joh. 17.5 The Second Difference is Joshua did not Conquer Canaan by himself alone but had all the Tribes of Israel to Assist as his Auxiliaries in his Conquest but our Lord Jesus hath by himself alone purchased that heavenly Inheritance He saith I have trodden the Wine-press alone and none were with me Isa 63.3 The Third Disparity is The Conquest of Canaan did not cost Joshua Blood-shed or Death But our Eternal Inheritance cost Christ both his Blood-shed and Death Heb. 9.26 1 Pet. 1.18 19. The Fourth is Joshua could not quite expel the Canaanites out of Canaan Josh 15.63 and 16.10 c. But our blessed Jesus hath perfectly subdued Satan Sin and Death to us that no thing shall eternally harm us Joh. 16.33 1 Joh. 5.4 Rev. 12.11 nonnè sint sed nè obsint Augustin The Second Remark relating to Joshua's Office is the Divine Promise God gave him in his extraordinary Commission to his Office for supporting his Spirit all along his famous Exploits from the first to the last of them which was I will not fail thee nor forsake thee Josh 1.5 a Promise so precious that it is five times repeated and renewed in Scripture As 1. To Moses for his Encouragement in managing his Magistracy over such a Murmuring and Stiff-necked People as Israel was Deut. 4.31 What Moses had first received from God that he communicated to the Common-wealth of Israel 2. Moses encourageth Joshua with the same Encouragement Deut. 31.6 Shewing as God hath never failed or forsaken Moses from the beginning of his Conduct to the ending thereof so nor would God ever fail or forsake him 3. The Lord himself gave forth this precious Promise even to Joshua himself Josh 1.5 6. 4. The Word of the Lord came clothed with this gracious Promise unto Solomon for his Encouragement likewise in building God's Temple c. 1 King 6.11 13. 5. And lastly This Word of Promise which before had been made to particular persons is afterward applied universally as common to all Believers with a very deep Asseveration Heb. 13.5 The Greek there hath five Negatives and may thus be rendred I will not not leave the neither will I not not forsake thee This is well known as a Maxim among Check Grammarians duae Negativae apud Graecos vehementiùs negant that two Negatives tho' they make an Affirmative in other Languages yet they make the most vehement Negative in the Greek Language Hereby the Lord learneth us this Lesson in this pathetical Phrase that when he seemeth in our apprehensions to fail and forget us yet will he not utterly forsake us Psal 119.8 Tho' he fail us sometimes in point of Vision yet at no time doth he forsake us in point of Vnion Every Desertion is not a Disinheritance God may change his Dispensation upon his Children but can never change his Fatherly Disposition toward them c. This same exceeding great and precious Promise so called 2 Pet. 1.4 God gave particularly to Joshua for strengthning his Faith in his great Undertaking of Conducting Israel to Canaan against all dangers and difficulties For the purport of this Divine Promise to him brancheth out it self into many particulars As 1. An Assurance that God would enable him to conquer the Canaanites tho' they exceeded Israel in Number Strength and all War-like Preparations there being nothing too hard for the Lord Gen. 18.14 2. Not only not any Man shall be able to stand before thee but also the Lord promiseth him a constant and a continual Tenour of an happy Success All the Days of his life that is I will be the Alpha and the Omega of thy Conquests and thy ending shall be as successful as thy beginning Thirdly God promiseth to be present with him as he had been with Moses whom Joshua well knew Gods presence had not only preserved him against all the Murmurings Rebellions and Insurrections of stiff-necked Israelites but also had prospered him in vanquishing all those Nations on that side Jordan which rose up against him even so will I bless thee who succeedeth Moses with security from intestine Troubles and with success in all thy Wars abroad Fourthly God saith I will not leave thee that is to thy self nor in the Hands of thy own Counsel I will not fail or forsake thee but be alway present with thee by my Spirit and power in all thy warlike enterprises and expeditions against all thy Enemies which thou undertakes at my Command Fifthly Vnto this people thou shalt divide all Canaan Tho' the Canaanites be Men of prodigious and of a Giant-like Stature and Strength and tho' they dwell in Cities with high Walls and strongly fortified yet be of good Courage in the way of thy obedience to my commands then shalt thou exceed Moses who only led Israel through the Wilderness but this shall be an higher degree of honour unto thee both to subdue all thy Adversaries and to settle thy Subjects in their several inheritances All this being spoken by God himself unto Joshua who was undoubtedly exceedingly valiant before this in his War against Amalek Exod. 17. must much more add to his Valour and make him a Man of Metal indeed CHAP. II. NOW when General Joshua was thus Animated with a generous Spirit by all those Divine encouragements aforesaid from ver 2. to vers 10. Chap. 1. Moreover finding Vox Populi to be Vox Dei the Voice of the People to have so happy a concurrency with the Voice of God vers 6 18. and their promise by their Princes of their Homage and Fealty to his Government from vers 10. to 18. upon this confirmation to the full from both God and Men Joshua begins his first expedition namely his sending Spies to search the Land even Jericho Josh 2. The History of that mission consists of sundry Heads as described in the 2d Chapter 1. The Searchers sent in sundry circumstances vers 1. 2. The Peril they met with in the place they searched with the circumstances thereof vers 1
History may be learned many Mysteries As 1. No sooner is the Soul brought into the Bonds of the Covenant with our Joshua or Jesus but presently the Spiritual Enemies of the Soul muster up all their Forces against it as the Five Cursed Kings did against Gibeon assoon as she had enter'd into a League with Joshua here All that will live Godly must suffer Persecution 2 Tim. 3.12 and through many Tribulations we must enter into the Kingdom of God Acts 14.22 'T is not may but must in both places 2. The Soul when thus Assaulted must immediately send the Messenger of Prayer to its Joshua or Jesus crying Slack not thy hands but come to us quickly As those Gibeonites do here then Christ will come as the Roe leaping over Mountains c. Cant. 2.8.9.17 to Rescue it crying Come Lord Jesus come quickly Revel 22.20 3. As those New Converts the Gibeonites shewed their Confidence in that God whose Religion they had newly embraced therefore sent they for Joshua not at all doubting of Salvation by him So the like confidence should be found in all New-Converted Souls that their Joshua will relieve them and turn their Spirit of Bondage into the Spirit of Adoption Remarks upon the Second part to wit Preparations on both sides The First Remark is On the Enemies side a formidable Army is raised to destroy Gibeon which though it had obliged Israel had greatly disobliged the Canaanites by its defection Hereupon Adonizedek being possibly superior in Authority and having a power over the other four Kings musters up all his own and their Forces to devour poor Gibeon He was most forward in the Work because he was nearest the danger now the Question was Can the Prey Gibeon be taken from those Mighty Kings God Answers it The Prey of the Terrible shall be delivered Isa 49.24 25. as was done here The Second Remark is Joshua was as ready to defend Gibeon as the Five Kings were to devour it and he made as much haste to deliver the Gibeonites as they had done to deceive him He kept his Covenant sincerely with them without any Equivocation or Mental Reservation that Iesuitical Doctrine was not put into practice in that Day Joshua might have pretended though we have sworn not to slay you our selves yet are we not bound to keep others from slaying you To this I add the words of Sir Walter Rawleigh upon this very point and passage His Discourse on it deserves to be Writ in Letters of Gold saying Out of this History betwixt Joshua and the Gibeonites The Doctrine of keeping Faith is so plainly taught as it taketh away all evasion it admitteth of no distinction nor leaveth it any hole at all to creep out no outlet to that cunning perfidiousness of this latter Age call'd Equivocation All Worshippers of Images are Men of an Apish Religion Certainly if it be permitted by the help of a Ridiculous Distinction or by a God-mocking Equivocation to swear one thing by the Name of the Living God and to reserve in silence a contrary intent the Estates of Men the Faith of Subjects to Kings of Servants to their Masters of Vassals to their Lords of Wives to their Husbands of Children to their Parents and of all Tryals of Right at Law will not only be made uncertain but also all the Chains whereby Freemen are bound in the World for publick Society are broke asunder Lamentable it is that the taking of Oaths now a-days is made rather a matter of Custome than of Conscience He breaks no faith that hath none to break But whoever hath Faith and the fear of God dare not play with the severity of God's Commandments by any silly evasions Thus saith Sir Walter Rawleigh N. B. This may make a 11th Evidence of the lawulness of Joshua's League for saving the Gibeonites Lives for then God would not have encourag'd Joshua in so doing ver 8. And here we have a 12th Evidence that Joshua so carefully and conscienciously keeps this Covenant c. Remarks upon the Third Part Joshua's Victory be many The First Remark is The time when ver 9. where we have the manner how he obtain'd it He marcheth all Night and fighteth for the Gibeonites all the Day scorning as once a brave General said to steal a Victory in the Dark he will have Day-light to be a Witness of the Glory of it and those Cursed Canaanites shall behold it in their own Slaughter though it be said Joshua marched all the Night yet it is not said that in one Nights space he came from Gilgal to Gibeon for that seems impracticable seeing the distance between those two places is supposed to be 26 Miles too far for an Army to march in one Night therefore part of the foregoing or of the following Day may be added to it However he so marched as to surprize the Enemy and to set upon them suddenly before they were aware of him The Politicks of War say That a secure surprized and unprepared Adversary is soonest overcome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no lingring loitering delays must be used in War was Caesar's Motto He used not that trifling trick of Shall I shall I but falls on with expedition Themistocles being asked how he won so many Victories Did excellently answer I overcome my Friends with patience and my Foes with speed This latter did Joshua here Objection But what needed Joshua put himself and his Army to all this toilsom travel by Night bereaving themselves of their Natural Rest which should have fitted them for the better fighting the next Day when he was Assured of Victory by the Lord whom probably he had consulted with by the Urim and Thummim ver 8. Policy seems superfluous Answer The Divine Benignity and Bounty of God in giving out any promise for Man's Encouragement must never be Interpreted for fostering Humane Negligence or for forestalling Man's Indeavours for all prudent means must be used by Man in a way of Subordination and subserviency to the Promise and Providence of God Thus did Joshua here c. The Second Remark is The means whereby this Victory was obtained The principal Agent was the Lord of Hosts therefore 't is said The Lord discomfited them before Israel ver 10. The Glory of this Victory is Attributed to God His right Hand and his holy Arm got himself the Victory Psal 98.1 the Instruments the Lord used herein are two 1. Hurling great Hail-stones out of Heaven to brain those that Joshua could not overtake in Flight And 2. Israel's Sword cutting down all they overtook on Earth ver 11.19 20 21. The Lords Hail-stones mixed with Thunderbolts as Josephus saith and Habb 3.11 makes it probable did hit and kill more than Israel's Sword and this Miracle was attended with another Miracle that these huge Hail-stones should only hit the flying Canaanites yet altogether miss the pursuing Israelites who were all along at the very Heels of them and must needs be intermingled with them seeing they
usually say A Cursing Person is a Cursed Person that this Woman was a Cursing and a Swearing and Cursing Woman appeareth from the Hebrew Word Veatteth Alith ver 2. Et tu Jurâsti vel male dixisti vel adiurâsti as the Hebrew is Translated For Alah the Noun from Alah the Verb signifies an Oath with Execration or Cursing Numb 5.21 because Cursing was added to an Oath to confirm it the more Deut. 29.12.21 Nehem. 10.29 N. B. This Womans Swearing was upon a Threefold Account First By Swearing she Vowed that she would make an Idol Secondly In Swearing she devoted the Thief to Direful Curses Thirdly And more plainly In Swearing she Adjured her Son that if he knew any thing of this Theft for probably she suspected him at least to know of it that he would discover it to her and she certainly cursed the Person that stole them imprecating Mischief and Destruction to him The fear of a Mother's Curse startles her Sons Conscience it being denounced in her Son 's Hearing fearing that God might say Amen to it as he had done he well knew to Noah the Father's Cursing of Canaan Gen. 9.35 therefore these Cursed Canaanites were cast out of their Land and themselves became Possessoas of it This Consideration affrighted the Son makes him confess his fault and begs his Mothers Pardon and Blessing Secondly That she was but a Mongrel in Religion appeareth not only because out of the same Mouth came Blessing and Cursing Jam. 3.10 She blew hot and cold in a moment in her Passion over shooting her self into two extreams her first extream was her Cursing at Random she knew not whom and her second extteam was assoon as she knew the Thief was her Son immediately pronounces a Blessing on him not at all reproving him for his sin ver 2. Though his Sin was not common Theft but in her Account no less than Sacrilidge for she tells him I had wholly Dedicated this Silver thou hast stoln unto the Lord ver 3. in the Hebrew it is Jehovah the Incommunicable Name of God which demonstrateth also that she was but a Mongrel and exceedingly Superstitious in mingling the Inventions of Man with the Institutions of God For 't is apparent neither she nor her Son did absolutely design to desert the True God or his Worship seeing as the Mother Dedicated or Hebr. Sanctified this Silver and set it apart for the Service of the true Jehovah so the Son rejoyced at his obtaining a Priest of the Tribe of Levi according to Jehovah's appointment and thereupon promised to himself that Jehovah would bless him ver 13. But both their Intentions were here for the Son concurr'd with the Mother to make an Image to Worship God by their Image as the Israelites had done before them Exod. 32.1.5 and did after them Hos 2.16 according to Jeroboam's Model who was a Man of Mount Ephraim also 1 Kings 11.26 and 12.25 and who establish'd by a publick Law this very Idolatry that was thus privately begun by this Woman and her Son This sheweth that there be two sorts of Idolatry The First is The Worshiping of false and strange Gods as among the Heathens The Second is A Worshiping of the True God after a false manner as oft among the Israelites contrary to Divine Prescription and according to Humane Invention as Micah's Mother with himself would represent God by their Image of their own Heads though expresly contrary to the Second Commandment c. A Good Intention here excuses not an evil Action The Third Remark is Those Eleven Hundred Pieces of Silver thus restored would to God all ill-gotten Goods were so the Mother and Son join together to make an Image c. The Founder hath Two Hundred thereof and with the other nine all the other Trinkets were procured together with furnishing a Chappel for Worship c. ver 4 5. for it is improbable she would alienate any part of her dedicated Silver to her own private use though she might love a cheap Religion as well as her Son who allowed his Levite a very slender Salary ver 10. Micah's Son not of Aaron serves here for an Idolatrous Priest though God had left Israel a stinging Memorial in the presumptuous Case of Usurping Korah Numb 16.40 That no Stranger which was not of the Seed of Aaron come near to offer Incense before the Lord that he be not as Korah and again The stranger that cometh nigh shall be put to Death Numb 18.2.7 This Lying Lesson Jeroboam learnt from Micah here who made Leaden Priests who were not of Levi but of the lowest of the People fitted well enough for his Golden Calves and he made a Mock-Temple to hold his Mawmets and Monuments of Idolatry for himself and the Ten Tribes to Worship in 1 Kings 12.31 as Micah did here a Mock-Chappel for himself and his Neighbourhood round about him v. 5. N.B. From which Act his Name is cut off shorter by two Syllables for whereas the Text in the Original had call'd him Micaiahu with a part of the Name Jehovah affixed to his Name till he had set up his Image c. from thence forward namely from ver 5. the Text all along calls him in short Micah All that Worship Graven Images shall in God's time be cut short and confounded Psal 97.7 The Fourth Remark is A wandring Levite providentially comes to seek a Lodging there and thereby turns the Laick-Priest out of his Office the occasion of this Levite's wandring is set down ver 6. There was no Magistrate in those corrupt times to take care of the Levites Maintenance the Service of God in Sacrifices and Oblations out of which the Levites were maintained was now under this Anarchy neglected and no doubt but in this Depraved State of Apostacy there were faults found on both sides the Levites did likewise neglect the Exercise of their Offices and therefore were the more neglected by the People and others of the Laity put into their Employ Hereupon the Levites were constrained to leave the Tabernacle and their own Cities wherein they had lived before and to wander into other parts of the Land where they might find a Livelihood N.B. This was the Case of the Priests and Levites in Nehemiah's time Nehem. 13.10.11 God grant it may not be our Case also c. This Levite's Lot in that Dispersion fell into the Tribe of Judah ver 7. which seems to be set down by way of Reflection upon that Tribe which God had so highly Honoured Gen. 49.8 9 10 11. and made them the frst Conquerors after Joshua's Death Judg. 1.3 c. Yet now was declined into such a General Defection that this Levite could not find Entertainment in so great and famous a Tribe but he must be forced to wander and seek Subsistency elsewhere ver 8. This wandring Levite wanting Means and Maintenance walks abroad as a way faring Vagabond to seek Necessaries and in his Wanderings lighteth upon Micah's House not with any former
Plantation and therefore they removed saith the Rabbie Omnia Vasa Mobilia all their Moveable Goods out of their Housâ—s they had in the Southern part of Canaan where their first lot fell into the most remote Northern part thereof and that which made those Men thus bold and daring was chiefly the Oracle in Micah's Idol-Chappel had assured them of Success No doubt but when they found themselves so successful in their Exploit and found their Conquest so easie they hugely hugged Micah's Mawmets and thought they had wrought a Work of Supererogation in stealing them from him and therefore resolved to make the best Improvement of them for the future N. B. In order hereunto when they had taken and burnt Laish in part only to strike a Terrour into the Inhabitants and Rebuilt it for themselves they set up the Graven Image c. constitute Jonathan as a True Prophet to them in this Expedition to be their Priest whose Sons succeeded him in that Tribe secretly lurking in private Idolatrous Families all David and Solomon's time and so successively until the Grand Captivity as it is called the Captivity 1 Chron. 5.22 by way of Eminency whereas Micah's Graven Image was not permitted to be in so publick a place and manner for so long a time therefore its continuance is restrained to a shorter Date namely while the Ark continued in Shilo only N. B. Here we may learn three great Lessons First That Men may bless themselves for a long time by the Idols set up in their Hearts Ezek. 14.4 promising great happiness to themselves by them as the Danites do here and as Micah had done before them Judg. 17.13 but they little consider how there will be Bitterness at the latter end 2 Sam. 2.26 Jer. 2.19 Secondly God oft punisheth the wicked by the wicked as he did here those wicked Inhabitants of Laish by those Wicked Idolaters the Danites here Clodius accusat Maechos Vice Corrected Sin But when God hath worn this Rod of the Wicked to the Stumps he then casts it into the fire Thirdly Security is a sad Symptome of Approaching Destruction this Character of Security in those Inhabitants of Laish is oft repeated here ver 10. and ver 27. God bless us from such a fearless stupid careless secure frame of Spirit If we cry Peace then comes sudden Destruction 1 Thess 5.3 Philosophers say before a cold Snow the Weather will be warmish When the Wind lies the great Rain falls and the Air is most quiet when suddenly there will be an Earthquake The Thief surprizeth in the Night and giveth no warning of his coming c. CHAP. XIX of Judges THE Nineteenth Chapter holds forth the most horrible and prodigious Lasciviousness found of Gibeah in Benjamin whose Last was of such a Monstrous Nature that they forced the Levites Concubine to Death This most hainous Sin is described 1. By its Antecedents 2. By its Concomitants And 3. By its Consequents First The Antecedents relate the Causes and Occasions of this Horrid Impiety to wit the Anarchy in Israel ver 1. this was the Remote cause but the causae proxima was the Levite's fetching back his Fugitive Concubine from ver 2. unto ver 21. Secondly The Concomitants of the Sin together with the Sin it self are declared from ver 22. to ver 25. at large Then Thirdly The Consequents thereof which were the Concubines Death the Levites dividing her Dead Body into Twelve pieces and sending them to the Twelve Tribes and the Twelve Tribes Astonishment at such an Unparallel'd Action are set down from ver 26. to ver 30. The Remarks upon the first part namely the Antecedents are First The time when this foul Fact was committed It came to pass in those Days saith ver 1. when there was no publick Magistrate to restrain private Vice This is oft repeated not only here but Chap. 17.6 and 18.1 and 21.25 to denote that all those Stories were Contiguous and Contemporary For Israel never stirreth themselves up to punish either Micah or the Danites for their Idolatry but rather tolerateth it in them this Toleration breedeth all manner of Iniquity insomuch that Gibeah a City of Israel becometh as abominable as Sodom Thus the Prophet sheweth where there is no Ruler to be an Healer of Disorders their Ruine rusheth in and all manner of Confusion to provoke the Eyes of the Lord's Glory against them Isa 3.6 7 8. look what a Ship is without a Pilot or Steersman what a Flock of Sheep is without a Shepheard what a great Family is without the Father of the Family or what a numerous School without a School-master Such is a State without some Supream Government This present Anarchy begat a General Ataxy an Universal Disorder though Israel now lived in God's good Land Hos 9.3 yet did they not live according to God's good Law Quod sibi placebat id solebat facere Every Man did that which was right in his own Eyes Judg. 17.6 And again Chap. 21.25 not at all doing what pleased the Lord but what pleased their own Lusts. The time of these Transactions is well supposed to be soon after the Death of Joshua c. for then began Israel to decline from God and to incline unto all manner of Ungodliness yea before Othniel became Judge and seeing Jerusalem the Vpper was at this time Inhabited by the Jebusites and this very Levite calls it a City of Strangers ver 11. and 12. here Hence some suppose that those Stories did happen while Caleb was Living However this is certain this matter did fall out while Phinehas was alive as above Judg. 20.28 and not after Samson's Death as 't is set down in this Book c. The Second Remark from the Antecedents is A Levite takes a Concubine to be his Secondary Wife for she was Contracted to him though not Solemnly Married which differ'd her from common Concubines and otherwise she could not have been charged to break her Faith with him as she is against him ver 2. and hereupon she is call'd his Wife and her Father is call'd his Father-in-Law ver 3 4 5 6 7 9. and he is call'd her Lord ver 26 27. because he was her Husband as 1 Pet. 3.6 so Judg. 20.4 calls him This Concubine played the Whore ver 2. Josephus saith she was a fair Woman and not affecting her Husband as she ought but lingring after other Lovers great strife grew betwixt them whereupon as he saith she went away to her Parents within four Months after Marriage The Scripture tells us that she went away from him to her Father's House who like a Fond Father entertained her whereas instead of countenancing her in her Sin he should rather have Rebuked or Punished her and sent her Home again to her Husband and not to have received and retained her four Months Her Kind-hearted Husband goes to her when he saw she would not come to him whereas she should have sought to him first being the peccant Party and
Jaw-bone from breaking and to impower Samson that with it he was made able to Murder a Thousand Men. N. B. Nor must we ascribe too much to the strength of the Jaw-bone it self or to the strength of Samson himself for though this Jaw-bone was moist and fresh of some Ass lately dead so not so easily broken as those that have laid long and dryed towards a Putrefaction and though Samson had likewise most unparallell'd strength reckoned the strongest Man that ever was in the World yet must we look higher above both and conclude That this matchless Exploit was the accomplishment of God's Gracious Promise which we find twice recorded one of you shall chase a Thousand Deut. 32.30 and Josh 23.10 which Scriptures must be fulfilled Mark 14.49 c. The last part is the Consequents of this Victory which be Three The First is Samson's Song of Thanksgiving for it ver 16. singing With the Jaw-bone of an Ass I have laid heaps upon heaps where there is such an Elegancy in the Original Chamor Chamorathaim as our Translation cannot reach for the same word Chamor signifies both an Ass and an Heap N. B. Though Josephus wrongs Samson here saying this Song was a vain Vaunt of his own Strength and Atchievements for which pride God punish'd him afterward with such a Throat-thratling Thirst as made him ready to perish yet the Scripture of Truth owns it as a Song of his Faith and he is celebrated for it Hebr. 11.32 and no doubt but Samson look'd higher than the bare lifting up of the Jaw-bone as he named that place Ramath lehi ver 17. which so signifies for a Monument and Memorial of this Matchless Mercy N. B. Had he ascribed his Victory to so despicable a Tool it was not the lifting of it up but the falling of it down with force that did the feat and so there would have been a Solecism an absurd Impropriety in his naming the place thus Beside it was not the dead Instrument a Jaw-bone that could lay heaps upon heaps of it self but it was the living and lively Arm of a strong Champion striking with it that did the Deed. yet no marks of his own Might doth he make in the name of the place therefore Samson must have an Eye herein to the Almighty Power of God who had given him his Assistance to Atchieve these things The Second Consequent of his Conquest was Samson's excessive Thirst which God quench'd by a Miracle ver 18 19. None can justly wonder that Samson was now Thirsty considering how he had toil'd and turmoil'd himself in Vanquishing such an Host and Mawling a Thousand Men the over-heating of his Body might well in a Natural way cause him to be thirsty But beside this Natural Thirst God might likewise send one Preternatural for Supernatural ends As N. B. First To keep him humble hiding Pride from him Job 33.17 that he should not ascribe the Glory of this great Victory to himself and to his own Prowess which haughty Man is apt to do in Autotheism as bad as Atheism and Polutheism and so Sacrifice to his own Nes Habak 1.16 and with Ajax Adore no God but his own Weapon And Secondly It was to make him pray and this he did here for no sooner had he complained I am sore a Thirst but immediately 't is said He called on the Lord ascribing Kingdom Power and Glory unto God alone and urging this Argument in his Prayer That it would not consist with or conduce to God's Honour to begin a great Work and not to finish it contrary to the Promise when I begin I will make an end 1 Sam. 3.12 N. B. And in his Prayer he tells God Thy Servant hath got this Thirst in thy Service believing that as he had granted him the greater Mercy namely Victory over his Enemies he would not deny him the lesser Mercy to wit the quenching of his Thirst c saying Seeing I have kept within the compass of my calling whereunto my God hath called me I cannot but hope he will Relieve and Refresh me Such a savoury frame of Spirit is apparent in Samson's Prayeâ— here as is enough to answer Josephus's Notion and that of Ambrose following his Footsteps in his Tenth Epistle that Samson was puffed up with Pride and Vain glory in his Song N. B. Sure I am the contrary is apparent in his Prayer wherein he ascribes all the Glory of his Victory to the Lord of Hosts and not to his Jaw-bone of an Ass and he gives a clear Testification therein that he was more tender of Gods Honour than he was of his own in telling the Lord that it would much redound to his Dishonour should he after such a Glorious Appearance with him in this Marvelous Conquest yet suffer him to fall into the hands of the Philistines by his Fainting through Thirst N. B. But that which puts it beyond all Controversie is God's Acceptance of his Address and his Answer of Peace to his present Prayer ver 19. The Lord there works a Miracle to gratifie his Servant and to quench his Thirst God clave the hollow place that was in the Jaw-bone and turned it into a Spring of Water whereof Samson drank and his Natural Spirits were Revived N. B. The same God that did cleave the Rock in the Wilderness and as it were set it a broach to give Israel drink out of it did the like here for his Servant Samson The Miracle was the same though the Subject was differing there he clave the Bock and here the Jaw-bone yet out of both God's Omnipotency fetched not fire but mater For an impotent and weak Man can fetch fire out of a Flint or Bone with forcible strokes upon them but 't is only the Power and Prerogative of the Almighty God to wring Water out of them N. B. And hereupon sensible Samson to testifie his Thankfulness to his God sets another Mark of Remembrance upon this Miracle of Mercy also naming it Enhakkorth that is The Well of him that called or cryed looking upon it as a signal Answer to his servent Prayer in the time of his Extremity Psal 50.15 and this Fountain is said to remain there unto this Day from whence ariseth the Opinion of some N. B. That the Spring of Water was in the ground under it and not in the Jaw-bone it self which every Traveller that saw it might carry away with him as a rich Prize in those hot Countries where they had so much need to drink of the Brook in the way of their Travel 1 Kings 17.4 Psal 110.7 This indeed makes it improbable that the Jaw-bone should continue there so long but the contrary to this Opinion is not incredible upon those Considerations N. B. First Though Passengers might be forward enough to carry a Fountain along with them in that hot Climate yet might they generally have such an Awe upon them as to forbear the removing so great a Monument of God's great power and Miraculous Mercy Secondly
to be a Vertuous Woman but 't is better to be a Gracious Woman Prov. 31.29 30. Vertue without Faith is but a beautiful Abomination and a smoother way to Hell and Damnation when 't is only Moral not Theological Vertue a drachm of Grace is worth a pound of Vertue with the Lord. Morally Vertuous Women yet in an unregenerate state although they be never so witty so well worded and so well deeded too are but like those wild Creatures tamed the Camel the Elephant c they do the work of tame Creatures yet have they the Nature of wild ones Many Daughters have done Vertuously but the Gracious Woman excels them all The Woman that feareth the Lord she shall be praised for the Paragon of beauty all glorious within Psal 45.11 The Female Glory and the wonder of the World as well as of Women kind to all those that have Spiritual Eyes wherewith to behold the beauty of Holiness which only can be Spiritually discerned 1 Cor. 2.14 To fear the Lord is the Crown of all commendation and makes Amiable to God and good Men. V. 12. Now it is true Hence Observ 1 Truth Alleâ—gea ought readily to be assented unto Every good Man should be both a lover and promoter of truth be it for or against him hence the form of that Oath which should be the end of all strife thou shalt Swear the Truth the whole Truth and nothing but the Truth yea and in common communication our yea should be yea and our nay nay 2 Cor. 1.17 18. No lightness much less lying should be Howbeit there is a Kinsman nearer than I and therefore hath the Right of Redemption before me according to the Law Deut. 25.5 Hence Observ 2. 'T is a just and righteous thing to give every one his own Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distribuo quia lex suum cuique distribuit the Law should give every Man his own Defraud not thy Brother in any matter for God is the avenger of such 1 Thess 4.5 Boaz was a Just and Righteous Man and he would not Rob his Brother of his Right Thou shalt not remove thy Neighbours Land-Mark Deut. 19.14 to take from another for enlarging thine own as wicked Ahab did Naboths Vineyard 1 King 21.3 V. 13. Tarry this Night He saith not come up hither that I may Lie with thee now having so fair and secret an opportunity but tarry till God's time he will not take the Devil's time Hence Observ 1. Marriage Comforts and Priviledges ought to be charitably and chastly come to Behold Boaz's Charity and Chastity unto Ruth she lies beside him and in the Night season too when no Eye could behold him yea all his People were fast asleep in the Barn-floor so that it was not known a Woman came into the Floor yet did he not unchastly touch her for he well knew that God's All-seeing Eye did behold him 2 Chron. 16.9 The very Night is light to him and he seeth all our ways Psal 139.2 3 5 7 8 9 11 12. And therefore doth he chastly conclude with chaste Joseph How can I do this great wickedness and sin against God Gen. 39.9 Yet withal doth he Charitably promise her Marriage and by consequence the Duty of Marriage to be accomplish'd in God's due time and way Let no persons therefore presume to leap into the Married Estate by any Unchaste Actings before Marriage but be careful to come clear and clean to it if ever ye expect God's Comfort and Blessing in it As the Lord liveth He promiseth her Marriage if the other Kinsman refused and confirm'd it with an Oath Hence Observ 2. A private Oath may be taken upon some emergent necessary and Important Occasions That to say The Lord liveth was an Oath Jerem. 4.2 doth shew for none can be said properly to live or originally but the Lord Joseph had corruptly learnt in Aegypt to Swear by the Life of Pharaoh as the Spaniards do now by the Life of their King but 't is not in Judgment Righteousness and Truth to swear by any Creature is to give to the Creature the Glory of the Creator which God will not allow of Isa 48.11 Our Lord indeed saith Let your Communication be yea yea and nay nay for whatsoever is more than these cometh of evil Matth. 5.37 and swear not at all v. 34. and above all things swear not Jam. 5.12 That is not at all by the Creatures nor yet by the Name of God in common Talk Lightly Rashly Irreverently or Jestingly Such as Swear in jest may go to Hell in earnest for such Swearing the Land mourueth Hos 4.2 Alas how are loud Oaths to say nothing of those common Complements of Faith Troth and Marry become now the Phrases of Gallantry and the goodliest Grace of a Gentleman never considering how the Word of God threatens a great many Woes against those whose Excrements come out at their Mouths and they are not sensible of it as likewise it tells them of a large Roll Ten Yards long and Five Yards broad all top full of Curses against the Swearer yea resting upon his House Zech. 5.2 3. Job 18.15 Some swear to save their Credit but that Credit is too dear bought that is got by sin A good Man's Oath is needless a bad Man's is bootless but he that feareth not an Oath neither will he scruple a Lye but Credit will always follow Honesty yet this of Boaz's is not a sinful but a Religious Oath though not imposed by a Magistrate but when a private Person cannot have otherwise a necessary truth demonstrated to them Thus Jacob sware to Laban the Spies to Ralab Jonathan to David and here Boaz to Ruth Yet such Oaths must be rare reverent well advised warily and sparingly used not as Food but as Physick only upon urgent necessity and in matters of great importance V. 14. And she lay at his Feet till the Morning This was done not only with his consent but by his counsel v. 13. for she was then risen up to be gone as it seemeth but he advis'd to the contrary lest she should be taken up for a Night-Walker Hence Observ 1. 'T is our Duty to look to our Credit as well as to our Conscience Our Credit and good name before man must be cared for as well as our Conscience before God Acts 24.16 Rom. 12.17.2 Cor. 8.21 Thus Boza counsels her That it might not be known a Woman was with him Et Castè Cautè egit he acts both Chastly and Cautelously to avoid scandal he might probably think an evil report might be raised if this had got abroad Hence are we commanded To abstain from all Appearances of evil 1 Thes 5.22 all shews and shadows of sin because bad men Muse as they Vse they are generally jealous of the worst and will never speak of the best Therefore Boaz makes Ruth rise before Day Observ 2. From his advising her To lie at his Feet all
Glory c. Sixthly He was not willing to Reprove them but the Clamours of others forced him to do it Seventhly He did not Rebuke them publickly 1 Tim. 5.20 for their publick sins to make the Plaster as broad as the Wound Eighthly It was only a Verbal Reproof whereas he should have put them out of their Priesthood and punished them for their Adultery according to the Law without respect of Persons as a Judge c. Ninthly He did not Rebuke them in time but let them live long in sin Tenthly He soon ceased chiding them so 't is said He restrained them not ch 3.13 All that can be said by way of Apology for Eli in this case is First That he now was very Old v. 22. Some suppose him to be now come to his Ninetieth Year even in his Doteage so could not himself Converse with his Sons so as to observe their Male-Administrations and withal he was dim-sighted so could not so well see their sinful Practices His Superannuation caused his frequent Absence from the Tabernacle which gave a greater opportunity for his Sons Wickedness to whom the management of God's Worship was in their Father's Retirement betrusted and 't is not improbable his Sons did not much regard his Reproofs because he was Old and Over-worn but themselves being in their Vigour had Marry'd Wives and were Fathers of Children And N. B. 'T is commonly known that Old Age doth incline Men to Mercy so that 't is no Wonder if Eli seem rather to Flatter than to Chastize his Sons Secondly This Apology may be made also for Old Eli in his giving right Counsel to his Refractory Sons v. 24 25. telling them 1. How they made the Lord's People to transgress either in encouraging them to perpetrate the like execrable Practices by their prophane patterns and instigating the Lord's People to become Children of Belial the Devil's People by their pernicious Examples or otherwise in hurrying them into the other extream of not only neglecting but also of contemning their own indispensable Duties of Offering Sacrifices when they saw that their Oblations must pass through such horrible wicked hands And 2. Telling them If one Man sin against another by doing any Injury the Magistrate or Vmpire may in such a case compose the Difference and patch up such a Peace as both Parties ought to acquiesce if their Hearts be not bigger than their Suits in that final Determination But saith he you have not sinned against Man only but against the Lord also therefore it is not in the power of Man to right the wrong done to God or to reconcile you to him whom you have so immediately offended in his Worship N. B. Eli meaneth that after the manner of Men many dare intercede with the Prince for such as have injur'd any private person but none dare do so presume when the Injury is offered to the Prince's own Person None dare be a Solicitor much less can be a Days-Man in such a case so that Eli seems to point at the Messiah whose Office is to take away transgression Dan. 9.24 who was the Antitype of their Priestly Office and whom he wishes them to make their Mediator repenting of their sins and laying hold of his Merits by Faith and not to perish in their final Impenitency The Sixth Remark is The manner how the Man of God a Prophet sent of God did chastize both the cockering Father and his cockered Children which is done partly Reprehensory and partly Comminatory from v. 27. to the end First By way of Reproof who this Reprover was many are the Conjectures of Learned Men some say it was Elias who was not yet Born into the World or Phinehas who was now lately gone out of the World Others more probably think it was Elkanah or an Angel in Man's shape but seeing this is not revealed in Scripture as 't is vain curiosity to enquire so 't is impossible to determine who he was yet whoever was this Reprover whereas Eli did but dally with this Nail of Reproof he drove it down to the Head here both to the Father and to his Sons N. B. First As to Eli this Man of God upbraids him with that distinguishing favour he had received from God in making him his High Priest though descended of Ithamar the younger Son of Aaron and gave all the Emoluments of the Priesthood a very Honourable Maintenance to him and his Sons and yet dare they thus provoke the Lord their Benefactor like foolish Folk and unwise Deut. 32.5 6. Beneficium postulat officium Benefits are binders to Offices and Duties of Thankfulness God looks upon the Abuse of his Benignity as an high Indignity and therefore chides he thus with Eli for this Affront v. 27 28. and not only so in the general but gives him this particular Impeachment that he had neglected his Duty both as a Parent and as a Priest and as a Judge in indulging his Sons to trample under foot the Ordinances of the Lord yet chused he rather to gratifie them than to glorifie God v. 29. N. B. Eli is charged here with conniving at his Sons sins for his own Self-ends because their Sacriledge help'd to feed their Old Father N. B. Secondly By way of Threatning 1. The loss of the Priesthood to Eli's Family v. 30. God had promis'd it to Phinehas Eleazar's Son Numb 25.12 but in some time of the Judges saith Dr. Lightfoot the High Priesthood was translated from the Line of Eleazar Aaron's Elder Son to the Line of Ithamar the younger of whom this Eli descended 1 Chron. 6.4 5 6. and 7 8 6 10. This forfeiture from the Elder Line the Doctor supposeth was made in the matter of Jephtah for instructing him no better but suffering him so unnaturally to dispose of or dispatch his own only and Religious Daughter N. B. Thus as the Promise for the perpetuation of the Priesthood to Aaron's Family Exod. 28.43 and 29.9 was Conditional only so long as they did Honour God therein which Condition the Elder Line of Aaron kept not in the case of Jephtah's Vow therefore was the High Priesthood transferr'd to the Younger Line which now upon the like failure in the Condition made a new forfeiture thereof by Dishonouring God so notoriously in Eli's Sons N. B. This may be called Breach of Promise as that is Num. 14.34 when the old Generation were wasted in the Wilderness and yet the new one was brought into Canaan as God had promised Deus non descrit nisi deferentem Austin 2 Chron. 15.3 2. This Man of God threatens the Extirpation of Eli's Family v. 31 32. His Arm shall be out off as Zech. 11.17 which may either be the Ark call'd the strength of God Psal 78.61 and taken after by the Philistines chap 4. or his Priesthood which was his strength and subsistency whereby he and his Family subsisted but principally his Posterity who are the strength of Parents Gen. 49.3 Deut. 21.17 Psal 127.4 5. this Arm
than Words and sear of punishment he knew would prevail most with the Mobile especially with those whose Wealth lay mostly in Cattel N. B. Nor doth he threaten to hew themselves in pieces lest he should seem to begin his Reign with too much Rigour but prudently lays the Penalty upon their Goods and not upon their Persons the more to sweeten his Government to them nor would all Saul's Minaces in words have avail'd with the Male-Contents especially had not the Fear of God fallen upon them also 't was this made them come forth with one consent to the number of Three Hundred and Thirty Thousand Men v. 8. Saul dispatcheth the Messengers with glad Tidings to Jabesh v. 9. who next Morning wilily sent word to Nahash They would come forth according to Covenant v. 3.10 this made the Ammonites secure N. B. 'T is lawful to deceive by Stratagems such Enemies as it is lawful to slay with the Sword The Second Particular of the Specimen is the Concomitants of it As First The time when Saul Assaulted the secure Besiegers it was in the Morning Watch before they were looked for by either side for Jabesh expected them not till the Sun were hot v. 9. and Ammon was lull'd asleep with expectation of the Besieged coming forth to them the next Day to have their one Eye put out which indeed blinded the Besiegers of both their Eyes with the sleep of Security Secondly The manner how Saul Assaulted them namely by a Stratagem of dividing his Army into three Battalions to make Onset upon all sides at once that so he might strike the whole Camp with the greater terrour and prevent the escape of any And Thirdly The Event the utter Discomfiture of the Ammonites all these three are in ver 11. N. B. Though they had few Swords left in Israel chap. 13.19 22. yet they Conquer here c. The Third Particular is the Consequents which be two First The Zeal of the People to Vindicate the Dignity of their New King against such as the Belialists that had despised him They said to Samuel Whoever rejecteth Saul as King shall die v. 12. N. B. It seems Samuel was present with them in this Expedition and 't is a wonder how his Old Age cold endure the Marching of all the Day and all the Night before And 't is a Wonder likewise N. B. How Saul could raise such an Army as Josephus saith but falsly as a bragg of his Jews to the Romans consisting of Seven Hundred Thousand but the Scripture saith Three Hundred and Thirty Thousand that he should not only raise them but also rally and Muster them into Companies and Regiments yea and March them over Jordan to Jabesh and Conquer the Enemy all in one Day and Night N. B. Surely Saul might say as to his wonderful Celerity what the great Caesar said after him Veni Vidi Vici I no sooner came but I overcame The Second Consequence is Saul's Prudence and Modesty yea Piety v. 13. the People had been so prudent as not to speak their aforesaid words to Saul lest they should have provok'd him to Revenge in his own proper cause but they spake to Samuel as to their Judge whose place it appertained more unto than for Saul to right himself Now Saul both prudently and modestly prevents Samuel's Answer to the People with a God forbid That any Man should die this Day wherein the Lord hath wrought such a glorious Victory The Glory of this Deliverance shall not be stained with the Blood of any of my Subjects and by thus openly declaring his Clemency in the beginning of his Reign he did much ingratiate himself into their Affections to his own Establishment N. B. 1. Humane Laws may be dispensed with upon Emergency but not the Divine Law c. N. B. 2. Many good Vertues were found in Saul before the Evil Spirit entered into him c. To which two Consequents may be added a Third not here mentioned namely Jabesh Gilead's thankfulness to Saul for his so seasonable saving of their Right Eyes c. The Memory of a good turn must never wax old N. B. Those Men of Jabesh-Gilead were truly grateful such as are rare to be found These Men remembred this kindness of Saul to them many Years after for when the Philistines had beaten his Army and abused his Dead Body by hanging it up in the Sun against a Wall till it putrified and became full of Vermin they Arm themselves and went all Night to rescue his Dead Body from the Philistines as he had marched all Night to Rescue them from the Ammonites Burnt it and Buried his Bones fasting Seven Days 1 Sam. 31.9 10 11 12 13. The second and last part of this Chapter is the Oath of Fidelity that Israel universally Swears to the new King v. 14 15. where Note N. B. First Samuel's Sublime Wisdom in making no motion nor mention of this Covenant of the Kingdom at Saul's first Election while the People were generally disaffected towards him because of his mean Extract Rustick Life c. but now when Saul had given them such eminent Proofs of his Valour and Vertue and when God had honoured him with so glorious a Victory which had made the People place their Affections upon him both eagerly and unanimously then doth Samuel strike while the Iron was hot and set in with this fit Season N. B. Secondly Samuel calls a General Assembly from Jabesh to Gilgal which was in their way home to most of them but more especially because it was a place famous for many publick Conventions there kept and particularly for the Covenant renewed by Joshua between God and the People when God rolled away Reproach from Israel in their Circumcision therefore was the place call'd Gilgal which signifies Rolling c. Josh 5.8 N. B. Thirdly Here 't is said The People made Saul King whereas it was the Lord's immediate Act to Constitute him King Chap. 8 9. and 10.1 and the People only accepted of that Election the Lord had made for them recognizing the first Act by a renewed Universal Consent All now personally Swearing Allegiance to him to prevent any future Factions and Insurrections c. N. B. Fourthly The Ceremonies of Saul's Inauguration before the Lord and his Prophet Samuel some suppose to be these 1. They set the King upon his Throne 2. They Crowned him 3. They Anointed him 4. They put the Book of the Law into his Hand 5. They took an Oath of him to observe it 6. They Offered Sacrifices of all sorts upon the Altar that was at Gilgal partly praising God for present Mercy both in the Victory over Ammon and in their Settlement under Saul from sad Distractions and partly praying to God for his future favour c. 7. Shutting all up with sundry Signs of publick Joy 1 Samuel CHAP. XII CHapter the Twelfth sheweth how Old Samuel Abdicates himself from the Office and Magistracy of Judge in that Publick Convention held
his Coat is said to be one Hundred and Sixty pound weight and upward beside all the weight of his other Arms which yet he could well wield and make use of in fight the very Head of his Spear weighed five and twenty pound and the Spear it self like a Weaver's Beam v. 7. So that the weight of his whole Arms Offensive and Defensive must needs be prodigious above two hundred weight enough to load any ordinary Man And being thus strongly and strangely fortified Cap-a-pee as we say from Head to Foot he might seem here to be no less than a walking Armory and no wonder if the Army of Israel were frighted at the sight of such a Monster v. 11. He is described Thirdly By his State and Condition a Man of no mean figure not one of the common Soldiers but one that had his Squire to go before him v. 7. a Gentleman at the least who kept his Servant to wait upon him And Fourthly By his Oration wherein he most reproachfully railed like another Rabshekah against both the Israel of God and the God of Israel who beside the Challenge to a Duel he made as is before mentioned he bid defiance both to Israel and their God v. 8 9 10. Thus insulting over both when he saw that none of them durst take his Challenge wherein his Insolence and Self-Confidence do plainly prove his Heart to be nothing else but a proud piece of Flesh his presumption was both a presage and the procurer of his own ruine Magna repentò ruunt summa cadunt subitò God will cut out the Tongue that speaks proud things Psal 12.3 4. N. B. None of his prodigious Armour could prove Armour of proof against an Almighty God by whom though he came into the Field like Thunder and Lightning yet went he out like filthy Smoak and a stinking Snuff c. And Fifthly He is described by the reiteration of this his Insolent Challenge crying Give me a Man that we may fight together v. 10. Oh how oft and how long he Reproached Israel with his Reviling and Opprobrious Oration he provoked them with his proud Challenges no fewer than forty Days one after another every Day N. B. We may here stand and wonder in the first place that not one in all the Army of Israel durst answer Goliah's Challenge seeing they had such Glorious Promises That one of them should Chase a Thousand Deut. 32.30 and precious performances hereof in the late Victory obtained by Jonathan over the whole Philistines Army in chap. 14. Yet now all Israel is so dismayed and greatly affrighted v. 11. that the whole Army durst not encounter one single Goliah So far was their Confidence in God and his Promises gone from them N. B. In the second place may it not seem strange that Saul himself did not accept the Challenge seeing he likewise was a Tall Topping Man one higher by the Head and Shoulders than the rest of the People none like him among them chap. 10.23 24. and could he but have Conquer'd this Cursed Miscreant this would have retrieved his Credit which now began to be crack'd among his Subjects by Samuel's with-drawment from him but alas to say nothing of Saul's looking upon himself as a Dwarf in comparison of this prodigious Lubberly Gyant the Spirit of the Lord was gone from him chap. 16.14 So he had lost his Fortitude which he formerly had c. N. B. But in the third place 't is mostly to be wondered at that brave Jonathan did not in forty Days time adventure to embrace the Challenge who both knew the Promise of one Chasing a Thousand and had so lately found the performance of it that he with his Armour-bearer only had discomfited the whole Army of the Philistines chap. 14. yer durst not now engage one single Combatant The Reason is twofold The first is Man's Courage doth so much depend upon God's Assistance that Man cannot be couragious at all times alike when God withdraws no Man can find either Heart or Hand The second Reason is No other Man must accept of this Challenge for 't was a Work the Lord reserved for David to have the Glory of the Day The Third Remark is David's Accepting the Challenge and undertaking the Duel unto which we have likewise an Antecedent Description of this Duelist He is described 1. By his Name David which signifies one beloved of God v. 12. 2. By his Parents the Son of Jesse v. 12. descended from Ruth as before 3. By his Countrey a Bethlehemite v. 12. for he was a Type of Christ and was Born a Babe of Bethlehem where Christ also was Born 4 By his Kindred his Father had seven Sons beside himself whereof three of them were employed in this present War v. 13. 5. By his Age he was the youngest of all the Eight v. 14. 6. By his Employ v. 15. He used to run of Errands as Saul had sent him from the Court home to comfort his Old Father when himself had been comforted with David's Musick so now his Father sends him from home to the Camp to visit his three Elder Brethren and to bring them Victuals c. v. 17 18 20. 7. He is described by his Beauty v. 42. Now come we from the Antecedents to the Concomitants and to make Remarks upon them The First is The occasion of David's undertaking this Duel No sooner is David well got into the front of the Army to Salute his Brethren c. v. 20 21 22. but out comes Goliah and belcheth out his old black Blasphemies in defiance of Israel and their God all which David heard with utmost Indignation v. 23. Nor was this all David's trouble to hear Goliah Blaspheme Israel and their God but he was troubled also to see the Israelites tremble at his Presence and to shrink from him v. 24. Hereupon he enquires What Reward will the King give to the Conquerour of him To whom it was answered in several Companies where he made his Enquiry That the King would enrich him with great Riches and give him his Daughter and make his Fathers House free in Israel v. 25 26 27. These were great Rewards that Saul in his forty Days Distress promiseth to Man now when he had lost his trust in the Promises of God yet David was not tickled at all with these great Promises of Saul for as probably he did hardly credit them so certainly he never claimed them yet out of a fervent Zeal to God's Glory his Fingers even itched to be taking off the Head of that Dead Dog that kept continually bawling at the Moon God's Church and daily Barking against the God of Israel This stirr'd up David's Spirit to accept the Challenge offered only his care in all Companies was that his desire might come to the King's Ear The Second Remark upon the Concomitants of this Conflict is the Impediments to obstruct it which are twofold The First is from Davids Brother Eliab who rebuked him for his
the death of Saul and his dear Friend Jonathan together with Israel's Choicest Worthies and Men of their Chiefest Chivalry v. 17 19 20. to 27. wherein is Remarkable First David is the Author of this lamentable Epitaph because he had both a Poetick and a Prophetick gift and because he was most deeply concerned as Son-in-Law and Successor to Saul and as a great loser in the loss of his best beloved Jonathan who was the next subject of this sad Tragedy Secondly The Matter of this sad Sonnet is a mixture of Poetical Exclamations and Hyperbolical imprecations all composed in a concise Meetre which makes the meaning thereof the more cloudy being the extatick expressions of one overwhelmed with grief for the death of his dearest Friends Thirdly Beside these general Raptures David particularly bewails First The death of Saul commending him for the laudable Vertues which he had which made him amiable and obliging to his Subjects as for those foul affronts offer'd to himself and to Jonathan he candidly covers them as being only the efforts of his sudden passion by which his ordinary temper ought not to be measured and of his jealousie of a Corrival to the Crown for which he ought to be excused but not one word of any piety in Saul which he had not doth David mention N. B. Note well A fair Caution for flattering Preachers of Funeral Sermons 'T is too Pharisaical to beautifie the Tombs of the dead whose lives were bad Mat. 23 29. Secondly the death of Jonathan he more passionately deplores because frater quasi ferè alter he almost lost himself in the loss of him who had he lived would assuredly have given David a peaceable possession of the Kingdom after his Father's death according to the Covenant between them whereas by the death of Jonathan he look'd for long interruptions from it by Abner c. And he makes Rhetorical Flourishes upon Jonathan's Cordial Love to him as transcending the Love of Women Naturalists say of Females quicquid volunt valdè volunt their affections are more earnest than those of Males Yet Jonathan loved David more affectionately than ever did any Woman either her Child or her Husband Fourthly David did not so despond with dolour but being now King he Commands that the Men of Judah his own and now the Royal Tribe should learn the use of their Armour v. 18. because they bordered upon the Philistines upon whom they might retrieve their lost Honour and he instances in the Bow both in Honour of Jonathan who was so skilful at it ver 22. and that they might match the Philistines Archers who had beeen so mischievous to their Mighty ones This the General Chronicle amplifies Josh 10.13 mentions this Book of Jasher which signifies Recti the Book of Right or of the Law a Directory for Prince and People to right Duties on both sides The Jews take it for Genesis the story of Abraham Isaac and Jacob those three Righteous Men but then it should not be Jasher but Jasharim plural it is Rather the Blessing of Jacob Gen. 49.8 Judah's Hands shall be on the Neck of his Enemies so David of that Tribe was to be In this was inserted this Song the foot and burden whereof was How are the Mighty faln oft repeated v. 19.25 27. This Book taught the use of the Bow and Artillery but is now lost being no part of the Canonical Scripture c. 2 Samuel CHAP. II. THIS Chapter contains David's coming to the Kingdom of Judah and the beginning of his State of Exaltation as before is recorded the whole History of David's State of Humiliation a perfect Type of Christ his Antitype who passed likewise out of the one into the other This Chapter consists of three Parts Antecedents Concomitants and Consequents First The Antecedents have these Remarks as First David's beginning at the right end and laying the foundation of his promised Kingdom in consulting with God according to God's own Ordinance Numb 27.21 and notwithstanding all his peerless persecutions he dare not now stir one step without Divine direction v. 1. having smarted so much for following his own Humane Policy and Prudence 1 Sam. 27.1 He asks God To what City of Judah shall I go God Answers To Hebron Ziklag was only Achish's Donative to David a remote place so not for his present purpose But God's gift to him was Hebron the Metropolis of Judah more antient than Zoan of Egypt Numb 13.22 a City of Refuge Josh 20.7 and more Renowned because the Patriarchs to whom Canaan was promised lay Buried there and thereby as it were held possession of it The Second Remark is Thither David went as God directed him into the very heart of his own Tribe whence he expected most Acceptance and Assistance and his two Wives with him ver 2. to share with him in his Prosperity as they had done in his Adversity N. B. Note well Wherein we have a Type of Christ and his Church which when It hath Suffered with him shall also Reign with him 2 Tim. 2.12 Luk. 22.28 29. Our Lord will remove his Spouse from the Land of her Banishment from the Ashes of her forlorn Ziklag to the Hebron of her Peace and Glory he hath taken order for it already Joh. 17.24 and is gone a little before to Prepare Mansions for her Joh. 14.2 3. yea and counteth not himself compleat Till he hath us all with him Ephes 1.23 Nor doth David Cashier those his Men that had Mutinied at Ziklag but brings them all along with him ver 3. and Billets them in the Country-Villages that he might not be burdensome to Hebron in Quartering too great a Company upon them Thus our Lord forgets and forgives our many Murmurings c. and leads us into the Land of Bliss The Third Remark is Not only the Men of Judah Universally v. 4. but also many Worthies out of several Tribes resorted to David 1 Chron. 12.1 2 3 22. who all joined together to Elect him King over Judah which Act might have been of pernicious consequence seeing the Right of Election belonged to all the Tribes had not the Oracle of God directed David hereunto and therefore it was no Sinful Schism Yet notwithstanding not only Ambitious Abner took advantage at this Act to raise a Rebellion against David among the other Tribes v. 8 9. but also it became an ill president and as it were a preparative to that fatal Schism in Rehoboam's Reign which could never be patch'd up again The Second Part is the Concomitants The Remarks of it are First The Elders of Judah with the Concurrence of the Worthies out of other Tribes Anoint David King over Judah v. 4. This was David's second Anointing to be King Samuel had Annoited him privately before which only gave Jus ad Rem not Jus in Re a Right Title to it but not an Actual Possession of it as this second Anointing did Now David was King both de Jure and de Facto David had
gathered in all their Fruits 't was a convenient time to Travel in and now they were preparing to come up to Jerusalem for keeping the Feast of Tabernacles N. B. This Month was in the Civil Account call'd by the Rabbins the first Month supposing that the World was created in that Month But by Divine Institution Exod. 12.2 as Junius and Piscator both well observe it was called in the Sacred reckoning the seventh Month this Month is call'd Ethanim which signifies Ripeness or Strength for then the ripe Fruits strengthen'd the Heart of Man The Second Remark is the Persons who were convocated to this solemn Dedication ver 1 2. King Solomon sent forth his Royal Mandate and summoned in to Jerusalem all the Senators Judges and Rulers of Israel and the Heads of every Tribe with Fathers of every Family to bring up the Ark of God into the Temple upon Mount Moriah now finished and not only they but great Multitudes of Common People came along with those Heads and Fathers voluntarily flocking to this Feast being forward to behold and to promote this glorious Solemnity c. The Third Remark is the Place both whence and whither v. 3 4 5 6 7 8 9. wherein Mark 1. This grave and great Assembly march along in great Pomp and Splendour to fetch the Ark of God that special Evidence of God's presence which doubtless before this time had been translated from Gibeon to Sion from the City of David to Solomon's Temple Mark 2. The Priests took up the Ark but lay it on the Levites Shoulders Numb 4.5 with 2 Chron. 5.4 Vatablus well observes this to be the fourth Time of the Priests taking up the Ark the first was at its passage over Jordan the second at its compassing Jericho the third when David brought it back from Obededom's House to his City and now again by Solomon c. Mark 3. The Tabernacle made by Moses was likewise taken up which had hitherto been Transportative and for many Years had been separated from the Ark but now to be reunited and both together settled in the Temple N. B. A Figure of the Church tossed up and down in this lower World Isa 54 11. shall come to a settlement for ever in Heaven the Habitation of God's Holiness Isa 63.15 The many Removes of the Tabernacle are very remarkable before this Time as 1. In the Wilderness it was carried up and down for forty Years Exod. 40.2 2. It aboad in Gilgal about fourteen Years Josh 4.18 19. 3. It remained in Shiloh till Samuel's Time Josh 18.1 1 Sam. 4.4 Psal 78.60 Jer. 7.12 4. It was in Nob 1 Sam. 21.1 till Saul destroyed that City 1 Sam. 22.19 5. It was in Gibeon all David's time 1 Chron. 16.39 6. From thence it was brought into Sion 2 Sam. 6.17 1 Chron. 15.1 And 7. Which was the Sabbatical Time and Place of Rest 'T is now lodged and laid up as a Sacred Monument in the Temple a Type of Heaven That is an odd Apocryphal Story we are told 2 Maccab. 2.5 c. Mark 4. Whereas 't is said here the Priests bare the Ark yet in 2 Chron. 5.4 'T is said the Levites bare it are reconciled by Peter Martyr c. thus 1. The Name Levite in the latter Place is taken largely descending of Levi and so it comprehends the Priests Or 2. The Levites brought it to the most Holy and the Priests carried it into the Oracle Or 3. The Priests carried the Ark all the way and into the Sanctum Sanctorum and the Levites carried the Tabernacle and all its Holy Vessels into the Treasury of the Temple Though the Levites were appointed to bear the Ark Deut. 31.25 yet were they Priests also ver 9. and 1 Chron. 15.2 14 15 c. Mark 5. Whereas ver 9. here There was nothing in the Ark save the two Tables c. is contradicted by Heb. 9 4 where 't is said the Pot of Manna and Aaron's Rod were in it also Junius reconciles thus the Particle in it relateth not to the Ark but to the Tabernacle Peter Martyr thus The Apostle speaks of the Ark as it was in Moses's Time wherein all the Three were together for the Apostle is there comparing Moses and the Messias each with other but in Solomon's time only the Tables were in the Ark. Epiphanius and Sanctius read the Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Juxta beside or near as well as within for the Book of the Law was put into some Coffer upon the side of the Ark Deut. 31.26 and this might be the Book that Hilkiah found 2 Kings 22.8 and 2 Chron. 34.14 Yea and other Learned Authors argue acutely that God commanded plainly the Pot of Manna and Aaron's Rod should be kept in the Tabernacle and not in the Ark Exod. 16.33 34. Numb 17.10 but set before it Lastly Learned Weems of Lathoquar affirmeth that this History would not have added here there was nothing in the Ark save c. unless to denote some change betwixt Moses's and Solomon's Time The Fourth Remark is the Divine Appearance to testifie the Divine Acceptance of all Solomon's present doings ver 10 11. As Solomon had given the Ark of God a most cordial welcom in its way to the Temple by a numberless number of Sacrifices ver 5. far exceeding the number of his Father David's in the like Case 2 Sam. 6.13 So now when the Ark is come God himself bids it welcome into the Temple and Oracle ver 10. A bright Cloud immediately appears which is call'd the Glory of the Lord ver 11. yet was it overshadow'd to signifie saith Peter Martyr our Dimness in Divine Matters which we behold darkly as through a Cloud and our Inability saith Lavater to behold God's Glory Matth. 17.5 6. If Angels cannot Isa 6.2 3. much less Men This Glory drove the Priests forth and so did the Glory of the Gospel exclude that Levitical Priesthood c. The Second part is the Concomitants of this Dedication namely Solomon's praising of God for his gracious Appearance in the over-shadowed bright Cloud to consecrate the Temple v. 10 11 Together with his praying to God for the Continuance of his gracious Presence and Audience to the Prayers of his People for diverting his Judgments ver 12 to 53 c. Remarks hereupon are many to be divided into two Classes seeing Solomon's Oration is partly Laudatory and partly Precatory First Upon the Laudatory and Eucharistical or thanksgiving part Remark the First is when Solomon saw the Priests and the People under some perceived Perturbation saith Peter Martyr at this glorious yet darkned Appearance of God in the Temple he said to them Be not afraid 't is no ill Omen but a token of God's approbation c. v. 12. Solomon minds them of what Moses had Recorded that God would appear in a Cloud Exod. 13.21 22. 24.16 40.35 Levit. 16.2 Numb 9.15 Deut. 4.11 5.22 and what his Father David had left
106.30 then Naboth must be stoned as if God had been consulted c. N.B. 3. This Honourable and Religious Person Naboth must not seem to be murthered out of envy but in a seeâ—ing due course of Law which required two Witnesses at the least Deut. 19.15 So dealt they with Christ Matth. 26.60 and so with Stephen Act. 6.13 her Witnesses she picked out were two Belialists Knights of the Post Incarnate Devils c. Remark the Eighth This whole Intrigue of Jezebel's is put into practice in Jezreel ver 11 12 13 14. Naboth is summoned and set on high before the Judges the two Belialists charge him with Blasphemy tho' they were not present to hear what discourse passed betwixt Ahab and Naboth 't was enough Jezebel said he was too sawcy with the King They said truly as it is in the Hebrew Barakta thou did't bless c. they meant thou didst curse God and the King The Hebrews saith P. Martyr did so far abominate Blasphemy that they would not once name it when the Blaspheming of God was to be spoken of So Job 2.9 't is bless God Hebr. Jezebel's servile Judges pass the Sentence right or wrong Naboth is carried out as a publick Pest and stoned without Jezreel as not fit to breathe out his last breath within his own City yea and his Sons with him 2 Kings 9.26 that no Heir he left of the Vineyard The second part of this Chapter is Abab's Correction for the commission of this Murder partly Divine and partly Humane from ver 14 to the end Remark the First Upon the Divine part of his Correction As 1. No sooner are Naboth and his Sons stoned but this welcome news is sent to Jezebel by her Mercenary Souls ver 14. she now in a transport run to Ahab and tells him the glad Tidings that Naboth and all his Heirs were dead therefore there was a Confiscation of his whole Estate and now his Vineyard was Escheated to the King ver 15. and hereupon bids him rise up and take Possession of the Vineyard Here Peter Martyr argues excellently By what Title must Ahab take Possession Had Naboth no Kindred though his Sons were stoned to Heir it He was saith He and Lyra Ahab's Vncle and a Nobleman because he was place in the noblest Place above the People ver 9. and though this had some colour of Religion to involve Relations in Guilt and Punishment as in the Case of Dathan c. Numb 16.32 and in the Case of Achan Josh 7.24 yet these were extraordinary Examples of Divine Vengeance and by a special warrant from God himself But suppose Naboth had been really guilty of Blasphemy against God and Treason against the King yet his Sons ought not to have died for their Father's Sin as indeed they did 2 Kings 9.26 for that was positively against the Law of God which expresly saith That Children shall not be put to Death for their Father Deut. 24.16 suppose Ahab was his next Kinsman because his Land lay next the King 's no doubt but his Sons were removed that his Claim to it might be Clearer or if not unjust Jezebel little regarded either the Rule of God's Law or the right of Succession she resolves to have it per fas nefas by right or wrong and which of Naboth's Kindred durst challenge it under such Tyrannical Violence She quickly heals her Husband of Heaviness He riseth up never enquiring saith Peter Martyr of the Manner and Cause of his Death but goes and takes Possession both for Him and His ver 16. Josephus saith that he went leaping for Joy at the good News but better had it been had he sitten still than to rise up and Fall c. Remark the Second Oh how short is the Triumph of the Wicked and the Joy of Hypocrites but for a Moment Job 20.5 while Ahab was passing in Jollity from Samaria to Jezreel the Lord lays his Command upon Elijah to meet him with a Divine Message ver 17 18. N.B. All the time that Jezebel was plotting and practising her Devilish Design God is altogether silent as if no way concern'd for his Name and Glory She prosper'd in her impious Project as if both Heaven and Earth conspired together in a friendly promoting it But now when Jezebel is active in stirring up Ahab to take Possession Then God is as Active in hastening his Propher to meet him there with heavy Tidings from Heaven No reckoning is brought in with publick Hosts at the midst of a Meal 'T is the Conclusion of Junketting Collations that calls for the reckoning Bill And then the end pays for All. N.B. Two Instances of God's long silence we have in the two Herod's long after this of Ahab and Jezebel the former Herod had his Herodias like a second Jezebel who prompts her Husband and prevails with Him to behead John Baptist the Execution is done and God kept silence all the while as unconcerned yet afterwards the same Herod hearing of the same of Jesus God strikes him with horrour of Conscience for his Murder of John He was perplexed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 9.7 he stuck fast in the Mud as it were and could find no way out and if the Leaven of Herod were Sadducisme his horrour made him deny his own Sadducaical Principles and to think that John the Baptist whom he had Beheaded was risen from the Dead The second Instance was the other Herod who Beheaded the Apostle James and because this Tyrant's Trick he saw pleased the People he would have done as much to the Apostle Peter and though God sat still in Heaven as it were and unconcern'd in the first Execution yet he sends his Angel from Heaven to prevent the second Peter designed by the Murderer for the like Butchery is delivered by a Miracle and whatever became of the former Herod we are told how this Tyrant before that time twelve Month came to a most miraculous and dismal End He was eaten up with Lice as 't is said his Grandfather was before him because he did not give God the glory Acts 12.1 2 3 23. the End paid for all in both those Instances and so it did in Ahab here no sooner is he got rejoycing into his new Garden plat promising to himself great contentment in his commodious Court-Enlargement but God posts in Elijah with a cooler of threatned Vengeance Ahab was in Samaria when God gave his Charge to Elijah but he was got to Jezreel when Elijah met him Remark the Third Elijah now fears not the Face of a King having God's immediate Call and Command he thunders out his most dreadful Divine Message of Commination to him accusing him of bloody Tyranny added to his notorious Idolatry ver 19. Hast thou killed and taken Possession the Dogs shall lick up thy Blood as they have done Naboth's c. the Prophet chargeth Ahab with the murther of Naboth though it was Jezebel's Act For 1. He was the first occasion of it by coveting
and as a Dove out of the Talons of an Eagle had so melted down his mind that he received the Prophet's Reproof not only without passion and prejudice which had been his Father's fault but also with much calmness and resolution to reform for as he will no more be ensnared to venture unto Samaria but continues at Jerusalem so he took a progress in person to Review that Reformation he had begun before but was Deformed by his Absence at Ramoth ver 4 5 6 7 8. to the end of chap. 19. 2 Chron. CHAP. XX. THIS Chapter Lavater calls a truly Golden Chapter which contains in it many and great matters nor is there any Chapter in this whole Book of Chronicles wherein saith he more may be learned It consists of two general parts First The Felicity of Jehosaphat in his waging War victoriously with the Ammonites c. The second is his Infelicity in falling into his old sins again c. In the first part there be Antecedents Concomitants and Consequents Remarks First upon the Antecedents are 1. The best of men must not count it strange that they fall into divers Tryals and Temptations James 1.2 3. Here God suffers a potent Enemy to set upon good Jehosaphat after his great care to reform and to set all to the right throughout his Kingdom chap. 19. After all this ver 1 2. the men of Moab of Ammon c. moved with envy at his growing greatness and stirred up by the Syrians against whom he had lately joyned with Ahab were let loose upon him this was that wrath of God which Jehu the Prophet denounced against him for his loving those that hated the Lord chap. 19.2 yet because good things were found in him as well as evil v. 3. therefore in wrath God remembred mercy Hab. 3.2 Tho' God suffered him to be tryed notwithstanding the good in him yet his tryal turns to his greater glory and so God deals with all his Servants Remark the Second This sudden Invasion by so vast a multitude so far as Engedi put Jehosaphat into a panick fear tho' he was alway well prepared chap. 17.14 19. yet was this an unexpected surprize N. B. Hereupon he proclaimed a Fast that they might the better fit themselves for prayer plenus venter non orat ardenter the full belly prays dully ver 3. Fasting gives wings to praying all his Subjects are summoned up Armed to Jerusalem to fast and pray in the Temple ver 4. Jehosaphat stands up upon the Scaffold in the great Court to be the mouth of the People unto God ver 5. as Solomon had been before him 1 Kings 8.22 'T is called the New Court because newly repaired chap. 15.8 Ora labora pray first then fight c. Remark the Third Jehosaphat's prayer from ver 6 to 13. wherein Mark 1. He maketh these two Attributes of God his might and his mercy to be the two main Pillars of his prayer of faith ver 6 7. as Jachin and Boaz were the stability and strength of the Temple N. B. Choice of fit Attributes to represent God in prayer helps faith and causes fervency Mark 2. He is God's Remembrancer ver 8 9. as God commands Isa 62.6 Thus he argues with God Lord thou didst favour Abraham as thy friend and gavest him this Land his Seed hath dwelt in it and hath built thee a Sanctuary and Solomon prayed in it that thou would turn away the evil of the Sword c. 1 Kings 8.37 c. We are still thy Tenants wilt thou oh our great Landlord defend us Surely thou wilt c. Mark 3. He spreads before the Lord the injurious Ingratitude of Moab and Ammon whom we molested not at thy command when we came out of Egypt Deut. 2.5 9 19. Numb 20.21 yet now do they come to dispossess us whom God hath put into possession of that good Land promised to Abraham and performed to his Posterity Didst thou Lord accept of Solomon's prayer by fire from Heaven and shall these Enemies now cast us out c ver 10 11 12. Thus he engaged God in his Cause c. Mark 4. All Judah stood before the Lord with their little ones v. 13. at Jehosaphat's prayer N. B. Not only the Jews but even the Gentiles did this in great distress as Jonah 3.4 5. saith Sanctius partly to promote their hearts to more fervent Devotion having their Eyes upon their harmless Children c. and partly to move God's compassion not as if God were changeable at such sights but because he had declared such means and methods should prevail with him Deut. 29.11 and 31.12 Joel 2.16 such an holy violence is well pleasing to God saith Tertullian Remark the Fourth Is God's Answer to Jehosaphat's powerful Prayer Mark 1. Jahaziel a Levite was immediately inspired by God ver 14 a man famous saith Piscator therefore is his Genealogy so distinctly described he stood up in the midst to declare God's Message to them Mark 2. In his comfortable Message from God Regem post Plebem nominat he nameth the King after the People ver 15. Grotius saith he did it as Christ named Peter after the Disciples Mark 16.7 tho' Peter was most concerned in the comfort N. B. Jehosaphat is not displeased with it yet the Pope is highly affronted if he be once named after the greatest Kings and Emperours Mark 3. This inspired Levite foretells them their God would fight for them and he alone will do the work they shall not need to strike one stroke therefore fear not their vast multitudes Mark 4. He foretells them for the better confirming their Faith against their Fear the very Motion of their Enemy ver 16.17 they are marching to Ziz which signifies a Pot or Caldron because saith the Gloss this was the place in which God did cut the Enemy in pieces and made them as it were meat for the Pot And he bids them go down to morrow and ye shall only be Spectators saith Vatablus Remark the Fifth Is the marvelous Influence this Levite's Prophecy had upon both the Prince and the People ver 18 19. Mark 1. Jehosaphat bows his head to the ground making a low obeysance in token of his due Veneration to God for this gracious Answer to his Prayer of his belief of it and of his thankfulness for it Mark 2. The People did likewise prostrate themselves with their faces towards the Most Holy Place where the Ark of God was Mark 3. The former part of this night was spent in Doxologies and solemn Thanksgiving to God for his exceeding great and precious Promise The Levites in general at Jehosaphat's Appointment stood up to sing praises to the Lord with loud voices and with lifted up hearts too they sang a Triumphant Song their Faith ensuring the Victory Secondly The Concomitants of the first part ver 20 21 22 23 24. Remarks are 1. Jehosaphat's Oration to his People rising up early the next morning to march against the Enemy ver 20. This
and Grotius Jeroboam's Golden Calf there had turned Beth-el the House of God into Beth-aven Hos 10.5 an House of Wickedness as their Names Hebr. do signifie The filthy Dust of those Mawmets must not be allowed to lie near Jerusalem saith Lavater but it was carried about eight Miles from thence to disgrace that Idolatrous City Bethel Mark 2. This zealous King Deposed the Idolatrous Priests c. ver 5. call'd Chemarims Hebr. not only because they wore black Cloaths as the word signifies after a Superstitious fashion which is the concurrent opinion of Junius Piscator Mercerus Munsterus Montanus Pagnin c. but also because they were Tinged Singed and burnt black inwardly with an Hell-fire-fervency for a false Religion saith Avenarius c. N. B. The Prophet Hosea speaks of those Priests Hebr. Chemarims Hos 10.5 affecting a black Habit Sanctimoniae Ergô for Sanctimony's sake And the Prophet Zephany saith in Josiah's Day that God will cut off the Name of the Chemarims Zeph. 1.4 namely Baal's Chimney Chaplains black Sooty Fellows like those Greasie Mass-Priests or Abby-Lubbers in the Romish Church Elias in Tisbi saith these Atratei Black-coats were shut up in Cloysters and the Jewish Rabbins call the Monks Chemarims Many Men addicted to Idolatry entertained those Chemarims in Josiah's time Jer. 3.6 Zeph. 1.1 4. as too many do Harbour Mass-Priests in our Times those Josiah cut off according to Zephany's Prophecy c. Mark 3. Josiah Destroyed the Idolatrous Grove ver 6. either that Grove which was planted nigh the Temple as Flaccherus supposeth wherein the Image of Baal was Worshipped after the manner of the Gentiles who Worshipped Priapus in Groves after which they committed all lascivious Beastiality in promiscuous Copulations therefore the Lord forbade by his Law the Planting of any such Groves Deut. 16.21 because it was the practice of Idolaters 1 Kings 15.13 and might be the occasion of reviving that abominable Idolatry Or rather this was a Representation of that Grove or the Image of it because 't is said He brought out the Grove from the House of the Lord ver 6. and we read of an Image with a Carved Grove about it 2 Kings 21.7 that not God in the Temple but the Devil in the Grove might be Worshipped saith Sanctius And this Image he stamp'd small to Powder at the Brook Kidron and the Powder thereof he poured upon the Groves of that Rascality which had been set on Mischief as Exod. 32.22 23. and which had Worship'd the Groves 2 Chron. 34.4 And this Bastardly Brood so call'd was probably Buried in this infamous place as a brand of Ignominy put upon them saith Tirinus All this was done saith Junius in detestation of Idolatry and for Caution to them that still lived Mark 4. Josiah extirpated the cursed Cells or Seats of the Sodomites ver 7. those abominable Brothel-Houses in which Males prostitute their Bodies to Males which was both a Punishment of Idolatry Rom. 1.23 24 27. and a part of their Idol-worship practised at the Instigation of that impure and diabolical Spirit worship'd in the Idol saith Lavater from 1 Kings 15.12 13. and wickedness was so far spread in this Time saith Sanctius that those heinous Sodomites drove a gainful Trade even in the Temple it self and their spiritual Pollution involved them into such carnal Lusts as the very Women were not ashamed say Sanctius and Osiander to Weave Curtains for hiding the Mens shameless Sodomy acted even by the Priests of the Groves c. Remark the Second Josiah's Reformation after the Temple in City and Countrey Mark 1. He demolish'd all the High Places from the North to the South Coast of the Countrey without Partiality ver 8. neither sparing those Priests of Aaron's Line though they sacrificed not to Idols saith Menochius but to the true God yet because they did it in a forbidden Place Deut. 12.11 therefore he deposed them from their Offices Nor did he spare the Rich more than the Poor saith Junius for when he had polluted all the high Places in other Cities to take away their supposed Sanctity saith Grotius he found an High Place erected by Joshun the Governour of the City at the very Gate after the manner of the Pagans who placed their Tutelar or guardian-Gods at the Gates of their Cities This Joshua in Josiah's Day was a great Man and had a good Name Heb but was a bad Man and of a superstitious Nature He had complied with the Iniquity of former times in setting up an high Place at the Gate nigh his Palace yet Josiah's Zeal spar'd it not Mark 2. Josiah's candour toward those Priests descended from Aaron ver 9. for though they had not kept the charge of the Lord but had foully apostatized in sacrificing to God in forbidden Places either for fear or for favour becoming Time servers and comporting with Idolatrous Kings and therefore must bear their Iniquity namely they and their Posterity must be degraded from their Priestly Functions as a Punishment thereof saith Menochius N.B. Other faults saith Grotius in the Priests were pardoned if they proved Penitent he did not remove them from their Sacerdotal Offices but for Idolatry and Worshipping God in unlawful Places did Degrade them yet because these were 1. Levites of Aaron's Race though lapsed and hurried down the stream of Temptation in former Times And 2. They were Penitents falling by Infirmity but rising again by Repentance Poena or Punishment and Penitency are near of kin being Words of the same Derivation therefore for the Honour of the Priesthood this Pious King takes care of their maintenance when laid aside from the Service of God's Altar as Neh. 13.28 Such an one was that temporizing Priest Nehemiah chased from him But a fuller Example hereof is in Ezek. 44.10 11 12 13 14. they yet were to live out of that allowance for the Priest ver 29 30. Lev. 2.4 5 10 11. and 24.5 6 c. Junius well observeth that their spiritual Blemish put them into the very same State which corporal Blemishes brought them into Lev. 21.17 18. Mark 3. Josiah defiled Topheth ver 10. a pleasant Valley near Jerusalem wherein Idolatrous Kings had cruelly tortur'd and tormented their own Children by burning them to Molech Chap. 16.3 Jer. 7.31 call'd Topheth saith Junius from Toph a Drum which was there beaten lest the Father should hear the most horrible howlings of his Child burning in the Fire N.B. From this abominable abuse of this Valley of Hinnom Tophet was taken for Hell Isa 30.33 which in Matth. 5.22 is call'd Gehenna from this Valley of Hinnom representing that place of Torment without End and past Imagination This fruitful Valley zealous Josiah defiled by Dung and dead Mens Bones c. saith Lavater to prevent the like abuses for ever Mark 4. He likewise took away the Horses of the Sun c. ver 11. which were either 1. Carved Horses to which were adjoined a carved Chariot with the Picture of the Sun according
Sins of the People were the true Cause why God gave them this wicked King who broke Covenant both with God Jer. 34.17 and with Man Ezek 17.18 19. God harden'd his Heart that he humbled not himself c. Remark the Eighth The next remarkable Passage Recorded is in the nineteenth Year of the Captivity which was the nineteenth Year of Nebuchadnezzar's Reign and the eleventh of Zedekiah's Then was the full fatal and final Fall of that Earthly Kingdom c. 2 Kings 25.2 Jer. 39.2 and 52.12 't is true this Time is call'd the eighteenth Year of Nebuchadnezzar ver 29. Jer. 52. and the ninth Year of Zedekiah 2 Kings 25.1 and Ezek. 24.1 but we must suppose the King of Babylon besieged Jerusalem about two Years before it was Tibbakang Hebr. broken up with Battering Rams saith Vatablus 2 Kings 25.4 8. nor may we say with Grotius that this Place of the eighteenth Year seems to be corrected by that Place of the nineteenth but better say with Lyra 't was the latter end of the eighteenth and in the beginning of the nineteenth and though the Books of Kings and Chronicles give no account of any Occurrence betwixt those Years of nine and nineteenth of the Captivity yet find we some Passages of Remark in the two Prophets of Jeremy and Ezekiel Mark First In Jeremy who relateth how Hananiah in the beginning of Zedekiah's Reign in the Fourth Year falsly foretold the return of the Captives within two Years Jer. 28.1 c. This Priest probably but a pretended Prophet had seen how ill Vrijah and Jeremy had sped by telling the Truth therefore he resolves to Preach Placentia pleasing Matters to have Honour from the Princes and likely lucre too from the People so he affronts Jeremy publickly in the Temple as a lying Prophet in saying the Captivity would continue for seventy Years but the Issue was Hananiah is struck with Death within two Months after his false Prediction because he taught Rebellion against the Lord as Jeremy had foretold him ver 14 15 16 17. Mark 2. After this Jeremy tells us how he sent a Letter to the Children of the Captivity in Babylon in the former part of Zedekiah's Reign the Date and Contents thereof are declared Jer. 29.1 2 3 c. and Chap. 30. and 31. altogether Consolatory to the Captives and Chap. 49.34 and Jer. 50. and 51. in another Letter afterward to Comfort them that they must Exercise Patience and not Antedate Promises as their false Prophets prompted them to do against whom Jeremy denounced their most dreadful Doom Jer. 29.21 22. yet would they but wait God in due Time would deliver them and destroy Babylon and Elam that help'd her Calvin saith that Zedekiah suffer'd Jeremy's Letters to be sent by his Messengers Non ex Pietatis studio not from any Respect either to God or to his Prophet but out of Self-Love for he had heard by Hananiah that Itconiah his Corrival and the Captives would in two Years Time come back to Jerusalem if so he must resign up his Throne wherein the King of Babylon had seated him therefore sends he Embassadors to Nebuchadnezzar to testifie how obsequious he was to his Lord and Master and was Content they should carry Jeremy 's Letters knowing the purport of them was to perswade the People there Patience and to live peaceably in Babylon and not think yet of returning to give him Disturbance Mark Thirdly In Ezekiel whom in the fifth Year of Jehoiakin's Captivity and the thirteenth of the first as Dr. Lightfoot computes the Lord raised up a Prophet in Babylon as Jeremy was in Jerusalem and he began to Prophesie in the fifth Year of Jehoiakin's or Jeconiah's Captivity or as some call it with Lavater a Transmigration because he yielded to the Besieger c. Ezek. 1.2 and the same Ezekiel foretells the fatal Issue of Zedekiah's breaking his Covenant First with God Ezek. 16.38 and then with Man even with the King of Babylon Ezek. 17.15 who had set him up and sworn him to be faithful yet he revolts and seeks succour from the King of Egypt which perfidious Perjury and Treachery was the true Cause of Ruining all 2 Chron. 36.13 Mark Fourthly Ezekiel also in the sixth Year of Jeconiah's Captivity and the fourteenth of the first hath the Lord shewing him All Ezekiel from Chap. 8. to the End Daniel 2 3 and 4. Chapters what just Causes he had to remove his Glory from the Temple Ezek. 8.1 c. Chap. 9. and 10. and 11. and 12. and so on to Chap. 20. All this must be while Zedekiah Reigned the King of Babylon had set him as a Vine Ezek. 17.6 but not Content with that he must needs be a Cedar out Caesar aut nullus therefore did he bend his Boughs and Roots toward the other great Eagle Pharaoh for relief ver 7 8. so falsified his Fidelity which was his utter Destruction Mark Fifthly Again Ezekiel Prophesies in the seventh year of Jeconiah's Captivity and of Zedekiah's Reign Ezek. 20.1 which was two Years and five Months before the fatal Siege began here some rank Hypocrites came to be resolv'd of Ezekiel whether it were better to shake off the Babylonian Yoke or patiently to bear it Whereas before-hand they came concluded what course to take ver 31 32. Ezekiel by his Prophetick Spirit pierced into their putid Hypocrisie loath'd their false looks and abhorr'd their Motion God had no Answer for such no more than he had for Saul 1 Sam. 28.15 the Prayers of such are an Abomination Prov. 21.27 yet tells them the Day of this Prophane Person was now come and the Crown must be overturned overturned overturned until Christ come Ezek. 21.25 26 27. the Earthly Kingdom shall be no more in its former Glory Remark the Ninth Now Ezekiel returns us to the eleventh year of Zedekiah and the nineteenth year of Nebuchadnezzar and of the first Captivity Ezek. 26.1 c. all which Computations Grotius c. make contemporary Now are Ezekiel's three hundred and ninety years compleated from the first Division of Israel's Kingdom into ten Tribes and two Ezek. 4.5 and now was the City and the Temple destroyed c. 2 Kings 25.2 to 20. 2 Chron. 36.17 to 21. Jer. 39.2 to 15. and 52.5 to 28. N.B. Having made this most necessary Digression in enquiring what happened betwixt the ninth and nineteenth of the seventy Years Captivity The Enquiry following is what followed this fatal nineteenth year Answer The Prophets Jeremy and Ezekiel do supply what is not Recorded either in the Book of Kings or in that of Chronicles Mark 1. Jeremy gives an account of what was done in the twenty third year c. Jer. 52.30 Nebuzaradan comes then and carries away seven hundred and forty five more Captives probably to revenge Gedaliah 's Murder Mark 2. Ezekiel tells of a Messenger that came with sad Tidings of all that had been done at Jerusalem unto him now Captive in Babylon Ezek. 33.21 and
her Marriage But 2. Esther was her Persian Name given her by the King saith Bonartius a poor Orphan yet not left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comfortless Joh. 14.18 for God moved her great Uncle Mordecai to Adopt her and to care and cater for her as for his own Daughter saith Grotius Mark 3. Serrarius excellently moveth a Doubt here How could so Pious a Man as Mordecai Persuade or so Pious a Maid as Esther Consent either to go into the House of the Women ver 8. or much less into the Bed of the King before Marriage ver 16. seeing the least Sin ought not to be done no tho' thereby the Lives of all the Jews might be saved Do not the least Evil no not for procuring the greatest Good Rom. 3.8 Answer 1st The State of those Times and Places must be considered saith Serrarius for then it was allowed to the Israelites to have many Wives much more to those Barbarians 2ly Those Virgins were made Wives saith Menochius by their coming to the King according to the custom of that Country But 3ly The Hebrew word Vatillachac◠signifies a taking by force say Junius Piscator and Drusius as the Devil took our Lord and carry'd him into the Holy City Matth. 4.5 So such was the Tyrannical Power of the Persian Kings that they could take what Persons they pleased for their own pleasure and forced their Subjects to serve them and if Esther was taken by force then neither she nor her Uncle Sinned but probably there was a sad parting and many Prayers put up by them both both for Divine Direction and for Divine Protection also Lastly Some suppose that Esther and her Guardian did concurr in all these Transactions as guided by an extraordinary Instinct without which Warrant they cannot but be somewhat Blame-worthy Mark 4. The marvelous Providence of God towards Esther When her Father and Mother forsook her the Lord took her up Psalm 27.10 1. Mordecai had nourish'd and nurtur'd her in the true Religion as Eph. 6.4 2. God turned Hegai's Heart towards her as Potiphar's and the Jaylor's to Joseph Gen. 39.4 21. so that this Chamberlain affords her the best Room in the House the best Accommodations of all sort and the best Attendants even seven Maids of Honour when he might have put her off with one to equip her and commend her as a fit Queen for the King aforehand ver 9. saith A Lapide But 3ly and chiefly God turned the King's heart towards her ver 16. so that he loved her above all the other Virgins he had Deflowred ver 17. and he made her his Queen instead of Vasthi c. This was the Lord's own work in whose hands are the Hearts of Kings Prov. 21.1 and who here look'd upon the low Estate of his Handmaid Luke 1.48 of an Orphan advancing her to be Queen She had lien among the Pots now glitters in Glory Psal 68.13 raised from a Dunghil to a Throne Psal 113.7 8. N. B. Let us learn hence to trust God with our Children tho' we leave them as little as Esther had been left by her Parents c. N. B. 1. What preparation is here for fitting a Spouse to a Pagan Prince Six Months Purifying with so many Abstersories to dry up the filth of the Flesh c. with the Oil of Myrrhe and other Six Months Perfuming with sweet Odours c. ver 12. Oh then how ought the Soul to be prepared for meeting the God of Israel Amos 4.12 How ought we to be cleansed from all filthiness of Flesh and Spirit 2 Cor. 7.1 and our countenances cleared Psal 42.5 11. and 43.5 to come with confidence into community with God Hebr. 4.16 N. B. 2. Here the Maids are first Purify'd before the King chuse one for his Queen but Christ that King of Saints Revel 15.2 first chuseth his Spouse and then Purifies her Ephes 5.26 He purifies his chosen to himself a peculiar People Tit. 2.14 He first chuses his Love before Time Epes 1.4 and 3.11 and then loves his choice in Time and rests in his Love Zeph. 3.17 N. B. 3. What a deal of precious time was here spent without Spare even Twelve Months time was wofully wasted in making provision for the Flesh to fulfill the Lusts thereof contrary to God's Command Rom. 13.14 and all this was done by the King's Command to the Women who are apt enough of themselves without any Royal Precept to practise it to cast away too much cost and time in tricking their Bodies so that the Pagan Comedians have tartly taxed that Sex for so doing As 1. Plautus saying Negotii quantum in Muliere unâ est what a deal of do there is with one Woman in Dressing her Body which is but the painted Sheath of her Soul And 2. Terence saying Nôsti mores Mulierum dum comuntur dum moliuntur Annus est Women and Shipping takes up a Year in Rigging But best of all 3. The Prophet Isaiah who as if he had been rifling in the Ladies Wardrobe and had taken an exact Inventory of all their over-curious Implements and Ornaments doth deeply censure and heavily threaten those haughty Daughters of Sion Isa 3.18 c. telling them their Fineness shall be turn'd into Filthiness and Neatness into Nastiness N. B. Merlin makes a great Marvel at the prodigious Luxury of this Mighty Monarch in satiating his insatiable Lust upon so many Maidens and tho' one of them could only be his Queen yet all the rest must serve him for his Concubines for which purpose they were committed to Shaashgar Hegai's Deputy in the Second House ver 13 14. after the King had carnally known them they came no more uncalled but left frying in their own fiery Lusts A discourse of this nature is no better saith he than raking in a Dunghil it setting forth the Filthiness of this Pagan Prince who yet hath too many Princes professing Christianity among us that imitate him in Intemperance and Luxury c. The Third Part is the Consequents of Eshher's Advance After all this Esther the Captive became Esther the Queen Remark the First The marvelous Providence of God and his Care over the Church that Esther should thus be Exalted four or five years say some or but three saith Dr. Lightfoot ver 16. before Haman's Advancement in the next Chapter Thus the Lord provided an Antidote before the Poison appeared a Salve before the Sore was got and a Plaister before the Wound was attempted to be given to his Church by this wicked Haman God had set up Esther to be his Church's Deliverer so long before the Danger arose Thus had God sent down Joseph before into Egypt Psal 105.17 and Moses c. to save his Church Remark the Second The King loved Esther ver 17. This Barbarian condemns such Husbands as are call'd Christian who instead of loving their own Loyal Wives do lust after Strangers Prov. 5.19 20. And he so loved her as to make a Royal Feast to
to keep it ever-burning upon God's Altar Lev. 6.12 13. besides there was Fire in other Places for Pots to boil with 1 Sam. 2.15 2 Chron. 35.13 c. so much Wood was used as also for Burning of Sacrifices but the common Store of the Temple now failing they bind themselves to provide it in their Courses that God's Service might by no means be neglected N. B. As they took great Care for fuel to nourish God's Fire here that it might not be put out So no less ought we to do to feed our Faith Love and Zeal which Solomon calls the flame of God Cant. 8.6 Waters must not quench it Cant. 8.7 10. nor must Ashes cover it 2 Tim. 1.6 we may not wiâ—h-draw the fewel of God's Ordinances or pour on the puddle-water of gross-sins but feed it as well as the Gentiles did the Vestal Fire which was never to dye out for want of fresh fuel Mark 6. The Sixth Particular Branch of the Covenant was for paying their first Fruits ver 35 36 37. that the Priests rights might be firmly assured and they not be defrauded of any part thereof all the Particulars of the first Fruits are distinctly described here that none might pretend Ignorance in withholding the Priests-due which at this Time the People were prone to Practise either through Poverty or a Penurious or a Prophane Disposition But the first-born of their Sons and of their Cattel both great and small if unclean might be redeemed Exod. 13.2 13. yea the first Fruits of their Dough that the Priest might have a Cake as oft as they Baked N. B. Thus God required the firstlings of all to shew how he highly values the kindness of our Youth Jer. 2.1 2. Mark 7. The Seventh Branch they bound themselves unto by this Covenant was the Payment of Tythes ver 37 38 39. which the Law gave the Levites for their maintenance Numb 18.24 28. and they paid the Tenth of their Tenths to the Priests all this was done by the Inspection of the High-Priest call'd here by way of Eminency the Son of Aaron saith Grotius and though they paid Tribute at this Time to the King of Persia N. B. Yet they thus solemnly bind themselves by Oath that they would not defraud the Lord of his Part but render to Caesar the things that are Caesar's and to God the things that are Gods Matth. 22.21 and God's part was laid up in God's House which they promis'd to frequent themselves and to see that none of his Servants should forsake it for want of maintenance which yet they did out of want Chap. 13.10 Nehemiah CHAP. XI THIS Chapter is a Sacred Narrative which seemeth to divide it self into two formal Parts the First is An Account of those Persons that dwelt in the City And the Second is Of those also that dwelt in the Countrey Remarks upon the first Part are First The City is said to be large and great but the People were few that dwelt therein Chap. 7.4 therefore was it Nehemiah's double Diligence when he had once repaired it in all its Parts then his Care was to Repeople it also In Order hereunto he Orders the Rulers especially those that made up the great Council or Sanhedrim to dwell in Jerusalem This they could not well but willingly embrace saith Sanctius because 1. This was the Royal Seat and the most beautiful City and therefore the most suitable Place for the Nobles as is usual in all Nations to take up their Residences there And 2. These were Voluntiers likewise in obeying this Order that this Capital City might be better defended by their Presence and Influence whereby saith Wolphius they declared themselves brave Patriots and grateful Citizens for the Publick Good Remark the Second This Holy City as 't is call'd here ver 2. and many other Places of Scripture because the Temple stood in it with all its Holy Ordinances c. was the principal But or Mark that all the Jews Enemies chiefly shot at therefore so few of either the Princes or People durst make it their free Choice to dwell there both because of the Danger they were mostly expos'd to in that Place and because at present it was rather Chargeable than Beneficial to its Inhabitants in Repairing and Watching whereas in the Countrey they could live at more Ease Plenty and Safety therefore were there so few that offered themselves willingly to secure this so much envied City save only such as were truly publick-spirited and those were they whom the People blessed God for ver 2. that they had such Zeal for the common Cause given them and pray'd God to bless them with Safety and Success Remark the Third Because they that offer'd themselves voluntarily to dwell at Jerusalem were too few to replenish and defend that large and fair City then it was ordered say Grotius and Menochius that every Tenth Man out of the rest of the People should dwell there ver 1. and that none might rationally repine at this Order and to prevent all Murmuring the matter was manag'd by casting Lots the Dispose whereof is wholly from the Lord Prov. 16.33 that so it might appear God himself would have such and such to dwell at Jerusalem as the Apostles knew the Mind of God by the same Means Acts 1.24 26. This Oracle of God answer'd all their Doubts As 1. Of their Desires of enjoying the Profit and Pleasure of the Countrey And 2. Of their Fears to live in the City lest it should be Besieged c. then Conquered and so they Captivated again this made many loath to Adventure there to inhabite save only those few whose Faith was above their Fear and whom God enabled to Roll themselves upon his precious Promise I will be a Wall of Fire round about Jerusalem Zech. 2.5 N. B. This one of Ten or Hebr. Teshang Haiadoth nine Hands saith Montanus or Parts that were left by Lot to live in the Countrey when only one part was chosen by God to dwell in this Earthly Jerusalem is an excellent shadow and figure of the Paucity or fewness of those whom the Lord chuseth to inhabit the Heavenly Jerusalem according to Isa 6.13 Jer. 3.14 c. Many are called but few chosen Matth. 7.13 and 20.16 and 22.14 Remark the Fourth The Description of those that were chosen to reside in the City 1. Those of Judah's Tribe from ver 4 to ver 7. yea and of the Children of Ephraim and of Manasseh too 1 Chron. 9.3 where the same is set down as here but the number is greater because here only those are reckoned who inhabited Jerusalem by Lot but there the Voluntiers also as Masius well observes out of Junius and therefore the Name Israel is used ver 3. to intimate saith Menochius out of Lyra that such of the Ten Tribes as for Religion's sake were moved to leave their own Tribes and to join themselves with the Men of Judah as many did 2 Chron. 11.16 and 30.11 c. And
to be Mount Nebo which was call'd Pisgah Upon the Top of which the Lord shewed Moses the Land of Canaan which was the Glory of all Lands Ezek. 20.6 Accordingly the Devil who delights to be God's Ape in Imitation takes up the Messias unto the Top of the same Mountain and gives Him there and thence the fairest proâ—pect he could procure of all the Kingdoms of the World and of the Glories of them wherewith be Thought to have dazzl'd our Saviour's Eyes those Windows of the Soul and to have fired his Affections but he most miserably mistook himself In this Third Temptation Beelzebub or Master-Fly returns again as Flyes beaten off will come on often therefore are call'd Impudent Creatures and Musters up all his Forces unites all his Stratagems and Strength in this last Assault and Impudently offer'd the Maker of the World a gawdy Map of it in Beauty and Bravery 〈◊〉 witching enough doubtless to a Worldly Mind But hereupon the Lamb grows angry as a Lion rebukes his Impudence and removes him out of his presence c. some say that our Saviour passed through all these three sharp Tentations in one Dayâ— time See more largely hereof in my Church History from Page 304 to Page 320 321. CHAP. VIII THE Fifth Place of Christ's Pilgrimage was Galilee where he had his Peregrination and Perambulation three several Times The First was before the first Passover after his Baptism and Temptations John 1.43 with John 2.12 13. Some four Months Christ spent in walking up and down Galilee whereof there were two sorts 1. That of the Jews and 2. That of the Gentiles Mat. 4.15 the former was in the Tribe of Zebulon and the latter in the Tribe of Napthali and this Division was occasion'd by the twenty Cities of Galilee which Solomon gave to Hiram the King of Tyre 1 Kin. 9.11 Therefore was it call'd Galilee of the Gentiles and a People that sat in Darkness yet saw a great Light Mat. 4.16 for the Day-spring from on High visited them Luke 1.78 and the Bright Son of Righteousness Mal. 4.2 which had all Pâ—lestina for his Zodiack the twelve Tribes for his twelve Sings c. stayed longest among them These two Tribes as Jerom observeth were first carried into Captivity by the Assyrians 2 Kin. 15.29 seemed farthest from Heaven as bordering on the Gentiles and in many things symbolizing with them learning their Manners So Redemption was first Preached in those Countries of Zebulon and Napthali Isa 9.1 â— Our Lord was a long time in perfecting this perambulation he walk'd or went about Doing Good this whole Circuit Acts 10.38 which contained many great Towns and Famous Cities in Zebulon were Nazareth Bethsaida Cana Naim c. and in Nathali were Capernaum Riblah Caesaria Philippi c. All which Populous Places promised a plentiful Increase and Income of the Evangelical Harvest 'T was the Prudence of Christ and of his Apostles to seat themselves as near as might be where most need is and where there was the greatest likelihood of doing most good So ought all Christ's Ministers to do spreading the Net of the Gospel where most Fishâ—â— are found for catching them In this Holy procession of our Messiah we find many Remarks Recorded in Scripture as First His leaving of Nazareth Mat. 4.13 This was the Place of Christ's Conception and Education Therefore did He marvelously Affect this City and sought the Safety and Salvation of the Citizens but they would not Though it being his own Country did draw his Heart to it as our Native places do ours by a kind of Mâ—â—netick Power and Property yet when He would have healed them their Iniquity was Discovered as Hos 7.1 It broke out as the Leprosie in their Foreheads they refused to be Reformed and hated to be Healed Though Christ in his second Perambulation was admitted to be publick Reader in their Synagogue for that Sabbath and Preached a most Powerful Sermon from his Text in Isaiah 50. to the admiration of all his Auditors yet because He pinched their wickedness by his Comparisons He was in Danger of his Life had he not Delivered himself in a miraculous manner Luke 4.16 to 30. He could there do no mighty work saith Mark 6.5 6. Therefore left them say both Mat. 4.13 and Luke 4.31 than which they could scarce have incurr'd a greater Displeasure for Wo be to You saith He when I depart from you Hos 9.12 and what Woes came into the City Jerusalem when the Lord was quite gone out of it Ezek 11.23 God there makes many Removes and still as he goes out some Judgment came in till at last that fatal Calamity in the final Ruine of it rush'd in upon that City N.B. Note well Oh Pray Pray Pray That such a dismal Day of Removing our Candlestick may not come That our Sun of the Gospel may not go down at Noon nor the Glory of God depart from our English Israel that our Dear Redeemer may not be provoked to turn his back upon this our Nazareth The Second Remark is That when Christ left Nazareth because that Great Prophet had no Honour in his own Country nay he was in hazard of his Life among his Countrymen he came and dwelt in Capernaum c. Mat. 4.13 Mark 1.14 Luke 4.31 and John 1.43 and 2.12 where he hired an House for Himself his Mother c. for the Son of Man had not an House of his own wherein to lay his Head Mat. 8.19 This City became the seat of the Evangelical Kingdom fitly chosen for the wholesomeness of the Air Fertility of the Soil and its propinquity both to the River Jordan and the Lake of Genesareth besides many fair Towns and Populous Places were its Neighbours Here the Corn was White unto the Harvest John 4.35 and did solicite Labourers then became it a Town of Consolation as Capernaum signifies when Nazareth the Flower as it signifies withered by the withdrawment of the Sun of Righteousness from it N. B. Note well Contempt drives away Christ but kind Hungrings constrain him to stay Luke 24.29 and 4.42 We should earnestly contend for the Faith which is but once delivered to the Saints Jude ver 3. We must not expect again ever a second Edition of it But if we make Christ welcome as Capernaum did He will dwell here as He did there he will utter Oracles and Work Miracles c. Oh happy Place and People in so sweet and pretious and Inhabitant among them Hereby Capernaum is said to be lifted up to Heaven Mat. 11.22 and some render the Reason why Judah was sealed first of Leah's Children and Napithali of Rache's side Rev. 7.5.6 because Our Lord sprang out of Judah and dwelt in Capernaum of Napthali 's Tribe Here Christ paid Tribute as a Citizen and retired hither when tired at any time with Preaching c. The Third Remark is He went about all Galilee Sometimes walking from Town to Town and sometimes walking upon the Sea Shore Mat.
c. CHAP. X. HAving given the whole Story of the Baptist together without any Interruption by other Intervening Passages I now return to give the Relation of our Lord Jesus's Life and Actions under the Second Passover about which time began the Baptist's eighteen Months Imprisonment in those few following Remarks premising only this short Preamble concerning the difference betwixt John Baptist and Jesus Christ to wit the Former wrought no Miracle as the Latter did many Though John Baptist was declared by Christ to be the greatest among all that are born of Women Mat. 11.9 11. yet was it not given him to work Miracles John 10 41. as Moses Elias c. had done the Reason is supposed either 1. That He might not be mistaken for the Messiah who yet got great Veneration by his Mortified Conversation Or 2. That the Minds of the People might not be distracted betwixt John and Christ as two contemporary competitors therefore the Glory of Miracles was wholly reserved to the Messiah Or 3. That the First Miracles under the Dispensation of the Gospel might be wrought by the Lord of the Gospel And 4. God saw no need why the Baptist should work any The Express Character of Christ is that he was Mighty in Deed and Word Luke 24.19 as 't is said of Moses that in the same words inverted He was Mighty in Word and Deed Acts 7.22 N. B. In those two Characters I observe this Criticism of three branches 1. These two Characters of Moses and the Messias are recorded by one and the same Penman for the Acts of the Apostles were writ by Luke who travell'd with Paul Col. 4.14 2 Tim. 4.11 2. In Moses's Character the words are Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty in Words and in Deeds but in the Messia's Character they are Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. mighty in Deed and Word 3. Deed is placed before Word in the latter but Words be set before Deeds in the former The reason of this Inversion in the order of Speech seems to be this The same Penman Luke Characterizing Moses in Stephen's Oration Act. 7.22 speaks of him as a Servant only as the Apostle doth Heb. 3.3 5. Yet a Servant of the better sort a Man of Worship as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies or Moses the Man of God as he is called Deut. 33.1 Josh 14 6 c. to shew that he was mighty first in his Doctrine and then in his Miracles Therefore Words are set before Deeds in Moses's Character He was not a Man of Words only and not of Deeds also for so he had been an insipid and an insignificant Cypher or as the Vulgar Proverb is A Man of Words and not of Deeds Is like a Garden full of Weeds Say Well and Do Well Fare Fac. not say Much and Do Little A good Walker is better than a good Talker But Moses was mighty in that Message of Words to Pharaoh Let my People go thâ—t they may serve me saith the Lord and this mighty Message Moses back'd with many mighty Miracles even to the confounding of Pharaoh and his People c. Thus Moses became a Man mighty first in Words and then in Deeds But the Messiah is worthy of more Glory than Moses Heb. 3.3 for he is a Son and so to be prefer'd before a Servant yea God's Son his only Son yea God himself as is proved by many Arguments Heb. 1. c. Christ was Himself the Word John 1.1 1 John 5.7 the word essential personal and enuntiative therefore Luke who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inspired by the Holy Ghost in both these characters saith He was mighty in word in the singular number yet expresseth his being mighty in Deed first because as may be supposed his wonderful Incarnation and Hypostatical union of the two Natures is such a marvelous and mighty Deed as cannot be parallell'd in the whole World Therefore is he call'd Mighty in Deed and Word with that additional clause Before God and all the People Luke 24.19 Moses and the Messias were Similes alike Deut. 18.15 but they were not pares equal for Christ was a better Mediator Heb. 7.22 and 9.15 c and wrought better and mightier Miracles Moses turn'd Water into Blood Exod. 7.20 but the Messias turn'd Water into Wine in Cana as above c. that was suffocating but this was cheering and cherishing the Spirit of Man Beside Christ was more mighty in Deed especially in that of Redemption which was but one entire and singular Deed than ever any mortal man was As never Man spake like him John 7.46 So never Man did like him say they Mark 2.12 How mighty Christ was in Deed his Miracles and how mighty in Word his Sermons and Conferences do graphically declare All these have a comely Intertexture in Scripture-Record his Miracles are so intermixed with his Sermons and Conferences that we must take them up promiscuously as they fall out in order of Time here in this discourse some whereof are already mentioned as to place such as the Miracles in Cana Capernaum c. and his Conference with Nicodemus c. to which I add here that with Nathaniel Whom Philip found and brings him to Christ John 1.45 Grace is communicative bonum est sui Diffusivum no sooner is Philip converted he will not engross Christ to himself no more than Andrew before John 1.42 each of them bring their friend to Christ who is not as Gold that may be Monopolized but as Light whereof all may partake without wrong one to another This young Convert stumbles upon the Threshold and his stumbling block was the same in substance with that of the Wicked Scribes John 7.41 Can any good come out of c. yet with a better Heart ver 46. not out of malice but from desire to be resolved concerning that common errour But behold Christ's candour towards a doubting convert whom he saw honest Hearted gives him his Hand in an high Encomium ver 47. where Christ wonders at his own work of Grace on Nathaniel He objects Whence knowest thou me ver 48. Christ tells him his Eye was upon him under the Fig-tree whence Nathaniel believes him the son of God who knew his heart before he saw his face Christ thinks of us when we little think of him See Rom. 5.10 N. B. Note well We should be in the fear of Christ every where who sees us under Fig leaves c. then Nathaniel confesses him to be God in knowing Hearts then Christ tells him how Himself was Jacob's Ladder to bring him to Heaven v 49. c. there being no back stairs thither Christ's Conference with Niendeâ—us before mentioned John 3. doth likewise demonstrate him to be mighty in â—eed and Word And no less doth that with the Woman of Samaria John 4.7 c. In which History there are found these famous Remarks First God must be Trusted but he may not be Tempted The malicious Pharisees soon
The Success All containing much congruity though there be also some disparity betwixt the signs and the things signified by them the former be Temporal and Worldly the latter Spiritual and Heavenly As First the Sower is negatively not Angels be the Seeds-men for then the excellency of the Power in converting Sinners would be attributed to them 2 Cor. 4.7 The office of Preaching the Gospel and casting that precious Seed into prepared Soil is taken from the Angels who first Preached it to the Shepherds Luke 2.10 and this Honour is given to Gospel-Ministers who are in Scripture called Angels Rev. 2.1 c. As Angels are likewise call'd Ministers Heb. 1.14 Though an Angel certifies Cornelius that his Prayers were accepted yet reads he not to him the Doctrine of Redemption but refers him to Peter Acts 10.4 5. The Angels are indeed much affected with the Gospel that is Preached 1 Pet. 1.12 N.B. Note well Oh then let it not be irksom to men But positively there is the Sower Principal to wit Christ and the Instrumental to wit the Ministers of Christ c. The Latter are Fellow-Labourers with the former 1 Cor. 3.9 In whom there is much congruity with the Sower As First The Seeds-man knows his own Land though it lies scattered abroad here and there in the wide open Field and not yet become an Inclosed Garden or a distinct peculiar Inclosure Possibly the owners Name or Land-Mark may be fixed at the ends of his Land So this principal Sower knows all that are his 2 Tim. 2.19 both in respect of his Electing freely and of his loving unchangeably He knows them John 10 27. with the knowledge of Approbation as well as of Observation Blind Isaac may be mistaken in his Children taking Jacob for Esau but Christ who knoweth all things John 21.17 cannot commit a mistake about the habitable parts of his Earth Prov. 8.31 He knows his own purchased Free-hold which is God's Husbandry 1 Cor. 3.9 and the Father is the Husbandman John 15.1 Those indeed that Deform themselves with the Spots of Sin Christ is said to Miskenn saying to them I know you not c. Mat. 7.23 as if he had said you are nothing like my Land nothing like God's Husbandry whose works are Perfect Deut. 32.4 no you are the Sluggard's Land whose Field is grown over with Thorns and Thistles c. Prov. 24.31 The Second Parallel or Congruity is The Sower prepares his Soil giving it many Tilths before he Sow his Seed thus the Church is call'd God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Tillage 1 Cor. 3.9 The word signifies a Field wherein the Husbandman laboureth and so the Hebrew word Nir Jer. 4.3 signifies Plowed Land 'T is a Metaphore taken from ground that hath laid long Fallow and therefore being overgrown with Weeds is unfit to receive any Seed which would be but cast away if cast upon it before it be broke up with the Plough whereby the Trash should be destroyed Thus wicked Courses are compared to Briars and Thorns under which the Old Serpent lyeth lurking Heb. 6.8 As the Litteral Sluggard's Field is over-run with filthy Weeds so is the Spiritual Sluggard's Soul with Hellish Lusts Whereas the Heart prepared with the Plough of the Gospel going oft over it and oft watered with the Word and Spirit of God brings forth wholesome and useful Herbs Heb. 6.7 Therefore not to be destroyed God took special care to preserve those Trees that brought forth fruit for the Meat of Man Deut. 20.10 and this Divine care of securing such Plants was not only under the Law there but also under the Gospel Mat. 3.10 The Third Parallel is A Seeds-man observes his Season both when to Sow and when to Reap c. There be Times of seeking and finding God Hos 10.12 and there be seasons of Grace also A Season is that part of time which hath a Beauty and Lustre on it above all other parts thereof There were times of Grace indeed under the Law but not properly any seasons of Grace that priviledge was peculiar to the Gospel Christ observ'd his Seasons of sending the Gospel Acts 16.6 and of filling it with his Power and Presence Luke 5.17 see also Acts 24.25 25.22 Exod. 19 19. Isa 30 18. A season is the Accepted Time c. 2 Cor. 6.2 as to Zacheus Luke 19.9 The Fourth Parallel is The Sower goeth forth from his Home to his Field with his Seed-Basket upon his Arm c. Therefore 't is said Mat. 13.3 Behold a Sower went forth to Sow Thus the Lord Jesus left Heaven his Home and that Glory which he had with his Father from all Eternity came into the Field of the World ver 38. where he met many a stormy blast much contradiction of Sinners he suffered Heb. 12.3 Solomon saith He that observes the Wind shall never Sow Eccles 11.4 Our saviour desists not his Sowing Work though strong Winds blew in his face such as were breathed out of the Mouth of the Prince of the Air yea he stops not sticks not though there was a Lion in the way Prov. 22.13 26.13 even that Rampant and Roaring Lion the Devil himself in his way but goes on in his Work Though he came to his own and his own received him not John 1.11 And he spent his strength in vain among them Isa 49 4 5. N.B. Note well The Ministers of Christ should learn from their Master Christ not to defer their work in hope of better times fewer obstacles fitter objects or greater opportunities and abilities c. When his fulness of time came be went forth c. And rejoiced to be among the Sons of Men Prov. 8.30 31 c. We must admire Him for this c. The Fifth Parallel is The Sower casts his Seed out of his Seed-Basket with his Hand and with the dexterous cast thereof He gives the Ridge and the Furrow their full and due proportion c. So Christ hath an excellent cast with his Holy Hand gâ—ving the Rich and the Poor their measure of Truth dividing the word aright to every one 2 Tim. 2.15 Milk to Babes and stronger Meat to stronger Men Heb. 5.12 13 14. He marks diligently what every Soul is able to bear Mark 4.33 John 16.12 as well as to Hear Thus did his Apostle 1 Cor. 3.1 2 and thus doth every good Housholder Luke 12.42 The Seed of God's Word falls not by common Chance but by special Providence so finds out every Elect Soul in whatever by corner such are seated though the Arrows of Divine Truth be shot out of the Bow of the Gospel at Rovers and at Random by Man yet are they guided by the Almighty Hand of Christ to make most happy hits upon chosen Hearts c. The Sixth Parallel is The Judicious Seeds-Man is mighty choice of hÃs Seed He must have it the best of the kind knowing the hope of a good Harvest is potentially in the goodness of his Seed He will not Sow
shall call on the Name of the Lord Zeph. 3.9 and while the Devil's Dogs without either Gag or Muzzle do bark at the Miracle of Mercy with the pestilent Pharisees ascribing the glory thereof to the Prince of Devils they with the multitude marvel glorifying the God of Israel The 5th Remark is Where-ever Christ the Lord of Light Life and Love met Satar that Prince of Darkness he put him to the foil and served a Writ of Ejectment upon him as Luke 11.21 22. Their first meeting was in Heaven and thence did he cast him out as Ezek. 28.16 I have cast thee out of my holy Mountain c. and when he found him in the Firmament as Prince of the Air Eph. 2.2 from thence he made him fall like Lightning Luke 10.18 Rev. 12.8 12. And where-ever Christ found him in any Daemoniacks as there were many while Christ was below in the days of his flesh even there he cast him out which was a torment to him Mat. 8.29 though he found a whole Legion of Devils with him to assist him a great Army of them and here he did so out of thin Dumb Man And still N. B. Note well In our Times Christ meets with the Devil in possession of men's hearts which he accounts his Heaven but is cast out by the mighty power of the Gospel though full sore against his will but the Devil hath not so much Power as Malice otherwise neither the Church nor the Children of God would have any Rest but he is Routed and Outed every where After this Christ came into his own Countrey Nazareth Mark 6.1 2 3 c. where he was bred though not born and where he had preached astonishingly yet in danger of his Life Luke 4.29 Hither Christ is now come again to try whether they would give him any better Reception but he found them no changelings his Entertainment now was much answerable to the former only not so full of danger There he could not because he would not do any mighty works for Unbelief had as it were weaken'd the hands of Omnipotency it self c. and put him to the marvel that they believe no more CHAP. XXI NOW when Christ's Miracles of Mercy to many had made Him famous to all He went round about the Cities and Villages teaching his Oracles Mark 6.6 and Matth. 9.35 and finding multitudes swift to hear this drew forth his bowels to send forth more Labourers into the Harvest which now looked white and even hanging down for the hand of the Mower Mat. 9.36 37 38. John 4.35 Hereupon he sent out his Twelve Disciples who had been a long time as Probationers with him c. to become Preaching Apostles with power for healing Diseases and for casting out Devils lest the People should be under that Judgment which Moses of old had deprecated Numb 27.17 〈◊〉 Sheep without a Shepherd therefore as Moses had sent out Twelve Men to spy out the Land and likely by Two's and Two's so the Messias sent out his Twelve Apostles by couples and possibly just as they are ranked together Mat. 10.2 3 4. that in the mouth of two Witnesses the Truth might be confirmed Upon this Mission and Commission Apostolical take these short Remarks 1. Fallen Mankind are not said to be like Dogs or Swine which tho' lost or lugg'd can find their way home again but like lost Sheep Isa 53.6 so silly a creature as none more apt to wander and none less able to return 2. Christ's deep Commiseration of those lost and scattered Sheep that lay panting for life and now nigh gasping their last because of such Wolves as Saul Act. 9.1 moved him to send Shepherds 3. Christ goes the Circuit himself then sent his Apostles thither Happy we when Christ goes before us c. 4. Men ought to be Disciples before they be made Ministers 5. Christ's Ministers meet with hard fare in an evil World Persecution Imprisonment c. 6. Yet Christ takes care for their satisfaction and settlement 7. He qualifies with Gifts whom he sends upon his Service giving them both protection and provision necessary 8. 'T is a great honour to be one of Christ's Retainers the names of those Disciples are all Registred in holy Writ when the Grandees of the World and Men of Renown either lye wrap'd up in the sheet of shame or at least rot away in the grave of oblivion 9. The Workman is worthy of wages as well as meat of double honour countenance and maintenance 10. The consideration of Souls perishing-danger must stir up Ministers to faithfulness in their work 11. Preaching is God's means appointed for Recovery of lost Sheep 12. No less than a Kingdom and that of Heaven can buy men out of their sweet sins Too many say as in Jotham's Parable Shall I leave my fat and sweet to Reign with God in Heaven The most chuse rather for a little sweet of sin with the wicked on Earth and in the Issue to roar with the Devil in Hell 13. Saints though poor are God's Worthies when Sinner's though rich be of little worth Prov. 10.20 14. The Place of Minister's Rendezvonze must not be in the houses of prophane persons who are great without God but with those small Fishers who bite better than great ones at the bait of the Gospel 15. Christ will have his Ministers maintained in an honourable way and not like Beggars from house to house 16. Christ hath a day wherein to judge and condemn Despisers such have the two sure signs of all Reprobate Goats to wit not Receiving his Ministers to house and harbour nor hearing their words N.B. Note well As Christ's Apostles were Preaching up and down according to their Masters Mission Herod beheaded John Baptist as before mentioned at large chap. the 10th a little before Christ's Third Passover came which then drew nigh when Christ Retired upon his hearing of the Baptist's Murder by Herod John 6.4 Mat. 14.13 Mark 6.30 and Luke 9.10 Herod hearing of the fame of Christ in his Miracles thought him to be John whom he had beheaded by his Dancing Daughter Herodias had buried the Baptists's head in her own Palace-garden to secure it from a Reunion with his Body which John's Disciples had buried in Sebaste nigh to Samaria between Elisha and Obadiah the Prophets that the fulfilling of her lusts with Herod might have no new interruption or disturbance thereby John's Disciples come and declare their Master's Death to Jesus which also affrighted all the Apostles home to their Master with whom they retired into a desert place till the Passover came and then they attended their Master thither In the mean time Herod is now perplexed though he now with the Sadducees for the Leaven of Herod Mark 8.15 is all one with the Leaven of the Sadducees Mat. 16.6 hath made himself believe that there was no Resurrection Judgment-Day or World to come the better to still and stifle the noise of his bawling and brawling Conscience Yet all
this would not do for he still stuck fast in the Mud as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Luke 9.7 and his Horrour did devour his Principles of Sadduceism and made him think that John in Jesus and his Apostles Miracles was again Risen from the dead This Third Passover was ushered in with two mighty Miracles the first was Christ's feeding five thousand and upward with five Loaves and two Fishes the second was his walking upon the Sea and rebuking the Storm c. Mat. 14.13 to the end Mark 6.30 to the end Luke 9.10 to 18. and John 6.1 to 22. All the four Evangelists relate the same stories briefly indeed by Matthew but largely by the rest especially by Mark and by John These Remarks are found in the first Miracle 1. Dangers must be declined when they may be so with a safe Conscience Jesus's Disciples came from Preaching abroad and John's Disciples with tydings of their Masters death came all in to Christ about the same time upon this Christ withdraws into a Desart knowing that Herod desired to see him Lake 9.9 that he might dispatch him also as he had done the Baptist but saith Christ Gotell that Fox mine hour is not yet come In the mean time that he might declare himself a real man who might be taken and murdered and to teach us by his Example not to tempt God by a wilful exposing our selves to the rage of man but to decline unnecessary dangers according to his own counsel when persecuted in one City sâ—â—â— to another Mat. 10.23 The 2d Remark is Such as are sensible of their need of Christ will follow him in his with drawments and find him out even in a Desart Though he be a God that sometimes hides himself Isa 8.17 yet cannot he be hid Mark 7.24 from sensible Souls that seek him seriously and must fetch him out of his Retiring Room by their fervent prayers The people saw him departing though privately therefore they ran on foot after him Mark 6.32 33. They neglecting all necessary provision had hard toil and travel yet we will scarce stir out of our own doors to seek a withdrawing Christ The 3d Remark is Christ is compassionate towards such as seek him He will not only iâ— no wise cast them out John 6.37 but he will both head their bodies who took all this pains notwithstanding their Diseases to follow him so far and their souls too by Preaching to them concerning the Kingdom of God Mat. 14.14 Mark 6.34 and Luke 9.11 Here was the dispensation of Divine Wisdom he likewise first refreshed their souls by teaching them many heavenly Truths before he refreshed their bodies which is of less worth Mat. 6.25 He taught them that he was the King promised of God the Messiah see Deut. 33.3 Res pro personâ The Kingdom of God pro Rege misso aeque ac promisso for the King sent as well as promised of God The 4th Remark is Preachers of God's Kingdom must shew much Tenderness towards the Infirmities of their Auditors and not hold them too long but give them a timely Dismission This People the hearers of our Lord came out of their several Cities where they had fulness of all things into the Desart where nothing could be had They forgat their bodily necessities to attend upon this blessed Teacher and to hang their Ears upon his Honey-lips Cant. 5.13 16 preferring his holy and sweet-smelling word before their necessary food Job 23.12 Though few now will take so many weary steps as those good souls did Psal 84.7 and these here be at any pains and cost for Heaven neglecting and hazarding their bodies for the good of their souls Yet the best have but a measure of Affection and when that is spent a good soul may be weary in an Ordinance that is not weary of an Ordinance This Christ's Disciple knew well therefore when the day was far spent they will not have the People kept too long in Attendance of Divine Worship but takes care for their timely and necessary Refreshment The 5th Remark is When God calls to any extraordinary duty then doth he furnish with suitable Ability and makes extraordinary provision for those that prefer providing for their Souls before their Bodies as Mat. 6.33 provided always they tempt not God by a wilful neglect of ordinary means Therefore saith Christ They need not depart Christ knew better than his Disciples what kind of place this Desort wâ—â— and what he had to do John 6.6 yet they look'd upon his Motion Give ye them to eat as absurd and not only improbable but impossible saying Shall we go and buy c Mark 6.37 This is they think a very unlikely matter 'T is a question saith Beza not without a scoff as if they had said where 's your money Sir have we 200 pence to cater for so great a company Christ only tryed them not as Silver Isa 48.10 we must believe against sense in things invisible and against reason in things incredible when Christ calls The 6th Remark is Where Christ giveth a Call to his Ministers for feeding his People there they must not be discouraged at the smalness of their Provisions so it be the best and most they can get but bring them to Christ and believe in him for a blessing The Disciples here had but five Loaves and two Fishes and now in a Desart where no more could now be procured this made them despair of doing what their Lord bid them do yet Christ was content with what they had though but barley Bread for quality and but small and few for quantity and said Bring them hither to me teaching us to bring all we have and are though never so little so it be the best of the best Gen. 43.11 or the best we are able to get Levit. 14.21 22. unto Christ that he may take off the first Adam's Curse and superadd the second Adam's blessing Man lives not on bread alone Mat. 4.4 Christ's command exerciseth his Disciples Faith Obedience and Liberality to those in want here The 7th Remark is Our wants and weaknesses must first be discovered before Christ will declare his Omnipotency in our Relief This is manifest here it must be long past Dinner-time well towards Evening when healthful stomachs would be craving for food it must be in a Wilderness where unbelief had said Can God prepare a Table here Psal 78.19 far from any Town so no more store could be possibly procured and secretly handed in for feeding this multitude the fewness of the Fishes and Loaves not enough for twelve mens Dinners must also be made known before Christ will work his work of wonder in feeding of 5000 and upward therewith that the Miracle may be more manifest The 8th Remark is The Lord so disposeth of all the Circumstances of this Miracle as might be most for his Father's Glory and for the Peoples profit For 1. Christ consults with Philip saith John 6.5 not with
to overturn it but would govern it so by the Ministry of his Servants that in despight of Satan he would ratifie in Heaven their Service on Earth The 4th Remark is Then charged he his Disciples to keep this Mystery of his Incarnation which they had now professed to themselves till a due time ordered by himself for had his Enemies known that Jesus was the promised Messiah or Christ they would not have crucified the Lord of Glory 1 Cor. 2.8 The Disciples might Preach that Christ the Son of David was come to save the World for therefore were they sent forth by two and two Mat. 10 c. but they must not particularly point him out as the Son of the Living God which when Pilate himself heard he was afraid and sought to deliver him John 19.6 7. nor indeed were the Disciples fully qualified to publish his Divine Nature till the Gifts of the Holy Ghost were given them after his Resurrection and Ascension c. as Mat. 17.9 says Where Christ lays the like Restraint upon the Disciples touching their Divulging his Transfiguration till the Son of Man was risen from the Dead The 5th Remark is Then Christ communicateth to them the Mystery of Redemption in Preaching that predicting Sermon of his own approaching Death Mat. 16.21 Mark 8.31 and Luke 9.22 Christ repeated this very Sermon four times to his Disciples after they understood the Mystery of Incarnation in his Person and Office the first was here nigh Caesarea Philippi the second was when he returned into Galilee Mat. 17. v. 22 23. the third time was in his way to Jerusalem nigh Jericho Mat. 20.18 19. the last was when his last Passover was at hand and the end of his Ministry and Life Mat. 26.1 2. All this he spake to prevent their stumbling at his Sufferings telling them 1. That it must be Voluntas Dei was Necessitas Rei it being supposed that God had Decreed this way and no other to glorifie himself in Man's Salvation by the Death of his dear Son Hence those sayings It must be so that the Scriptures shall be fulfilled Mat. 26.54 Luke 24.44.46 c. 2. That his sad Sufferings should have a glad Catastrophe for he should rise again the third day wherein he qualifies the Scandal of the Cross with the comfort of his Resurrection They should lose him but for two days the third should revive both him and them as Hos 6.2 Hereby Christ made known his own Omnisciency and calls them off from expecting a Temporal Kingdom by him Teaching us also to look beyond the Cross at the Crown and Victory over all evils The 6th Remark is At the same time Peter falls from the Holiness of Faith into the Sawciness of Presumption for after he had made such a notable Profession of his Faith as Christ thereupon promised him the Keys of the Kingdom of Heaven and him only of all the Apostles in this sense that he should be the Man who must first unlock the Door of Faith in Preaching the Gospel the first to the Gentiles which was accomplished in Asts 10. Where as Jonah at Joppa so Bar-jonah there were both sent to the Gentiles c. Though his power of binding and loosing was given in common with him to all the Disciples Mat. 18.18 c. yet when this Man heard of Christ's dying whom he expected to see shortly Reigning his Carnal Wisdom prompts him rashly to prohibit his Lords Journey to Jerusalem to prevent all those mischiefs He had mentioned whereupon He takes hold of Christ's Garment behind as He was going before pulls him back and forbids him to go on to expose himself unto such dangers or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Peter took his Master by the Hand and led him aside as we do those we are most intimate with in great courtesie and secrecy to remind him of his forgetting himself in no more consulting his own safety and the safety of his Servants c. N. B. Notewell Thus Honest Peter out of a good intention doubtless Indeavours to hinder both the World 's and his own Redemption and the Vnchangeable Decree of God which shews us 1. That good Intentions not consonant with Gods Word may be hurtful 2. That carnal Reason cannot hear of the Cross 3. When the best Saints consult with reason about suffering they will be offended as good Peter was whose gross mistake did here exceedingly darken that Eminent Honour lately put upon him The 7th Remark is Christ sharply Reproves this his saucy Rebuker saying Get thee behind me Satan c. almost the same words to the Devil himself Mat. 4.10 who can creep into the Godly as well as the Wicked to serve his own turn Here this good man acted the Devil's part more than a Disciple's whose place is to keep behind as a Learner not to go before as a Teacher Thou art an offence to me c. Christ easily descried a Devil in him who can use sin in friends or foes to his own ends This is Recorded as Peter's most grievous sin in hindring the Work of Redemption as likewise that of his fighting with his Sword in the Garden against the Christ-killers beside his denying his Lord with Swearing and Cursing c. foreseeing how the Roman Church would after Canonize Peter as a God and make him Collateral to Christ tho' his faults were more than the other Apostles to say nothing of that in John 13.8 Thou shalt never wash my feet Paul's withstanding him c. Gal. 2.11 14 c. CHAP. XXV Of Christ's Tranfiguration NEXT follows the Transfiguration of Christ the History whereof consists of two Parts 1. The Substantial 2. The Circumstantial The Circumstances are principally three 1. It 's Antecedents 2. It 's Concomitants And 3. Its Consequents recorded in Mat. 17.1 to 24. Mark 9.2 to 30. Luke 9.28 to 46. First The Antecedents do express three things 1. The Time 2. The Place 3. The Persons that were Spectators and Witnesses thereof The 1st Remark is The Time when 'T was After six days say Matthew and Mark or about eight Days after saith Luke which is but the same in sense The six days are spoke exclusively for those days only that went between not including the two utmost Days as Luke doth so they all come to one reckoning for the Day of Christ's Transfiguration was the eight day from that day reckon'd the first whereon Christ said There be some standing here that shall not tast of Death till they see the Kingdom of God c. which is to be referred to that which is recorded of his three Disciples who had the happiness here to see tantamont Christ in his Kingdom to have a glimpse of his Heavenly Glory and a glance of that Majesty he shall come in when he cometh to judge the World this remotely but more nearly his coming in the Power of the Holy Ghost when he began his Gospel-Kingdom by bestowing extraordinary gifts of the Spirit for the Conversion
of Jew and Gentile c. The Ancients say that this Transfiguration falling out after six days doth signifie that the World after the Rabbinical Notion shall lase only six days or six Ages to wit six thousand years and then Christ's Glory shall be displayed in Judging the World after it hath pass'd six Ages then comes the Sabbath c. but the more solid sentiment is this that seeing Christ had been before Preaching the Doctrine of the Cross after six days He gave this Glance of his Glory to counter-comfort them against the grief of the Cross intimating hereby that it should last but one week or six days then a Sabbath or Resting day would come which would both end their calamity and turn it into Glory c. This notion concurs with Luke's eight days likewise for the Jews call that space betwixt Sabbath and Sabbath eight days John 20.26 including the two terms or extremes with the six The 2d Remark is The Place Where 'T is call'd an high Mountain in General yet not named by any of the three Evangelists in particular but old Tradition and Common Consent call it Mount Tabor and Peter who as one of the Persons present upon it calls it the Holy Mount 2 Pet 1.18 Merely because the Majesty of Christ did manifest it self to the view of him c. upon it as that Mount Horeb was call'd Holy ground Exod. 3.5 because a beam of Divine Glory was displayed upon it Christ might have been Transfigured in a Valley had it so pleased him but when he had any special work to do we frequently find his going up into a Mountain N. B. Note well To Teach us Heavenly mindedness and that our Hearts should be lifted up from a low lowring frame if we expect to see our Saviour in his Glory c. Luke lets us know the causes of his going up thither 1. That He might Pray in Private for the more secret that Prayer is the more sincere and fervent it is also and 2. That as he Prayed he might be Transfigured Luke 9.28 29. to shew how Prayer is an Heart Transforming Duty when rightly performed Many Gracious Souls have had their Holy Raptures in Prayer and have been piously transported beyond and above themselves Thus Peter while he was praying had his Trance and â—ision Acts 10 9 10. And our Lord here Prayed that he might put forth a specimen of his glory while in his Praying work The 3d Remark Concerning the first remarkable Circumstance the Aâ—â—ecedents of his Transfiguration is The Spectators and Witnesses thereof and those were three God never starves his Truth for want of Witnesses especially the Truth of the Glory of his Transfiguration The Law of Moses required that at the Mouth of two Witnesses at the least or at the mouth of three every matter should be established Deut. 19.15 17.6 Mat. 18.16 2 Cor. 13.1 1 Tim. 5.19 Heb. 10.28 but that there might be Testimony enough and by way of Redundancy here is a double three of Witnesses of this glory not unsuitable to that in 1 John 5.7 8. There be three that bear Record in Heaven and other three that bear Record on Earth concerning Christ's future Glory so concerning this present Splendour and Majesty there were three witnesses from Heaven to testifie that Jesus was the Son of God 1. God the Father speaking these words out of the Cloud 2. Moses and 3. Elias to be discoursed upon afterwards But those three upon Earth were Christ's three Disciples The Multitude must not behold this glory nor all his Disciples for He manifests himself to whom he pleaseth John 14.22 and calleth up to him whom he will Mark 3.13 He would not use all his Servants alike familiarly but these three Peter James and John must have most intimacy with him in his Secrets For 1. Peter had newly witness'd a good Confession Mat. 16.16 c. was bold as well as old had his name changed from Simon to Peter or Cephas which signifies a Stone or Rock Mark 3.16 John 1.42 and no doubt but He with these his two Partners brought in more Disciples to Christ than the other of the twelve Apostles therefore is he made a witness in the Mount 2 Pet. 1.16 17 18. of Christ's Glorious Transfiguration 2. So was James the Son of Zebedee John's brother whom Matthew and Mark placeth before John though Luke nameth John before James and he is styled John's brother to distinguish him from that James call'd the less the Son of Alpheus Mat. 10.2 3. Mark 15.40 because he was less in stature or younger and the reputed brother of our Lord Gal. 1.19 as he was his Kinsman born of Mary the Wife of Cleopus or Alpheus John 19.25 Sister to our Lord's Mother Which Kinsmen the Jews commonly call'd Christ's Brethren Mat. 12.46 c. This James the greater or elder is admitted here as a Witness of Christ's Glory because he was the first of the Apostles that was to Seal the Testimony of Christ's Deity with his own Blood Acts 12.2 This man was most Eminent among the Apostles therefore did Herod envy him the more so drank he first of the Cup spoken of Mat. 20.20 21 22 23. For Christ will prepare him for his Martyrdom by shewing him here his Glory And so 3. His Brother John must be a spectator of it also for Christ had put the name of Boanerges upon those two Brothers as he had chang'd Simo's which he did not to any of the other Apostles calling them Sons of Thunder this John being now but a young man John 18.15 conversant with Peter John 20.2 21.21 this John being now but a young man John 18.15 conversant with Peter John 20.2 21.21 with 19.27 35. And He who fled away naked Mark 14.50 some Antients say but amiss was this John being yet young who had the longest life after and survived all the Apostles and so was to transmit this Testimony of Christ's Glory Vivá voce to the following Age. In a word these three Disciples Peter James and John were the first that were called at Christ's first entrance into his Publick Ministry Mat. 4.19 21. Acts 1.21 22. Not to saith for they had believed in Christ before by the Baptist's Preaching John 1.37 though they did not cleave close to him till then but called out to office to be first his Disciples and after sent out as his Apostles and to those three only did Christ give three new names as before Mark 3.16 17. to shew that these three were designed for greater Matters and Mysteries and therefore were they most familiar with their Master whom He oft took apart from the rest as 1. He suffer'd no man to follow him save Peter James and John to be Witnesses of Christ's Curing the Ruler of the Synagogue's Daughter Mark 5.37 38 39 c. 2. Those three are the only Witnesses of Christ's Agony in the Garden Mat. 26.37 And therefore 3. Were they admitted to behold His
Glory here in the Mount that they might the better stick to him in his Garden horror and hotter Services beside John was His Beloved Disciple and was charg'd with the Lord's Mother Iohn 19.26 27. After these three Antecedents follow the substantial part or relation of Christ's Transfiguration or Transformation as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strictly signifies which was not done by any change of his natural form shape or stature of Body but by an alteration of the natural obscurity of his flesh that had comparatively no form nor comeliness c. Isa 52.14 53.2 into a most glorious glittering splendour and majesty flowing from the indwelling of the God-head in him Col. 2.9 This was no Metamorphosing his flesh into a Spirit or his Humane Nature into Divine for all the Lineaments and Proportion of his Body and the Figure of his Face so familiarly known to his Disciples still remained but this was an Adventitious Glory wherewith He cloathed himself as he Prayed laying aside for a while the Form of a Servant and putting on the Form of God Darting forth some Beams of his Deity far transcending That when He walk'd as lightly as if he had been but a Spirit upon the Waters Mat. 14.26 The Agility of his Body was shewn there which made his Disciples mistake Him for a Spirit and the lustre and clarity of it here 1. In his Countenance which shone as Moses's had done but far short of this when God gave to his Face something of his own Glory Exod. 34.19 as bright as the Sun in his Strength which is an higher splendour than that the Old Testament puts upon him Dan. 10.6 where his His Face was as the Appearance of Lightning and Hab. 3.4 His brightness was as the light c. And 2. In his Rayments which the splendour of the rest of his Body below his face did penetrate and gave to them this Glorious Tincture so that they became white as the Light or Snow glistering and sparkling as Stars and casting forth flashes of lightning infinitely beyond the Art of the most exquisite Fuller in the World Here Christ shews himself in such Glory and Majesty as He will Appear in at his Second coming to Judge the World and as the Glorified Saints are cloathed with when made like unto his Glorious Body here Phil. 3.21 Mat. 13.43 They shall shine as the Sun c. Their Garments shall be white and shining Rev. 19.8 like those Angels appear'd in Mâ—â— 28.3 Mark 16.5 Luke 24.4 John 20.12 Now this Beam of Deity put forth â—â—re did demonstrate to his Disciples that He could with all this Glory and Power easily have rescued himself out of his Crucifiers hands a tast whereof knock'd them down John 18.5 had he not Voluntarily given up himself an offering for Sin a Ransom for the World Having gloss'd upon the Substantial part of this History of Christ's Transfiguration after the first Circumstantial part to wit the Antecedents thereof I come now to the second Circumstance the Concomitants of it which are three in number 1. Christ's Companions in Glory 2. Peter's Extasie and Advice 3. The bright Cloud and the Divine Voice out of that Cloud First Of the first of these His Companions in Glory The 1st Remark whereon is Moses and the Messias meet together in the Mount as familiar Friends to demonstrate how the Accusers of Christ were notorious lyars in charging him with his breaking Moses's Law making him a frequent Transgressor of it therefore did Moses correspond with him to confute the Jews Blasphemies against Him The 2d Remark is Together with Moses appeareth Elias also who was most zealous likewise for the Law and the most eminent among the Prophets as Moses was the first Law-giver so Elias was a fervent Law-Restorer He came here into this Sacred Synod to testifie that Christ was neither against the Law nor against the Prophets as his Adversaries did Impeach him but came indeed for no other end but to fulfil them Mat. 5.17 c. The 3d Remark is Those two Candidates of Immortality as the Antients call them were the rather appointed for this witnessing work because the People had said of Christ that he was Moses or Elias they two appear here distinct from him to shew He was neither of them They but Servants He their Lord and Son of the living God as Peter had truly professed The 4th Remark is Moses the first Prophet of the Jews and Elias the first Prophet of the Gentiles Luke 4.26 must be the Celestial Witnesses of Christ's Glory as his Disciples were of the Terrestial Ministring here to their Master who now appeared glorious so must have some glorified companions both as best comporting with Christ's Grandeur being a Representation to the Life of his future Kingdom which should consist both of Jews and Gentiles Represented by these two Prophets of both and for a Testimony to the truth that the Apostles might not judge this a phantasm only The 5th Remark is These two Heavenly Witnesses appeared also in Glory having put on a Celestial splendour for Honouring their Lord's Person and Prefence the more even that Glory which they shall possess fully at the Resurrection of the Just which they had not yet attained unto Phil. 3.11 Heb. 11.35 39 40. but which was for Present lent them by a Divine Dispensation yet was this their Glory far lesser than Christs who now shone as the Sun among Stars 1 Cor. 15.41 The 6th Remark is The Discourse in this Sacred Synod was about Christ's Departure or Decease Luke 9.31 what He was to Suffer at Jerusalem and then enter into his endless Glory This Discourse may well be supposed to be long for this Transfiguration lasted all the night seeing it is said Luke 9.37 It came to pass the next Day when Christ and his Disciples were come down c. Those Consorts of Christ did discourse upon his Exodus Greek which we read Decease alluding to Israel's Exodus or Departure out of Egypt which was the beginning of their Liberty So Death call'd a Departure is a passage to Glory and seeing Christ's Resurrection and Ascension were his Exodus too this might lengthen the discourse as well as shewing His Sufferings were prefigured in the rites of the Law and predicted in the Oracles of the Prophets Christ being the Accomplishment of both The 7th Remark is Those two Consorts of Christ did appear here in this Colloquy in their Real Bodies and no Phantasm or Extatical fiction or a Vision of two Angels personating those two Prophets Because 1. 'T is not God's Method to confirm the truth with lying Fictions 2. These two Prophets came to confirm the Doctrine of the Resurrection both Christ's and Ours which they could not properly have done but with their own true Bodies brought with them And 3. Both their Bodies seem to be preserved by God himself from Putrefaction for this very Personal Apparition for Eliaâ—'s Body was rap'd up into
Heaven in his Translation and there was kept alive so might come alive to attend upon the Lord of Life here nor need we doubt it concerning Moses though there be more difficulty herein than if Enoch had been the Associate in his stead for though Moses was not Translated as they were yet God himself became the Sexton to Bury Moses Body Deut. 34.5 6. and as God could embalm it as well as Bury it beyond all the art of the Egyptians to secure it from putrefaction so could he raise it up and restore it to his Soul both Lively and Glorious that He might serve Christ's Glory here This is rendred the more probable from the Devils contending to catch Moses's Body out of Michael's hands Jude v. 9. and Josephus says He was translated as Enoch and Elias were The Second Concomitant Circumstance is Peter's Extasie and Advice which hath its Remarks also The 1st Remark is The Occasion hereof which Luke relateth thus while Christ was Praying Peter James and John became heavy with sleep but being awakened undoubtedly by the Voices of them that carried on the Conference in this sacred Synod as above they all Beheld the Majesty and Glory of Christ they were all affrighted Mark 9.6 Mat. 17.6 no doubt but such an unexpected and unwonted Apparition of their Lord 's wonderful splendour while in the form of a Servant must needs astonish them for though they were Refresh'd and Ravish'd with this Glorious Vision they were not Transformed with their Master as being but mere Mortal Men so incapable of such Glory and they must know the Glory of Christ and Preach it to others before they may experience it in and upon themselves N. B. Note well Beside this shews that only those Souls which are awakened out of the sleep of Sin can behold Christ's Glory as the Disciples here The 2d Remark is The sight of Christ's Glory and that of Moses and Elias was such a blissful sight that it drives Peter into a plain Rapture or Extasie Abaz was bid to ask a sign either in Heaven above or in the Earth beneath Isa 7.10 11. God gives the Disciples such a sign unasked in bringing Elias from Heaven above and Moses from the Earth beneath though the Scribes c. asking a Sign had none granted them this Amuzed and Amazed them insomuch that Peter was so intoxicated with these few drops of Coelestial Glory that he neither wist what to say Mark 9.6 nor what he said Luke 9.33 The like effect had Paul's Rapture upon him saying Whether in the Body or out of the Body He cannot tell God knoweth and again He cannot tell 2 Cor. 12.2 3. Hence note Coelestial Glories are incomprehensible c. The 3d Remark is So refreshing and ravishing was this glorious Vision to the Hearts of those Disciples that they could have been content with the continuance of this present Joy upon condition they never went lower down upon the Earth nor higher up to Heaven to enjoy there their Lords Joy 'T is good being here saith Peter for them all And if it be so good to have the lower Ravishments and Transfigurations N.B. Note well How much better will it be to inherit Eternal Glory where not only Moses and Elias shall appear in Glory but all the glorified Saints and glorious Angels shining forth with the Glory of the Holy Trinity above all oh how good will this be where all good will be found and no evil Peter was quite dazzl'd with the foretast of Heaven and so transported that while he talks of one Tabernacle for his Master one for Moses and one for Elias yet never thought of one for himself no He can be so content with this as to lye out of Doors himself waiting as a Servant upon his Master without doors in the Streets nay I had like have said as a Drunken-man heeds not to lose his Garment or to lye out of doors during his Inebriation the least degrees of Glory is satisfactory The 4th Remark is Though this Advice of Peter had a good Affection and Intention in it yet was it at the best but unadvised advice from an honest meaning man we may say of it as Hushai said of the good Counsel of Achitophel His Counsel was not good at this time 2 Sam. 17.6 7. for had Christ taken Peter's Counsel then had he not gone to Jerusalem so should have declined Death whereby Life and Immortality was brought to light unto the Saints 2 Tim. 1.10 Thus had Peter made but had provision both for himself and us nor had it been good for Moses and Elias to have been detained from Mansions of Glory for a poor Tent or Cottage of Peter's contriving Nor had it been good for the other Disciples left below had Christ and they staid in Tabernacles above 'T is too narrow a Nature in Peter or any other when he thought it was now well with him not to take care of but to neglect the weal of others to say nothing of Peter's providing no better for his Lord than for Moses and Elias his Servants whom he had heard confirming Christ against his Passion 'T was but six days before this when Peter was call'd Satan by Christ for such Carnal Counsel as this The 5th Remark is That in Coelestial bliss the glorified Saints shall know one another It may justly be wondred at how Peter c. came to know Moses and Elias whom they had never seen before Some say They knew them by their Pictures delivered by Tradition from Age to Age Theophylact rejects this conjecture saying to draw Pictures of Men was then held Unlawful More probably do they say that think they were known by their conference with Christ who might call them by their proper Names c. but that which is more likely is this was done by Divine Revelation through the Glory that was upon them which did thus far Illuminate the Disciples Eyes and Vnderstandings as to know them whence Ambrose concludes We shall know one another in Glory The 6th Remark is Eveâ— a good man may fall under mistakes and not know what he says as Peter in his saying Master it is good being here c. His words had love Amazement and Fear in them 1. His love to his Lord when he heard in the conference how Christ must go to Jerusalem and suffer death there though he durst not Rebuke his Master c. as Matth. 16.22 but comes smoother off here saying Lord if thou wilt Mat. 17.4 c. referring the matter to his Masters mind Yet was this but blind love of the same alloy with the former opposing God's Decree and the Worlds Redemption 2. His Amazement stupify'd him And 3. His Fear made him say oh Master this Mount is an high secret secure and a pleasant place here we have two Mighty Men with us Elias that commanded fire out of Heaven c. and Moses who entred into the Cloud in Mount Sinai c. as if he had
as a caution to all professors as before to all persecutors If your Ministers have at Gods command brought forth this best Robe and put it upon you as you do profess Then consider this Royal Robe maketh you Royal Persons Christ saith I have made you Kings c. Revel 1.6 and 5.10 Such are made Princes in all Lands Ps 45.16 Isa 49.23 Oh how obliging is this Royal Honour to a Suitable Royal Behaviour Do ye walk like the Children of a King Judg. 8.18 Do ye walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Bravely Handsomly as well as Honestly Rom. 13.13 If ye have put on a whole Christ as Lord as Jesus and as Christ that is as King Priest and Prophet ver 14. If the Spirit of glory rest upon you 1 Pet. 4.14 If this Royal Robe be your Raiment as is pretended by your Profession then ought you to walk worthy of God who hath called you to his Kingdom and Glory 1 Thes 2.12 Then ought ye to walk worthy of the Vocation wherewith ye are called Eph. 4.1 Your Conversations ought to be as becometh the Gospel of Christ Phil. 1.27 Solomon saith there be four Creatures that are Comly in their goings Prov. 30.29 c. To which I add a fifth namely A New Creature the true Believer who endeavours to be Holy in all manner of Conversation 1 Pet. 1.15 To wit in the manner of his Thoughts of his Words and of his Deeds both unto God and unto Man making it his Exercise and as it were his daily Recreation day by day as the word imports to keep a Conscience void of offence toward both Acts. 24.16 This Robe requires an unblameable Holiness 1 Thess 3.13 And to walk worthy of the Lord unto all pleasing Col. 1.10 And to abound therein more and more 1 Thes 4.1 On the contrary how unbecoming it is to this Royal Robe for professors to be loose in their Lives this is far off from serving the Lord in the beauty of Holiness Ps 29.2 Holiness becometh Gods House forever Ps 93.5 But alas How many serve God with a course kind of Holiness a Profession without power 2 Tim. 3.5 A Mongrel Religion a mixture of Human Inventions with Divine Institutions This is unlike the Royal Robe but 't is rather a Raiment made up of Linnen and Woollen which Moses's Law forbad to wear Levit. 19.19 Deut. 22.11 How many such minds there be in the World which are corrupted from the Simplicity that is in Christ 2 Cor. 11.3 This mixture of Worship is called a Cake not turned Hos 7.8 Half raw and half rosted c. others there be that in stead of this Royal Robe that seamless Coat of Christ Woven throughout from the Top to the Bottom John 19.23 Do wear a patched Garment Mar. 9.16 Mark 2.21 Luke 5.6 Patching together their own Righteousness with the Righteousness of Christ which is plain a Linsey-woolsey Garment they cover with a covering but not of Gods Spirit woe to them Isa 30.1 The word of Works must not be mingled with the word of Faith Rom. 10.6 7 8. Gal. 3.10 11. We are justified freely by his grace Rom. 3.24 And we are saved by grace Eph. 2.5 8. And not of our selves or by our own works at all if so Salvation would be a Debt Rom. 4.4 and not a Gift Rom. 6.23 Alas Man 's own Righteousness is filthy Raggs Isa 64.6 And therefore to be wholly put off Eph. 4.22 Yea and quite cast away as the blind Beggar did his Ragged Raiment when Christ called him Mar. 10.50 And as the Captive Maid did when she was to be Married Deut. 21.11 12 13. Paul would not have one ragg of his own Righteousness to remain but would be found arrayed only in this Royal Robe Phil. 3.9 Thus fallen Man is compared to a naked Infant cast forth c. Ezek. 16.4 5 6 7. Then Christ comes and Cloaths him with his Robe and makes him comly with his comliness that he put upon him ver 10.11 12 13 14. Having dispatched our Discourse upon the first Bounty and Blessing that this Reconciled Father so freely bestoweth upon his Repenting and Returning Son namely this Royal Robe as rich Raiment for his ragged Back This is not all that a Bountiful Father had to bestow upon his now Dutiful Son but his Bowels are not yet drawn dry he hath another yea another and yet another Donative for a needy Object as the Sequel of this Parable maketh manifest N. B. Note well The Father said to his Servants ver 22. 'T is not said that he spake to any one of his Servants but his Speech was directed unto all his Servants intimating that no one Servant could possibly do enough so as wholly to gratifie his boundless Bowels or fully to satisfie his bottomless Bounty towards his penitent Prodigal Therefore they must all be employed and all little enough to accomplish all those four Transcendent Acts of favour from this Father to his Son All this is a Specimen or Representation of Gods Fatherly loving kindness towards penitent Sinners God is called the Father of Mercy 2 Cor. 1.3 Intimating that when one Mercy bestowed by him upon us is spent and gone he remains still a Father both able to beget new Mercies for us and as willing also to bestow them on us God is said to be Rich in Mercy Eph. 2.4 And he is Rich unto all them that call upon him Rom. 10.12 Gods Treasury may well be called puteus inexhaustus an inexhaustible Fountain that can never be drained or drawn dry This Parable of the Fathers rich Favour to his Son giving him one rich blessing after another to the number of four over and above his Kiss of Love is but a narrow Resemblance of Gods rich loving kindness unto us for what is a drop as this in the Text was no more compared with that whole Ocean of love which is found in God and which hath been flowing forth to all his Children from Adam to this Day yet abides it a full Fountain still c. God is not only a loving God in the concrete as we say in Philosophy but he is love it self in the very Abstract 1 John 4.8 As if all love c. There is none like him for love Mic. 7.18 His mercy Triumphs over his Justice Jam. 2.13 He is plenteous in it Ps 130.8 His tender mercy is over all his Works Psal 145.8 9. This in the general now in the particular as we have seen how this kind Father after he had kissed his Son and bad him welcome c. gave him and put upon his back a Royal Robe so his next gift is a Royal Ring which he must have likewise put upon his hand ver 22. As the Robe was for Raiment so this Ring was for Ornament to him Wherein these four Excellencies are considerable as 1. The matter of this Ring 2. The Form of it 3. The posy engraven within it and 4. The Real worth and dignity of
himself alone But he will have his Children Fatherless ones Hos 14.3 to feed with him Job 31.17 And as here the Father feasts his Penitent Son upon the fatted Calf The Antients have a Saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sine patre that those Feasts be Headless where the Father of the Feast is not present to Head them and we are told while the King to wit of Saints Rev. 15.3 Sits at our Table our spiâ—nard sends forth the smell thereof Grant 1.12 That is our Graces are then Actuated c. When our Heavenly Father is present with us at an Ordinance Blessing us with the Light of his Countenance and bidding us come and wellcome c. then do we Eat and are Merry as the Phrase is here Luke 15.23 Especially when our Lord himself saith I have Eaten my Honey-Comb with my Honey I have drunk my Wine with my Milk Cant. 5.1 They are all his and of his providing Cant. 4.16 and blessed is that Spouse or Church where such Provisions are found 'T is said The People will not Eat untill the Prophet come to Bless the Sacrifice 1 Sam. 9.13 Sure I am we ought not to Eat the Lords Supper or ordinary Food untill our Lord come to bless it to us 'T is said likewise by Samuel to Jesse we will not sit down untill David come hither 1 Sam. 16.11 Sure I am also we should not sit down at any Religious Service without the presence of Christ whose Father and Figure Literal David was Oh! Pray for that precious priviledge that we may lean upon our Lords Breast and Bosom especially at the Supper-Ordinance as that Beloved Disciple John did at Christs last Supper John 13.23 25. and 21 20. The Last part of this Parable is the effect of the Fathers feasting his New-found Son which was the Envy of the Elder Son from ver 25. to the end Enquiry Who is this Envious one Answer 1. The Jews who Envy'd the grace of God given to the Gentiles Acts 13.45 and 14.2 and 17.5 c. 2. Hypocrites as the Pharisees who oft murmured at Christs Receiving the Publicans and who held God to be in their Debt saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What lack I yet Mat. 19.20 And as this Elder Son said I never Transgressed thy Command Luke 15.29 Yea 3. In this Sense Believers as they have a Remnant of Pride and Envy in their unrenewed part as Pride may prompt them to have over high thoughts of themselves in deserving Gods Favours as well as others contrary to Rom. 12.3.10 16. Gal. 6.3 4 and Phil. 2.3 So Envy may encline them to Repine that others receive some Divine Dispensations of gifts and graces which they want whereas we ought to esteem others better than our selves and to say with Jacob we are less than the least of Gods Mercies Gen. 32.10 N. B. Note well 1. The Spirit that dwells in us lusteth to Envy Jam 4.5 as here ver 30. This thy Son not this my Brother he would not once own him because poor c. And he Reflects upon his Father for his being too hasty in giving goods to him before his own Death so had weakned his own Estate c. N. B. Note well 2. The Candour of God towards us when froward not dealing frowardly with us as Ps 18.26 But Reasons the Case to Convince us as here ver 31 32. all mine are thine as to use now and after my Death c. The Father grants he had not offended him this saith Grotine is spoke of the Jews not what they were but what they should have been c. this my Son was Deadâ— c. ver 24.32 N. B. Note well 3. The Father Argues is thy Eye Evil c. Matth. 20.12 May not I do what I will with my own Matth. 20.15 shewing that a sinful Soul is a Dead Soul Matth. 8.22 Eph. 2.1 and 5.14 1 Tim. 5 6. And that True Regeneration is a new Resurrection Yea and that no Right Rejoycing can be but where there is a Real Reconciling to God Then is there Joy in Heaven ver 7. and 10.24 here and Joy on Earth in the Heart of the Reconciled c. Phil. 3.3 and 4.4 and 1 Thess 5.16 This next Parable of the Rich Glutton c. is introduced by the Parable of the Vnjust Steward the Scope of the whole Chapter Luke 16. Teaching both the having and the usiâ—g of worldly Wealth the having Wealth is taught both by way of position and by way of Supposition The 1st is The position in the Congruity teacheth by the Parable of the Vnjust Steward 1. That we are but Stewards of all the good things that God lends us and we must give an account unto our Lord how we use them therefore ought we to be casting up our Account between God and our Consciences we should call our Faithless Hearts unto a Faithful Reckoning duely and daily even every Night when going to Bed And 2. that seeing we are but Stewards intrusted with those goods for a Time 't is our highest piece of Prudence so to improve them as may be most for our Comfort when called to Account for them 3. The Disparity of this Parable betwixt an Earthly and our Heavenly Master appeareth in this the Steward dealt Dishonestly with his Lord in abbating his Debtors Obligations hoping Entertainment among them when Cashiered by his Master The Policy of this Action his Lord commendeth but not the Honesty of it for it was loss to his Lord yet was it gain to the Servant in thus prudently providing for himself for the future c. because they had differing Interests the gain of the Servant was a loss to the Master but 't is otherwise betwixt our Lord and us for it hath pleased him so to Twist his own glory with our greatest good that no Man can better improve Gods goods for their own Interest than he who best useth them for Gods glory and contrà c. ver 1 2 3 to 9. The 2d part is the Supposition under the Person of the Pharisees who were very Rich Vitious and Avaritious they Derided his Doctrine the Greek word ver 14. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies they blew their Noses at him in Scorn and Contempt for his Doctrine of Poverty go tell John that the poor are Evangelized Matth. 11.5 and that himself was both Born poor Lived poor and Dyed poor quite contrary to the Pharisees Principle and Practice and for his giving Riches their Idol and God Job 31.24 The next odious Name to the Devil himself the Mammon of Iniquity ver 11.13 which Drusius derives from Aman Hebr. signifying Trust because most Rich Men do trust in their Worldly Wealth Mark 10.24 Thinking themselves simply both the better and the safer for their Abundance and never praying Agurs Prayer Lord give me neither Poverty nor Riches c. Prov. 30.7 8 9. Those Pharisees who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silver-lovers and Devourers
their Death as well as in their Life for as they both Lived so they both Dyed Qualis vita Mors finis ita an Holy Lifâ— hath an Happy Death so contra First Lazarus dyeth and he dyed in the Lord Rev. 14.13 He slept in Jesus 1 Thess 4.14 So his Death was Blessed being but as that Noble Charior which Joseph the Lord of the Land of Egypt sent to fetch his Father in to partake with him of his glory Gen. 45.27 So the Lord sent Death to this Miserable godly Man as a Waggon not only to carry him out of his present Misery but also to carry him home to his Fathers House where he might partake of future Felicity and endless Glory This Holy Beggar had the Holy Angels attending him at his Death he had been before in his Life Canibus Expositus a Companion of Dogs but now at his Death he is become Angelorum Socius an Associate of Angels who waited upon him at his dying Hour Angels may indeed wait upon wicked Men as that Angel did at the Pool of Bechesda John 5.2 3 4. We cannot suppose that every Person of that Multitude of Impotent folk were godly yet whosoever he was good or bad that first stepped into the Pool when the Waters thereof were moved he was straight-way healed by the Angel But this good Man had many Angels to meet him in his way of Dying as Jacob had Gen. 32.1 2. So his Death was to him only as another Mahanaim having Gods Host making a Lane being on each side to Succour his Soul with an easie passage out of his Body N. B. Note well Here was not one Angel only attending Dying Lazarus but many Angels all as it were striving which of them should be his bearers into a better World Thus he who had been licked by Dogs in his Life was now Honoured by Angels at his Death if it be asked What shall be done to the Man whom the King of Kings Delighteth to Honour as Esth 6.6 9 11. 'T is Answered he shall be Honoured with this double Honour 1. To be born upon the Wings of Prayer while he lives and 2. To be born upon the Wings of Angels when he Dyes Such Honour have all the Saints Psal 149.9 This is a greater Honour than that Honour of Hamans hammering out for himself of Riding upon the Kings Horse in Royal Robes c. as above Esth. 6. Yea 't is greater Honour than that of Amasis King of Egypt who would most Ambitiously have his own Royal Chariot to be drawn by four of his fellow Kings whom he had taken Captive in War in stead of Horses to hurry him about in State Oh! How great was this Honour done to a dying Saint that must have the Holy Angels come down from Heaven to Earth upon this Errand only Namely to carry Lazarus's Soul from Earth to Heaven as our Lord hath appointed them To be Ministring Spirits to the Heirs of Salvation Hebr. 1.14 This Office they account their Honour in Christ who Confirmed them as he Redeemed us that they might not fall as the Evil Angels did Secondly Dives so call'd dyed also and was buryed ver 22. This is all that is said of him leaving his Attendance at Death and his passage after Death to be gathered out of ver 23. where we find him in Hell a ploce of Torments which necessarily presupposeth that he was attended with Devils at his Death as Lazarus was with Angels at his 'T is said here the rich Man also dyed his Riches whereof he had boasted Ps 49.6 and wherein he had trusted Ps 52.7 Mark 10.24 during his life could not now deliver him from Death Prov. 11.4 Death is the end of all worldly glory Ps 49.10 'T is Appointed unto all Men once to dye Hebr. 9.27 None of his Skillfullest Physitians with their Constliest Cordials could Redeem him from being Artested by that grim Serjeant Death and when Dead he was Buried and possibly the whole Town attended him to his Bâ—rying-place whereas poor Lazarus probably had but four Bearers of his Body and a few following the Bier c. though this rich Mans Body was undoubtedly born in great Pomp and Splendour to the Grave yet poor Lazarus's Soul was in a far more splendid State carryed up into glory Whereas no Funeral Solemnities not the choicest sweet purfumes could Cure much less save this Gluttons stinking Soul which 〈◊〉 certainly feized upon by Devils with greediness at its departure out of his Body who hurryed it away hastily to Hell the next news we hear of him is he that had been Clothed in Bysso in Silken Robes while he lived was now groaning in Abysso in that Bottomless pit whereinto those Devils had plunged him when he was dead The Lord let him live the longer to Repent in but he Repented not Revel 2.21 22. So now God bid the Devils to take him c. This brings in the Fourth Difference betwixt this Rich Man and the Beggar in their State after Death also As in life the Glutton had a State of Abundance and the Beggar a State of Indigence so after Death the former had a State of Misery and the latter a State of Glory of whom we are told that as Death came in Mercy to him for delivering him from the smarting Sores of his Body so the Angels Received his Pretious and Pious Soul that had been lodged in a putrified Carcase and not only conveyed it safely through the Air which is called the Devils Territories as he is Prince of the power of the Air Eph. 2.2 but also lodged it sweetly in Abrahams Bosom which Phrase is a Synonymon of Celestial Felicity N. B. Note well Glory is no where called the Bosom of Adam for he is noted in Scripture to be the first and great sinner who brought all manner of Misery and Death it self into the World Rom. 5.14 c. Whereas Abraham stands Dignified with the Title of the Father of the Faithfull c. Rom. 4.17 18. Hereupon all Believers who walk in the Steps of Abraham while they live Rom. 4.12 Hebr. 6.12 13. Are said to Lodge in the Bosom of Abraham when they dye as here Pious Lazarus is placed in Abraham's Bosom ver 22 23. Luke 16. because he had been a follower of Abraham in imitation of his Faith and Patience c. N. B. Note well Abrahams Bosom is a Metaphore either taken from Feasts whereat it is said the beloved Disciple leaned upon our Lords Bosom John 13.23 and 20 21. or from the manner of a kind Father who when his Child is weary with running about or hath met with a knock therein immediately takes up his Child and lays it in his Bosom for its Ease Cure and Comfort N. B. Note well this Honour have all the Saints Ps 149.9 That as the Palsy-Man was let down in his Couch through the Tiling of the House top into the midst of the lower Room before Jesus Luke 5.18 19. Even
B. Note well Christ will look on those that look for him and will meet those that endeavour to meet him Jam. 4.8 We all are low in our Spiritual Stature as he in Corporal therefore stand we need of all Gospel Institutions to advance us toward a better prospect of Christ and we are hindred with the press as he was from seeing Jesus ver 3. There is the press both of wicked Men without and of Worldly cares Carnal Cogitations within to hinder our beholding Christ and drawing nigh to him N. B. Note well Oh! That we could climb up the Cross of Christ as he did this Sycomore Tree this would help us to a fuller view of Christ c. And N. B. Note Well Oh! That we could hasten as his name signifies and his posture was not only in running faster than others to meet Jesus ver 4. But also in making hast and coming down at Christs call to entertain him v. 5 6. Heaven is a matter of greatest hast and ought not to be adjourned till to Morrow we should hasten to cast away our Pride and come down to Christ by Humility Oh! the Marvelous vouchsafement of Christ to Zacheus here 1. He Honours this Rich Publican with a Name because his Name was writ in Heaven Luke 10.20 Whereas the Rich Glutton Luke 16. Hath no Name vouchsafed him as poor yet pious Lazarus had there ver 19 20.2 When this Publican had not Confidence in himself to invite Christ then Christ prevented him and not only invites but even obtrudes himself as it were upon Zacheus whose mind Christ knew was willing enough to invite him had not the Sense of his Sins and the publick Odium of his being a Publican yea a Master of them hindered him N. B. Note well we read not that Christ went to any House uninvited save to this Modest Man's 3. Christ left his own House and his glory in Heaven John 17.5 yet is willing not only to come to but also to take up his Abode in this Publicans House Luke 19.5 This also he vouchsafes to do in our Hearts John 14.23 N. B. Note well Assuredly that House had need to be clean swept and well garnished wherein the King of glory Psal 24.7 9. whom neither Heaven nor Earth can contain 1 Kin. 8.27 c. Comes as a guest No wonder then if this Penitent Publican received him with joy ver 5. Though the Malignant Pharisees murmured at this Publicans Priviledge as the Jews did when Christ left their House Desolate Matth. 23.38 And pressed himself into the House of the Gentiles whereof this Publicans was a Type They call Zacheus a sinner who was now none but a Justified Penitent willing to make a four fold Restitution for all his frauds c. ver 8. Standing undaunted at ther Murmuring whereby they would have hurt the green thing in him Exod. 10.15 But Christ will not let those Locusts do so Revel 9.4 And they also Calumniate Christ but he vindicates himself ver 10. Shewing how lost Publicans may be Abrahams Children found by Faith Now when Christ had spoke that he came to save Abrahams Seed the Apostles thence Conjectured that he would at this Journey to Jerusalem begin his Glorious Temporal Kingdom Luke 19.11 as was promised Isa 9.7 And knowing that Daniels seventy weeks were now Elapsed hereupon Christ to undeceive them Preaches the Parable of the pounds Luke 19. ver 12 to 29. Wherein he declareth that a Kingdom was indeed due to him not over the Jews only but over the Gentiles also as all the Prophets Prophesied concerning the Messiah but before the full Accomplishment of this he tells them tacitely of his own Sufferings and of the Jews Contumacy against his Kingdom in this Parable The Scope whereof is 1. That Christ is this Noble-Man that must take his Journey out of this lower World to receive his Kingdom in a better World with a Resolve in due time to Return and Reign gloriously c. 2. The Administration of his Spiritual Kingdom is in his Absence committed to Believers especially to Pastors who are all to Trade with their Talents and to Occupy and Improve their Gifts untill he come ver 13.3 The Pounds and Talents they are betrusted to Trade withal are the gifts God gives them whereby to promote Gods glory and the Churches good and though that Parable Matth. 25.15 Holds out how God giveth not the like Measure of gifts unto all but to every one according to their Capacity c. Yet here is an equal Portion one pound to each of the Ten is given to wit so much Knowledge Faith c. as are necessary to Salvation are equally given to all Christians 4. The Citizens that will not have this King to Reign over them are both Jews and Gentiles that Act Rebelliosly against him Psal 2.1 2 c. The Jews Conspire to kill Christ by a gentile power even that of the Romans instead of sending a Lamb to him Isa 16.1 They sent the Message of Rebels ver 14.5 Then this Great King Returns and Reckons with his Servants c. Christ Traveled at his personal Ascension from which time his Servants Tradeth untill his Return at the General Resurrection 6. Some Servants are found Faithful in their Reckoning saying not my pains but thy pound Lord hath gained ten pounds c. ver 16 18. Attributing the glory of the Gain not to the free will of Man but to the free grace of God as 1 Cor. 15.10 Yet some are found unfaithfull making false and frivolous excuses for their Reckoning and the Lord himself must bear the blame of their unfaithfullness ver 20 21. Matth. 25.24 25. Fretting against the Lord when his own foolishness had perverted his way Prov. 19.3 as fallen Adam did Gen. 3.12 saying in effect Had not God given me a Woman I had not Transgressed against him 7. The Judge passeth Sentence upon the good Servants who are both Highly Commended and Richly Rewarded ver 17 19. and upon the bad notwithstanding his plausible Apology that he had done his Lord no wrong in returning his own again and Translating the Servants fault upon the Masters Austerity ver 21. His Crime is retorted upon himself ver 22 23. And he is Judged out of his own Mouth his common grace was taken from him for he certainly wanted the Oyl of Special Grace seeing his Lips like Doors upon rusty Hinges move not without Murmuring and Male-contendedness and was doomed according to the proverbial Sentence by the Lords Liberality ver 24 25 26. Lastly The Lord having Reckoned with his Servants and Rewarded them according to their Works doth then Revenge himself upon the Rebels ver 27. And when Christ had ended this Parable he went before his Company as the Captain of Salvation towards Jerusalem as Daring to meet Death in the face out of his Matchless Magnanimity ver 28. And thus he is come from beyond Jordan to Jericho Zacheus's City and from thence to Bethany Luke
Enquiry the First how shall the Servants have Rewards Rendred to them Answer This Lord-Judge will then Render to every Man according to his Works Rom. 2.6 to Well-doers Eternal Life ver 7 10. But to Evil-doers Eternal Death ver 8 9. And this Judgment of Christ shall be according to Truth ver 2. For the Right understanding of this Scripture take these three Cautions Caution the 1. This must not be meant of Children who dye while young and live not to work good or evil c. Some of which are Saved by the Eternal purpose of Electing-love and by the Grace of the Covenant of Grace which saith I will be thy God and the God of thy Seed Gen. 17.7 Deut. 30.6 Isa 61.9 65.23 Rom. 4.16 9.8 c. Whereas other Children are out of the unaccountable Wisdom of God passed by and left of God as Children of Wrath in the fallen Nature c. Oh! The Depth c. Rom. 11.33 34 35. That the Election obtains and the rest do not ver 2.5 7 8. The 2. Caution is This Rewarding every one according to their Works must not be meant of such as are called at the Eleventh Hour of the Day Matth. 20.6 9. as was the Penitent Thief Luke 23. ver 40 41 42 43. He had lived wickedly all his Life yet now at the point of Death he was Converted by hearing Christs pretious Prayers and by seeing his profound patience c. Then he brake out into that brave Confession worthy to be writ in Letters of Gold his Real Repentance Received from his Gracious Redeemer a full Remission of all his former sins Ingressa pietas priorem Impietatem Depulit saith the Father his now begun Piety drove away all his former Impiety that little time he lived after his Conversion he spent it in expressing his Faith by his Works and so he is said to live very much in a very little space had he lived longer he would have done no less but have lived better c. his Penitent Prayer which he made upon his Cross was as Jacobs Ladder whereon Angels Descended to fetch up his Soul into Paradise his Judge Jesus Judged him by the State he Dyed in and not by the State he had formerly lived in c. The 3. Caution is That Expression Rom. 2.6 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Juxta non propter according and not for their Deeds and so 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To give every Man according as his Work shall be Revel 22.12 Both which Scriptures do signifie the Quality Quantity or Measure rather than the Merit of Works which is but a Popish Delusion upon these Accounts in short 1. There is no proportion betwixt Mans Work and Gods Wages 2. What we Merit by must be our own but our good Works are from God Isa 26.12 Not from our selves so cannot Merit at Gods Hands 3. Our good works are but a due Debt to our Maker so cannot Merit any thing 4. when we have done our best works we are still but unprofitable Servants Luke 17.10.5 Good works are the Via non causa Regnandi saith Bernard they are the way in Christ John 14.6 to walk in unto glory not the procuring cause of Glory c. The 2. Enquiry is How will the Lord Reckon with and Reward the Godly Answer This is certain that the Saints shall Rise first 1 Thess 4.16 when Christ appears the Saints shall appear with him in Glory Col. 3.4 and shall Reckon with their Lord as they are the Blessed Sheep Set upon the Right Hand of Christ Mat. 25.33 34 c. From whence some Divines do say that the Sins of the Saints it a Velantur per Grattam Domini ut non Revelentur in Judicio are so valled by the grace of Christs Righteousness as not to be Revealed in the Day of Judgment and their Reasons be these 1. That Exemplification of the Judgment Day 's process Mat. 25.35 36. The Judge mentions only their good Deeds not as a cause but only as an Evidence of their Acceptance c. which they in all Humility seem ignorant of in Admiting Christs Candour and Kindness to them c. ver 37 38 39 but there is not one word mentioned of any Evil Deeds c. 2. Our Lord expresly saith that Believers have Eternal Life and shall not come into Condemnation John 5.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not come into Judgment as the word signifies not as the Rabbi's fondly fancy saying there be four sorts that shall not come into Judgment 1. He that is extream poor 2. He that hath a wicked Wife 3. He that is so deep in Debt as cannot possibly Extricate himself and 4 He that is Tormented with the Torture of the Collick as if all those had Hell here in this Life c. These Jewish Fables are Recorded by De Dieu c. but the true Sense is that Believers shall not come into that Judgment which endeth in Condemnation for 't is said There is no Condemnation to them that are in Christ c. Rom. 8.1 where the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 3. That Maxim in Divinity is alledged peecata non Redeunt Justificatis Sins return not to the Justified for that Blessed Scapegoat the Redeeming Angel Gen. 48.16 carries away upon his Head all the sins of his Redeemed into the Land of Forgetfullness as some Sense it Levit. 16.21 Christ so blotteth out the black lines of their many sins with the red lines of his Meritorious Blood that even the thickest Clouds of their Iniquities shall be remembred no more Isa 23.25 and 24.22 and Hebr. 10 16 17. Moreover it is alledged 4. What Hezekiah affirmeth to Gods glory thou hast cast all my Sins behind thy back Isa 38.17 So as they shall never appear before thy face any more 5. David's Assertion is urged God hath Removed our Sins so far from us as far as the East is from the West Ps 103.13 which two contrary quarters can never meet together again 6. The Prophet pleads Gods promise thou wilt cast all our Sins into the Depth of the Sea Mic. 7.18 19. That is so as they may never be Buoyed up again out of thy bottomless Bowels c. 7. 'T is said likewise that the Lord is too gracious to shame his Saints by laying open their sins in the sight of a wicked World God himself saith thou shalt not bear a grudge against the Children of thy People Levit. 19.18 't is the glory of Man to pass by Infirmities Prov. 19.11 How much more is it the glory of a gracious God to do so c. If Mans love can cover all sins Prov. 10.12 much more can Gods love c. God multiplies Pardons Isa 55.7 even above 77. times Matth 18.22 And upon Real Repentance our Sins are all so fully remitted by him as if they had never been committed
against him N. B. Note well The Lord will Judge his Saints at that time in such a manner as to make them Admire and Adore him the more as the King reckoned with that Servant Mat. 18.24 c. saying Thou owest me Ten Thousand Talents for thy many breaking of my Ten Commandments but upon thy Acknowledging the Debt and thy Insufficiency to solve it but tendring satisfaction by thy All-sufficient surety Hebr. 7.22 I freely Cancel out that Hand writing against thee Col. 2.14 Though thou hast omitted many Duties and committed many sins naming the time and place of both yet I have dyed for thee thou shalt not dye saith the Judge c. N. B. N. Note well A word of Caution is needful for the Conclusion of this point seeing this Opinion seems to be over-soothing to the Saints insomuch that if so they need not Tremble to sin against Christ because they shall not be Judged for their sins c. I do from the Lord Admonish all Saints to live such Lives as they may be approved to Christ 2 Cor. 10.18 as well as to have their Character of being approved in Christ Rom. 16.10 Let every one that Nameth the Name of Christ depart from Iniquity 2 Tim. 2.19 To have Holiness writ upon their Hearts and Lives as Vessels of Honour Zech. 14.20 That they may have the Lords Euge well done thou good and faithfull Servant thou hast been Faithfull over a few things of my Gifts and Grace I will make thee Ruler over many things in glory enter thou into the Joy of thy Lord Mat. 25.21 23. and Luke 19.17 19. Christs word must be the Rule of our Life as it shall be the Judge after Death John 12.48 All shall be Judged by the Gospel 't is Judgment according to Truth Rom. 2.2 5 6 16. Enquiry the Third Shall Rewards be equal in Heaven Answer This question is canvased pro and con by Divines both for it and against it Such as are for the Negative and for Inequality do Argue both from Scripture and from Reason First from Scripture as 1. Isa 56.4 5. I will give them within my Walls a Name better than of Sons and Daughters 2. Cant. 8.12 Thou O Solomon shall have a Thousand and those that keep the Fruit thereof two Hundred 3. Dan 12.3 They that be Wise shall shine as the Brightness of the Firmament and they that turn many to Righteousness as the Stars for ever and ever 4. Matth. 5.19 The same shall be least or greatest in the Kingdom of Heaven c. 5. Mat. 13.8 23. Some thirty some sixty and some an hundred Fold and Mat. 10.41 42. a Disciple's and a Prophet's Reward 6. Matth. 19.28 29. The twelve Apostles shall sit upon twelve Thrones when others are said only to Inherit Eternal Life 7. Matth. 22.30 Luke 20.36 Saints shall then be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal to Angels now seeing there be Degrees and Orders of Angels Col. 1.16 c. So there must be of Saints 8. Matth. 18.4 Whoso humbleth himself as this Child he shall be greatest in the Kingdom of Heaven 9. John 14.2 In my Fathers House are many Mansions which may be supposed to differ one from another in Glory as is seen in this great City higher and lower Houses c. 10. Rom. 2.6 and 2 Cor. 5.10 Every Man shall be Rewarded according to his Works that is the greater Grace the greater Glory 11. 1 Cor. 15.41 There is one glory of the Sun another of the Moon and another of the Stars so of the Saints c. 12. 2 Cor. 9.6 He that Sows sparingly shall Reap sparingly but he that Sows bountifully shall Reap bountifully 13. Revel 14. ver 2 3 4. The followers of the Lamb with chast Virgins Hearts have a priviledge beyond others c. 14. Matth. 25.20 23. and Luke 19.16 18. Those two Parables do declare if not both differing Gifts yet differing Gains c. Unto all those Scriptures Those Reasons are secondly added as 1. As there be Degrees of punishments in Hell for it shall be more tolerable for some than for others Matth. 11.21 22 23.24 even so there may be Degrees of Joys in Heaven 2. As there is inequality of grace some weak and some strong c. So proportionably an Inequality of glory 3. Some do more and suffer more than others as Martyrs c. therefore Wages are as Work hath been 4. If equality then no Distinction this seems Confusion which cannot be in Heaven 5. There be Degrees in glory whereby God is known from Angels and Angels from Saints and the Man Christ Jesus from all yea Patriarchs Prophets and Apostles above all Saints and 6. This is a Spiritual Spur in running to grow in grace which is in Christ a purchasing as the Phrase is 1 Tim. 3.13 a greater Degree of glory c. But such as are for the Affirmative to wit for Equality of glory as Hierome Spanhemius c. do Answer all those Scriptures and Reasons aforesaid too long here to insert I Refer the Reader to those two Authors upon Mat. 25.20 c. as he that had much Manna had no overplus and he that gathered little had no lack Exod. 16.18 So here c. all Saints shall partake alike of the Substance of glory not so haply of the degrees thereof all enough c. N. B. Note well 't is Encouragement enough for us to know that PINTS as well as QVARTS shall be filled full of glory Enquiry the Fourth How shall the Judge reckon with and Reward the wicked Answer Mat. 25.24 25 to 30. and Luke 19.20 c. Shew us 1. How God must bear the blame of Mans unfaithfulness I was afraid of thy Austerity c. whereas the good Servants gave all the glory to God saying Lord it was thy Pound not my Pains that gained ten Pounds 2. How God puts no difference betwixt Nequam and Nequaquam an Evil and an Idle Servant this is not enough that he spent not his Masters Talent but hid it in Sudario in that Handkerchief wherewith he should have wiped of his Sweat by labouring hard to improve it c. 3. How the useless as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well as Enemies shall be cast into Hell Mat. 25.30 Luke 19.22 27. The Judge will Judge them out of their own Months c. then shall they bewail their pain of loss as well as of sense crying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for ever Lord c. CHAP. XXIX CHrist did not back this Exhortation to work and watch with three Parables for any Difficulty in understanding the Duty but because of Mans backwardness and dullness to believe and improve all due preparations for Christs second coming the manner whereof is set down from Mat. 25. ver 31. to the end Now are we come down to the two last Days that our blessed Lord lived at Liberty before his Apprehension Oh! what an abundance of his business
or for him 2. He knew himself among Fools so according to Solomons Sentence would not speak in their Ears for they would despise the Wisdom of his words Prov. 23.9 3. He saw that his Desperate Enemies about him were resolved to have his blood and therefore held it more glorious to choak their Malice with silence and to set them down by saying nothing But above all 4. Though he could have non-plus'd them as he did the Doctors at twelve years Old and oft after by his Answers yet now standing in our stead is content to be Condemned for our faults tho' faultless in himself this being the time not of Defence but of Silence and Suffering that Gods grace might be accomplished he as a Sheep before the Shearer opened not his Mouth Isa 53.7 To teach us Wisdom and Patience c. Psal 38.13 14. Not Answer all Accusations c. Now when Caiphas could have no Answer from Christ either to the false Witnesses or to himself he then Extorts one by Adjuring him and such an one as might seem plausible and effectual for Condemning him saying I Adjure thee by the living God c. Matth 26.63 Caiphas's catching question was Twofold 1. Art thou the Christ or the Messiah 2. Art thou the Son of God If thou be silent or tell not the truth then God by whom thou art Adjured will punish thee or however the Magistrate shall Condemn thee for thy contempt of Authority Thus this abominable Hypocrite dare pollute and prophane that Tremendous Name of God so called Deut. 28.58 Calling it in as the Author or at least the Abettor of his Notorious Plots and Practises yea one would think as this story is Related Mar. 14.61 That Caiphas was some Conscientious Person Asking art thou the Baruch Hu or the Blessed one or his Son using this Periphrasis as if he had been afraid once to Name God Yet presently after Adiures our Lord by the living God to tell him who he was whereas the Devil himself could have told him Mar. 1.24 3.11 an Answer to both his questions but he asked this not out of any desire to know the truth but to insnare him by his words for if he denyed it then had he been a Deceiver of the People that believed him to be so and if he made a free and bold Confession as he plainly did Mar. 14.62 of the Truth then they resolved to Condemn him as a Blasphemer as they presumptuously did ver 64. for making himself the Son of God at which this wicked wretch rent his Clothes which an High Priest ought not by the Law to have done upon any Reason Levit. 10.6 21.10 as if his very Heart had been rent with Grief at so sad an Hearing of such a Sacred Truth Though Christ told the Council he was now in his State of Abasement the Son of God was hid in the Carpenters Son whom they Arraign and would shortly Crucifie but they shall see him in a State of Advancement coming in the Clouds of Heaven as in a Chariot of State and then would he Judge those that were now his Judges Besides this he had given all Men the most undeniable Demonstrations of his Deity in his many Miracles the like whereof were never wrought by any mere Mortal Man c. John 9.32 c. This brings in the third part of Christs Sufferings from wicked Men to wit his Condemnation which was first done in this Ecclesiastical Court upon the Ingenuous Confession of our Lord before his Implacable Enemies when the glory of God was deeply concerned that he might leave them without all Excuses teaching us not to deny him before Men when Gods Glory lies at Stake c. And likewise to comfort us against our Sufferings for as Christ comforted himself now with his Future Glory so we if we suffer with him shall also Reign with him 2 Tim. 2.11 12. Matth. 19.28 The Sentence of Condemnation was first Denounced against Christ in the Spiritual Court by Caiphas who openly declared his good Confession so called 1 Tim. 6.13 to be Blasphemy and then demands the Concurrence of the whole Council who like a company of Servile Souls durst do no other but concur with Caiphas Unanimously crying He is Guilty of Death and under the pretence of that Law Levit. 24.16 He was Condemned by them all Matth. 26.65 66. and Mar. 14.64 N.B. Note well This may comfortably assure us that the Second Adam who was very God yet Cendemned for saying so hath freed us from that Crime of Blasphemy we stand guilty of for the first Adams affecting a Deity and to be as God Gen. 3.5 For though Christ was most free of Blasphemy and of all other sins yet because we in whose stead Christ now stood are guilty thereof and of all sorts of sin therefore was it the Determinate Counsel of God that our Surety should have this Sentence of Condemnation passed upon him for our sakes and this is done in a General Assembly of Graceless Hypocritical Priests pretending Marvelous zeal for the Glory of God while intending to Murther the Son of God who could well enough agree all in one to Condemn this Innocent Jesus Though the Innocency of his Life had been such that none of them could convince him of one sin Jehn 8.46 But when he was brought before this Court N. B. Note well the whole Sanhedrim were to seek for Witnesses the Witnesses for Crimes the Crimes for proofs and the proofs for Concord they were all and in all these at a loss and could find nothing for their Malicious purpose So that Caiphas was constrained to take a new uncouth and in all Courts of Judicature an unaccustomed way of Adjureing him to Answer who he was that he might intrap him in his own words which when Christ had confessed in an undeniable Truth knowing they were Resolved to have his Life Right or Wrong and Summoning his present Judges to appear at his own dreadful Tribunal at the Day of Judgment which would make them mourn Zech. 12.10 This great Truth which they called Blasphemy was the only Crime for Condemning him Though Caiphas Rent his Priestly Robes at this pretended Blasphemy N. B. Note well yet did it signifie the rending of the Priest-Hood from him which he forfeited by this unlawful Act as before like as the rending of the Vail of the Temple at Christs Death was a sign of the rending away the whole Jewish Worship from the Jewish Nation While Caiphas was thus personating the Tragedy of others he did but really act his own and his Accomplices Now after this unjust Condemnation of Innocent Jesus Let us a little behold how he was abused in the Spiteful Court before they delivered him up to the Secular Powers as the Lord commands in the Law N. B. Note well that the very Ashes and Cinders of the Burnt Sacrifices should be gathered up and laid in a clean place Levit. 4.12 6.11 Numb 19.9 So in the same
Lastly Their rearing up the Cross into the Air and fixing it in the Ground as if he had been unworthy either to live or dye on Earth And so left him to live in misery so long as he could c. All these things they transacted in the very Face of the Sun and in Defiance to the Great God Here our Lord was exposed by those Miscreants to be Mocked c. Here was nothing done in a Corner nor was Christ Crucified below but he must be lifted up into the open Air for three Reasons First That he might conquer the Devil that Prince of the Air upon his own Dunghill his own Territory and Country no doubt in the Three hours Darkness all the Powers of Darkness were let loose to spit their utmost Venom upon our dear Redeemer yet he spoiled all those Principalities and Powers Col. 2.15 a plain Allusion to the Roman Triumphs or like that of Tamberlain over Bajazet so Christ couped the Devils up in an Iron Cage and exposed them as they had done him as a publick Spectacle of Scorn and Derision The 2d Reason was That he might pave a free passage for his Redeemed from the Earth through the Air the conquered Devil's Territories up into Heaven He here became Jacob's Ladder whereon Lazarus's Soul safely passed The 3d Reason is That he might Answer the Brazen Serpent upon the Pole as before and heal us when the Old Serpent hath stung us may we but creep to the Cross and give the least look of true Faith upon a Crucified Christ The 2d Grand Remark next the five notorious Aggravations of the Manner of Christ's Death is the Multitude of Mockers and Mockings he met with as soon as he was Reared and Raised up from the Ground into the Air upon the Cross whereunto he was fast Nailed and Exposed to Publick Scorn Remark 1 st The Mockers are described in their Persons Postures and Places or Conditions and Capacities in the World As this Dying Redeemer had a great company of People and of Women that bewailed him Luke 23.27 out of a tender compassion to him and a cordial commiseration of him So he had a prodigious crew of Crucifying Miscreants that managed this most cruel Villany and that like Villains were Mockers of Christ while he was Tortured under their matchless cruelty for full six hours together without the least Respite or Respiration until his Final Expiration whereas the Light and Law of Humane Nature teacheth all Mankind to pity those that are in Misery but these Monsters of Men void of all Humanity Mocked him all along during and enduring his long Misery These Mockers or the Assembly of Mockers Jer. 15.17 have here a threefold character Mark 1st Who their Persons were and they are of four sorts the People the Priests Souldiers and the Thieves As Christ had the good company of Condolers so he had the bad of Deriders and such as were of all these sorts of Persons When the Devil had done his worst that Malice could do against Christ's Body now he stirs up all those Devilish Instruments to Assault Christ's Mind with their cruel Mockings so called Heb. 11.36 at his Holiness and his Communion with God and all this God's Justice will have done that all our Sins might be condignly punished in Christ's Person who became Surety for Sinners to the Father And Mark here what an overspreading Leprosie and Sour Leaven was this Sin or rather Devil of Christ-mocking Here is the whole Body covered over with the putrifying Scab of this Fretting Leprosie far worse than ever Job was Job 2.7 where Biles covered him from Top to Toe or than the Jews were Lev. 13.7 8 12. when the Scab spread from Head to Foot all over and here is the whole lump leavened with the sour Leaven of Malice as 1 Cor. 5.6 One scab'd Sheep spoils the whole Flock saith the Proverb This vilest of Sins was as catching as the Plague and all these sorts of Persons drank one after another of this Cup of Poison the Priests handing it to the People they to the Souldiers and they to the Thieves c. Mark The 2d Character of those Mockers as who were the Persons so what was their Posture this the Evangelists comparing them as we ought to do in other points all together do intimate also First Some of those Mockers were in a passing posture They that passed by reviled him Mat. 27.39 and Railed on him Mark 15.29 Sure I am those Passengers were not passing in the Way of Truth but passed out of the right Road when they passed their scoffs at him Who is the Way the Truth and the Life Secondly Some of those Mockers were in a standing posture The People stood by deriding him Luke 23.35 and Some of them that stood by mocked him in his calling for Elias's help Mark 15.35 36. as after and some of them that stood there Mat. 27.47 but though they stand here to deride a dying Jesus yet could none of them stand to what they had done nor did they or their State stand long after Thirdly Some of those Mockers we may well suppose were in a siting posture as the Chief Priests Mat. 27.41 and the Rulers Luke 23.35 for whom no doubt Seats were provided for to stand so many hours of Christ's Crucifying to Death must needs be look'd upon as too much below their Grandeur However soon after the Roman Armies pluckt their Lordly Seats of State from under them and their Scarlet Robss over their Ears c. Fourthly Some of these Mockers were in an Hanging posture as the Thieves upon the Cross Mat. 27.44 and all the other Mockers must have met with no better posture might they but have met with their due demerit and the desert of their wicked doings The Crucifiers should then have changed places with the Crucified Fifthly There is yet another posture though a ridiculous one mentioned in Scripture concerning those Mockers to wit Wagging their Heads Mat. 27.39 which is indeed the posture of Fools these also wagged their wicked Tongues against Christ but because they were of the more Barbarous sort and had not Wicked Wit enough wherewith to revile him thereof do they supply the want therefore with Antick Tricks making foul Mouths and blowing their Noses as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 23.35 doth signifie throwing their snot at our blessed and bleeding Saviour they wagged their empty Noddles and gave him the most Judicious Nods that those Fools could make Thus was the Lord of Life and Prince of Glory content to expose himself to the worst of Reproaches from the worst of Rascals to purchase Honour and Glory for us Mark The 3d Character of those Mockers is what was their place and capacities they lived in If it be asked what figure those Mockers bore in the World it is answered in General the most of them were mere Cyphers such as did what they did merely to please the Christ-Killing Priests who are called
Chief Priests and who indeed were the chief Agents in Crucifying Christ All the other Mockers were but their under Tools and Instruments For as they had set on their Servants whom they had made like their Masters to mock Christ and to make a laughing stock of him as soon as they had condemned him in their Ecclesiastick Court Mat. 26.67 68. so now they Influenced and Animated all those other Mockers by their malicious and monstrous Example therefore as it is not any mistake or missing the Mark to say as is said before that those Chief Priests began the Round in drinking this Poisonous Cup of Mockery so in giving a more particular Account of those Mockers capacities it may not be judged Irrational to begin with those Chief Priests N. B. Note well First The place of the first rank of Mockers those first-rate Ships Satan launched out into this Christ-mocking Sea was high and honourable had they not been Usurpers of Moses's Chair and such as came in not at the Door but at the Window like Thieves and Robbers John 10.1 8 therefore because they were such they preferred a Thief and a Robber before Christ Mat. 27.21 and here become Ring-leaders to such in this Damning Work Whereas had those Priests come to their Holy Anointing in due order their Lips would have preserved knowledge c. Mal. 2.7 to have Instructed those their Inferiours into the Way of Salvation Therefore were they the worse because they should have been better and the worse for this that they had so little to do as to Attend so long at an Execution unbecoming enough to their pretended Holy Garments this they would never have done had they not been sick of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rejoicing in Evil which is peculiarly the Devil's Disease assuredly their Satanical Sarcasms cast at Christ was but a very bad preparation to that solemn Day 's Sacrifice c. It may be those Chief Priests were of the same Resolve with a Popish Prelate that our Martyrologists mention who was resolved not to go to his Dinner till he had seen the full Execution of a poor Martyr'd Minister Those Monsters of Men it seems would neither serve God in their Passover-Feast nor themselves in their Corporal Feastings until Christ had breathed out his last by their contrivances N. B. Note well Secondly As to the place or capacity of all the other sort of Christ-Mockers it may easily be supposed that they were Men of the lowest form and figure such as were those Persecutors of Paul A company of Rude fellows of the baser sort Acts 17.5 such were those poor Passengers that were Travelling Footmen passing along the Road and such were the Souldiers poor pityful Mercenary Men who might be hired to do any Jobb by the Chief Priests yea what was the Mocking Thief but a Rascal condemned in their own Courts and no better were those Cringers that bowed the Knee to him crying Hail King of the Jews the like and of the same brann was that Stander by who gave Christ Vinegar in the midst of his Horrour to Extort some Answer to the Vile Reproaches of all those Villains but could not because Christ's Patience was Inexpugnable All these Dogs-Heads as 2 Sam. 3.8 or Cur-dogs do with one consent Bark at the Sun of Righteousness Mal. 4.2 Just as the common house-dogs do at the Moon of the Firmament which still holds on her course in her splendid lustre looking upon her looking down to take notice of their Bawlings to be Infinitely below her Grandeur Nor could it consist with Christ's High and Holy capacity to Answer the Snarlings of those Curs who were set on by the Priests as if they had been their Bandogs to worry the Lamb of God 'T is the common custom of every Cur to fall furiously upon any Dog that is a Worrying and half Worried by other Dogs how much more upon a Lamb where Antipathy and Appetite to suck the Blood and Eat the Flesh Eggs them forward Now there is the stronger Presumption that the Priests did Animate those Railing Curs if it be well considered what was the Matter of those Mockers Mockings which is the Second Head here to be gloss'd upon next after the Description of the Mockers what their Mockings were Mark The First cruel Mocking these Mockers laboured to Wound Christ's Mind with as an Addition to his wounded body was borrow'd from the Ecclesiastick Court of the Chief Priests to wit Thou that destroys the Temple and raises it up in three days c. Mat. 27.40 Mark 15.29 which words were the very Deposition of the Two false Witnesses before Cajaphas against Christ Mat. 26.61 Mark 14.58 If this were a False Witness then as both those Evangelists do brand it assuredly it was a worse wounding word now and not only farther off from the Truth than they were before but were at this time cutting and killing words the Reproaches of those Rascals were as a Sword in his Bones Psal 43.10 and their Tongues cut like a sharp Razor Psal 52.2 So that those Railers may be reekon'd among the Kill-Christs also Our Lord had been oft mocked by his Adversaries before who had dealt despitefully with him in other injuries as before while he was in condemning These were more bearable but now while he hangs on the Cross in Crucifying and was in unexpressible horrour as one forsaken of God assaulted by Devils and most cruelly tormented by wicked hands to be now mocked by those black and blasphemous Mouths as those brute Beasts were void of all Humanity which commonly dictates pity to those in Misery so no sorrow was ever like his sorrow Lam. 1.12 which is spoke to those that passed by to move them unto compassion at the Desolation of Jerusalem But the passers by here had no Bowels to yern over a dying Jesus whose sufferings Infinitely exceeded those sufferings of Job which yet were the greatest of any Mortal Man we read of and came nearest of any to those of Christ but still the sufferings of Job fall far short of the sufferings of Jesus Now if Job was so sorely grieved that he was had in derision by the baser sort such as he would have disdained to set them with the very Dogs of his Flock Job 30.1 2 c. how much more might it have-moved Jesus to be scorn'd and scoffed at by those scoundrels when John Baptist himself accounted himself unworthy to loose the very latchets of Jesus's Shoes Mat. 3.11 Mark 1.7 Mark here 'T is the very Topstone of Trouble to taunt the troubled The cruel mockings our Lord met with here are marked as the last upshot of Malice from Christ's Enemies who shewed more compassion to those vile Malefactors the two Thieves whom they mocked not than they did to this Prince of Glory Mark The Second of those cruel Mockings was The next words of those Mockers to Christ on the Cross are Save thy self our blessed Redeemer met with such sour
pleasure not at Death's demand N. B. Note well Now it was that Death as the Bee lost its sting upon Christ and can sting no more but hath quite lost its Victory through Christ's Death 1 Cor. 15.54 55 56. Christ hereby hath delivered us from the commanding power of Sin from the condemning power of the Law and from the conquering power of Death Though the redeemed in Christ do die yet can they not be kill'd with Death as Jezabel's Children were Rev. 2.23 the second death hath no power over them Rev. 2.11 20.6 14. 21.8 Our Lord 's strong voice may be the more wondered at considering how he was spent with blows blood c. yet now it was the loud voice of his Triumph over Death c. There be yet four Miracles behind to be discoursed briefly upon all wrought wonderfully by a dying Christ upon the Cross by the power of his Deity The Fourth Wonder is The Rending in twain of the Vail of the Temple from the top to the bottom which the Evangelist puts a Behold upon as a thing very wonderful Mat. 27.51 and as wrought by the force of Christ's last loud cry ver 50. then the Angels Presidents of the Temple departed from it as Jerom saith As Christ's last cry upon the Cross was the sign and symptom of frail Man dying so his promising of Paradise-Happiness to the Penitent Thief was a clear demonstration that he was also the Great God Living for none hath the Key of Paradise but the Great God only Nor did our Lord only demonstrate his Deity as above while he was yet living and while his Humanity was in the way of dying But also when he was verily dead and had given up the Ghost he still declares himself to be a Wonder-Working God in all the following Instances whereof this of Rending the Temple's Vail in Twain c. was the first wonder after his Death The distance of the Temple from the place out of the City where Christ was Crucified could not exempt it from the stroke of this Wonder-working Hand when those wretched Priests had made that House of Prayer a Den of Thieves this Vail now Rent was the Partition-Wall that divided betwixt the Holy Place or the Priests-Court and the Sanctum-Sanctorum into which the High-Priest entered only once in the year Exod. 26.31 33. 1 Kin. 6.19 21 31. 2 Chron. 3.14 c. Heb. 9.3 4 6 7 8 c. N. B. Note well This Wonder to wit of rending this Mid-Wall was wrought upon a threefold Account 1st To shew that Christ's Death was the Accomplishment of the Levitical Law and that now all the Ceremonies thereof were rent down and done away 2dly That now by the Gospel sealed up in his Death a new way to Heaven was opened Heb. 10.19 20 21 22 c. And 3. To shew that the Mid-Wall of Partition betwixt the outward Court of the Gentiles and that of the People of the Jews was broke down by the death of Jesus Eph. 2.14 15. This Vail is call'd the Separation betwixt the Prophane Place and the Sanctuary Ezek. 42.20 Now the Ceremonial Law should no longer divide those two but Christ became the blessed Cement to unite all believing Jews and Gentiles into one Gospel-building himself being the knitting Corner-stone c. The Fifth Wonder Christ wrought upon the Cross which is the second after his Death was the dreadful Earthquake Mat. 27.51 now that our Lord was dead as to his Man-hood he still letteth forth the Power and Glory of his God-head more than he had done before and whereas he had shewed himself the Lord of Heaven by causing an extraordinary Eclipse of the Sun and covering the whole face of the Firmament with a Curtain of Darkness So now he appears to be Lord of the Earth also by causing it to shake and tremble As the Heavens had given their Testimonial and Acknowledged their Homage to his Lordly Dominion over them in hiding their Glory while their Lord was Suffering Shame So the very Earth here payeth her Respect and Reverence in an humble Submission to her Almighty Landlord in her Trembling before his powerful Presence when the Lion that King of Beasts doth Roat all the Beasts of the Field do Tremble Now did this Lion of the Tribe of Judah roar with a loud Voice and we may well suppose what a Trembling seized upon those Beasts of the Temple the Christ-Killing Priests when they saw the Vail of their Temple Rent in Twain from top to bottom at their hastening now to their Evening Sacrifice Thus well prepared with the Tincture of this Innocent blood more especially when they felt that sad sight seconded by an Earth quake this could not but cause an Heart-Quake and a consternation in them fearing that the Earth might now cleave Asunder and Swallow them all up as it had done Korah's Company of Conspirators these as well as they being now become a Burden too heavy for the Earth to bear and as weary of them would bury them quick This Earthquake might also predict the performance of what God had promised that Christ would shortly shake not only the Earth once more as was done in Sinai at the Promulgation of the Law but even Heaven also by the Gospel Hag. 2.6 7 Heb. 12.26 27. especially when the desire of all Nations shall come and shake all Wickedness out of both the Heavens of Church and the Earth of State and then give those promised New Heavens and New Earth wherein dwelleth Righteousness 2 Pet. 3.13 The Sixth Wonder was the Rocks were Rent Mat. 27.51 where the first word Behold doth spread it self over all the parts and several parcels of all those Miracles mentioned in that verse Behold the Vail was Rent c. Behold the Earth did Quake and Behold the Rocks were Rent to denote the marvellousness of those things and mostly in this because herein Rocks are rent by the Rock and one Rock rendeth many Rocks the Rock that rent the Rocks was Christ 1 Cor. 10.4 he was the creating Rock Deut. 32 4.31 1 Sam. 2.2 2 Sam. 22.2.32 that rent all the other created Rocks c. This was a Work of greater difficulty to rend the Rocks than it was to rend the Vail c. yet the Power of the Death of Christ doth effect this Work of Difficulty N. B. Note well To shew that no Heart is so hard and rocky but the vertue of Christ's Death can rend it into Repentance Though those Christ-Killers had made their Hearts as hard yea harder than an Adamant Zech. 7.12 yet when their time of love came Ezek. 16 8. their Month of Christ's finding them Jer. 2.24 and when the Hammer of God's Word Jer. 23.29 began to beat upon them as Animated and Actuated by the power of his Death oh how kindly did their Hearts Thaw Break and Melt into Tears and Tenderness Acts 2.36 37. with 41. 4.4 When Moses smote that Rock upon which God stood with his
Feast might be able to Read and understand it in some or other of those three Tongues and of one Tendency to wit for the Honour and Glory of Christ Crucified and not either for the Vindication of the Justice of the power Condemning which was not a little to Pilate's own prejudice in his Reputation and Injustice or for the Shame and Disgrace of the party Condemned as is usual in other Superscriptions fixed upon Dying Malefactors But this however it was intended as an Accusation to brand Christ falsly with the Calumny of usurping an Earthly Kingdom Assuredly tended much for his Glory seeing he was indeed Jesus the Saviour and he was indeed a King more especially of the Jews and the True Israel of God Thus the Mouths and Hands of Wicked Men are so overpow'red by the Omnipotent Jehovah that all is turned to the Honour of Jesus which they design for his Dishonour and the very Title upon his Cross devised to shew the Crime for which he was Crucified becomes no less than a Crown of Glory to Christ beside This Inscription being written in Hebrew Greek and Latin made an open and publick Proclamation to all the Knowing and Learned Men in all parts of the known World that our Lord Dyed as a Faultless Man and altogether Innocent even in the Judgment of Judge Pilate himself who had so oft Absolved him before and now could fix no Slanderous Superscription upon his Cross save this that had such a Divine and Convincing Truth in it without any foul Reflection or Real Fault at all And Lastly By this Title thus writ in those three Tongues our Lord hath Sanctified those three Learned Languages upon his Cross so that the Hebrew Greek and Latin may be Holily Studyed Learned and Improved by Holy Men for which they ought not to be upbraided with Learning the Language of the Beast c. The 2d Sign of Christ's Triumph over Death was the Conversion of the Thief it being the first Fruits of the Power and Efficacy of Christ's Death before he was actually dead and the price of Redemption was fully paid that Vertue should flow from Christ's Death before he dyed even such Soveraign Vertue as not only to Save this Penitent now but also all the Old Testament Saints before he was in the Flesh as the Lamb Slain from the Foundation of the World Revel 13.8 in God's Decree and in the Types of the Law this was the Antitypes Signal Triumph The Third Fourth Fifth and Sixth Signs of Christ's Triumph over Death were 3. The Suns Eclips 4. The Rending both of the Vail and of the Rocks 5. The Earthquake 6. The opening of the Graves in all which Works our Lord proclaimeth himself the Mighty Lord of Heaven and Earth the Sun of Righteousness when he was even going down under the Earth and setting from the Worlds sight had still a Triumphant power over the Sun the Firmament and could draw a Curtain of Darkness upon its Splendour at Noon time And as he then did shew the signs of his Triumph over the Heavens so much more at that time likewise over the Earth for then as Lord of the Temple he comes suddenly into his Temple in his Triumphant power Mal. 3.1 And Rends the Vail of the Earthly Temple from the top to the bottom yea and Extends his Rending power to the firmer Rocks of the Earth nor is this all but he shakes the very Foundation of the whose Globe of the Earth shewing himself to be the Lord of it as well as of Heaven and causing both of them to do Homage to him their Lord and Soveraign For as the Heavens here like those Seraphims Isa 6.2 covered their Faces with a Vail being dazled with beholding his Invisible Glory now dying oâ—â—e Cross 1 Pet. 1.12 So the Earth Trembled at his presence feeling even then the power of its Omnipotent Creator Moreover to shew more fully a sign of his Triumph over Death and the Grave his Death opened the Graves of others before he went down into his own Grave His Death was the Death of Death it self Hos 13.14 and swallowed up the Grave in Victory 1 Cor. 15.54 55. The Seventh and last sign of Christ's Triumph was the Centurions Testimony together with that of the Souldiers c. Matth. 27.54 Mar. 15.39 Luke 23 47.48 Now when the Centurion and many more People saw the Wonders wrought by our Dying Redeemer these wonders wanted not their Wonderful Effects for 1. The Captain of the Guard this Centurion was wonderfully wrought upon by those wrought wonders insomuch that he Glorified God by confessing the Truth saying This was certainly a Righteous Man this was surely the Son of God And 2. The Pagan Souldiers with their Captain were convinced that such Wonders could not be wrought by one that was only a meer Mortal Man but as that Mighty Monarch and Pagan Emperour Nebuchadnezar saw something of the Glory of the Son of God Dan. 3.25 So those poor Pagans got some glimmerings of Christ's Glory when the blind Priests and Learned Rabbies of the Jews were so stupified that their Seared Consciences had no Sense or Conviction at all And 3. All the People that came together to that Sight beholding the things that were done Smote their Breasts and returned Luke 23.48 They Smote their Breasts as the penitent Publican did Luke 18.13 being now awakened by those Wonders and smitten with their own Guilt in giving their consent to the Crucifying of Christ and so furious was this Reflection upon themselves that out of Revenge and Indignation against themselves as 2 Cor 7 11. They would have smitten their own Heinous sin could they but come at it when they thus as by his Word when he is pleased to speak in and by them and causeth Providences to become Ordinances to us as here by those works of Wonder 2. There is much more hope of gaining poor Pagans and such as never yet had the means of Grace and of winning them over to God and Godliness than of convincing Learned Heads that have wicked Hearts and such as have blown upon the Gospel 3. So free is Christ's Love that while sinners are giving Death to him he is Handing out Life and Salvation to them To all these Seven signs of Christ's Triumph may be added the double sign which the Wound made in his Dead Body upon the Cross by the Souldiers Spear John 19.34 powred forth even the Water and Blood as a Twofold Witness that not only he was now Really Dead but also that he was the Grand Sacrifice which had now Expiated the sins of the World and now had paid the full price for sinful Mans Redemption according to that Eternal Covenant made betwixt the Father and the Son before the Foundation of the World Though the Testimony of the Centurion c. be Recorded by all the three former Evangelists and not by John yet this Testimony is Recorded by John only and by none of the other so
would stay Forty Days more upon Earth and so give her more opportunities of touching him before his Ascension Herewith she was satisfied knowing experimentally what an Heart grieved for want of Christ meant how costly and smarting this had been to her self and how desirous her self was of a ready relief therefore she ran quickly to tell Peter and John to comfort them who were now in the same grief they ran to the Sepulchre and she after them also c. 5thly Our Lord of a Truth is no respecter of Persons Acts 10.34 Male and Female are all one in Christ Gal. 3.28 Col. 3.11 Christ made his two first Appearances not to Males but to Females and why was this done but to shame his Disciples who were fled from him whereas those Good Women cleave close to him both while he was Living and when he was Dead therefore are they first honoured by his Appearances to them when he was Alive again Ambrose wittily Descants upon this saying Per os Mulieris mors antea processerat per os Mulieris Vita postea reparatur As by the Mouth of Eve did Death enter into the World at the first and a Woman was the first Minister thereof So by the Mouth of Mary Magdalen came the first Publication of its Reparation to Life and a Woman must be the first Messenger of it And therefore an Angel of Light doth Commune with a Woman about Man's Salvation Luke 1.28 to 36. as the Angel of Darkness had done with the first Woman about Man's fall Destruction Thus also or Lord here thought it not enough to remove the reproach cast upon that weaker Sex because the first Woman tempted Adam to Sin and for the due Advancement of Female Glory to Appear first to one of that Sex but his second Appearance must be made to several of that Sex also before he once Appear to any one Man Souls have no Sexes Though the Old Testament mention many Good Women yet the New doth mention more As Magdalen was honoured to tell Peter and John who returned to the City after they had run to the Sepulchre and saw no Christ but Mary staid till she saw him so the other Holy Women having Mary Magdalen also in their company as a Captain have the honour to tell all the Apostles c. Luke 24.9 10. When as the Apostles themselves took these Tidings as tatling Women's Talk and Idle Tales ver 11. True Faith is a great Work we can sooner believe Romances and Fables than we can the most Sacred Truths however Taught and Testified 6thly A Soul's meeting first with a lost Saviour is a very joyful meeting here our Lord saith to those Holy Women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Avete Gaudese Rejoice ye or Peace be unto ye Great Peace and Joy have they that find again their lost Redeemer Behold those Truths here Mark 1st Prescribed means of Grace duly and truly improved will help the disconsolate Soul to find out a lost Saviour Those good Women are walking in that way which was prescribed to them by the Angel of God and in the way they meet him whom they wanted so may those Souls do that believe God's Word in the Mouths of his Messengers Mark 2d These Holy Women did not only believe the promise but also obey the command of God's Angel then Christ met them and confirmed them both in their Faith and Obedience commanding them to do the same things that the Holy Angel had commanded them Mat. 28.7 8 9 10. Such Souls as do believe and obey what Christ's Ministers call'd Angels â—iâ— them shall both meet with Christ and be farther confirmed in their duty by him Mark 3d. Such Souls though their best Faith be mixed with some fear shall not only find a lost Jesus but also a reward of their obedience and a remedy against their fear as these did to whom Christ said be not Afraid Mark 4th Humble Sinners may be homely with their Saviour yet find Acceptance with him as these Women did who took him by the Feet and held him there as loth to lose his Presence any more The Third Appearance of Christ was to the two Disciples Travelling to Emmaus to whom he Preached a stinging Sermon The Evangelist Mark toucheth upon this with bâ—evity Mark 16.12 But Luke relateth it in a large description Luke 24.13 to 32. which therefore requireth the more Inlargement upon it The 1st Remark here is The place whither these two Disciples were going to was Emmaus which signifieth a forlorn People being Sixty Furlongs or Seven Miles and a half to Jerusalem Some Antients say the Hot Baths for healing cold Diseases by Bathing in those Waters were found there and much frequented For the Hebrew words Cham-Majim signifies Hot Waters Whatever was the place sure I am those two Disciples went forlorn thither they staid not with Mary at the Sepulchre But their Evidence of Christ's Resurrection made them to return with Joy I omit other Descants upon the signification of the name Emmaus as it signifies an hastening Mother and likewise the City of Victory both which names do represent the Church our Mother who hasteneth to enter into the everlasting rest Heb. 4.9 and is the City of God that obtaineth Victory by her Faith 1 John 5.4 and the Church Militant at Emmaus passeth back to be Triumphant in Jerusalem which is above But whatever it signifies sure I am these two Disciples got a draught of the Cordial Waters of Life as they went to this Village of Hot Waters which made their Hearts burn within them Luke 24.32 The 2d Remark is the Persons Who they were Some say to this that these two Disciples were Cleopas and Luke That Cleopas was one of them is clear because he is named by Luke ver 18. But the other person cannot be Luke because the Evangelist in his Preface to his Gospel doth distinguish himself from others that had been Eye-Witnesses Luke 1.2 which he could not have done had he here seen the Lord. As Theophylact thinks it was Luke but amiss So Epiphanius affirms it was Nathaniel But Origen asserts it was Simon Peter with whom our Late Learned Criticks do concur Yet the general Sentiment both of the Antient and Modern Expositors is That these Disciples were two of the Seventy distinct from the Apostles whom Christ appointed as Assistants to them Luke 10.1 who likely as some say lived at Emmaus and were now walking home when the Passover-Solemnity was performed but meeting with this appearance of Chrisâ— beyond expectation and to their Amazement they returned that Night to Jerusalem and found the Eleven there Assembled together Luke 24.33 Which some make an Argument to prove that the other was not Peter for then it had been Improper to say that one of the Eleven found the Eleven together The 3d Remark is The frame Christ found these two Disciples in which is laid down in two Circumstances 1. In their going from Christ and from the City
with Thomas here prescrib'd a kind of Law upon the Lord saying Coâ—e and lay thy bands upon my only Dying Daughter c. in thinking Christ could not otherwise core her unless he came to his house laid his hands on the Child c. This Ruler of the Synagogue could expect no help or healing much lâ—ss if his Daughter were dead could he hope for her life again Thus weak in Faith was this Learned Rabbi and far short of that Roman Souldier's the Centurion who believ'd Christ could cure his sick Servant without stirring a foot towards his house but barely by speaking the word of command Matth. 8.8 Our sweet Jesus takes no advantages against this Jairus to turn him off but tendring his Infirmity arose and followed him Matth. 9.18 19 c. Note Thus may we hope that Christ will condescend to our weakness where he finds truth in the inward parts any real desires and breathings that are right after Repentance c. Note But the doubt still lies how there could be any wounds in his glorified Body Answ Beside what is said before we must know that ordinarily there can be neither any wounds or any scars in a Body that is glorified For as that is not Death which is only the Death of one part of the Body but when it comes to be the Death of all parts and possesses the whole So that is not properly Glory which is only the Glory of one part and not of all A glorified Body is that which hath a Glory in all the parts c. This is confirmed by the Word of God 1 Cor. 15.49 Though the body be sown in weakness yet it is raised in power and honour But now the scars in Christ's Body were extraordinary and by special dispensation upon these supposed grounds 1. To confirm the doubting Disciples c. 2. To confound Enemies who shall be Thunder struck when they behold him whom they have pierced c. Zech. 12.10 Rev. 1.7 3. To comfort Friends in all Ages shewing our comfort lies nor in Christ's Miracles but in his Sufferings Therefore he bids us behold his wounds as oft as we eat the Lord's Supper 4. To instruct his Followers that as he abated of his Glory so must they of theirs for God's Glory and for the good of others Some go farther and add a 5th Reason of Christ's retaining his five wounds still even at the Right hand of God in Heaven for appeasing his Father's Wrath against his Redeemed for their dally sins he as it were reminds his Father by shewing his five wounds to him how he hath fully satisfied Divine Justice for all their Infirmities Note The Inferences from hence are 1. That the Lord of the Sabbath Matth 12.8 did here farther establish and sanctifie this New Christian Sabbath upon the first Day of the Week by making this his solemn sixth Appearance upon that same day and neither on the Seventh the Old Jewish Sabbath day nor on any other day of the weâ—◠〈◊〉 the foregoing first Day whereupon he made no fewer than five Appearances Note 2ly Though we cannot come up to the first Rate and Rank of Believers and become of the Number of the chief of David's Worthies c. 2 Sam. 23.23 c. yet may we but become of the Second Rate and Rank of Believers and be of the number of the Thirty of David's Worthies we need not doubt of acceptance with Christ whose Father and Figure was holy David Thus it was with Thomas here he faultered and foundered so as he was disenabled to come up with the first for sanctifying the first Christian Sabbath yet keeps he the second and was accepted Thus those persons that could not eat the Passover because they were defiled at the proper season in the first Month were allowed by Moses from the Lord to eat it in the second Month Numb 9.6 c. Nor did the Labourers come all into God's Vineyard to labour at one hour but at several hours some sooner and some later yet the last found equal acceptance with the first Matth. 20.6 7 8. We may come at the 11th hour and yet be welcome Note 3dly Christ over hears every word we speak though in never so private a place yea though it be but a secret whisper in the Ear of another Thus Christ over heard the very words that Thomas had spoke to his Fellow Disciples at a private Meeting on the week-day and now meeting with Thomas on the first Day he chargeth him with his own words verbatim John 20.27 Oh how should this consideration that Christ hears all our idle and wicked words we speak and it may be one against another and will relate them word for word at the last day bridle us He remembers our wicked words and works they are all before his face this we should consider in our hearts Hos 7.2 that we may stand in aâ—e and not sin Psal 4.4 For God records all in his Book Mal. 3.16 The last Remark concerning this Sixth Appearance is the marvelous consequences and effects thereof in converting and confirming wilful Thomas who hereupon cryed out My Lord and my God Verse 28. Now was this Unbeliever this obstinate opposer of that great fundamental Truth conquer'd and made to confess hot only that it was the very Jesus whom they used to call the Lord John 13.13 c. but also gives him the individuating and appropriating Compellation of My Lord whom I resolve now to obey and give up myself wholly to be Ruled by him in all things as the phrase imports And not only so but he adds My God acknowledging both that he had declared himself to be God by his Rising from the Dead Rom. 1.4 Note Here Christ is first call'd God in the Gospels which had it not been a Truth Christ would not have own'd the Title but have reproved him for ascribing to him that Nâ—â—â—e which Christ did not and in this abrupt Sentence My Lord and my God There is a short confession of his Faith and a plain profession of his own Interest in Christ which Christ approveth of verse 29. Note 'T is true Faith that appropriates the Redeemer as if no body 's else but mine Gal. 2.20 He died for me saith Paul and he is mine saith Thomas here Were it not for this possessive Mine the Devil might say the Creed to as good purpose as we For he believes there is a God and a Christs but that which torments him is he cannot say My to any one Article of the Faith Note This concise speech imports a vehement Admiration both of Christ's Clemency and of his own stupidity as if he had said how fâ—d was my state I might have perish'd in my Infidelity hadst thou not condescended to my Infirmity and shew'd me mercy helping me to find the power of thy Deity in the wounds of thy Humanity Therefore shalt thou be my Lord and my God for ever Thus may we all say Lord I thank thee that
Galilee which sheweth that his Body after the Resurrection was finite it was also sensible as to seeing and feeling It was likewise an Organical Body still retaining all the parts and members thereof This serveth to refute the Romish Doctrine which saith that Christ retained not all the properties of an Humane Body after his Resurrection c. Thus the Romanists make our blessed Mediator no better than a meer Idol destitute of Motion of Sense of Understanding c. Note 2. His going before his Disciples into Galilee was an act of most gracious prevention They needed not to say as Sisera's Mother said Why are his Charets so long in coming Judg. 5.28 Why comes he not yet For Christ kindly prevents them and goes thither before them Which shews the amiable and amicable carriage of Christ in carrying comfort to his disconsolate Disciples He is nimble as the Roe or young Hind Cant. 2.17 c. His Chariots of consolation have a swift and most speedy motion but when he comes out of his place or Mercy-seat to punish the Inhabitants of the Earth Isa 26.21 then is he slow to Anger Nah. 1.3 and is as a Cart that is pressed with Sheaves Amos 2.13 A loaded Cart is of a very slow motion But he prevents us with his loving-kindness Psal 21.3 Before we ask he answers Isa 65.24 When David did but say I will confess my sin then God forgave it Psal 32.5 And the Spouse saith in the Song It was but a little that I was gone from them and then I found him whom my Soul loved Cant. 3.4 When Moses speaks in the Law he is slow of speech and stammers in comforting But the Messias in the Gospel hath a ready Tongue and is fluent in pouring out words of consolation to the disconsolate Soul Isa 50.4 The second Reason why he appears now in Galilee was because it was a place of more safety as before than Jerusalem was because the Jews fought the lives of the Disciples Therefore Christ tenderly provides for securing them there while weakness was upon them but when he had made them strong with the Indowments of his Spirit then he bids them go fill Jerusalem with his Gospel Until that time Galilee was God's Chamber to hide them in Isa 26.20 The third Reason why in Galilee because it was the place where he had been most frequently and familiarly conversant with the Disciples this Countrey Entertaining the Gospel and Christ more courteously than Judea did and now because they in their Mortal Bodies were incapable of any constant conversing with his Immortal Body now therefore is he said to shew himself to them only at certain times and in certain places and he pitches principally upon this place Galilee Matth. 26.32 and 28.7 c for this cause wherein to manifest himself to them As God gave Moses for a Sign saying On this very Mountain shall thou and Israel worship me Exod. 3.2 Beside the burning of the Bush verse 2 3. By which double Token his Faith was farther and fullier confirmed in the Promise both for the 〈…〉 and for the future So Christ gave this of his going before 〈◊〉 into Galilce which also the Angel reminded them of to comfort them that though He their Shepherd should be smitten as Zech. 13.7 and they his Sheep there upon should be scattered through fear yet this smiting of the Sheep should be but for a short time for he would quickly as before them again like a Shepherd before his Flock Mâ—â—â—â—â— â—8 and 〈…〉 As God's Toâ—en was made good to Moses upon Mount Hâ—â—â—â—â— so was this of Christ's to his Disciples for the further and fuller confirmation of their Faith upon a Mount in Galilce 〈◊〉 Thus our Lord Attemper'd himself to their weakness not only in accomplishing this Sign but also he was felt by Thomas c. and he feed at Dinner with his Disciples not necessitate as Austin saith but potestate c. not for any need he had but by his Divine Power c. Of that more hereafter in its proper place when we come to it The fourth Reason of Christian appearing here in Galilce was because he had most Disciplen in that Countrey 〈◊〉 Jerusalem and Jâ—â—â—â— had indeed much precious Seed sown in them but they both did prove a very 〈◊〉 Soil Christ will be most conversant where there he most Believers he will walls most among his Golden Candlestick and in his Gardens of Spiritual Flowerâ— and in the Viâ—â—â—â—s of Red Wine Rev. 1 1â— Cant. 6.2 and 7.12 There will be give out his Laws He directs his Spouse to follow the footstept of his Flock Cant. 1.7.8 The fifth and last Reason because Galilce and typical place representing to us the Translation of the Gospel from the unworthy Jews into Galilce of the Gentiles 〈◊〉 so â—â—â—â—d Matth. 4.15 The Voice that was heard in the Temple 〈◊〉 â—ino was dismal to the Jews who had forfeited the Covenant in killing the Messenger of the Covenant to wit the Messiah The word Galilce signifies Tâ—â—â—â—â—â—â—â—ious in Hebrew The 3d. grand Remark is the Beisâ—◠〈…〉 Christ appeared here in Galilce These are named John â—1 2 Simoâ—â—â—â—â—â— Thoâ—â—â—â— call'd Didiâ—â—â— Nethaniel of Canaâ—â—â—â— Galilce whom some suppose the some with 〈…〉 the two Sons of Zebedâ—â— James and John and other two Disciples not â—aâ—â—â—d 〈◊〉 yet Apposed to the Philip and Andrew All the Apostles were draw in to together into Galilce to meet the Lord there But those Seveâ— came probably the first and not together in one place not only to shew their Holy Concord but also to hold some godly Conference To these therefore Christ the sooner appeareth here and as the 〈◊〉 Seven was a competent company for farther testifying the Truth of Christ's Resurrection so was it a figure of the Church which is sanctified by the Sever Spirits of God Rev. 3. â—â— And thoâ— these same Disciples had seen Christ twice before all his Thomas who had only seen him once John 20.19 26. yet will the Lord appear to them again to shew what delight he had to be among the Sons of Men as is said Prov. 8.30 Note He chuses rather to stay a while for forty days with poor Mortals upon Earth than yet to Ascend up to his Immortal Glory in Heaven These Seven might possibly think they were sufficiently assured already of their Lord's Resurrection as Peter thought and therefore said I go a fishing John 21.3 both He and They were deceived for they all needed farther Confirmation in this Doctrine of greatest consequence and comfort they must have proofs of it in Galilce as well as in Jerusalem than they might more firmly believe and remember that Jesus Christ of the Seed of Divid was verily Raised from the Dead according to the Gospel 2 Tim 2.8 This great Truth is the whole Gospel's Abridgment to be the Witnesses thereof was the first Function of the Apostles Acts 1.22 Note Christ never appeared after he Rose again to any
calls young men 1 John 2.13 14. But the Three are the Fathers whereof there is the fewest number such as beget Souls to Christ Both these latter Christ calls his Sheep yet of a differing degree Note And this Title of Sheep sheweth that Christians must not be ravenous as Wolves not biting as Dogs not crafty as Foxes not dirty as Hoggs not haughty as Horses not stomachful as the Whale c. but meek gentle innocent simple c. as Sheep Note And Christ puts the possessive My to all the Three intimating I have Redeemed them with my Blood I love them and take care of them therefore Peter must be a Pastor to them not an Impostor or Tyrant to Rule over them with Rigour and according to thy Carnal Reason But if I be dear to thee let them be dear to thee also seeing they are dearest of all to me Shew now the love of thy heart to me by the labour of thy hand to them Note Peter was grieved to be ask'd the same Question thrice as if his Lord did suspect his sincerity or did foresee another future fall But by his former he had both learnt more modesty and unlearnt self-confidence thro smarting experience so that he dare no more presume but cautiously commit himself to Christ's Omnisciency who knew what he was and what he would be better than himself None of us should be grieved to be ask'd or to ask our selves Do we love Jesus Christ three times over We are Anathema'd if we do not 1 Cor. 16.22 In the next place Christ confirmeth the truth of Peter's Answer and that he should persevere and testifie the sincerity of his love to Christ by his suffering Martyrdom for him verse 18 19. Peter had presumed before that he could die for Christ but he was then not able chusing rather to deny him by fear than to die for him by love the reason was Christ must die for Peter c. before Peter can be inabled to die for Christ His Humane Temerity was preposterous in daring to say before that he could lay his Life down for his Lord when Divine Verity had decreed another order that is Christ must lay down his life first to purchase a power of perseverance for Peter c. And this being now done Peter may now truly assume such a power of dying for Christ and not falsly presume it as he had done before Christ's death c. Christ now having dispatched his discourse concerning Peter then begins that concerning John occasion'd by Peter's curious Question about the kind of death that his beloved Disciple should die verse 20. Behold what a great change was here in Peter who before durst not ask Christ concerning Judas John 13.23 but beckoned upon John to ask him verse 24 25 26. Now he dareth to ask his Lord concerning John whether he might glorifie God by Martyrdom also verse 21. Seeing it is the glory of the Sufferer to glorifie God in suffering now 't is the great End both of our Creation and of our Redemption to glorifie God 1 Cor. 6.20 and Rev. 4.11 And such as so honour God he will assuredly honour them 1 Sam. 2.30 As Martyrdom is the lowest subjection that can be paid to God so it is the highest honour whereof Peter thought John more worthy of than himself and should not the beloved Disciple have the honour of Martyrdom as well as himself he could not but doubt whether Christ spoke out of love to him in thus foretelling his Martyrdom Christ turns short and sharp upon Peter for this over-curious Inquiry saying If I will that he tarry till I come what is that to thee follow thou me Verse 22. that is look to thy self and trouble not thy self about others He shall live till I come to take vengeance on the Jews City Temple c. but thou shalt be Martyr'd by the Jews before the Destruction of Jerusalem and die the death of the Cross as I died therefore saith Christ here follow thou me as he had said to Peter before Thou canst not follow me now but thou shall follow me hereafter John 13.36 37. to wit in the same kind of dâ—â—th Here Christ reâ—â—â—ds Peter of the discourse then intimating as I truly foretold thy thriee denying me then c. so now I as truly foretell thy following me in Martyrdom therefore prepare for it c. As to John's tarrying c. I refer the Reader unto the last end of his life who was the longest liver of all the Apostles c. Now come we to Christ's Eighth Appearance in the Mount of Galilee as before by the deep Sea in the same Country which Matthew only relateth at large Matth. 28.16 c. wherein there be also many famous Remarks to be well observed As 1st The Time when It may well be supposed to fall upon the fourth first-day of Christ's forty days tarrying upon the Earth before he ascended into Heaven For the first first-day he appeared five times to wit upon the day of his Resurrection The last of which five was to the Eleven as they were relating one to another that the Lord was Risen indeed c. Luke 24.33 34. Then the second first-day to Thomas c. then the third first-day after he appeared again to the Seven Apostles at the Sea of Tiberias or Galilee and now upon the fourth first-day he appeared again to the Eleven c. upon this Mountain of Galilee Note Thus it farther appeareth that our Lord did not constantly converse with his Disciples c. partly because they poor mortals were not capable of his continual presence in his now Immortal State and partly that his so long absence from them betwixt one time of his Appearance and another might make them long the more for his Renewed presence the worth whereof they were taught by the want of it He mostly appeared to his Apostles by the Interval of seven days Note Nor only to teach them that it was his pleasure to establish the Eighth day or First day of the Week to be observed as the Christian Sabbath from that time to the end of the World upon Earth but also that when the Seven days of this our Mortal Life which is but seven Years in Law are expired then cometh the Eighth day or the beginning of the Eternal Sabbath in Heaven and then shall we see our sweet Saviour standing upon the Shore of Glory even as he is 1 John 3.1 2 3. Until then we cannot have a perfect sight of him The 2d Remark is The place where it was in the general in Galilee and in particular in a Mountain of Galilee what Mountain this was is not mentioned but supposed to be Mount Tabor the same place whereon Christ had given to Peter James and John a foretast of his future Glory in his glorious Transfiguration Matth. 17 4 5. Note The Lord often manifested his great Grace on a Mountain as there and here his great Glory not only for secret
by Ezekiel Chap. 48.31 and more fully Amplified by John Rev. 21. ver 12.14 16. where the New Jerusalem is the Emblem is described to consist of 12 Gates which are 12 Pearls and had 12 Angels to watch them The Wall of that Holy City hath 12 Foundations whereon were written those 12 Apostles answering the 12 Tribes of Israel And the measure of this City is 12 Thousand Furlongs Then again Rev. 22.2 The Tree of Life that stood in the midst of the Street of that Holy City beareth 12 manner of Fruits yea and yieldeth its Fruits in every of the 12 Months of the Year in Winter as well as in Summer So that all along here is Relation to the affairs of the Church God seemeth to affect the number of 12 above all others Note From which weighty consideration Dr. Potter doth wittily and learnedly make his Remarkable conclusions both about the Measure of the Wall of this New Jerusalem and about the number of the Apocalyptick Beast Saying to the first That the measure of the Wall of the City is said to be 144 Cubits which cannot be the measure of the compass it being too little for that nor either of the heigth or breadth of the Wall it being as much too great for both of them therefore must it be meant of the Square-measure or Root-number of 12 For 12 times 12 make 144. So that the Wall was 12 Cubits high and 12 Cubits broad Rev. 21.17 The like observation that Doctor makes upon the 144 Thousand the number of Christ's sealed Servants Rev. 7.4 and of his Holy Retinue that would not comply with Antichristian Idolatry Rev. 14.3 4. The Square Root of which number is 12 also But on the contrary as the latter The number of the Beast is said to be 666 Rev. 13.18 The Square Root of which number saith he is 25 a number that is much affected by Antichrist in his 25 Parishes Cardinals Gates Windows Altars Articles Holy days c. As the number 12 is by our Lord Christ Matthias must be chosen to make up the Eleven remaining Apostles the Round and Root-number of Twelve and because no Apostle had power to ordain another the Lord himself must make the choice by ordering the lot to fall upon this Man Pro. 16. last Acts 1.26 And he must be such a Man as had been an Eye-witness of the Lord's Resurrection Acts 1.22 which was a point not only of greatest difficulty to be believed but also of weightiest importance for supporting the Christian Faith and not only of that but also of the whole Doctrine Life Death Resurrection and Ascension too whereof Matthias was one of the Spectators upon Mount Olivet which was the place from whence he Ascended into Heaven Mark 16.19 Luke 24.51 Acts 1.19 12. Bethany laying in the bottom of it and the Garden wherein he had his Agony and was betrayed c. And this Mount our Lord chused to Ascend upon be cause it was in the view of Jerusalem where he had been scorned condemned and crucified about the same distance from the City as was betwixt the Ark and the People Joshua 3.4 From hence the rather our Lord Ascended that he might begin to receive his Crown and Glory nigh to the place where he had endured his Cross and Contempt c. Because I did adjourn our Lord's Ascension to this proper place where we have not only the Twelve Apostles those same principal secretaries of the Spirit and therefore his Successors but also many more Disciples eye-wittnesses thereof let me here give a distinct Discourse upon it as before upon his Resurrection The Grand Remarks upon Christ's Ascension be reducible to those three Heads 1. The Antecedents 2. The Concomitants 3. The Consequents of it which was the Second degree of his State of his Exaltation as his Resurrection was the first And his sitting down at God's Right-hand a place higher than that of Angels those Ministring Spirits that stand about the Caelestial Throne is the Third degree In the general first Matthew saith nothing at all of our Saviour's Ascension nor doth John give us any account thereof Mark is very brief Mark 16.19 20. But Luke is large upon it both in his Gospel Luke 24.50 51 c. and in his Acts of the Apostles the undoubted Author of which Book was that Evangelist as the Preface plainly implies where he gives a more full History of Christ's Ascension Acts 1. from ver 1. to ver 13. Note The commonly received opinion is that St. Matthew wrote his Gospel Eight years after Christ St. Mark his Ten after St. Luke his Fifteen after and St. John his Forty two years after our Lord's Death St. Matthew wrote his Gospel in Judea so mentioneth nothing of Christ's Ascension because there was none in that Countrey who doubted of it being seen of above 500 so nigh Jerusalem c. But Mark and Luke wrote theirs out of that Countrey where they found many that heard nothing of it And seeing they both had recorded it There was no need for John to mention it whose principal work was to Relate such passages as had been omitted by all the other three The hardned Jews will by no means believe the Ascension of Christ into Heaven but on the contrary do make his Descent into Hell their principal and unquestioned Article blasphemously affirming that our Christ is tormented there in boyling and scalding Zoah or Dung because he received not the Traditions of their Chachamims or Elders yea they make him a false Prophet and a Prophane wretch like Esau aying The Soul of Esau entred into the Body of Christ for this cause they call Christians Edomites as the Jew of Maroceo pag. 172.173 saith More particularly now The first Remark of his Ascension is the Antecedents thereof which have a short relation by St. Mark Chap. 16.19 after the Lord had spoken to them to wit when he had delivered all the precepts and promises which his pleasure was to deliver to his Disciples during the 40 days he endured upon Earth N.B. though immediatly when he rose from the Grave his Right was to go up to Heaven but he waved his own Glory so long for the Churche's good Now having nothing more to say or do for settling his Church save only to Seal up all by sending the Holy Spirit he Ascends up into Heaven Luke Chap 24.50 51 is more large Relating how he led his Disciples forth as far as that part of the Mount of Olives which belonged to the Village of Bethany being a place where he had oft been praying and where as some say he mounted the Ass and Rode in Triumph to the City here will he take his Chariot of State and ride in Triumph up from thence into Heaven but first he doth lift up his hands and blesseth his Disciples here which was not so much the posture Accommodated to the Religious Action of his praying for them but rather a more Authoritative Act in the most
ones and not to the World John 14. v. 22. It concerned not those Enemies whose impenitency and unbelief he foresaw any otherwise than that they should see him to their sorrow when he cometh again in the Clouds to judge them Zech. 12.10 Rev. 1.7 c. yet those Witnesses of Christ's Ascension may be supposed to be not a few but many even 500 at once 1 Cor. 15.6 It was God's good pleasure that their Faith should be confirm'd by seeing who were to teach the whole World who should not see it This great Article whose Faith is ordained to come by hearing those Eye witnesses Rom. 10.17 6ly The Reasons why our Saviour Ascended into Heaven which are many As. 1st That he the Second Adam might open a way into Paradice for us which the First Adam by his Fall had shut up against us Gen. 3.28.24 Rev. 2.7 and 22.2 N.B. The Vail which divided betwixt the Holy Place and the most Holy Eâ—â—â— 26. v. 32. 2 Châ—â—â— 3.14 was Rent by Christ's Death Matth. 27.53 Now by his Ascension he made a new and living way to enter within the Vail even into Heaven it self whereof the Sanctum Sanctorum was but a Type Heb. 9.8 12. and 10.19 20. which way Christ himself is John 14.6 1st Hereby the Throne of Grace is Accessible by Believers and their Prayers may pierce Heaven 2dly This should teach us to hate every false way as David did saying twice so Psal 119.104 128. There is no way to Heaven but by Christ Acts â— 12 not by Popish Saints as Co-Saviours Christ is the only way both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 newly made manifest and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quickening way giving life and refreshment to those that walk in him as the way which will bring to Heaven 3dly All others are but by ways and crooked paths to this way Isa 35.8 9 10. Christ hath the Key to open hearts as Lydia Acts 16.14 as well as he did open Heaven here for all Saints c. The second Reason was to prepare a place for us John 14.2 3. Those Mansion-places of Glory were prepared in the unchangeable counsel and purpose of God before the Foundation of the World for all the Lord 's Redeemed Matth. 20.23 and 25.34 Their Heads as Tertullian's phrase is were long since destinated to a Diadem long before they lived in the World much more before they could merit any such blessed Mansion Some Kings we read of were crowned in their Cradles as our King James the First and Sapores King of Persia before he was born for his Father dying the Nobles set the Crown upon his Mother's Belly But the Saints were crowned in God's Eternal Decree before the World was founded Eph. 1.4 Tit. 1.2 c. Now though places of Glory were eternally prepared by the Father Matth. 20.23 c. yet must they actually be prepared also by the Son for thus the Apostle argueth from the sprinkling of the Tabernacle and its Vessels all sprinkled with Blood Heb. 9.21 22 23 24. These were the Types of the heavenly things themselves Now our Lord by his Ascension leap'd first as our Fore-Runner upon the Shore of Glory Heb. 6.20 and as it were took the first hansel of Heaven in our Humane Nature he went thither not in his own Name only but in the Name of all his Redeemed who have right to and have taken possession of Heaven in their Head and Redeemer Eph. 2.6 N.B. 1. As he is our Lord and Master Servants do make a bold claim to Lodgings in those Places or Palaces where their own Lord is gone in and entertain'd before them 2dly As he is our Father we his Children Heb. 2.10 13. have a Room prepared by him 3dly And as he carried thither our Flesh taken from among us as a Pawn Pledge and sent his Spirit as an Earnest this raises our right to Heaven beyond a bare Hope even to a full Assurance The Antient Father cryed with great joy Rejoyce ye Righteous c. Rendring this reason for thus Rejoycing saying Vsurpastis Coelum in Christo securi estote caro sanguis Christus vexit in Coelum pignus totius summa illuc quandoâ— Redigendae c. That is ye have Usurped even Heaven it self in your Head Christ be ye satisfied oh flesh and blood Christ hath carried his Body into Heaven as a Pledge of the whole sum that all the Bodies of his Redeemed shall be reduced thither at the last c. 4thly Hereby that preparation which was but partial to the Patriarchs and Prophets who were all saved by the Lamb slain from the Foundation of the World Rev. 13.8 and 17.8 was now compleatly accomplished by Christ's Personal Ascension into Heaven 5thly As this teacheth us our duty that we be careful to prepare our selves for Heaven while Christ is thus careful to prepare Heaven for us Thus the Lamb's Bride made her self ready Rev. 19.7 being first prepared by the Grace of Christ for to her was granted to be Arayed in fine Linnen c. verse 8. which she could no more put on by her self than she could purchase it The Bowls of the Golden Candlestick had no Oil but that which drop'd from the Olive Branches Zech. 4.12 and that freely without pressing or squeezing Yet is it the duty of wise Virgins to Trim their Lamps Matth. 25.7 It must be the care of every pious Soul to be furnished with Oil in their Vessels that is Grace in their hearts as well as burning Lamps but with gifts in their heads only verse 4. that they may be prepared both for their Meeting and Reception of the Bridegroom So frome hence note 6thly We learn this comfort that though we dwell but poorly in a Cottage on Earth wherein we cannot tarry long but in a little time must depart c. yet have we a stately Mansion house and Palacâ— prepared for us in Heaven where we shall ever be with the Lord which is far the best of all 1 Thes 4.17 Phil. 1.23 It was a comfort to the Sons of Jacob c. that Joseph was gone before them into Aegypt to prepare the best of the Land for their entertainment in it And tooâ— possession of it for them till themselves came thither No less yea much more doth our Brother Joseph our Jesus for us in a better nay the best of places even in Heaven and not only keeps that blessed Inheritance for us but also mightily keeps us for it till we be ready 1 Pet. 1.4 5. The 3d Reason of Christ's Ascending up on high was to lead Captivity Captive Psal 68 18. Which David by the Spirit of God foretold the Son of David should do Eph. 4.8 Alluding to the Famous Customs of the Roman Conquerors who rode in their Stately Triumphal Chariots to the Capital Palace leading their numerous Captives some before them and some behind them all with their hands bound behind their backs c. which intimateth as understood of Christ how he
at his Ascension captivated those that had held us in Captivity for 1. So God's Justice required Isa 33.1 2. So God's goodness had promised Isa 24.21 22. Rev. 13.10 And 3. So our Lord Christ hath fulfilled Col. 2.15 Saving his People to the uttermost Hebr. 7.25 from Sin Death Hell and the Devil who taketh Sinners alive and leadeth them Captive at his pleasure 2 Tim. 2.26 till Christ make a rescue Luke 11.21 22. Thus our Lord Ascended and rode up on high in a Glorious Cloud as in a Chariot of State to his Palace of rest and glory not only leading away a certain number of Captives Note namely those Saints as some interpret who had been held in the Captivity of Death whose bodies rose at Christ's Resurrection Matth. 27.52 and who now accompanied him in his Triumphant march into Heaven But also in a more general sense Captivating 1. Passively all the elect who had been Captives to Satan Sin the World Death and Hell Those their Captives Christ rescues out of their destroying hands and makes them blessed Captives to himself by changing their Miserable into an Holy and Happy Captivity whereby they are brought into the easy Yoke of Christ Matthew 11.29 30. and into the pleasant Obedience of the Gospel Prov. 3.17 2 Cor. 10.5 1 John 5.3 Or 2. Actively Captivating all the Temporal and Spiritual Enemies of his Church and Children who had been Captivated by them Satan had the Power of Death Heb. 2.14 Christ fought the Field with him on the Cross and there spoiled him Col. 2.14 And now Triumphs openly over him in his Ascension verse 15. So Christ Conquered the world John 16 33. And so he did Sin Death Hell c. From hence learn 1st That though the Devil reign still every where as the God of this present evil world which lyeth in wickedness wholly 2 Cor. 4.4 Gal. 1.4 1 John 5.19 Yet Christ hath captivated him hath him in a Chain 2 Pet. 2.4 Jude ver 6. Rev. 20.1 2. And will tread him down under our Feet shortly Ro. 16.20 As he hath done under his own Feet As this is decreed of God foretold and promised by God so in due time it shall certainly be accomplished by Christ yea and personally shall be applyed to every particular true believer 2dly That such as are sensible they are sold under sin c. Rom. 7.14 24. should improve this benefit by believing and not wilfully rot in prison lying still as the Devil's drudges there when Christ hath broke open the Prison-Doors and proclaimed liberty c. Isa 61.1.2 who can commiserate their case that will not come to Christ for life John 5.40 3dly Learn comfort here thou trembling Soul what Christ did here he did not for himself only but for the sake of all his Servants As Joshua first conquered the Kings and shut them up in a Cave then brought them forth and makes his Souldiers and Servants to tread upon their Necks Joshua 10.18 24. So our Jesus hath made his Saints more than Conquerors Rom. 8.37 Even Triumphers over all their Enemies 2 Cor. 2.14 Christ's Victory is our Victory he hath broke the Old Serpent's Head we are only exercised with his Tail-temptations and tho' Satan may bruise our Heel so as to make us halt yet ought we to go halting endways towards Heaven as Jacob went halting over the Plain of Penuel Gen. 32.31 We shall Reign with Christ if we suffer with him 2 Tim. 2.12 The 4th Reason of our Saviour's Ascension was to give gifts to Men. c. As the Psalmist saith Psal 68.18 and the Apostle Eph. 4.8 Only with a little Variation As 1st The Old Testament saith how Christ received gifts at his Ascension but the New that he gave them he only received that he might give those gifts for he had no need of them himself As he received them with one hand so he gave them with the other 2dly The Old Testament faith these gifts were for Men be Adam for such as were in Adam that he might repair the lost Image of God in them as it was in Adam before his fall But the New Testament saith these gifts were for his Church which are mentioned Eph. 4.11 Apostles Prophets Evangelists Pastors and Teachers for the perfecting of the Saints for the work of the Ministry and for the edifying of the Body of Christ c. These were the Gifts he bestowed upon the day of his Coronation and Solemn Inauguration into his Throne of Clory at his Triumphant Ascension These he received that he might give them looking upon it more honourable to give than to receive Acts 20.35 3dly The Old Testament adds even to the Rebellious for the best have been such till the Lord gave them better Hearts Rom. 4.5 5.6 8 10. Yea though they continue in their Rebellion yet may they share in common Gifts and external priviledges for the benefit of his People some such may receive common Grace which is Gratis data tho' not Gratum faciens graciously given of God but not making truly gracious to God And even the Rebellious may receive Restraining Grace that God may dwell among his Redeemed in his Religion and true Worship But those Rebels then lay down Arms and dare not fight against God any longer when once God comes to dwell among them c. Thus Christ did here as Kings at their Coronation commonly do in casting several pieces of Coin abroad to be picked up by the common people so here at his entrance into his heavenly Kingdom he scattered his Gifts among his Subjects and fills his Church with his goodness Hence learn we 1st That none ought to be proud of their Gifts seeing they are not our own but we may well say of them as the Young Man said of his Hatchet Alas Master it was but borrowed 2 Kings 6.5 This consideration may suffice to cut the Coxcomb of vain-glorious and self-ascribing or self-admiring Boasters What is it we have not Received c. 1 Cor. 4.7 To glory in our Gifts is as great folly as for the Groom to be proud of Riding upon his Master's pransing Palfrey the Actor at the Play-house of wearing his borrowed Gay cloaths or the Mudwall of the Sunshine that giveth it a lustre 2dly That none ought to plead Ignorance Inability c. This excuse cannot be current Coin for the Court of Heaven Men should rather go to Christ who gives gifts than persist in unfitness for Generation-work If any want Wisdom c. let him ask it of God who is the giver of all good Gifts James 1.5 6. They do worthily want that may be supplied by asking Yet ask not Matth. 7.7 The Tree of Life must be shaken then the Fruit which is above our heads though the Root in his Birth c. be below may fall down for us to gather 3dly This may incourage that in this great defect of Gospel-Ministers Christ can supply he hath gifts to give and the residue
Pleasures He was but once at a Marriage-feast he is now Risen and Ascended above them sometimes we read our Lord wept but we never read that he did so much as once laugh 3. Nor in dead Treasures He sat but once over against the Treasury he is now Risen c. 4. Nor in Ease and Idleness He once slept upon a Pillow in the Ship he is now Risen c. The Spouse could not find him by night on her Bed nor in the broad ways of the World Cant. 3.1 2. 5. No nor in the perfection of Humane Mortality for he is Risen and Ascended c. 3dly That we Rise up and Ascend with Christ to Newness of Life Rom. 6.4 from Prophaneness to Piety this is to have part in the first Resurrection Rev. 20.6 awakening out of sin and living unto God 4thly That we labour after an Experimental Knowledge of the power of Christ's Resurrection Phil. 3.10 and of his Ascension also this we do if we cannot be content to be colâ—â—â—â—d careless in our Devotion without finding our hearts burning within us while he talks with us in the way of our Duty Luke 24.32 beyond the reach of formality we may live by a form but we cannot die by a form we must feel the exceeding greatness of his power which worketh mightily in his Redeemed Eph. 1.19 making all his Saints heavenly-minded ascending up to him who is Ascended like Pillars of Smoke Cant. 3.6 and drawn up after him John 12.32 Cant. 1.3 and Col. 3.1 as not being wedded to worldly things 5ly That we purifie our selves 1 John 3.3 to be prepared for our own Resurrection and Ascension which we hope for by vertue of our Redeemer's The fourth is a word of Comfort 1. Our Hope may hang the faster and firmer for obtaining a better Resurrection and an happy Ascension because of the two grand Pawns and Pledges we have to assure us of both As he our Head is not only Risen which cannot but Raise the Body also for Christ accounts not himself compleat without his Church which he calls his fulness c. Eph. 1.21 22. but he is also ascended so must draw up John 12.32 his whole Body even the little Toes or least Members thereof that they may be with him to behold his Glory c. John 17.24 but likewise he hath taken our Nature with him into Heaven and hath sent his Spirit down to us upon Earth Our Flesh is above and his Spirit is below this is a double Earnest 2ly May we but be able to say in the Witnessings of the Holy Ghost that the Lord Christ hath raised our Souls up to the life of Grace we then need not doubt but he will also raise up our Bodies to a life of Glory and not only our Souls shall ascend to him at our death but they shall be â—nited again to our Bodies at the last day and shall both together be with him in Glory for ever If we have experience of a Spiritual Resurrection and Ascension in our Souls This doth strongly confirm our Faith that it shall be corporal also Eph. 5.14 1 Cor. 15.32 34. Ro. 6.4 11. Phil. 4.20 1. Th. 4.14 Col. 3.4 3dly The Soul cannot but be without comfort till Christ the Comforter come and appear to us as to Peter Luke 24.34 who had wept bitterly Luke 22.63 Now where-ever Christ is he will appear sooner or later he cannot be hid Mark 7.24 He appeared personally to the Patriarchs as he did to his Disciples but now to us spiritually Matth. 28.20 whereof we should make good proof and then may we hope he will appear to us gloriously at the last our Faith is supported both by Evidence and by Influence from these things All fruits were unholy till the first fruits were heaved Levit. 23.11 Rom. 11.16 All his Redeemed have a Quietus est or Acquittance virtually by Christ Risen and Ascended Rom. 5.18 and 4 25. but it passeth actually upon us when Christ appeareth savingly to and in us c. 4thly If Christ have led us forth as far out of the World and Sin as Bethany he will assuredly bless us as he did his Disciples Luke 24.50 51. at his last farewel Thus Isaac blessed Jacob but he first felt him Gen. 27.12 21. and if he hath blessed us we shall be blessed as Jacob was but take heed we go not about to cheat him for so shall we bring a curse and not a blessing We may know we are right Adopted Children if we have clean hands a pure heart and an holy life then have we the Lord's blessing Psal 24.3 4. and this is the Sugar which will sweeten the bitter Cup of our Crosses and Curses from an evil World the comfort of Christ's Spirit the feeling of his favour and the pardon of our sins c. 5thly 'T is our great comfort to consider Christ ascended as our common Representative with all our Names writ upon his Breastplate Exod. 28.29 Others indeed ascended as Enoch in the time of Nature and Elias in the time of the Law as well as Christ in the time of the Gospel but none ascended as our Lord did Note For 1. They ascended before Death seized upon them so did not Christ 2. They ascended by the power of another as Elias by a fiery Chariot c. but Christ by his own power 3. They made no way into Heaven for any body else but Christ did for all his c. Heb. 10.20 Note He did not shut the door as Lot did when he had taken in the Angel Gen. 19.10 but left a broad door open for all his Members 4. They could not work Miracles in Heaven as they had done on Earth but Christ could send his Spirit down to his Disciples c. 5. They went up suddenly but Christ leisurely that his Disciples might the better behold and believe it and that we may not expect to go up to Heaven in a Whirl-wind but gradually as Israel did to Canaan by 42 Removes The Righteous are scarcely saved 1. Pet. 4.18 Hard travel must help to Heaven 6thly 'T is no less our comfort to have Christ's Spirit Rom. 8.9 11. and witnessing with our spirits verse 15. that the Lord is risen indeed in us and hath appeared to us Luke 24.34 'T is an infallible sign that we are Simons Saints true believers for we find not that Christ after his Resurrection appeared once to any one under the real Denomination of an Unbeliever Thomas tho' Unbelieving yet was no Unbeliever not to any of the Chief Priests Scribes and Pharisees not to Pontius Pilate nor to King Herod c. For these reasons 1. To teach us that his Kingdom was not of this World John 18.36 2. That his Kingdom did not depend on or stood need of humane Patronage 3. Nor was it to come with Worldly Pomp or outward Observation Luke 17.19 20 21. John 20.29 4. That those Kill-Christs and Contemners of Grace and Mercy might begin to taste of the
Divine Displeasure in denying them to see him any more Matth. 23.39 till they saw him at the last day to their Terrour and cost but not comfort Matth. 26.64 Because they had refused and Rejected him and not known the things that belonged to their Peace in the day of their Visitation Luke 19.42 N.B. But on the contrary if the Lord hath appeared savingly to us this is a sign that he loves us with an Everlasting love Jer. 31.3 And that this Appearing of the Kindness Love and Grace of God our Saviour to us shall without Controversy bring Salvation along with it Tit. 2.11.12 13. 3.4 2. Tim. 1.10 1 Pet. 1.7 c. Then follows the Third degree of Christ's Exaltation after his Resurrection and Ascension which were the two former to wit our Lord 's sitting down at the Right hand of God c. Mark 16.19 Heb. 10.12 Psalms 110.1 c. Oh what great honour hath he given to our humane nature though faln from God by all those three Degrees of advancment all in our names and natures as well as in his own N.B. In this third Degree we find these few Remarks 1st Concerning the place the Right hand of God the next to him in Dignity and Government whereby our Lord is impowered with an Equality of power over all in Heaven and on Eearth over the Church and over the World 2dly The Posture he sits there as one that hath done his Work to wit the Redemption of Mankind he had accomplished the oblatory Office of our great High-Priest Heb. 10.12 And now he had only the Presentatory part of that Sacerdotal Order of Melchizedeck to present himself and his five wounds in the sight of God for us Heb. 9.24 as Jonathan pacified his Father's Anger against David when he would have kill'd him 1 Sam. 20.28 29 32. 19.4 5. 3dly The Capacity he sits in there which is two fold 1. As King of Saints Rev. 15.3 And 2. As Judge of Sinners Acts 17.31 N.B. The first relateth to the Church the Prince of whose Salvation he is Acts 5.31 And the High Priest of her profession Heb. 8.1 Praying and Pleading for all his Children Isa 8.18 As Paul for Onesimus to Philemon wherein they have wronged thee put all upon my Score Philemon ver 18. And this he doth also Governing them by his Laws and providing all necessaries for them both in Soul and Body N.B. But the Second relateth to the World whom he 1. Bridleth from doing all the hart they would do to his Saints Psal 76.10 As he restrained Laban from ruining Jacob Gen. 31.24 29 42. And so he did Esau causing Kissing for Killing Gen. 33.4 c He chains up the Dragon Rev. 20.1 2. as he had done the Wolf Saul Acts 9.1 3 4. 2. He hideth his Servants out of wicked hands as he did Jeremy and Baruch Jer. 36.26 and his Church in the Wilderness Revelat. 12.6 14. Or he 3. Works their deliverance out of the World 's Wicked hands either by marvelous means as he did David from Saul by a well timed report only 1 Sam. 23.26 or by down right miracles as he did Daniel from the Den of Lions and the three Pious Princes from the fiery Furnace As he 〈◊〉 did deliver Israel out of Aegypt and the Jews from Babylon yea and his Church ever since from all her Enemies Or 4. He supports when he will not deliver in making them invincibly couragious under suffering and more than Conquerers Rom. 8.37 Rev. 12.11 And Lastly He burns the rod when its work is done c. Learn hence 1. If Christ be thus advanced then must we honour him equally with the Father John 5.23 Cast down our Crowns before him Rev. 4.10 Submit to his Scepter Psa 2.10 and Live by his Law James 4.12 c. 2. Though Christ be sit down yet so may not we till we have done our Work also we must pursue to apply what he hath purchased and to follow his foot-steps here so as to sit down on Thrones with him hereafter Rev. 3.21 Mat. 19.28 3. None need to fear any foe on Earth who hath such a Friend in Heaven no not Feinds in Hell Hebrews 7.25 Philippians 1.28 Acts 20.24 Romans 16.20 Revel 2.10 c. 4. Tho' he sit down there as a Judge and King yet stands he up sometimes as Stephen saith Acts 7.55 56. As a Comforter counting every stone that was cast at his Servant and ready to revenge the injury done him Stat at Vindex sedet at Judex Stephen saw him standin◠〈◊〉 his Captain shewing him the Crown that he was contending for a sight whereof might incourage his Souldier and tells him of his Avenger c. That in due time he would Revenge his Death c. CHAP. II. The First Gospel-Church NEXT to the Oracles and Miracles of Christ comes in the Account of the Oracles and Miracles of his Apostles The first Chapter of the Acts having given a large Relation of Christ's Ascension into Heaven c. with which sweet sight the Spectators were much taken and transported into an Extasy by the Glory of it while they looked wishtly and intently upon their leisurely Ascending Lord. And of the two Angels like Men in white Apparel to shew they had not lost their native purity as likewise the joyfulness of their Errand rouzing those Galileans out of their Raptures by telling them that the same Jesus now Ascending would so come again in the same manner that is 1. Visibly 2. In a Cloud 3. By his own Power 4. With the like Majesty And 5. With the same Soul and Body Acts 1.10 11. But not one word of the time when In answer to that over curious Question ver 6. and for suppressing the fond curiosity of many humane minds in all ages since to know Divine secrets which are not given to be known of any Man Then that same first Chapter of the Acts relateth the laying of the Foundation of the first Gospel-Church that was constituted at Jerusalem a City which the Apostles would have abhor'd for their Crucifying Christ but the other day c. giving an account of the Time Place and Persons whereof that Church was constituted c. 1. The Time when It was after their return from Oliver into the City This was done by the Command and Appointment of Christ himself who is the chief Lord for chusing times and seasons for his own work c. 2. The Place where It was in Jerusalem in the General the very place where our Lord had endured his Ignominy in that City will he begin to declare his dignity and glory by founding his first Church there c. Note It was more particularly in a private house of that City supposed to be the same house wherein they had a little before both eaten the Passover and received the Lord's Supper with their Lord and Master but more especially the place was in an Upper-Room of that house a Room most raised up towards
Babble and Talk Idlely and Ignorantly But Peter stands up ver 14. who was now become Stoutest after his former stumbling and thereby gaining ground as stumblers usually do ran the faster And stands so strong as a Stone according to his Name Cephas He buckles close to these Cavillers and both mildly and solidly confutes their Calumny not suffering them to carry it away so with their Contumelious Cavilling ver 15 c. Peter's Sermon or Apologetical Oration is a clear Confutation of their cursed Cavil Though the time of the Vintage was not yet come it being so early in the Summer which made the slander more irrational yet takes he another method to convince them of their Folly 1. Arguing Negatively not from the time of the year but from the time of the day Saying it is now but nine a Clock before the Morning Sacrifice and Service before which ye all know none of us use either to eat or drink but do fit our selves for it by fasting till that be done we serve God first and then our selves c. Therefore we cannot be Inebriated as ye have slandered us This Argument was more than probable in those soberer times and very Cogent and Conclusive how little soever to our shame such an Argument would be of proof now when men's Brains are Crowing before day c. 2. He argues Positively That these Men it seems others spoke in all Languages as well as he are filled with the Spirit not with Wine urging this argument by Informing them both of the Divine promise in Joel's Prophecy wherein is related the Time the Manner and the Effects both proper to some and common to all Respecting both persons and Things c. And also of the Divine Performance now in these last days of the Messiah Exhibited the Old Testament being fulfilled in the New and God keeping his best till last which the Devil doth not but quite contrary Then he demonstrates that this powring forth of the Spirit which formerly had been given out by drops only here a little and there a little could come from no Fountain but from Christ naming him a Man c. That is from Adam but not by Adam then proving strenuously that all this which they wondred at c. was the glorious effects of Christ's Death Resurrection and Ascension This Nail he drives to the head by a large discourse from verse 22. to 36. Then follow the Fruits and wonderful Effects upon the hearts of the hearers of Peter's powerful Sermon from ver 37. to 47. The Effects are 1. Special And 2. General The 1. Special fruits concern either this new Churche's Friends or its Enemies The good Auditors that were convinced by Peter's Sermon are commended upon Record both for their Repentance ver 37.38 and for their Perseverance ver 42. Their Conviction having now nothing to say for themselves but the sense of their shameful sin stopped their Mouths proceeded to compunction they were pricked in the heart not only that nail which Peter that wise Master of the Assembly Eccles 12.11 drove to the head did punctually prick and pierce their hearts as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies but also they felt the very nails wherewith they had Crucified Christ now sticking fast in their own guilty Consciences as so manny sharp Daggers or stings of Scorpions The pain of the Mind and sufferings of the Soul are far more Acute and Dolorous than those of the Body Pro. 18.14 So great was the grief of these same convicted Persons that they were as deeply concerned as if they had been run thorow with a Sword which indeed the Sword of the Spirit the word of God had done to them Eph. 6.17 This was foretold to fall out now Zech. 12.10 Sight and Sense of sin must precede Sorrow for sin The Eye shall affect the Heart Note The Eye is the Instrument both of Sight and of Sorrow and what the Eye never sees the Heart never rues The Prodigal came to himself before he Repented of his sin and of the loosness of his life Luke 15.17 c. Men must bethink themselves or bring back to their minds 1 Kings 8.47 Ere they will say we have sinned and wrought wickedness Jer. 8.6 Psal 38.18 There must be Conviction upon the eye of our understandings before there can be Compunction in our Hearts and Consciences As Conviction is not Compunction but comes short of it so Compunction is not Conversion but comes short of it also For those Auditors ask what shall we do and the Apostle answers Repent Though they were pricked at the heart and let blood in the heart-vein to let out the life of their sin yet it seems they had not still Repented Nay Peter prescribes this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Repent ye to wit by a through-Conversion as the Remedy against their present malady of Compunction for Repentance includes Reformation and Amendment of life Matthew 3.7 and Luke 3.8 Note Therefore 't is no better than over-forward folly to Administer Comfort to those under conviction and compunction till they have sorrow'd after a godly sort and to a Transmentation as the word signifies amounting to an heart-changing and a life-changing work Judas himself had Contrition Confession and Restitution most men go not so far who yet profess large hopes of Heaven yet wanted he still the other three parts Transmentation Conversion and Obedience of Faith which should have compleated his Repentance unto Life but he died in the Birth Hosea 13.13 As the unwise Son Ephraim did there c. When those Auditors had through grace come up to a thorough change both of Minds and of Manners not only disliking their former deeds with prophane Esau and despairing Judas c. and God had given them Repentance unto life both a Repentance for sin and a Repentance from sin this is the Repentance never to be Repented of 2 Cor. 7.10 Then followed the Blessed Fruit of Perseverance expressed in verse 42. They continued in the Apostle's Doctrine and Fellowship with all stedfastness c. Note Peter had powerfully pressed upon them to be praying Persons ver 21. telling them that if they call'd upon the Name of the Lord they should be saved which words import both that to be able to pray is better than to be able to prophecy for such may be unknown to Christ Matth. 7.22 and also that to pray in Faith is the best and most blessed means not only for escaping the just Judgments of God at the great and terrible day of Judgment but likewise to prepare a people for the Lord both in the Kingdom of Grace and of Glory Peter had likewise thundred out that Divine threatning that all Christ's Foes should be made his Footstool verse 35. aut paenitendum aut pereundum They must either repent or perish such as will not bend shall be made to break such as will not submit to his Golden Scepter shall surely be crushed to pieces by his Iron Mace Christ
I will heal him Isa 57.17 18. I will save them with a Non-obstante or Nevertheless Psal 106.8 If I save them not till they seek me they 'll never be saved I will do it for my Name 's sake Ezek. 20.8 14 22 44 c. N.B. This 20th of Ezekiel is the sum both of the Law and of the Gospel In which God sweetly and interchangeably mixeth words of wrath with words of mercy to his God-provoking people 1st Saying as it were though sometimes I swore to be the Lord their God verse 5. espying out a Land for them finding it out by diligent search Numb 10.33 even the choicest of Lands verse 6. as a Father finds out a fit Seat a fit Wife and fit all things for his First-born Son so did I for Israel my First-born Son Psal 89.27 Exod. 4.22 c. Yet they rebelled against me verse 8. I might say to them what I pleased but they would do what they listed always resisting the Holy Ghost Acts. 7.51 insomuch that I had as much ado to forbear killing them as ever I had of killing Moses for neglecting to circumcise his Son Exod. 4.24 Now comes in 2dly That sweet Divine matchless Notwithstanding in those words of mercy But I wrought for my Name 's sake verse 9. Here God stems himself from pouring out his Fury which he seem'd to be resolved before to do as Hos 11.8 9. How shall I give thee up c. His Mercy catches hold of the hands of and triumphs over his Justice James 2.13 and that upon this consideration lest the Heathen should say me non voluisse aut non valuisse eos educere That I either would not or could not bring them out of the house of Bondage Deut. 9.28 This Reproach would greatly redound to the dishonour of my great Name Again 3. When upon new provocation by polluting God's Sabbaths verse 13. then the same motive to Mercy is renewed verse 14. And again 4. It comes in with a Nevertheless v. 17. and 22. as one withdrawing his hand when just ready to strike And lastly 'T is again repeated upon renewed provocations v. 44. All which sheweth 1. That all Divine Dispensations for his Church's Deliverance flow freely out of God's free Grace and meer Mercy for his own Name 's sake and not for our merit 2. Hence may it well be hoped God will deal mercifully with the Reformed Churches in Europe though they alas be much deformed and ill-deserving because of the dishonour that will redound to his own great Name if he do not deliver them 3. The same great and gracious God that by an high hand and an out-stretched arm brought Israel out of Egypt literal and then notwithstanding their many murmurings c. in the Wilderness where God was not a Wilderness to them Jer. 2.31 but furnish'd them with Bread from Heaven and with Water out of the Rock c. And in Canaan where they drove the Trade of Rebellion as they had done of Provocation for forty years long in the Wilderness Psal 95.8 9 10. yet God did not deal with them according to his ordinary Rule of Justice but according to his Royal Prerogative of Mercy So hath he as mightily and marvelously brought England out of Egypt Mystical Rev. 11.8 and accordingly will we may hope save us from returning thither for his Name 's sake See Deut. 17.16 4. 'T is is our most prevalent Argument in prayer to cry with Joshua And what wilt thou do unto thy great Name Josh 7. v. 8 9. And with Moses What will the Nations say Numb 14.13 16. and 20. God is tender of his Glory and so should we be who as it were quarters Arms with God He will suffer in the glory of his Power and Truth if it go ill with his Israel We should desire more that God may be glorified than that our selves may be gratified 'T is the ingenuity of Saints to study God's share more than their own and to drown all By-respects in his honour believing when things are at worst that Christ's Cause shall prevail God's Nevertheless for his Name 's sake may save his People when most unworthy to be saved that he may make his mighty Power known Psal 106.8 The Lord hath his own Glory to look to as well as to punish presently his provoking People See also Psal 78.38 39. God stirs not up all his wrath 't is only some few drops God sheds not the whole shower c. CHAP. X. Of Peter 's Miracles at Lydda and Joppa AS the Sacred Record leaves the Relation of what Saul after call'd Paul spake acted and suffered till afterwards and now returns to Peter's Relation upon the same three heads 1. What he said 2. What he did 3. What he suffered whereof in all these respects we have related some account during the Infancy of this Gospel-Primitive Church at Jerusalem in the five foregoing Chapters c. Accordingly must this History do following the Conduct of that Divine Thread in the intricate Labyrinth of this following Discourse As the Sayings of Simon Peter are found intermixed with his Doings in the former Narratives of him before the Story of his first and second Sufferings The same Method must be observed here reducing those three heads for brevity's sake into two to wit Peter's Doings and his Sufferings with his Sayings among hands 1. Peter's Doings in a new Journey from Jerusalem were three great things The first is the healing AEneas of a Palsie at Lydda The second is the raising Dorcas from the Dead at Joppa And the third his opening the Door of the Gospel to the Gentiles in Caesarea c. In the first of these Recorded Acts 9.32 33 34 35. are remarkable 1. The Time when 2. The Place where 3. The Person healing 4. The Party healed 5. The Manner how this Miracle was wrought 6. The Effects The Remarks hereupon are as followeth First The Time of Peter's working this Miraculous Cure upon the Palsie-man must be when there was a calm of Rest and Peace from Persecution come upon all the Churches which was procured not only by persecuting Saul's Conversion into a Praying Preaching Paul who had been the principal Incendiary of the Church's Persecution but also by this Preaching Paul's Dismission from Jerusalem to Tarsus v. 30 31. For as he had been of all Persecutors the most obnoxious person to the Persecuted Churches formerly so now was he become upon this wonderful change wrought upon him the most obnoxious person to his Quondam Companions his former Fellow-Persecutors For these sort of men were implacably incensed and inraged against him for his so zealously Preaching that Gospel which he had as zealously persecuted therefore did they with the greatest Spite and most vigorous Rigour prosecute him as an Apostate from their Colledge above all the other Apostles but when he was seasonably sent away out of the Reach of the Sanhedrim into Caesarea c. The Storm of Persecution was thereby becalmed This calm
applied to Cornelius's case N.B. Which sheweth the mistake of those that so Tye up Grace and Salvation to the receiving of the Sacrament of Baptism as if none could fear God or be accepted of him and saved by him unless they be baptized The fourth Remark is True Peace with God is only purchased and procured and according to be Preached only by and through Jesus Christ v. 36. N.B. So. 1. Christ himself Preached in his own person for all quarters of the World Matth. 8.11 12. that he would draw all men unto him without distinction of Jew or Gentile Poor or Rich c. John 12.32 2. This Peace is Preached to be had by Christ or only through him by the very Angels themselves Luke 2.14 And 3. By all the Apostles and Ministers of the Gospel Ephes 2.13 14. Acts 4.12 And 't is all one whether they be Jews or Greeks bond or free male or female they are all one in him Gal. 3. v. 28. who is all and in all Col. 3.11 Insomuch as all other Peace not founded upon the Rock Christ is not pax sed stupor not a right but a false Peace no better than stupefaction The fifth Remark is The Lord of All was Anointed by his Father as the Jewish Kings Priests and Prophets usually were to all those three Offices hence was he called Messiah in the Old Testament and Christ in the New both which names do signifies Anointed Acts 10. v. 36 38. N.B. Hence may we comfortably conclude that seeing Christ is the Lord of the Church and Lord of the World as he is Lord of all he will not suffer his Church to be wronged by the World nor will he be hindered by Devils or wicked men though never so many never so mighty from carrying on his own cause and concerns of his own glory but will gather his Elect both Jews and Gentiles out of all the quarters of the World Rom. 3.30 and 10.12 c. He will be King of Kings and Lord of Lords Rev. 19.16 The sixth Remark is This mighty Mediator who had God with him in the fulness of the Godhead Col. 2.9 induing his Manhood with all might and mercy never exerted his might but in Miracles of Mercy He went about doing good but never any hurt for God was with him verse 38. He could as easily destroy those that would not believe on him as he did save those that willingly believed though often provoked thereunto Nay so far was our Lord from ruining any that when his Apostles asked his leave but to permit them by fire from Heaven to destroy the sawcy Samaritans yet would he not Luke 9.54 Though afterward he impowered Peter to strike Ananias and Sophira with death and also Paul to strike Elymas the Sorcerer with Blindness Acts 5. and 13 chapter N.B. Yet all the Miracles Christ himself wrought were Miracles of Mercy not of Judgments Healing all but harming or hurting none yea the worst sort of evils even such as were oppressed with the Devil Acts 10.38 to shew that he came as a Saviour and not as a Destroyer which is the Devil 's double name both in Hebrew and Greek Rev. 9.11 and that his Errand was to destroy the works of that destroying Devil Heb. 2.14 and 1 John 3.8 and to cast him out of the Souls of Men who were spiritually possessed by him O happy calamity that carries Man to seek a Saviour The seventh Remark is Oh how costly to Christ it was to save us from the Curse of the Law and from the damning power of Sin and Hell He therefore died a cursed Death was slain by the Jews and hanged on a Tree Acts 10. verse 39. Gal. 3.13 Deut. 21.23 that the blessing of Abraham hitherto mostly confined to the fleshly seed of that Patriarch the Jews might now come upon the Gentiles also Gal. 3.8 14. N.B. Therefore the Jews for being Kill-Christs might the less murmure at their Rejection and at the Gentile's Reception at this time who had not so rejected Christ as the Jews had done The eighth Remark is The Resurrection of Christ is the Fort-Royal of the Christian Religion's comfort c. Hereupon the Apostle Peter here Acts 10. v. 40. had no sooner mentioned Christ's Death but immediately he Preach'd his Resurrection also lest those Gentile-Auditors should have stumbled at his Cross and be discouraged to believe in a Dead Christ for that he was Raised from the Dead was a most unquestionable Truth though the Gentiles faith he might hear some rude Rumours hereof by a confused Report and common fame in the general Acts 10. v. 37. The word I say you know yet now let me tell you more particularly that this Truth hath been by all manner of ways proved for Christ hath been both seen and heard yea and felt too 1 John 1.1 after his Resurrection and we are and drank with him verse 41. whereby he was declared to be the Son of God Rom. 1.4 and by consequence a Conquerour of both Death and Hell for us c. And hereupon the Apostle Paul also puts a rather of comfort upon this Doctrine of Christ's Resurrection Rom. 8.34 c. The ninth Remark is God's Truth is never starved for want of Witnesses As the Apostles were Eye and Ear-witnesses of all that was done both by Christ and against him Acts c. 10. v. 39. before and at his Death as likewife after his Resurrection to whom he appeared alive and to above five hundred of the Brethren at once 1 Cor. 15.6 those Apostles were therefore commanded to Preach Christ not only alive but that he would Judge the quick and dead Acts 10. v. 41 42. So the Prophets all testified the same Truth which was included in that first Prophecy of the Seed of the Woman Gen. 3. v. 15. and so downward from that time Jer. 31.34 Mich. 7.18 Luke 24.27 Acts 10. v. 43. Yea all the Ceremonies in the Sacrifices testified this Truth The tenth Remark is God giveth Testimony to the Word of his Grace where it is sincerely and ardently Preached and Heard Acts 14.3 Here the Holy Ghost accompanied the sincere Preaching and attentive ardent Hearing the Word and these Gentile Auditors being such had the visible signs of Fiery Tongues such as the Apostles had Acts 2.3 falling on them while Peter was speaking Acts 10.44 By which Miracle God declared that the price of Man's Redemption by Christ was paid for and belonged to the Gentiles as well as to the Jews and that the Spirit with the graces of Illumination Regeneration and the gift of Tongues c. thus coming down upon these Gentile-Converts before Baptism did plainly shew N. B. That the Righteousness of God is not attained by any external Ordinance without the internal operation of his Spirit which here came on Cornelius c. being neither circumcised nor baptized Acts 10.35 The eleventh Remark is They who have the Grace signified by Baptism ought to have the Seal of that Grace in being
by Persecution among them God would not permit evil to be unless he knew how to extract some good out of that evil He causeth the Sun when it forsaketh one part of the habitable World to shine upon another N.B. The Apostles coming to Lystra and Preaching here Paul observed a Poor Cripple extraordinary Attentive to the word he perceived thereby through his prophetick Spirit that he had faith to be healed tho' he was born lame and never had walked verse 8 9. tho' his Defect in nature was incurable by Art like the lame Man whom Peter healed Acts 3.2 c. yet had he Faith for his Cure which Unbelief would have hindered Matth. 13.58 Mark 6.5 To this Cripple Paul spake with a loud voice that all the People there present might hear and observe saying Stand upright on thy feet and he leaped and walked verse 10. N.B. For together with Paul's word there went forth a power the power of the Lord was present to heal him as Luke 5.17 the like was done by Peter Acts 3.6 8. and is promised to be done by God's holy Ordinances Ps 146.8 The Lord giveth Sight to the blind he raiseth up the Crooked he loveth the Righteous God loved this Lame Man so he restored him to the use of his Limbs so that he leaped for joy to shew that he was perfectly Cured for all the works of God as was this miraculous Cure are perfect Deut. 32.4 The sight of this miracle put the blind People to pay their Rent to the wrong Land-Lord for tho' Paul had Preached Christ unto them and had confirmed his Doctrine with such a singular miracle which by the light of their own natural Reason they might know that none but a Divine Power could have wrought it N.B. Yet such was the blind Superstition of those poor Pagans that they would needs ascribe the honour of it to their Dunghil-Deityes so forcible is an evil custom and a vain Conversation Received by Tradition from fore-fathers Jer. 10.3 1 Pet. 1.18 Those Pagan-Lycaonians had heard out of the Fables of their Poets that Jupiter and Mercury came down to visit Lycaon their Progenitour of old and that for the affront be offered them they transformed him into a Wolf Hereupon they used to offer Sacrifice to those two Pagan Gods by their Images which they had erected for appeasing them and now the People supposed that they had themselves come down in two humane shapes to work miracles among them N.B. So blind are the principles of Corrupt Reason in fallen Mankind compared unto the clearest Light of the Gospel which was now preached to them Hereupon both the common People adorn the Apostles who were but the Instruments of the miracle with both Divine honours ver 11. and with Names of their Gods verse 12. calling Barnabas Jupiter their chief God as the Heathens took him and Paul Mercurius whom they look'd upon as both the Messenger and the Interpreter of their seigned Gods which caused their applying of his name to Paul who was the Master of Speech as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies speaking much more to the People than Barnabas did who mostly stood silent yet in his Gravity might beckon upon Paul to speak as his Herauld as Jupiter did to Mercury N.B. Nor was this all but their Priest of Jupiter who should have had more wit brought Oxen trimmed with Garlands of Flowers according to their Heathenish Custom unto the gates of the house where the Apostles Lodged their Temple standing without the Town therefore brought they their Sacrifice to the supposed Gods themselves c. and there would have done Sacrifice to them ver 13. because they took Jupiter for the King of Kings and the principal Patron of the City This had been done if the Apostles had not run in among them and shewed the greatest detestation of such abominations telling them that they were but Men of like passions with themselves which plainly differenceth Man from the Divine Nature and therefore no such thing could be done without notorious Sacriledge and themselves be made Idols verse 14 15. Both which were such abominable Acts that the Apostles rent their Cloathes which was a sign of their greatest abhorrency of such detestable Actions and this gaue Paul a new occasion and opportunity to preach again to those Idolatrous Lystrians saying Sirs why do ye these things to such poor Mortals as we are who have need of Food and Raiment we are liable to diseases and death as well as you are so may we by no means either as Men or as Apostles allow of any such Idolatry to us whose Office is to extirpate all kind of Superstition much less to permit or countenance it N.B. Then he obviates two main objections which those Heathen Idolaters might make against the Gospel The first is drawn from the Antiquity of their Idolatry and the second from the Vniversality of it Answering both of them with Affirming that the Reason why so many and for so long a time had worshipped Idols which was a way of fallen Man 's own chusing and never of Gods Commanding was from the just Judgment of God upon them Psa 81.12 Rom. 1.24 28. and here verse 16. and then again in verse 17. He prevents a cavil that they could not plead Invincible Ignorance for their excuse for tho' they and their Ancestors had not the Book of Scripture yet had they the Book of Nature to instruct them that God only who createth all things and preserveth them by his providence in giving Rain Fruits Corn c. is only to be worshipped c. Yet all these Convincing Arguments of the Apostles were little enough to restrain those obstinate Idolaters from committing Idolatry So hard a matter it is to rectify such Rude mistakes in Religion which time custom and popular patterns had so rooted and firmly rivered in their carnal hearts verse 18. N.B. Now the Devil being put to his last shifts began to stir up his Instruments to use violence those were certain Jews that came from Antioch and Iconium who perswaded the People to stone Paul verse 19. Oh what a strange change is in the Mobile here that the same persons who had made a God of the Apostle and would need◠have Sacrificed to him as such a God would now in the twinkling of an eye as it were be for stoning him as a Devil Incarnate or the worst sort of Mankind Thus the Vulgar dealt with our Lord himself crying to him Hosanna one day and Crucify him the next day And behold here the restless malice of Satan against God's Ministers first Tempting them to become Idols of the People and to rob God of his Glory due to him alone and to accept of Divine worship wherein the Devil designed to destroy the Blessed Apostles Souls Now when this design failed him He exciteth the Jews and they the People to destroy their bodies by stoning them Oh what a slippery thing is all wordly honour N.B. Here they
undertake to bring up in the knowledge of Christ were admitted to that ordinance also If the Law allowed of this Gen. 17. ver 12 13. much more doth the Gospel so which inlargeth the priveledges of Believers in all things and narrows them in nothing we have been in 1600. years possession and prescription of Baptizing the Infants of Believing Parents therefore we may more rationally require the Antipaedobapists to prove by any express place of Scripture that Children were not baptized by the Apostles when they baptized whole housholds and Nations according to their Commission Mat. 28.19 but it ought not to be proved by us we may better require their proof that there were no Children in Lydia's the Goaler's houshold or other the like Families by some express place of Scripture than they ask ours Especially considering how the phrase they and all theirs included the little Children Numb 16.27 33. and why not he and all his Acts 16.33 yea and Lydia and her house were baptized Acts 16.15 which the Syriack reads She and her Children c a non dicto ad non factum non valet Consequentia because 't is never said so we may not say it was never done so we are not told of any one Woman that ever received the Lord's Supper yet none doubts but many women did receive it c. The sixth Remark is Know'n faithfulness is the best ground of Union and Communion both Civil and Sacred If ye have judged me faithful saith Lydia come into my house v. 15. not unless ye Judge me so Upon no other account doth she desire it for Hypocrites are the botches of all Societies Here was no long time for Tryal of her faithfulness but all this was done and she baptized for ought appearing to the contrary while they were together at this private meeting from whence it may be observed what kind of believing gave admission to Baptism unto believers and to their housholds in that day Indeed she did demonstrate it in this that she constrained them with all Amicable violence to her House as the Disciples did Christ Luke 24.29 The Remarks upon the latter Action of Paul at Philippi namely his casting out a Spirit of Divination do follow And first This Damosel was undoubtedly possessed with the Devil by whose Inspiration she foretold future things to those that asked her N.B. This Pythonick Spirit was so call'd from Pythius an Epithet of Apollo who was wont to give answers to them that inquired at his Diabolical Oracles in Delphos c. Pytho comes from the Hebrew word Pathan which signifies a Serpent for the Hebrews had their Divinations in old time from Serpents and Pythius Apollo whom the Hebrews call Ob and Abaddon Rev. 9.11 and Deut. 18.11 and 1 Sam. 28.7 was first worshipped in Greece under the form of that Serpent which deceived our first Parents N.B. The Septuagint bible calls such as were possessed with this Divining Devil as the Witch of Endor that deceived Saul c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Devil spake out of their bellys for which cause also the Hebrews call them Oboth or Bottles because the Bellys of those Women who were thus made Use of by the Devil were swelled up as big as Bottles such an one was this Damosel The second Remark is The Devil in this Damosel indeavours to distract those Disciples of Christ as they went to prayer verse 16. that is as they went towards the place where their publick prayers were usually made this Spirit of Satan met them sometimes in the face and followed them at other times behind their backs crying after them and this the Devil did many days verse 16.17 18. N.B. And tho' he did only testifie the truth in his out-cries yet was it done for Divelish ends either 1. To draw men on to believe him in other things counterfeiting himself an Angel of Light 2 Cor. 11.14 or a Divine Spirit who praised the True Servants of the Lord and spake the truth at this time 2. To puff up Paul with Pride by his flattering him with those loud and frequent Acclamations whereby he would have tickled him into the sin of vain glory 3. Or at the least to make his own peace with Paul who he foresaw would cast him forth Thus is Satan willing to compound with those whom he is not able to conquer Bernard saith well Satan et si semel videatur verax millies est mendax et semper fallax If Satan speak truth but once he will lye often for it and is always deceitful in speaking true or false When he speaketh a lye he speaketh of his own John 8.44 but here he spake the truth as he did Mark 1.25 not to honour but to blacken Christ that he might both discompose the Apostles and make their Auditors jealous of the truth of that which so impure a spirit professed Laudari ab illaudato non est lans saith Seneca Good words from an evil mouth are not praise but dispraise An evil Spirit or evil man dissembling to be good is then worst of all c. simulata pietas est Duplex iniquitas Dissembl'd piety is double iniquity Some there be among men not unlike this evil Spirit who will sometime do good in appearance but it is that they may the better do mischief in Reality as Phil. 1.18 with 15.16 17. yet all is over-ruled for the Gospels furtherance v. 12. The third Remark is As our Lord had refused the Testimony of the Devil concerning himself not accepting of good words from so bad a mouth but muzzl'd it up Mark 1.25 and suffered not the Devils to speak verse 34. So Paul was grieved here verse 18. Eeither 1. For the Damsel's sake who could not but suffer much by being possessed with this evil spirit Or 2. For the sake of those who were seduced by the Devil in the Damsel c. Or 3. He was grieved mostly to hear the Father of Lyes speak so much and so oft one and the same thing to their great disturbance though it was matter of truth because every thing this grand Lyar speaketh is rendred suspicious even from the Speaker himself And as it is an usual and customary punishment put upon common Lyars among men that they are not believed no not when they speak the truth so Paul well knew that the Devil never speaks truth but with a devilish design to deceive others by that truth which he speaketh Therefore did Paul not only Reject the Testimony of this Lying Spirit that he might openly declare him to be the Father of Lyes and that he might Interdict all Saints from holding any kind of Commerce with the Devil but also did Eject him out of this Deluded Damsel saying I command thee in the name of Jesus Christ to come out of her verse 18. and he came out the same hour So far was Paul from taking any Joy in such a Testimony of truth from that Lying Spirit that it
was quickly Metamorphos'd in the Ecclesiastick power of the Bishop of Rome in comparison of whose power that when Phocus had gratified Boniface the Bishop with the primacy for the supporting him in the Imperial Chair after he had murdered the Emperour Mauritious his Master and placed him self in it The Emperor's power was indeed very small ever after Therefore is he said to exercise all the power of the first Beast healing his former wound by reviving the adoration of Images under a new name of Saints by which Idolatry lived again and doth live yet is it also limited to 42 months Rev. ch 13. v. 5 12 15 and those two Beasts are but one Beast ver 17 18 c. N.B. That the Lord may make me as another Barnabas a Son of Consolation Acts 4.36 unto the Disconsolate Church in this our Day with a blessed Voice in the Temple Isa 66.6 I shall lay down this General Rule first that the choicest and most soveraign Cordials wherewith we ought to Refresh and Revive our Trembling Spirits when we are even fainting away with fear prevailing over our hope are the exceeding great and precious Promises of God 2 Pet. 1.4 which are called by the Evangelical Prophet the Breasts of Consolation Isa 66.11 Those are the blessed Suckling Bottles that all God's Children who are taught of the Lord Isa 54.13 John 6.45 must learn to suck that they may be satified so as no longer to look upon the consolations of God like small matters to them Job 15.11 for no small gifts can come from the hand of so great and so gracious a God who is the God of Consolation Rom. 15.5 and the Consolation of Israel Luke 2.25 He is the God of all Comfort 2 Cor. 1.3 that is of all true Comfort of all kinds of Comfort and of all degrees of Comfort He is the Fountain from whom they all flow and such a Father of Mercy as when one comforting Mercy is spent upon us God still abides as a Father able to beget more and new comforting Mercies for us that the Heirs of the Promises might have strong consolation c Heb. 6.17 18. even everlasting Consolation in our Lord Christ 2 Thes 2.16 Now as there is a Natural Instinct which instructeth Lambs and all such like young Animals immediately as soon as brought forth to suck the Teats of their Dams c. So there is a Divine and Spiritual Instinct which teaches all the Lambs of Christ to suck the precious Promises those blessed Breasts of Consolation that they may be as Napthali satisfied with favour and filled with the blessing of the Lord Deut. 33.23 Behold the marvelous congruity betwixt this Instinct of Nature in all young Animals and that great Grace of Faith in all God's Children 'T is said the Just shall live by his Faith Hab. 2.4 a Text so famous as to be three times quoted in the New Testament Râ—m 1.17 Gal. 3.11 and Heb. 10.38 All which Divine Scriptures do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unanimously hold forth the most eminent and most excellent exercise of that great Grace of Faith so exceeding useful to us both while we live and when we die The Just or truly justified ones cannot live without it 'T is as the Merchant Ship that fetcheth our food from far Prov. 31.14 even from Heaven it self sometimes as it did Manna Psal 78.24 25. John 6.31 This Grace makes men able to live even in the worst of times and sure I am none dare die without it 't is the saving Grace as Heb. 11.13 All God's Worthies died in the Faith c. Thus far in the general but now come to particulars N.B. We must learn all of us as becometh the Babes of Christ to suck out satisfaction to our Souls from such blessed Breasts of Consolation as are most suitable to our present condition of any kind of Calamity The first Instance I shall give here is that exceeding great and precious promise which God most graciously granted unto Abraham that Father of all the faithful Rom. 4.16 when a pang of fear came upon him and when his Faith was fallen below his Fear and his Fear was swollen up above his Faith then God comes seasonably and says to him Fear not Abraham I am thy Shield and thy exceeding great Reward Gen. 15.1 When Abraham was made able to suck out the sweet Milk of this precious Promise by the Mysterial Mouth of a lively Faith then his former fainting fits of a desponding fear were done away and then could he walk as it were hand in hand with his God through all his following Tryals and became able to follow his heavenly Father as we may say blindfold not knowing whither he went Heb. 11.8 yet all along well knowing with whom he went for he always walked as a Child in his Father's hand saying as David said afterward Though my God lead me through the Valley of the shadow of death I will fear no evil for God is with me his Rod and Staff still comfort me therefore surely goodness and mercy shall follow me all the days of my life and I will dwell in the house of the Lord for ever Psal 23.4 6. 'T is expresly said of Abraham that he staggered not at the promise of God through unbelief but was strong in faith giving glory to God and being fully perswaded that what God had promised he was able also to perform c. Rom. 4.20 21. Now what Malady of fear did here befal our Father Abraham may befal any of the Sons and Daughters of Abraham yea undoubtedly often times does so As Faith in God's Promise was this holy Patriarch's Remedy against his Malady of fear So accordingly it ought to be our Remedy also If we could believe more in the Lord our God we should be better established against all distrustful fears and be more prosperous in our works and ways 2 Chron. 20.20 Isa 7.9 for God proportioneth his performing unto the measure of our believing saying to us as to the Man in the Gospel As thou be lievest so be it unto thee Matth. 8.13 Mark 9.23 This is a very great Truth that whosoever of the Sons and Daughters of Abraham do their duty according to that Divine Command Rom. 4.12 of walking in the steps of faithful Abraham in this World they shall be sure of lodging in the bosom of Father Abraham as Lazarus did Luke 16.22 in the World to come c. The second Instance that I shall add alone here concerneth the Church of God in general as the first did every Child of God in particular both which may fall into fainting fits of hopeless fear this is that exceeding great and precious promise out of which all the Children of the Church ought to suck the Milk of consolation in a disconsolating day of distress upon the Church of Christ namely that blessed Breast of comfort recorded by Zechariah Rejoyce greatly O! daughter of Zion c. Behold thy King cometh unto thee Just
and having Salvation c Zech. 9.9 This is that full and strutting Breast of consolation which all the Children of the Church are commanded to suck and be satisfied to milk out and be delighted with the abundance of her glory Isa 66. ver 11. to wit when her King comes in his glory to comfort her this choice Cordial the Prophet Zechariah prepared for the Church's comfort in her Captivity about 500 years before Christ's coming in the flesh and it was so famous a Prophetick promise that when it became a performance at the coming of Christ we find this same Prophecy quoted by all the four Evangelists as Mat. 21.5 7 9. and Mar. 11.2 10. and Luk. 19. ver 30 38. and Joh. 12.13 14 15 16. N.B. But long before this Prophet Zechariah we find that Evangelical Prpohet Isaiah gives us the substance of this very Prophecy in his day saying to the same purpose what shall one then answer the Ambassadors or Messengers of the Nations that the Lord hath founded Sion and the poor of his people shall trust in it Isa 14.32 see Psa 87. ver 1 2 3 4 5. and 102.16 where David long before Isaiah most highly extolls Sion's foundation and its superstructure also when the Lord shall appear in his glory but this Prophetical Evangelist Isaiah comes yet more near to this Prophecy of Zechariah saying Behold the Lord hath proclaimed unto the end of the world as the best Tidings that can be heard in the world say ye to the Daughter of Zion behold thy Salvation cometh behold his Reward is with him and his work before him Isa 62. verse 11. Note hence 1st Here are three Beholds to give the greater Lustre upon the the matter there mentioned 2ly Zions King and Salvation are Synonima's signifying one and the same for Zechariah's King cometh is Isaiah's Salvation cometh and thus old Simeon call'd Christ his Salvation Luk. 2.30 3ly When Zion's King cometh then Zion shall be called a City sought out and not forsaken Isa 62.12 This is the sum and substance of all the best news upon the earth we may draw water with joy out of this well of Salvation Isa 12.3 A Mandamus from Zion's King can save Zion at her lowest State Ps 44.4 and 74 12 and 48.2 N.B. This Prophetick promise of Christ's coming with Salvation unto Zion doth afford twelve comfortable considerations The First Cordial is If the Tidings of Christ's first coming unto his Church tho' then he came only in the form of a Servant and in his State of Humiliation yet the Promise thereof was such good news to Zion and so grand a ground of her greatest joy as both those Prophets Isa 62.11 and Zech. 9.9 do testifie Then how much more joyful tidings must needs be Christ's second coming in his State of Exaltation unto his Church when he shall come in his Kingdom and in the Clouds of Heaven with Power and great Glory Mat. 24.30 The second Cordial is If the Ante nati or those born before Christ namely the Old Testament Saints could be content to wait the full term of four Thousand years from the first Time that Christ was Promised in the seed of the Woman Gen. 3.15 as a Congruous Remedy to man's Cursed Malady by his first foul fall before that promise was performed at the Birth of Christ Then why cannot the Post nati or such as are born after Christ namely the New Testament Saints be content to wait until the term of only two Thousand years more be run quite out before his second coming in Glory which is but half the time that the Patriarks and Prophets waited for his first coming as aâ— Servant only and not as a Lord and King in his Grandeur of Majesty T' is well known that the time since the Birth of Christ amounts not yet to Seventeen Hundred years so there is yet Three Hundred years and more to make up the numbers of two Thousand which is but the one half of the afore-said 4000 in the Old Testament times yet our Lord comforts us with saying For the Elects sake these days shall be shortned Mat. 24.22 and the world may not last thus Six Thousand years as the Rabbins say only from this ground as the Creation of the world lasted six days so its continuation shall be Six Thousand years because 't is said a Thousand years are but as one day with God c. Now what a shame it is that we of the new Testament times should be so short spirited as to be so soon weary of waiting for our Lord 's coming especially considering how we lay under the blessed influence both of Christ's Birth Life and Death yea and of his Resurrection Ascension and Intercession c. None of which were priviledges of Old Testament times yet they waited for the consolation of Israel Luke 2.25 we should adjure our selves not to awake our love till he please Can. 2.7 3.5 The third Cordial is Tho' there be a time for our Lord 's going from his Zion to wit when his Glory departs from her as it did gradualy from his Sâ—â—ctuary Ezek. 10.18 and 11.23 Because Zion's sins do sometime seperate betwixt her Lord and her Isa 59.2 then is it that the spouse complains My beloved had with drawn himself Cant. 5.6 This is the time of Zion's trouble but she shall be saved out of it Jer. 30.7 because there is a time of Zion's Kings returning to her again wherein he saith to her I am returned with my mercies to Jerusalem and I will yet comfort Zion Zech. 1.16.17 Tho' Zion be sad when her King goeth from her yet is she commanded here to rejoice greatly for behold her King cometh unto her Zech. 9.9 Thus we are told how Christ did depart from his Disciples this made them melancholly therefore 't is added for their comfort that in like manner he will return to them again Acts 1.9 11. To the same effect Christ had told them before his death Saying Let not your hearts be sad if I go from you 't is to prepare a place for you and I will come again to you and receive you to my self that where I am there ye may be also John 14.1 2 3. And he adds I will not leave you comfortless or Gr. Orphans for I will come to you again verse 18. and 28. yea for their greater comfort he tells them his absence from them was both expedient and should be only for a little while and then they should see him again John 16.7 16. which proving a problem or a dark saying to the Disciples our Lord explains it verse 17 18 19 20. As it was but a little time indeed betwixt his Death and his Resurrection c. So it must be but a little time betwixt us living in this last age of the world and our Lord 's returning to us though he tarry his appointed time yet are we assured he will surely come and will not tarry therefore must
take the time of Satan's binding for a long time indefinitely Zegerus Emanuel Sa and Esthius all say 't is meant all the time since the first publication of the Gospel Ribera Haimo and Gagneus take it for the time until Antichrists rise who as they say must continue but three years and an half before the day of Judgment Junius begins these thousand years thirty six years after Christ's death for then Satan raged against the Christian Church until Hildebrand before he was restrained c. Brightman reckons at Constantine to Pope Bonifaceâ— the eighth and so do Napier and Mr. Fox the Martyrologist Cotterius begins them at 1517 when Luther arose to a reformation at which time was the rising of the witnesses But Alsted and Archer begin them at 1666 and 1694 the latter of these two Dr. Hall in his Revelation Revealed most highly honoureth saying of him that Mr. Archer was a London Divine of such Sanctity and Estimation as none doubted saith the Doctor to file him among men as pretious as any the Earth bore in his time yet some mistakes attended this pretious man both in reckoning Christ's Reign to begin at 1666 year and in fixing the call of the Jews and the ten Tribes upon 1650 or 56 year both which time it self hath confuted Tho' Dr. Hall give this high character to Mr. Archer yet was he of a differing opinion to him saying the Ten Tribes were 2340 years ago so dispersed as dust before the wind so that now they have no known Being in the world and for them to be fetched again out of the Rubbage of Paganism and Mahometanism credat Judaeus Apella let the circumcised Jew believe it c. As to Alsted he is an Author of Universal Reputation as appeareth by his Encuclopaedia and other learned Works He wrote in Latin his Assertion of the glorious Kingdom of Christ here on earth Illustrates it from sixty five places of holy Scripture and answers thirty five Objections against it which is faithfully Englished by famous Mr. Burton who calls it The beloved City and well-worthy of serious perusal Yet this great professor of the University at Herborne hath his Mistake also in fixing the beginning of Christ's Reign on Earth upon 1694 year or sooner This his Conjecture is likewise expired Re infectâ as well as the former we may well suppose the cause of so many men's mistakes as to times and things is this that seeing the sense of those dark prophecies layeth not in Superficie sed in medulla Scripturae as the Father phraseth it not in the outside of the letter but in the marrow of the Spirit therefore was it a prudent answer of Dr. Andrews when a plain man asked him his opinion about those obscure passages in the Revelations he modestly said My Friend I am not yet come so far c. Yea and great Calvin if Bodinus wrong him not was forced to acknowledge that he was Nullus in propheticis and knew not what many obscure passages of the Revelations meant Seeing as Jerom saith Quot habet verba tot Sacramenta so many words so many Mysteries as before 3dly There be many great lights of the Church that are in the dark about those difficult points rendring their Reasons for their dissenting such as learned Dr. Lightfoot who in his comment upon the Acts pag. 12. doth condemn the Millenarian opinion as erroneous c. And other learned men argue thus 1. The first Lesson that God taught Adam after he had taught him the Lesson of Christ was that he should not expect Christ's Kingdom upon Earth because he then cursed the Earth to him and what should Christ's blessed ones for ever in Heaven do a thousand years on the cursed earth seeing Christ saith His Kingdom is not of this world c. 2. Tho' Millenaries say they understand Satan's binding to be that he shall no more persecute the Church but 't is expressed Rev. 20. v. 3.8 that he shall not deceive the Nations now there is vast difference betwixt persecuting and deceiving and betwixt Church and Nations 3. They say also that the first Resurrection Revel 20.5 is meant the calling of the Jews which is called a life from the dead Rom. 11.15 and John 5.24 25. 4. They add likewise that the Resurrection of the Gentiles or the thousand years of chaining up Satan from deceiving the Gentile Nations did begin at the destruction of the Jewish Temple for then tho' the Gospel had been preached before did Judaism cease and Christianity began c. Hence was that day called a Terrible day Joel 2.31 Acts. â—â— 20 as if it had been the day of Judgment and Christ discourses so of them together that you cannot know them asunder they are so alike in Matth. 24 c. Many more Arguments against the Millennium may be found in Dr. Willet's Hexapla on Rom. 11th and on Daniel c. in Dr. Hall and in Ross's Pansebeia too long to inserit here which Alsted and others have industriously Answered The safest choice I Judge in polemical points is only to speak by permission as the Apostle's phrase is 1 Cor. 7 6. and not over Dogmatically c. Dr. Goodwin concludes his Sermon on the fifth Monarchy with this prudent caution saying Whether so or so I leave undetermined And the Rabbies old Salvo ' with a little variation seems now very seasonable namely Elias cum venerit solvet Omnia when the Messiah Elias's Master cometh he will resolve all those Sacred Riddles we must therefore pray with the Spouse Make hast my Beloved and run like the swift Roe to unriddle all Mysteries c. The last Remark is What became of John after he had delivered this Revelation to the Churches of Asia the Scripture is silent We are told his Epistles and Gospel were writ after his return to Ephesus from Patmos where he had his Revelation were pubished by Gaius his Host and Deacon mentioned Romans 16.23 N. B. And that he was put into a vessel of boiling oil at Rome which did him no harm and that he slumbreth yet under the earth at Ephesus where he made his own grave out of which he had preached c. But these many other stories ficta magis quam facta esse videntur seem vain fictions rather than real facts saith Pareus and be but monkish Evaporations saith Prideaux No better what is told concerning Andrew Philip Thomas Bartholomew Simon the Canaanite Matthew saving that he wrote his Gospel and Matthias chosen by Lot in Judas's stead is if not Fabulous at least uncertain N. B. Where the Scripture hath not a Mouth to speak we may not have a Tongue to ask Now unto the King Eternal Immortal invisible the only wise God be honour and glory for ever and ever Amen 1 Tim. 1.17 Now the God of peace that brought again from the dead our Lord Jesus Christ that great Shepherd of the Sheep through the blood of the everlasting Covenant make you perfect in every good work to do his will working in you that which is well-pleasing in his Sight through Jesus Christ to whom be glory for ever and ever Amen Heb. 13.20 21. Δόξα μόνω Θεῷ Deo Soli Gloria FINIS