appear when I come to speak particularly of its properties which is a Spring of comfort never dried up Death ends other Covenants 'twixt Man and Man or Woman c. but neither Death nor Desertions disannuls this he is still Abraham's God though Dead he shall Rise he loses none of his The last Difference to omit many others for brevities sake is The Two Covenants differ in their Ends and Effects 1. The first Covenant was designed only to make way for the Dispensation of the second so that the former is as a Glass to discover unto Man his Malady and Misery by Sin but the latter his Remedy and Relief by Christ 't is as a School-master to whip us home to him Gal. 3.24 2. The first is to discover sin and so wounds and terrifies the Soul of a Sinner as oft to cast Sparks of Hell-fire into the Conscience and Firebrands of dreadful Despair into the wounded Spirit 't is a Judge to condemn sin if not a Bridle to restrain it but the second doth most graciously not only cover sin but also cure the Soul of Sin both in its guilt and filth pronouncing a pardon and promising also a power yea removing the Curse and applying the Blessing 3. The first is the Ministration of Death and a Killing Letter which though it proposeth a way to Life yet promiseth no power to attain it and no pardon to the Transgressor of it but curseth as well as accuseth and condemneth to Death But the second is the Ministration of Life as it communicates the quickning Spirit that Heavenly Manna which is Rained down in the sweet Dews of Evangelical Doctrine Gal. 3.2 and 2 Pet. 1.22 therefore is it call'd the Ministration of the Spirit 2 Cor. 3 6 7 8. which not only propoundeth a way to Life but also promiseth such Operations of the Spirit as shall raise up Sinners from the Death of Sin and restore them to a Life of Holiness and Happiness The words of David he shall surely die was the voice of the first Covenant or the Law but the words of Nathan thou shalt not die 2 Sam. 12.5 13. was the voice of the second Covenant or the Gospel In the former you have David awarding Death to Sin in the latter Nathan awarding Life to Repentance for Sin 4. The first Covenant is so full of Rigour and Exactness that it weighs Obedience by the Ballance and if there be but the least Grain wanting it will Repute it too light and reject it as not current Coin in the Court of the Covenant of Works 't is like the Law of the Nazarites Numb 6.12 If a Man did not observe exactly all the Ceremonies commanded all the thirty days of his Separation but offended in any one Circumstance either in the middle or at the end of that term of Time all his former observances though never so strictly performed must be lost and the Man must begin the World again he must renew the term of another thirty days as if he had done nothing at all before one small pollution though at unawares contracted might nullifie many days purification Thus the Law of Works requireth a perfect perfonal and perpetual Observation and Obedience yea and curseth him that continueth not in all things commanded Deut. 27.26 Gal. 3.10 and whosoever keepeth the whole Law and doth but fail in one point he is guilty of all Jam. 2.10 whoever follows not the direction of it to an Hair breadth must fall under the correction of it to its utmost extremity But the Second Covenant Examines or Tries all Obedience not by the Ballance but by the Touch Stone and what it finds sincere that it accepts though it be imperfect looking always at Truth more than at Measure and at the willingness of the offerer more than at the worthiness of the Offering 2 Cor. 8.12 so low doth Gods highness in this second Covenant stoop to our meanness as to accept of a little of the best Gen. 43.11 Sic minimo capitar thuris honore Deus Many more might be added As 5. The First Covenant is for humbling the Old Man and for stopping his Mouth before the Lord bringing upon him sense of Sin and fear of wrath Rom. 7.7 8 9. but the second is for exalting and exhilarating the New-Man not only stopping the Mouth of that Cursing Covenant but also opening a Believers Mouth in his Blessing the Lord for this Blessed and Blessing Covenant 2 Sam. 23.5 c. excusing and absolving him from all his Sins in Christ 6. The First Engendreth to Bondage causing all the Children of Adam to be Born of the Bond-Woman Hagar as they are all by Nature the Children of VVrath Gal. 4.2 and Eph. 2.3 but the Second generateth to Liberty 2 Cor. 3.17 and Joh. 8.36 wherein Christ by his free and noble Spirit so called Psal 51.12 freeth a man from the Invisible Chains of the Kingdom of Darkness This Blessed Covenant maketh the Bond-slaves of the Law to become Free-holders of the Gospel 7. The First leaveth the Soul in the Dark about his Peace and Comfort as to Eternity but the Second setleth it upon a well grounded tranquillity A man may do never so many good works yet cannot he by the first Covenant come up to any certain confidence before God as that young Pharisee who thought verily with himself that he had kept all the Commandments and that he was aforehand with God yet could he not be quieted in his own mind but was unsatisfied doubting whether he had done enough to bring him to Heaven therefore came he running and congeeing to Christ for further satisfaction Mark 10.17 Mat. 19.16 20. and was sent away with a sad Heart because Christ required that which he was not willing to perform notwithstanding his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhat lack I yet Christ could have told him thou art therefore guilty of the breach of every Commandment because thou conceitest thy self to be a keeper of all and thou therefore lackest every thing because in thy own Thoughts thou lackest nothing but in the Second Covenant wherein a Man renounces his own Righteousness and runs for refuge to the Righteousness of Christ then hath Conscience a Rock of Ages to cast its Anchor of Confidence upon whereas the other rests upon Sand no higher than themselves Isa 26.3 Psal 61.2 Waves in swelling Waters get above them and wash them off whereas being Justified by Faith we have Peace with God Rom. 5.1 2. a Blessed Calm is lodged in the Conscience which neither the blowing of the VVind the falling of the Rain nor the Torrent of Flouds can take away Mat. 7.24 26. all are either Wise or otherwise even Foolish Builders as Rom. 10.3 c. 8. The First Covenant is not able to save any man no not the purest and most Innocent man Adam now much less since 't is weak through the Flesh Rom. 8.3 hence did Adam fall from that first state of life both Totally and Finally and if
drawn in Gods Book Psal 139.16 Not unlike to the Letters printed upon the Paper which do answer the Printing Type The Divine Efficiency doth answer to an hairs-breadth the Divine Decree both in Creation and Providence Gods Decree is the standing Rule of his Efficiency Those exact slingers Judg. 20.16 could not hit the mark so well as God doth by his External Efficiency his own Internal and Eternal Decree There is no variation of the Compass in this case at all The supream end hereof is the manifestation of his own glory more particularly of his wisdom power and goodness Psal 8.1 19.1 103. last 104.31 145.10 148.5 Prov. 16.4 Isa 43.21 Rom. 11.36 Revel 4.10 11. 5.13 'T is true God had a complacency in the work of his hands when he saw it was all Tob Meod superlatively good Gen. 1.31 The Lord rejoyced in his works Psal 104.31 It did God good a◠it were to see all good and very good It was a delight to him but God saw this long before even from Eternity Non datur prius posterius in Deo The phrase imports God would have Man to see the wisdom power and goodness of God in all which he thus commends to our consideration a curious and glorious frame full of admirable skill and variety 2. The Subordinate or Subalternate End is for Mans Instruction and comfort 1. For Mans Instruction Hereby Man learns that there is a God Isa 40.26 Rom. 1.20 there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something knowable to Natural Reason concerning a Deity the World could not make it self neither could it be made by Chance or by a Concussion of Atoms c. The print and Character of the God of Heaven is legible upon every pile of grass growing on earth Praesentem Monstrat quaelibet Herba Deum Ovid. Let no man say he is not Book-learnt for every one may read the Book of Nature though he cannot read the Book of Scripture and learn thence the knowledge of God the Creator though not God the Redeemer and so abhor Atheism Ignorance and Idolatry Cursed be that God which made not Heaven and Earth Jerem. 10.11 This verse spoken at Babylon and therefore writ in the Chaldee Tongue whereas all the rest of the Prophesie is set down in the Hebrew was given to Gods people to make use of when the Babylonians sollicited them during their Captivity to worship their Idols in the Babylonian Language as a detestation of their Babel Idols saying to them Cursed be your Gods for they made neither Heaven nor Earth The same we may say of all the Idols both of Pagans and of Papagans 2. For Mans Comfort the Maker of Heaven and Earth may be hoped in for help above all Mortal Princes for he is a King Immortal and he is the all-powerful Creator and therefore can help without a peradventure Psal 146.3 4 5 6. Let Israel rejoyce in him that made him and new made him too Psal 149.2 or Hebr. in his Makers implying the Trinity of persons concurring both in Creation and Re-Creation or Regeneration which while Olymphus the Arrian Bishop denyed he was struck dead with three Thunder-bolts in a Bath How ought we to hang our Hope upon this great Creator that did hang the heavy Earth upon nothing Job 26.7 and yet it remains for almost six thousand years unmovable he commanded and it stood fast Psal 33.9 The whole Order of Nature remaineth as he first set it firm fast and unmoveable though it hang on nothing but upon Gods precept how much more ought we to be steadfast unmoveable 1 Cor. 15.58 having the sure word of Gods promise to hang upon 2 Pet. 1.19 The Devil and his Imps would overturn the comely Order of Nature they would as it were mingle Heaven and Earth together and so soon mar all but God confounds the Counsels and disappoints the Attempts of those tumultuating trouble-States and maugre their malice he preserveth Polities Laws Judgment and Equity without which Humane Societies could not long subsist God hath decreed to maintain Civil Government amongst Men to relieve the oppressed to punish the wicked to uphold his Church which hath so few friends on earth and so many Enemies both there and in Hell in despight of all This Decree of God not onely for her preservation in the world but also for her Exaltation above the world stands firm and inviolable as a Mountain of Brass Zech. 6.1 This shall bring her highest Adversaries into the lowest place even to that place which is fittest for them to be the footstool of Christ The Churches help is from the Lord that made Heaven and Earth Psal 121.2 and he will rather unmake both again than his people shall want seasonable help her help is in the Name of the Lord who hath made Heaven and Earth Psal 124.8 Gods power is the prop of her Faith and pricks her on to Prayer therefore we may commit our selves to him as to a faithful Creator 1 Pet. 4.19 a God of infinite might and mercy The Lord that made Heaven and Earth and therefore hath the blessings both of his Throne and of his footstool in his own hand will bestow his blessing both on and out of Sion Psal 134.3 God hath hitherto been our Eben Ezer The famous particular Remarks of the Wisdom Power and goodness of God in the Creation written as with a bright Sun-beam upon a Chrystal-wall for our more particular instruction doth here follow 1st The unchangeable Wisdom of God is made manifest 1. in the exact correspondency betwixt Gods Eternal Decree and his Temporal Creation which was the execution of it as before He is esteemed a foolish Builder or Workman who draws a better Mould in his mind and erects a worse with his hand but this Divine Artificer doth most dextrously accomplish by his wisdom in time what he had most wisely designed before time even from all Eternity 2. In the Curiosity of every Created thing there was both the heighth and depth of Divine Wisdom in every Creature hence David cryeth In wisdom hast thou made them all Psal 104.24 Every part of the Creation was performed in the perfection of Wisdom If God hath given man such wisdom as to contrive so many curious Engines and Artificial Instruments for measuring time almost to a perpetual Motion and Lands almost the whole Earth for all sublunary services how much more of wisdom hath the God of Wisdom who is wisdom in the Abstract wisdom it self that instructs man in all his Arts Isa 28.26 even in that plainnest of Husbandry and is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 11.10 which signifies the most Exquisite and Artificial Artist The lending power must needs be a more exact Artificer than the borrowing power man borrows all his power from God and all his Art and skill from him therefore must God needs be a most skilful Operator infinitely transcending the most sublime contrivances of men every Creature may say
place saith thus A good Man obtaineth favour of the Lord but a Man of wicked devices will he condemn Here 's the first Opposition A good Man findeth favour with the Lord that is his Offering is acceptable and hat what he will because Gods Will is his Will as Luther said in his rapture and would have nothing but what God would give to him and what he should have from God But a man of wicked devices such as no good Man is who may be in but never of wicked devices if evil haunt his Heart as oft it may and doth yet 't is the device of the Man he is not the Man of such devices he cannot Plot and Plow mischief such as are wholly made up of wicked devices and in whom ways of wickedness are found driving daily the Trade of sin such God will condemn as Cain here and call them to a severe reckoning Jerem. 6.19 and Revel 2.23 Why his best Services Solomon calls here the devices of his own Heart therefore worthily condemned Prov. 12.2 The second Opposition is Prov. 15.8 The Sacrifice of the wicked is an abomination to the Lord but the Prayer of the upright is his Delight Mark the wise Mans Antithesis 1 He makes Prayer opposite to Sacrifice The Sacrifice of the wicked and the Prayer of the upright Prayer indeed in a great Sacrifice if rightly performed as before but a wicked Mans Prayer God accounteth no Prayer yet is is call'd a Sacrifice to wit a poor lean one such as some suppose Cain here Offered and such as many carnal Jews Offered under Moses's Law Mal. 1.13 14. with v. 8. Thus unsanctified Men bring but lean sick corrupt Sacrifices and Services to God There wants the Fat Health and Soundness of Devotion in them they ate but the outward Rind and Shell there is no Kernel or Substance 't is an empty Sacrifice Therefore it deserves not the name of a Prayer 2. Solomon shews here That God is not only barely displeas'd with a wicked Mans Prayer but he loaths and abominates it his very Incense stinks of the very hand that offers it Isa 1.13 A Man cannot listen even to good words which are spoken with a stinking Breath and good Meat my be disowned for being dress'd up by some nasty Sloven Thus Gods Stomach as it were riseth at the Prayers of the wicked which though good materially are not so formally and eventually neither proceeding from a right principle nor tending to a right end they are not wrought in God John 3.21 so are nauseous to God On the other hand the Prayer of the Righteous is his delight that is his most Melodious Musick Cant. 2.14 and 4.3 and his most fragrant Perfume Psal 141.2 3. not only coming up into Gods Nostrils as an Odour of a sweet Smell Gen. 8.21 but also even into his Ears Psal 18.6 and so strangely to charm him as it were Isa 26.16 where Tsakun Lashash the Hebrew signifies they poured out such a Prayer with more Spirit than Speech more Fervor than Language as was an holy Spell or Charm unto God see the margin insomuch that God to speak with reverence as if holily Charmed breaks out into these words Ask me concerning my Sons and concerning the work of my hands command ye me Isa 45.11 Oh that we could both understand and believe the latitude of this Royal Charter and make also an understanding and a believing use and improvement of it This leads me to the second ground of the difference 'twixt Cain and Abel Both do Offer the one a Sheaf the other a Sheep yet the one is accepted the other rejected from a threefold Difference in the Action 1. In the matter of it 2. In the Affection or Devotion wherewith they offered 3. In their Faith whereby they did this service to the Lord. 1. In regard of the Matter of their Sacrifice Abel made choice of the best he had to present unto God so the Text tells us Mibbkoroth Tsonoh the firstlings which was the strength of the flock Umechel behen of Cheleb which signifies the Cream or Fat of Milk the fattest of his Fat Sheep he chused the best of the Best for God and Chrysostom gives this reason the great God was in Abels Heart and therefore he brought the Greatest and the Fattest to the Greatest and best deserving God he thought that he could never do enough for God who had done so much for him The best of all things the Hebrews express by the Fattest of all as Gen. 45.18 Numb 18.12 Psal 147.14 and thus the Apostle calls Abels Sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a greater and fuller offering than Cains because it was Fatter he brought more plentifully but Cain brought more sparingly neither was he so careful in his choice but the first that came to his hand would serve his turn miperi haadamah of the fruits of the Earth to wit not the first fruits but those of a second growth and of less worth such as were the over-rise or After-growth mikkets Jomim at the end of the year as before So Cain did but defungi Officio do the External duty yea and more perfunctorio after a slight and superficial way Hence observe 1. It cannot consist with a gracious Heart to shuffle off the Great God with slight services Alas Men do but trifle with God when they think any thing will be sufficient to satisfie him Oh how many imagine that if they do but draw near to Gods Worship and bow before him Attention or not Attention Sleeping or not Sleeping all 's one with them God they think is well enough pleased with their presence in the place of his service but the great God will not be put off thus with the refuse of things Mal. 1.13 14. he takes it as an affront to have Maimed and Corrupt things offered to him and so curseth all such deceivers God requires more than a bare sitting before him as his People Eze. 32.31 he will also have the very Fat of our Services the strength of our performances even the best of our Oil the best of our Wine and the best of our Wheat c. Numb 18.12 Inferences hence 1. If men were denounc'd Cursed that brought God Corrupt things under the Law Mal. 1.14 no doubt but the like Curse is denounced against those that do so under the Gospel God abhors that Man who is able yet not willing to work any other than weak Worship and Service to him God in Malachi takes state upon him telling them He is a great King and therefore requires the strength of their Services which reason is as much in force now as it was then if any man should dare to pay the King his Rent in base Coin would he accept of it as current and with courtesies Oh Soul neither will the King of Heaven accept of thy slight and slubberd Services How careful was Israel to send the very best of the Fruits in the Land of Balm Honey Spices Myrrh Nuts
best performances even of the chiefest and choicest favourites of Heaven are but Halting Blind Blemished and Maimed all forbidden to be brought as Sacrifice Deut. 15.21 It must therefore be a transcendent favour in God to give his Euge to any of his Servants saying Well done thou good Servant c. Mat. 25.21.23 Three Reasons for Gods approving As 1. It has Christ's Image Silver though it be not throughly purified from all Dross though it be not altogether pure but have some mixt Metal in it yet having the Kings Stamp upon it this maketh it Current Coin in Court City and Country So the Religious Actions of Believers though they have many frailties accompanying them there being always some Blood of pollution to cleanse away which God hath not yet cleansed Joel 3.21 yet having Christs Image upon them this maketh them Current Coin in the Court of Heaven As a little that the righteous hath is better than the riches of many wicked Psal 37.16 so a little that the Righteous doth is better than the Services of many wicked for their Services are not acceptable to God though they may be materially good as Cain's here because a due respect is not observed in them but the Services of the godly are accepted of God 2. 'T is the best they can because though they cannot do what they would Rom. 7.15 yet they do what they can even in Christs own Judgment She hath done what she could Mark 14.8 therefore are their worlds said to be wrought in God John 3.21 both quoad Fontem quoad Finem from a good principle and for a good end as they do proceed from a right living Principle so they are directed to a right holy End Hence a Cup of cold Water though not at the cost of fire to warm it given in the Name of a Disciple is preferr'd before the most Magnificent Alms of the Pharisees given in Oftentation with sound of Trumpet Mat. 10.42 with Mat. 6.2 Mark 12.43 44. Luke 21.3 3. 'T is the Service of a Child Nothing is more common and better known than that small Service performed by a Child of our own is more acceptable to us that are Fathers than greater and better Services done by our Servants because desire of wages or fear of wrath is the motive in the latter but there is Candour and Filial Kindness that draws out the best endeavours in the former The Child will do his best from that noblest Obligation of Love for its Father and thus it is 'twixt the Children of God and their Heavenly Father Psal 103.13 Mal. 3.17 A Serving-Son that serves his Father with the best of his Services who would do more if he could do more whose desires and endeavours reacheth nearer God than their performances is a pitied Son a spared Son and a best beloved Son such are his Jewels 2. As God gave allowance and approbation of Abel's Sacrifice so he had delight and complacency in it This also is signified by the word respect The Services of all righteous men are as this Sacrifice of Righteous Abel well pleasing and delightful to God thus was the Sacrifice of Noah Gen. 8.21 of whom God testifieth Thee have I seen righteous before me in this Generation Gen. 7.1 and therefore the Lord did smell a sweet Savour from this righteous Mans Sacrifice Thus all the Sacrifices of Gods Righteous Ones are call'd the savour of their sweet Odours Levit. 26.31 which Expression God oft repeateth in his Law to intimate his delight in his own Institutions when performed by honest and good Hearts Thus the Prayers of Gods Righteous Servants come up before him as sweet Incense Psal 141.2 and as a precious Memorial to God Acts 10.4 He Books them all in his Day-book Mal. 3.17 yea and their Tears the Lord Bottles up as most Soveraign and Sacred Liquors Psal 56.8 As Isaac said of his Sons Raiment that Garment of the Elder Brother wherein he got the Blessing The smell of my Son is as the smell of a Field which God hath Blessed Gen. 27.15 27. So doth the Lord say of all the Services of Righteous Men if performed in sincerity then are they Odoriferous and give a Fragrant Smell to Gods Nostrils 3. God RESPECTED Abel 's Offering that is he kindled it with Fire from Heaven whereby he as it were sent for it and fetcht it up to Heaven God did not so with Cain's Offering 't was a cold Oblation no warmth heat or fire in it Cain came coldly off with God as well as carelesly as before and hereby God testify'd the acceptance of the one and the non-acceptance of the other to wit by a sign from Heaven so saith Theodotion a Greek Interpreter reading it Deus inflammavit This was Gods antient way of giving his approbation to acceptable Sacrifices Levit. 9.24 The people shouted as their Token of rejoicing at Gods Token of acceptance when he answer'd their Prayers by Fire from Heaven There is the like Token and Testimony from Heaven to David 1 Chron. 21.26 and to Solomon 2 Chron. 7.1 and to Elijah 1 Kings 18.38 Yea beside all this 't is the phrase of the Holy Ghost in the Hebrew reading for accept Oh Lord 't is in Hebrew turn it into Ashes Psal 20.3 to wit by Fire from Heaven which was the sign of acceptance thus it was to Abel But 2. Unto Cain and to his Offering God had not respect Cain had a bad success as Abel had a good In the words of that Text there is minus dictum plus intellectum a little spoken but much understood for God did not only disregard Cain's Sacrifice but he positively rejected it Whence observe The Services of the wicked are not only refused but plainly rejected as loathsom and abominable to God Prov. 12.2 and 15.8 as before 'T is here intimated that Cain did verily incense God against him and that upon a double account 1. To demonstrate the Equity of God in his dealing with wicked men his ways are always equal with us Ezek. 18.25 and 33.17 As Cain respected not God in his Sacrifice so God respected not him nor his Sacrifice 'T is but an equal and a just requital when God is careless of us who at that time have been careless of him this is the true cause why God doth so oft turn his Back upon our Persons and Prayers for they that honour him he hath said he will honour 1 Sam. 2.30 'T is but the rule of equity such as aim at their own ends only and regard neither God nor his command 't is but a fair Retaliation that God do reject them The second Account or Reason is to declare the dreadful Judgment of God upon wicked Men that their Persons and Prayers are not respected by God This is a most direful Doom hence David prays against non-acceptance Lord let my VVords and Meditations be acceptable Psal 19.14 And he complains If thou be silent O Lord and disregard my Prayers then am I
compleat Compendium of the Gospel that the Work is accepted for the Persons sake not contrà The second Instance in Scripture is Judg 13.22 23. Manoah said to his Wife We shall surely die This Opinion did grow as 't is supposed upon that ground There shall no man see me and live Exod. 33.20 Though what they saw was Merchabah velo Rocheba The Chariot in which God Rode but not the Rider as the Rabbins phrase is which Jacob and Moses had seen before these two But his Wife having the stronger Faith shores up her fainting Husbands Faith with three strong Arguments wherein she reasoneth from the Acceptance of their Oblation to the Acceptance of their Person saying If the Lord-would slay our Persons he would not have accepted an Offering at our hands c. where she excellently argueth 1. That seeing God had accepted the Sacrifice which himself had commanded 2. Had Ascended up marvelously in the flame of it And 3. Had promised them that before they died they should have a Son who would begin to Deliver Israel c. All which were not signs of his Anger but of his Favour to their Persons The cogency of her whole Discourse lieth thus seeing in the Covenant of Grace the Person must be accepted before the Action or Oblation when the Offering is accepted then is the Person or Offerer much more The third Instance in Scripture is 1 Kings 18.23 24 29 38. Two Bullocks were provided for discerning the True God from False Gods the one for Baal's Prophets to sacrifice to their Gods the other was for the Lord's Prophet Elijah The former had the first choice they took one of the Bullocks which they best liked Elijah grants all the Advantages to prevent all pretences that their God was sullen and therefore silent both of them offered the same kind of Sacrifice and if either were better than the other the Priests of Baal certainly chose it the Priviledge was theirs as to both Dignity and Priority Elijah's Sacrifice did not differ from theirs either in matter or manner notwithstanding his was accepted and theirs rejected because God had no pleasure in their Persons as he had in him Actions are accepted from Persons that be purified Inference 1. Woe and alas to those yet in the Old Adam and under the Covenant of Works let such bring to God a thousand of Rams and ten thousand Rivers of Oil all their Devotion is but a beautiful Abomination Isa 66.3 God saith to them I have no pleasure in your Persons neither will I at your hands accept any Oblations Mal. 1.10 I regard not your selves therefore I respect not your Services To the wicked God saith What hast thou to do c. Psal 50.16 2. Those in the Covenant of Grace are comforted that a Cup of cold Water is acceptable from them more than the many good works the Pharisee boasts of he had done Luke 18.12 If God hath accepted your Persons your Works though never so weak shall be accepted also Jacob sought the Blessing by wrong means yet though God loved not lying which might have brought a Curse rather than a Blessing God saith Jacob have I loved hence his frailty is pardoned and the blessing procured The Fourth Difference is the Covenant of works is call'd foedus favoris pactum Amicitiae a Covenant of Favour and Friendship but the Covenant of Grace is call'd Faedus Redemptionis ceu Reconciliationis pactum misericordiae the Covenant of Redemption and Reconciliation of Peace and Mercy The former was made between the Creator and the Creature when neither party was at variance but the latter was made between a Sin-Revenging God and a Sin-Committing Man or a Rebellious Sinner both these Covenants God made with Man in Paradise according to Adam's double State while he was placed therein First In his state of Innocency wherein there was then no variance betwixt God and Man yet this is well called a Covenant of Favour and Friendship for God as he is Creator hath an absolute Soveraignty over Man his Creature as the Potter hath Power over the Clay c Adams best of Beings next to Angels his noble Nature Life and Dominion over all Created things were all undeserved Favours bestowed by his Maker upon him who might have made him a Worm and not a Man yea he might have given to Adam an Image much Inferiour to the Image of God which consists in Knowledge Righteousness and Holiness Gen. 1.26 Eph. 4.24 Col. 3.10 All these flowed from God to Man ex gratiâ favoris from a Divine Friendship to him more especially his entring into a Covenant with him being a free Agent and under no obligation to do so In the five first Verses of Job 4.1 the great God proposeth some posing Facetious and Ironical Questions to that poor mortal man Job concerning that great Sea-Monster the Whale amongst others this is one he asks him will he make a Covenant with thee to wit will he compound where he cannot Conquer no he scorns it as a thing Infinitely below him the Hebrew reading is will he cut a Covenant with thee alluding to Jer. 34.18 cutting the Calf in Twain and the contracters passing between to bind the correspondency of their Wills and themselves to be so cut in pieces in case of either failure no his Stomach is too stout to stoop thus low Oh then how much lower did the Great God stoop in so Voluntarily without any Natural Necessity upon him binding Himself to Man as well as Man to Himself in a Covenant this was wonderful condescension seeing the distance 'twixt the VVhale and Job though it was vast yet was it but Finite as 'twixt one Creature and another but the distance 'twixt God and Man the Creator and the Creature is Infinite The Psalmist calls it Gods humbling himself in vouchsafing to look out of himself upon the Angels in Heaven Psal 113.4 5 6. how much more low condescension it is in the most high God to look out of himself upon Man made a little lower than the Angels Psal 8.5 and to enter into a Covenant with him wherein that Man might not think much as if God were an Austere Master to yield ready Obedience he is pleas'd to engage himself in promising an Honourable recompence even in this very Law-Covenant in the State of Integrity there were overtures of Divine Favour As 1. That Man was not made something else worse than Man but made his Master-Piece in the whole Creation as before in the Image of his Maker who might have made him a Toad or other loathsome Creature 2. That God gave all Creatures to Man for his use and ease the Horse to ride upon and the Fruits of the Earth c. to feed upon Man should not look upon his borrowed Body and his borrowed Soul yea all that he is or has but he must seriously reflect in admiring and adoring Divine Favour and its out-goings in all they are all the good gifts
affectionate Woman the Christian Church had a Wilderness to hide her self in provided for her by God's most gracious providence whither she was born as upon Eagles Wing and he had done this Old Testament Church Exod. 19.4 where the same Phrase is used when she fled from the face of that Dragon Pharaoh here Revel 12.6.14 Messiah's Church harmoniz'd with Moses's Church having two wings of a great Eagle wherewith she did flye into such hiding solitary places as God prepared for securing her in her being in the worst of times and wherein he fed her v. 6. tho' he did not feast her yet he nourished her v. 14. and kept her alive during the long lease of Antichrist as he had done this Church in the Wilderness for forty years Grotius saith that these wings allude not only to Israel's flight out of Egypt into the Desart but also to the History of David who cryed Oh that I had the wings but of a Dove not of an Eagle Psal 55.7 8. that he might be saved from that Dragon Saul God gives rest to his Church from persecution Act. 9.31 and always preserves her being tho' in a Wilderness tho' she want her splendor and well-being Mat. 16.18 Mark Thirdly As Michael and his Angels were too hard for the Dragon and his Instruments in Warring against the Old Testament-Church for Pharaoh was drowned Amalek was discomfited and the Countries of King Sihon and King Og were conquered by Christ's conduct the Captain of Israel's Hosts in the Wilderness Josh 5.13 Heb. 2.10 Even so the Dragon and his Instruments make war against the New Testament Church Revel 12.7 while she brought forth many Children unto God under the name of the Man-child v. 5. even Christ Mystical as Mr. Joseph Mede interprets it from Gal. 4.19 yet can he not prevail v. 8. but is totally routed and ruined so as not to rally or rage any more for he is cast out of Heaven v. 9. that is from molesting the Church at that time and down to the Earth as Wrestlers saith Grotius cast down the weaker to the ground so Michael or Christ whom none is like in strength Psal 89.8 prevails against the Devil the strong Man is mastered by the stronger Man Luke 11.21 22. and is at last by him cast into Hell Revel 20.10 As the Devil and all his Imps could not obstruct the passage of Moses's Church from possessing the Earthly so nor Messias's Church from entring the Heavenly Canaan Fourthly Now follow the more Particular Remarks upon all the forty two stages Recorded by name in Numb 33. from v. 1 to v. 50. especially where any memorable matter is mentioned befalling Israel in their Wilderness wandring at any one of those particular places For the accomplishing of which work I have truly travelled to furnish the Reader with the choicest cream and quintessence extracted out of the best Learned Rabbins Antient Fathers and Modern Divines both Criticks and Commentators in various Languages The First particular Remark is upon Rameses the first Stage that Moses mentioneth Numb 33.3 beside what is above-said hereof in the General Remarks Mark moreover First That Raamses Hebr. signifies Worms-or Moths the Mystical meaning whereof may well be that as Egypt signifying Anguish and Tribulation and representing this present Evil World that wallows in wickedness is no sit place for the true Israel of God to abide in therefore the Lord calls his Adopted Children out of Egypt Exod. 4.22 Hos 11.1 Heb. 12.23 c. as before for nothing but anguish attends them there John 16.33 c. So Rameses tho' a Treasure City Exod. 1.11 yet our Lord cautions us Lay not up your Treasure where the Worm or Moth may corrupt it Mat. 6.19 Rameses was but a City wanting foundations and made up only of Mortar c. Exod. 1.11 14. Whereas if we according to Christ's Councel lay up our Treasure in Heaven which is a City that hath foundations whose Builder and Maker is the Great Creatour Heb. 11.10 then need we not fear any Moth or Worm to corrupt it or any Thief to break through and steal it for 't is a City above the reach both of Malignant Men or Dawned Devils Hereupon the Seed of Abraham cannot find rest here below in places built by frail creatures Heb. 11.8 9 10 13 to 17. for they hear their Creator crying Arise Depart this is not your Rest for it is polluted Mic. 2.10 and Arise let its go hence saith Christ John 14.30 Mark Secondly Israel marcheth from Rameses to Succoth which signifies Booths built of Boughs as before Behold here the Infant Estate of the Old Testament Church Numb 33.5 At Succoth like a company of Sucking Children they fall upon Building Childish Summer-houses with Boughs and Branches of Trees no better Buildings no fairer nor firmer Fabricks could be expected from them when they came thus rawly out of the Egyptian slavery and were only come now to the first step from Egypt of their forty two stages and stations in the Wilderness and newly entred under the Conduct of Christ cloathed in the Cloud who here came to be as a Schoolmaster to this company of Children and to take his first Tuition of them Exod. 13.20 21. These Children of Israel as they are frequently stiled in Scripture being now but as it were in their A. B. C. could not possibly but be very ignorant of Canaan's glory and of Sion's Excellency when they can sit down in Succoth thus satisfied with such sorry Coverings as Booths of Boughs N.B. First Christ came now and became a new School-master to those simple Children and taught them they must have a better covering he therefore covers them with his cloudy Pillar Wo to them that cover with a covering but not of Christ's Spirit Isa 30.1 and of his Merit also Put on the Lord Jesus Rom. 13.14 N.B. Secondly Grown Christians brought into the Beauty of Sion may not forget they were once but in Succoth Catechumeni A. B. C. Scholars having very little knowledge of God and but Babes in Christ 1 Cor. 3.1 2. 1 Joh. 2.12 13. There is first the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or being of a Believer then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or well-being and beauty thereof As we may not stay alway at Succoth but press on to Sion He is a Monster that grows not up from being a Child Rehoboam is call'd a Child when grown up a Man 2 Chron. 13.7 So in Sion we must remember Succoth to humble us c. Mark 3d. The second Stage they came to was Aetham which signifies hard ground as before only hinted Thus there layeth hard ground betwixt us and Heaven which Canaan typified many Losses and Crosses many Tryals and Troubles c. We have great need therefore to be well shod with the preparation of the Gospel of Peace Eph. 6.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well booted Christians that we prove not Habers upon this hard ground 'T is the Conduct of Christ that
of Baal ver 25. He doth not only build up an Altar for the true God ver 26. but he likewise pulls down Baal's Image Altar and Chappel also This he did by Night with the help of ten honest Servants of his Fathers because he could not do it by Day for fear of an Uproar by the many mad-headed Inhabitants of Baalists and though this seemed to entrench upon his Father's Rights and Authority yet God's Command to Gideon was a sufficient Warrant for by his Commission to be Supreme Magistrate he was now made his Father's Superiour c. ver 27. Gideon must first reform and remove those stumbling Blocks of Idolatry before he can expect any success against the Midianites nor was this privative part of Piety in Demolishing the Worship of Baal enough to prepare him for a Judge and General but he must likewise practice the positive part thereof in Erecting an Altar for Jehovah upon which he must offer a Bullock of Seven Years old supposed to be all that time fatting for Baal But now returned to the right owner for the Cattel upon a Thousand Hills are the Lords not Baals Psal 50.10 This must be singled out because of its Age for it being seven Years old it began to be when their Misery by Midian began to be and now being to be Sacrificed it fitly signified that the period of that Midianitish Misery and Tyranny was now at hand to be accomplished This seven year old Bullock that stood in the second place in the Stall and designed for Baal must be Sacrificed to the Lord with the Wood of the Grove which Gideon with the help of those ten Religious Servants that detested the Idolatry of those corrupt times and were willing to run the rescue with their young Master had cut down in the Night from whence we may learn that those things which have been abused to Idolatry may afterwards be lawfully used in God's Service as Churches Chalices c. Thus the Bethshemites used the Cart and Kine of the Philistines in the Worship of God 1 Sam. 6.14 15. The Ninth Remark is The hideous Uproar that this Nights Reformation raised up among the rude Rabble early next Morning ver 28 c. when they rose betimes to do their Devotion to Baal 't is a wonder their seven years Oppression had taught them no better Lessons nor had no more lessen'd their liking to Idols they rush in upon Joash the chief Man or Magistrate among them and in a great rage demand of him to put his Son to Death before he was heard what he could plead for himself why he should not die N.B. Thus bloudy is Idolatry nothing can satisfie but the Death of those that oppose it as the experience of all Ages doth evidence And thus blind are Idolaters that like Idols have Eyes and see not Psal 115. ver 5. They are brutishly hurried on more by Rage than by Right or by Reason c. The Out-rage of this many headed Idolatrous Multitude was more than Micah's Judg. 18.24 when he made that Out-cry Ye have taken away my Gods and do ye ask me what I ail Alas what have I more that I make any matter of nay 't was more like that of Demetrius and his Crafts-men in Act. 19.23 28 c. about their Goddess Diana who would violently have devoured Christ's Disciples that decryed their Idolatry This Superstitious Mobile comes here in a blindfold Career crying out Justice Justice upon the Sacrilegious Fellow no doubt but they had observed that Gideon was no such admirer of their Idolatrous Worship as they were by his not giving Cap and Knee to Baal so devoutly as they did therefore they presumed it must be Gideon who had committed this great Sacriledge and it was the greater affront in him because he was the Magistrate's Son Thus we see how an hideous Tumult was raised ver 28 29 30. Now the next Account is how this untamed Beast came to be tamed by the Wisdom of Joash the chief Man among them and who had the keeping of the Cattel appointed for Baal's Sacrifice ver 25. and to whom they now addressed for Justice ver 31 32. N. B. 'T is plain that Joash had been a Worshipper of Baal yet so wise a Man as to train up his Son in an honest and painful Calling tho' he had many Servants ver 27. yet must his son be a Thresher and earn his Bread in the Sweat of his Brows and this might be one reason that the Messiah when he came to him did behold him with so Amicable an Aspect ver 14. because he found him in the Duty of an Honest Calling and so lustily belabouring the Wheat which he was Threshing out Undoubtedly Joash was loath to lose so laborious a Son who was now in more danger of dying by the hands of Monstrous Men than he had been before by the hands of a Gracious God who said to him Fear not thou shalt not die ver 23. and who was a fast Friend to him in this Exigency also for it is the Lord's Work to still the noise of the Seas the noise of the Waves and the Tumults of the People Psal 65.7 as he did here in token of his acceptance of Gideon's Sacrifice upon his new Altar which he called Jehovah Shalom ver 24 26. N.B. The Divine Acceptance hereof may well be wondered at seeing it was a Sacrifice of strange and various Dispensations as Dr. Lightfoot excellently observeth for it was offered by Night on a new Altar in a common place by a private person with the Wood of an Idolatrous Grove and it was a Bullock prepared for Baal that Idol it self yet because it was an Offering of Faith even of that Faith for which Gideon hath a famous Record Hebr. 11.32 therefore was it accepted of God who used Joash as his Instrument for the safety of his Son at this time this prudent Magistrate might indeed be a Man indifferent in Matters of Religion so had been a Worshipper of Baal to comply with his Neighbours but now not improbably the Lord had convinced him by the Information and Actions of his Son Gideon and hereupon being assaulted by a Tumultuous Crew of Baalites Satan's Imps he labours to appease the Tumult and to defend his Son's Fact by Three Arguments The First is From their Audacious Irregularity in this Tumultuous Meeting to vindicate Baal without any lawful Call for if a fault were committed it did not belong to them being but private Men but to the Magistrate to judge of the Offence and to punish the Offenders thus the Town Clerk of Ephesus quell'd the Commotion of Demetrius c. Act. 19.35 His Second Argument was from fear of punishment he speaks to them as Mayor of the Town that it belongs to me to punish seditious Citizens that disturb the common Peace by Tumultuous Uproars so passeth the Sentence upon such Let the Ring-leaders he put to Death while it is yet Morning ver 31. It
in doing his Duty with diligence◠in waiting on his Master and not discouraged at his own double yea treble mistake and disappointment but readily rises out of his warm Bed and Runs to Eli every time that he was called upon N. B. Many Sluggish Apprentices would not have been so ready to Rise Three times c. But Modest Samuel was more Morigerous to his Dim-sighted Master fearing he might need his helping hand tho' weak in some duty which his own Debauched Sons would not do for him But also his Modesty most appeared both in his doing the former Office of a Door-keeper Opening the Doors in the Morning tho' he were now called of God to be a Prophet And likewise he was not forward but fearful to Reveal the Divine Oracle to Eli which yet he might not Conceal ver 15. 3. His Faithfulness also here is manifest in not hiding any thing of that which God had spoke to him from his Master Eli He told him every what ver 18. Tho' there was not one drachm of Comfort in the whole Oracle Had Samuel in this Case consulted with Flesh and Blood he might thus have Argued against a faithful discharge of his Errand God now sent him Oh what a piece of Confidence if not Impudence will it be in me a Pupil in daring to deliver such a direful Message to my Aged Tutor possibly he will look upon it as one of my Childish Dreams only But by this time Samel understood the meaning of that special Providence of God in letting him run three several times to Eli till Eli perceived that it was the Lord that called the Child v. 8. And that he had from God some Divine Revelation so Eli could not look upon it as a vain fancy in his sleep Yea and Samuel had learnt likewise that Gods Truths must faithfully be spoken however heinously they be taken N. B. Would to God all Ministers could learn both Old and Young this great lesson of faithfulness from Young Samuel The Fourth Remark is Eli's Reception of this rigid Revelation from God by Samuel in two Respects The First is Eli was conscious to himself of great guilt both in his Villanous Sons and in himself for indulging their Villany his Conscience was a sore Conscience but theirs were seared Consciences and therefore could he presage no good from God hereupon he advises his Pupil to hide nothing from him but to tell his Tutor all that God had told him v. 16 17. Secondly When Eli had heard God's severe Sentence he calmly cryeth it is the Lord let him do what seemeth him good v. 18. as if he had said the Lord Jehovah hath a Soveraign Absolute Power over all the Sons and Daughters of Men and may dispose of me and mine and of all Created Beings according to his good pleasure unto which I freely submit well knowing there be better things in Gods Will than in my own I resolve my Will shall be swallowed up and melted down into the Will of God and tho' I have been a bad Earthly Father to my Evil Sons yet would I be a good Son to my good Heavenly Father So I humbly accept of the punishment of mine Iniquity Levit. 26.41 The will of the Lord be done Act. 21.14 'T is true there be some that censure Eli for thus saying Thy Holy Will be done taking these Words in the worst Sense as spoken in Hypocrisie and not in Humility So S. Ephrem Gregory and Rupertus because he did not correct his own fault nor his Sons when reproved of God c. But alas he was now too Old and Dim-sighted to do it Therefore all Expositors do generally judge more Charitably that here is Eli's Holy submission to God's Heavenly Will Neither Excusing his own Iniquity nor Accusing God of Austerity but in Offering himself up thus to Gods Justice he humbly Confesseth his own Sin See much more of this Subject in my Church History in the 13th Plot pag. 111 112 113 c. To which I refer my Reader The Fifth and last Remark is The event of all these things Namely the Authority of Samuel over all Israel was Established hereby v. 19 20 21. All Israel now heard the report that the Lord was returning to them with the Spirit of Prophecy which the Iniquity of those times had quite extinguished and that the Lord was present with Young Samuel so That he grew in Wisdom and Stature and in favour with God and Man as our Saviour did Luk. 2.52 And how he had frequent Revelations after this first time from the Lord as he Ministred to him in Shiloh and how all his Oracles were infallible God suffering none of such precious Liquor to be lost by being spilt upon the ground All the People that resorted to this place from Dan to Bersheba That is from the North to the South part of Judea might hear all this from the Mouth both of Old Eli and of Young Samuel which must Influence them much to Establish Samuel in the stead of Superannuted Eli. 1 Samuel CHAP. IV. CHapter the Fourth Relateth how part of Samuel's Prophecy concerning Eli and his Sons was fulfilled here c. The Remarks upon it are First A new War ariseth betwixt the Philistines and Israel which was thus occasioned First The Philistines having by this time recruited themselves after their dreadful damage by Sampson Judg. 16.30 and now understanding that an Eminent Prophet was now arising in Israel by whom they might be both United and Assisted they thought fit Venienti occurrere morbò to suppress the Israelites in the beginning of their hopes of being rescued from their Tyrannical Dominion Hereupon they came forth to fight against Israel while their Judge Eli was Old and Feeble and Samuel was Young and Tender And Secondly On the other hand the Israelites had a word of command from God by Samuel to go forth and fight the Philistines that thereby they might first be punished for their sins and duly humbled before the Lord and so truly prepared for their future Victory Hereupon they Fight and the Philistines slew four thousand of them ver 1 2. The Second Remark is So Sottish and Blind was Israel in the beginning of Samuel's Day that they quite mistook the real cause of their present Calamity in falling before the Philistines v. 3. seeing they had so just a quarrel and in their own defence only they engaged in the Battle and that at Gods command by Samuel Therefore do they ascribe their present disaster to the absence of the Ark in the Army because its presence had been so successful to their Ancestors Numb 10.35 and 14.44 and 32.6 and Josh 6.4 But alas this was a meer fallacy now to take non causam pro causà For in those former instances Israel was then in a state of favour with God but now they were in a state of direful Defection to Apostacy and Idolatry Chap. 2.12 c and Chap. 7.3 and Psal 78.58 61 62 64.
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
upon him but he would accept a little of the best where better and more could not be expected from so mean a Man seeing Jacob long before him thought a little of the best sent to the Lord of the Land of Egypt would be acceptable to him Gen. 43.11 c. 'T is well known how that great King Artaxerxes did with a most grateful mind accept of an handful of Water hal'd hastily out of the River by a Rustick who had no better to bring him 4. Consider how â—aul so accepted of both the Present and of the Person that brought it insomuch that he conferr'd upon him a double Court-Office constituting David to be both the King's Musician and the King's Armour bearer v. 21. not judging the former Office to be Honour enough to him whom he so greatly loved but alas Saul's Love to David was too hot now to hold long 5. Consider Though Saul sent to Jesse that he would suffer his Son to continue in the King's Service v. 22. yet this lofty Kindness lasted not long for David was dismissed from the Court by Saul upon some occasion not mentioned N. B. Some conjecture that it was when Saul saw himself salved of his Melancholy by David's Musick so having no farther need of him he sent him home to comfort his kind Father with whom he had abode some considerable time before the War with the Philistines happened which is described in the next Chapter where David was unknown to Saul and Abner v. 55. for a little time might make a great change in a growing Youth especially coming after some distance of time not in the Garb of a Courtier but in the Habit of a Shepherd this seems a safer Sentiment than to admit of a transposition in Scripture which some say is of dangerous consequence but more of that in its proper place However almost all Expositors concur that David was sent from his Court-Life to his Countrey-Life Et magis Caulam quam Aulam diligebat He loved his Hook the better after he had been at and seen the Court where high Seats are very slippery and a vain thing to trust in Princes Psal 118.9 and 146.3 Better love little and love long c. 6. Saul loved David greatly for curing and procuring some lucid Intervals to his Melancholy by his Musick v. 23. which was not only an Ordinary effect as that on Elisha when discompos'd by the presence of a wicked Prince 2 Kings 3.14 15. but Extraordinary able to Master Saul's Devil by the Spirit of God which came upon David after his Unction and put him upon singing Psalms to his Harp as Josephus saith whereby Saul's Evil Spirit was Charmed N. B. This Effect was doubtless Supernatural respecting David whom God design'd by this means to bring into favour with King and Court and thereby smooth a way to future advancement yet this was only an intermission of Fits 'T was Fasting and Prayer that would have wrought a perfect Cure had Samuel been sent for as well as David Matth. 17.21 CHAP. XVII CHapter the Seventeenth is a Narrative of David's Duel with Goliah wherein likewise the Antecedents the Concomitants and the Consequents fall under Observation Remarks upon the Antecedents which is the first of this Chapter are as followeth The First is The Introduction of this signal Duel which was The Philistines wage a new and another War against Israel v. 1. to revenge their former great and shameful Deseat by the Valour of Jonathan and his Armour-bearer only chap. 14. at large and now their Lands were possessed by the Israelites whom they had heretofore often beaten in many former Battels N. B. Here was occasion enough of a new War and they had new Encouragements to this present undertaking namely First They heard of a breach between Saul and Samuel whose Piety and Prayers had been sometimes dreadful and hurtful to them and therefore now they need not fear Samuel who had forsaken Saul And Secondly They heard likewise that Saul was fallen into such Frantick Fits as did render him unable to head or lead an Army And Thirdly Above all though they had been basely Cowed with their former Discomfitures yet now they found Courage unanimously recovered in them to undertake this Expedition which God purposely gave them at this time for the Accomplishment of his own Glorious Ends. N. B. The time when the Philistines made this Invasion into the Land of Israel was after they had got those aforesaid Encouragements and as Dr. Lightfoot well observes David went from Harping to Saul when Saul went to this very War as is intimated v. 15. here And Josephus saith That in the commencing of this War Saul gave David his Dismission either as having no need of him at this juncture being well compos'd in mind or as tendring the Comfort of his Aged Father to whom he had sent for him at his need and who had now furnish'd him with three other of his Sons for Sodiers The Second Remark is The Philistines Champion that made the Challenge to the whole Army of Israel to a Monomachy or Duel v. 4. to v. 12. No sooner was the Army of Israel pitched upon one Mountain to oppose the Army of the Philistines that were pitched upon the other Mountain over against them having a Valley between them v. 2 3. but out comes Goliah that Monster of Mankind and who as some suppose was the Philistines General and offers a shorter way of deciding the Controversie about Soveraignty saying we face one another only with our Armies but fight none let the Dominion be determined by a Duel wherein less Blood shall be shed and the decision sooner done if I Conquer my Antagonist then the Dominion over you shall be ours but if I be Conquered on whom all my Nation leaneth and layeth their whole weight then are we content to become your Subjects c. N. B. Note well This Vncircumcised Philistine was the first Challenger to a Duel we find upon Record 'T is a shame so many that profess Christianity should dare to make him their Pattern for their desperate practice of Duelling and meerly upon pretended points of Honour The Holy Patriarchs are better Patterns whose Footsteps we should follow who through Faith and Patience do inherit the Promises Hebr. 6.12 This proud Challenger is described First By his Name Countrey and Stature v. 4. to be higher by a Yard and a Span than any ordinary Man a Mighty Monstrous Man of the Race of the Rephaims who were beaten out of Hebron by Joshua Josh 11.22 and now seated themselves about Gath of the Philistines Grotius and the Vulgar Latin reads the Hebr. Habbenaim a Bastard Josephus thinks that the old Gyants were the Devil's Brats begot by those Devils call'd commonly Incubi ab Incumbendo from their laying with Women in Gendring-work Secondly By his Helmet Coat of Maile Target and Leg-Harness c. v. 5 6. All Accoutrements of War suitable to his most Bulky Body the weight of
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
in the Chamber over the Gate but not wholly eased himself of it and likely because he feared his Son was not only Dead but also Damned seeing he Died in his Sin when Joab came to him Mark 2. Joab saith to him Thou hast shamed this day the Faces of all thy Servants c. too Rude and Rough a Reproof such as David could never digest tho' for the present he prudently gave place to it because Joab had reason to speak and much of what he spake stood with good reason but better Language to so truly Sacred a Soveraign had better becomed him N. B. Josephus addeth that Joab asked David if he were not ashamed to be thus Affected with sorrow for such a Rebellious Son and bid him come forth and speak friendly to the People or if he did not he threatned to give the Army and Kingdom to another c. Mark 3. Joab chargeth David with Loving his Enemies and Hating his Friends c ver 6. This was not true in the rigour of it but was spoke by him in an high Transport of passion which did hurry him into some undecent expressions such as he Judged necessary to awaken David out of his present Lethargy by such sharpness of Speech For indeed David did not love Absalom as an Enemy but as a Son through an Excess of Natural Affection Nor did the other Branch It would have pleased David well if Absalom had lived and all his Army had died savour of any more truth and soundness but was utterly false for David desired really the preservation of his Army and of Absalom's also Mark 4. Then Joab adds not his Counsel but his Command seeming to speak rather to his Servant than to his Soveraign ver 7. Arise and speak comfortably to thy Souldiers thanking them for their good Service and promising them proportionable rewards c. If not he threatens to Depose David by his powerful Interest he had in the Army and to chuse another Ruler that could rule his own Passions better and so might Rule the People also with more moderation and all these menaces Joab bindeth with a Passionate Oath to startle and scare David Mark Fifthly Hereupon David toward v. 8. When Pills are ill prepared or Potions administred too hot or too sowre the Patient refuses them 'till better made up cooled and sweetned and then he can receive them without loathing and reluctancy N. B. Such a Rash Emperick might Joab have proved here in order to the cure of David's Lethargick distemper his Potion of Advice was ill Administred both too hot and not at all sweetned yet good David makes a vertue of necessity and thereby it proved a word in Season David obeys Joab come out of his Retirement into the place of Judicature all his Party come out of theirs also and congratulate the King for his great Victory he thanks them for their Valour in winning the Victory hereby David's passions were effectually allay'd and we hear no more of O Absolom my Son my Son and then all Israel that were Absolom's Party fled to their homes The Second Head is David's return from his Banishment c. Remarks upon it are First Those followers of Absolom now fled home begin upon second thoughts to blame one another for abetting the late Rebellion They were at strife v. 9 10. which intimates the Devil stickled bard still in some of those late Rebels to hinder David's readmission to the Throne it was not done without dispute N. B. 'T is a great truth that the Crowns of Kings sit faster or looser upon their heads as God is pleased to order the hearts of their People which he can turn in a moment what way he will Oh what mischief might Joab have done David here in his ill-timed despondency had the Lord suffer'd him to improve his great interest in the Army whose hearts as he said will be forth with irrecoverably alienated from thee and this Affliction will exceed all Saul's Persecutions and Absalom's late Rebellion when in thy old Age thou be not only deposed from the Throne but also exposed to contempt and desperate danger But David here being now reconciled to God as well as to himself in the death of his Son God is at work even among the late Rebels themselves to further his Restoration as well as the Devil at work to hinder it by giving them Repentance after their late Rebellion and renewing their Allegiance to David The Second Remark is God thus going before and preparing the way David follows after so good a Leader and first Courts the Elders of Judah who had been possibly too forward in the late horrid Rebellion so might despair of Pardon and haply hang back therefore David assures them of acceptance c. v. 11 12. wherein he complements them as his Kindred yea his Brethren a Title sufficient to stint and stifle all strife if well considered In the Second place he Courts Amasa in particular v. 13. as our Lord did Peter having been the greatest offender Go tell my Disciples and Peter Mark 16.7 so Amasa had been Absalom's Captain General of the Rebels and still had the Command of the strong Tower of Zion and of the City Jerusalem so might have caused new troubles and Tragedies had he not been thus won over by a promise of free Pardon and high preferment in particular and to put his promise out of doubt to him he relates how nearly related he was to David a Sister's Son as well as Joab 1 Chron. 2.16 17. and one that had a mighty influence upon the Men of Judah to turn their hearts towards David v. 14. otherwise David could not return to the Capital City v. 15. N. B. This Question is canvas'd among the Learned Whether David was not de fective either in his Politicks or in his Piety in promising Joab's Abdication and an Instalment of Amasa in his place Answer the First Some say with Peter Martyr that David might justly Abdicate Joab 1. For his slaying of Absolom contrary to the King's Command 2. For his treacherous slaughter of Abner 3. For his frequent over bold and imperious expostulations with the King unbeseeming a Subject to his Soveraign 4. Joab might have many more faults known to David tho' unknown to others 5. David oft designed to Abdicate Joab from his Generalship but he could not complaining again and again that the Sons of Zeruiah were too hard for him 6. David was all along jealous of Joab's imperious temper Ne aliquid novi in eum moliretur Saith Theodoret lest he should harch some Treason against him by his prevalent interest in the Royal Army c. And now David had the opportunity of Amasa one as powerful with the Souldiers as Joab himself c. Answer the Second But others are of Opinion that this Act was one of David's defects for First Joab had purchased his Generalship by hazarding his own life in Conquering that strong fort of Zion 2 Sam. 5.8 Secondly
he had many Beasts in his own belly N. B. All these Victories are ascribed to David v. 22. learn we to do so unto Christ for all our Victories both Croporal and Spiritual These all made way for Solomon's peaceable Reign Sam. CHAP. XXII THIS Chapter is David's Doxology to the Lord for his manifold Deliverances given him both from the hands of Saul and his house and from the hands of all his other Enemies both Domestick and Foreign Now this whole Chapter being wholly Eucharistical and not at all Historical and the self same in substance with the Eighteenth Psalm which may be read either at the end of 2 Sam. 4. when David was delivered from the trouble of Saul's House as the Title of that Psalm intimates or at the end of 2 Sam. 22. here where the Lord had again delivered David from his Foreign Foes Tirinus hath this odd notion that David first drew a rude draught of this Psalm which we have here recorded in this Chap. 22. but afterwards when at more leisure he perfectly polish'd it and gave it to the Priests which is Psalm Eighteenth yet only with some few variations This Song of Thanksgiving some Learned Men do better and more solidly suppose that David composed in the last year of his Reign when he enjoyed a setled secure and sublime peace not indulging himself in his old Age with ease and idleness as too many Kings and Conquerours do in the like Condition but he devoted himself to glorifie God the giver of all his Victories in Religious Exercises such as this was wherein he names Saul as his fiercest and most dangerous Persecutor and whose Persecution was of longest continuance Now seeing there is no History in this Chapter whereof to give the Mystery and Meaning I omit it as I have done others and pass on to the 23d Chapter 2 Sam. CHAP. XXIII WHerein we have the Swan-like Song of David a little before his death and in which we have likewise but little History save only a Catalogue of David's Worthies from v. 8. to the end and therefore a few Remarks upon the Song and the Catalogue will dispatch it also And first upon the Song from v. 1 to the 8th The First Remark is This Song is said to be the last words of David v. 1. not as the last he spoke while living for he spake often after this to Joab to Araunah to Solomon c. after this but it was the last he set down as Pen-man of Holy-Writ and by Divine Inspiration This Song is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much in a little wherein he doth in few words but full of matter First Acknowledge God's Kindness Secondly Confess his own Sins Thirdly Profess his Faith Fourthly Comforts himself in the Covenant and Fifthly Denounces destruction to all Unbelievers Remark the Second Junius judgeth he spake these words after he had given his Commands to Solomon 1 King 2. and after his prayers for him in Psal 72. when he was near his death and Peter Martyr addeth that this Prophetick Song comes properly in after his thanksgiving for all his former Victories Chap. 22. and now he foretels here what great things God would give him hereafter for which he gives thanks also even for the Covenant wherein he confided for his posterity which must be understood of the promise of Christ David's Son and surest Comfort Remark the Third Whenever this Song was sang by David 't is properly placed here for all his Enemies had spat and spent all their venom and he was delivered from them all both domestick and foreign We hear not of any one that stir'd either hand or tongue against him until himself became an enemy to himself when Satan provok'd him to number the People as in Chap. 24. The Second Part is the Catalogue of David's Worthies The Remarks are First This Catalogue is reckon'd in 1 Chron. 11. as well as here Chap. 23.8 c. but with this difference there 't is set down in the beginning of David's Reign here at the ending of it This is a seeming Contradiction yet both are done so upon solid grounds for the former designeth to declare who were the Worthies that help'd David to his first settlement in his Kingdom but the latter gives an account of those that stuck close to him all the time of his Reign and help'd him all along to keep him in his settlement and fast in the Saddle Remark the Second In both the Books of Samuel and the Chronicles there is reckon'd a double Triumverate the first three were men of the greatest gallantry the second three tho' they were exceeding valorous yet not matching the first in fortitude or Magnanimous Atchievements N. B. There be diversities of Gifts yet from the same spirit all must not excell in degree and dignity if all were the head where would be the other parts of the body much less did the other Thirty Heroes Colonels and Commanders come up to the first three Remark the Third Among all those 36 Worthies Joab is not once named in the Catalogue some suppose he is not mentioned because of his barbarous Butcheries of Abner and Amasa as well as for his killing Absalom contrary to the King's Command But others are of Opinion that Joab being the Lord Chief General needed not to be named because his Valour and high Generalship had been notified before at the storming of the strong fort of Sion and he must necessarily be reckon'd one of the number to make up the forementioned number of 36 to the full number of Thirty seven as is the express number v. 39. Remark the Fourth David's refusing to drink the waters of Bethlehem c. v. 15 16 17. looking upon it as too dear a draught for him but religiously pouring it forth before the Lord. N. B. 'T is a good president for Princes not to buy their pleasures with the hazarding the lives of their Subjects and for Masters not to keep their Servants from Ordinances without necessity c. Remark the Fifth The Valour of those Worthies was oft laid forth in defence of the Harvest to keep a Field of Barley and of Lentiles 1 Chron. 11.13 v. 11 12. here and if they contended thus for Provender c. should not we be Valiant for the Truth Jer. 9.3 and contend for the Faith once delivered to the Saints Jude v. 3. Remark the Last on Chap. 23. is In all this long Catalogue of David's 37 Worthies none of David's Brethren are found amongst them tho' some of them were of such a Prince-like port and of so personable a presence that even the Prophet Samuel himself was deceived in them by looking too much at their outward appearance height of stature and a goodly Countenance he judged that Eliab David's Eldest Brother was indeed the Man appointed to be the Lord 's Anointed 1 Sam. 16.6 7. whereas neither he nor any of his other six brave Brethren proved so much as to be any of the number
of three Days were expired for three Reasons The First is this very History contradicts it in saying both that the Lord repented him of the Evil ver 16. now God Repents not of any Evil already inflicted but only of that he threatens to inflict Jerem. 26.3 13. and that he stopped the destroying Angel bidding him Hold his hand ver 16. which was needless if nothing of the Sentence and of the term of Time had been Revoked for the Angel could not go beyond his Commission of three Days The Second Reason is Nor is it credible that either the Angel did not come to Jerusalem until the Three Days were expired or that David did defer his Repentance and Deprecating this Divine Displeasure from his People so long as till Three Days were directly run out The Third Reason is What Bechartus and Peter Martyr alledge that in the midst of Wrath God remembereth Mercy Hab. 3.2 And cuts short his Days of displeasure for the Elect's sake Matth. 24.22 not because God is changeable but because he recalls only what he had determined to do in case of Impenitency persisted in But if David and the People become truly Penitent upon this condition God decreed the Plague should not continue the whole Three Days The Third Part is God's putting a Period to this Pestilence Remarks upon it are First The time when this was done It was when the Destorying Angel had destroyed great Numbers in other parts of the Land and was now on the Third Day come to Jerusalem to destroy it also ver 16. Compare with this the 1 Chron. 21. where this story is much inlarged 'T is said there As the Angel did not only stretch forth his hand to destroy but was destroying with his Sword ver 15 27. Many being already Slain therein even then God Repented and stopped the Angel Where Mark 1. Even good Angels are Executioners of God's Justice and Judgments as both here and at Sodom To do Justice upon Malefactors is so noble an Act and Office as not unbeseemeth an Angel Mark 2. This Good Angel was God's Servant being at his Lord's beck and check obedient to his commands both in striking or stopping Either the Angel knew not the Number how many were to be Slain or he is bid to hold his hand as is spoken after the manner of Men. Mark 3. This Destroying Angel did not begin to Destroy at Jerusalem as Ezek. 9.6 1 Pet. 4.17 Jerem. 25.18 and 21.9.49.12 but came last to it hereupon David had good ground to say The Lord loved the Gates of Sion more than all the dwellings of Jacob Psal 87.2 Sanctius renders this Reason for the Plague not beginning at Jerusalem Because saith he the Citizens perhaps paid their Poll-Tax of an half Shekel having the Tabernacle and Priests present with them which would teach them their Duty Mark 4. God's Repenting and stopping the Angel thereupon was mutatio Rei non Dei effectus non affectus concilis non decreti c. 'T was God's purpose not to proceed but to put a Period to the punishing of the People so soon as he had brought them and their King to unfeigned Repentance the acting or neglecting whereof disposeth of all Temporal Judgments whether off or on as is expressed Jer. 18.8 10. and as is exemplified in Nineveh Jonah 3.10 otherwise God is not as Man that he can Repent Numb 23.19 1 Sam. 15.11 29. Rom. 11.29 'T is only said so because God did here what Men do when they Repent namely cease from farther punishing N. B. Here God's Repentings were kindled and he would not execute the fierceness of his Anger as Hos 11.8 9. David foresaw with an Eye of Faith that God's Compassion would not fail Lam. 3.22 and therefore chused like a loving Child to be chastized by his Father himself rather than by the hand of a Slave or Servants As all Creatures are to the great Creator Psal 119.91 David well-knew that his Heavenly Father would not Plague either him or his People according to the Demerit of their Sins but he would only correct them both in measure and mercy and that for their amendment only Mark 5. The Rabbins all grant that the term of this Pestilence was abbreviated but they cannot concurr upon what part of the Third day the Plague ceased Bochartus saith it ceased as soon as the daily Sacrifice was offered which probably was that in the Morning otherwise the Plague had proceeded to the end of that Day 'T is said ver 25. The Lord was entreated to stay the Plague no doubt but David and the Elders did most earnestly intreat it at their Morning Sacrifice c. The Second Remark is The means whereby God was pacified to put a period to any farther progress were Prayers and Sacrifices ver 17 to 25. First As to David's Prayer Mark 1. The Motive to it which was His seeing the Destroying Angel in an Humane figure with a drawn Sword in his Hand between Heaven and Earth upon which upper station he could strike the Highest Cedar as well as the lowest shrub This astonishing sight startles David expecting to be stricken by that frightful now visible striker so betakes himself to serious Prayer ver 17. Mark 2. David in his Praying for his People as a kind Shepherd for saving his Sheep offers himself to be a Sacrifice for them N. B. So was a Type of Christ that Good Shepherd John 10.11 yet was he much over-done by Christ his Antitype who did not only offer to do it but who really gave up himself an Offering for the Sins of his Sheep even when they were his Enemies and had deserved Eternal woe he himself being wholly innocent not as David saying I have sinned Mark 3. Not only David but the Elders also with him covered themselves with Sackcloth and fell upon their Faces in a deep Humiliation and in a devout Deprecation of God's Plague from the People 1 Chron. 21.16 It was undoubtedly after these solemn seekings of God's favour that God said to the Angel It is enough stay now thy Hand 1 Chron. 21.15 though the End be recorded before the Means to effect that End as is usual ver 7 17. The Third Remark is upon the Second Means David must find Sacrifices as well as Prayers ver 18 19 20 c. Wherein Mark 1. In order to Sacrificing an Altar must be erected the place where must be the Threshing Floor of Abraunah for many Reasons First Because there Abraham had his Knife held from slaying his Son Isaac as God held here the Sword of the Angel from Slaying the Inhabitants of Jerusalem Secondly It was the very place where the Temple was to be Built 2 Chron. 3.1 Thirdly And the Place or City where Isaac's Antitype our Redeemer was actually offered up whom this Altar and Sacrifice did represent N. B. Teaching that all David's Humiliations and Prayers could not appease God's Anger alone without the Sacrifice of Christ Mark 2. God sends the Prophet
Plenty so far as is necessary Prov. 3.16 1 Tim. 4.8 't is the Character of an Impious man not to call upon God Psal 14.4 Yea God promises long life to him here ver 14. upon condition of his Constancy this as the Oar turns the Boat another way c. Thus have we seen how Solomon obtained his unparallel'd Wisdom in the Gift and Habit now in the next place we have the Act and Enercise of it The occasion was when Solomon had received this transcendent Gift at Gibeon He comes home to Sion solemnly to praise God with his Burnt Offerings and Peace Offerings c. for so matchless a Mercy ver 15. Then God order'd it so Two Harlots stood before the King for Judgment ver 16. in a Controversie between them 't is supposed they had complained to inferiour Courts and the controversie could not be concluded there therefore make they their Appeal to Solomon for whom God purposely Reserved it that he might give the first Specimen and Demonstration of his profound Prudence received from the Lord in his Appearnce to him at Gibeon by his most wisely deciding this dark Case publickly before the People N. B. Behold here the most wonderful Trial of the Darkest Case and Difficultest Cause that ever was transacted before any Humane Tribunal either in Civil or in Sacred Records from ver 16 to the end of the Chapter Remarks upon this stupendous Tryal by Solomon The First is that which was previous to it ver 15. The Time when it was namely immediately after Solomon had solemniz'd his Marriage-day with his Wife which was Divine Wisdom saith Sanctius This Solomon solemnly observed as an high Festival-day by giving God his part in his Burnt Offering the Lord's Priests their part in his Peace offering and with the rest He feasted all his Subjects as Peter Martyr well marketh that accompanied him in this Solemnity at Sion this was to quicken them in thankfulness The Second Remark is the Persons that came to complain to Solomon as he sat upon his Throne the Supream Judge of Israel These are called Zonoth which some rend Hostesses or Victuallers rather than Harlots as I have noted before concerning Rahab Josh 2.1 c. for which these Reasons are rendred 1. Holy David durst not neglect that Law of God which saith There shall be no Whore of the Daughters of Israel Deut. 23.17 If Harlots were not permitted in any part of Israel much less in Jerusalem call'd the Holy City N. B. Not like to Vnholy Rome at this Day which allows of Common Stews and Brothel Houses paying a vast Revenue to the Pope ad purgandos Renes as their Phrase is to purge the Reins of their Vnmarried Priests especially in the three hot Months but cursed be that Remedy of Sin that is it self a Sin God will not have a Gain to be recompens'd with such a loss The Second Reason as neither David nor Solomon would tolerate common Harlots so neither durst any such have presented themselves before so Wise and so Just a Judge as Solomon was The Third Reason nor do common Harlots use to bring forth Children but use all the means they can to prevent their Conception or to make away their Brats if born for the better concealing their shame c. The Fourth Reason Those two Women had better Affections for their new-born Children than for the most part Harlots now have These two express here greater Care and Love than such do c. N. B. But the other Opinion that they were Harlots seems more probable 1. Seeing we hear of no Husbands they had whose proper Office it had been to contest for righting their Wives 2. They lived a solitary Life in one House like a couple of Misses maintain'd by their fornicating Gallants privately 3. Lavater addeth that they were Envious Impudent and Litigious as Harlots use to be quarrelling each with other through Emulation 't was lately the Language of a Royal Harlot to her Corrival Two of a Trade can never agree but seeing the Hebrew Word Zoneh signifies both an Hostess and an Harlot they might possibly be both the former by their publick Profession and the latter by their secret Practice as Junius and Piscator Judge and not common Whores The Third Remark is they both come before the King and the true Mother of the living Child is the Plaintiff and first States her Case complaining of a Plagiary that her Child was stolen out of her Bosom by her Co-partner but alas she had no witness to prove it yet she confidently affirms that when the other Woman had smother'd her own Child by over-laying it she steals my Babe out of my Bosom when I was fast asleep about Midnight and laies her own Dead Child in its Room c. ver 16 17 18 19 20 21. The Fourth Remark is now the other Woman comes to her turn of Answering as Defendant and peremptorily denies the Fact and puts her to produce her Witnesses for it belong'd not to her to Disprove this Matter of Difference 'T is the received Rule in Philosophy Affirmanti incumbit probatio they that Affirm must prove the Affirmative but none are obliged to prove Negatives This Advantage the Lyar and Denyer had against her that spake truly and it concern'd her the more to deny the Deed because as Sanctius saith her fear was she should be question'd for murthering her Child for either Law or Custom appointed a Punishment for those that either willingly or by carelessness destroyed their Children The Fifth Remark is when Solomon saw that she who had the Truth on her side would not be overcome by the Impudency of the Lyar and Denier ver 22. Yet was there no Evidence the Yea of the One was of no more Credit saith Peter Martyr than the Nay of the other because they were both equally Women of bad Name and Fame as reputed Harlots These Scolding Contradictions of Yea and Nay so oft repeated undoubtedly made the Matter of Controversie a blind Business to all the People in the Court who now hung in suspence and could not tell which of the two to Believe herein But wise Solomon knew what he had to do in this Dark Case when he said ver 23. here 's nothing but an equal Yea and Nay without Proof Objection Why did not Solomon in this dubious Cause either sift out the Truth by cross Interrogatories or try them with tortures c Answer Peter Martyr saith These ways of examining Persons were probably not used in those times nor do we read that such Methods are required in the Law of God and Confessions constrained by squeezing Tortures are dubious oft as false as true The Sixth Remark is Solomon to decide the Difference bids bring me a Sword ver 24. This command of the King seem'd a childish Act at first to the People that stood by saith Sanctius out of Josephus and Peter Martyr addeth likely some laughed within themselves saying secretly Will the King
first Theorem N. B. That this Temple was the Idea or Model of every Church or Temple and altogether of every Splendid Palace throughout the World for tho' this Temple was designed for Sacrifices c. and therefore had many places in it appointed for such ends yet it cannot be denyed that the highest pitch of Architectonick Art had its compleat accomplishment in the building of it for these Reasons First Because it was built by the Wisest Man that ever was in the World Secondly Because God himself was the Principal Director this I add to Alsted's Reasons for doubtless the Lord did so much to Solomon for his building this Temple as he had done to Moses for his building the Tabernacle unto whom God gave the pattern of it in the Mount Exod. 25.9 40. and 26.1 c. Nothing was left for Humane invention but every thing was ordained by Divine Institution N. B. Which excludeth all Popish Pomp and Devised Worship the frothy Exuberancy of wanton brains Moses made all things according to the pattern the Lord shewed him in the Mount Heb. 8.5 Now if God thus condescended to be the Master-Builder of a flitting Tabernacle of lesser importance how much more did he so do for this standing Temple which was a Fabrick of the profoundest importance that ever any House was of in the World And tho' we do not find that God gave to Solomon immediately any such pattern of the Temple as he had done to Moses of the Tabernacle yet do we read how David gave to Solomon in writing the pattern which he had received by inspiration from the Lord 1 Chron. 28.11 12 19. David did not build this Temple himself but he pray'd for Direction God gave him the Platforms sent it him either by an Angel or some Prophet this was immediately handed by David to his Son so Solomon had the same help as Moses had Exod. 25.40 Another Reason Alsted gives of the superexcellency of Solomon's Temple is Thirdly because it was ordained for the most Eminent End Namely to Typify as he saith the Kingdom of Christ Unto which I add The most excellent End of this most excellent Structure was twofold as it was to be a Type of Christ's Personal Body Joh 2.19 c. and of Christ's Mystical Body likewise namely his Church as after N. B. Many more Testimonies of Learned Authors might be added who all unanimously concurr in this Opinion that Solomon's Temple must needs be the most Magnificent Fabrick that ever was in the World So say Calvisius Helvicus Cluverus Paraeus and many more which I have consulted the Quotations of which I am constrained to omit for avoiding prolixity The Reasons they give for this Assertion are briefly these N. B. First 'T is demonstrated by David's prodigious Preparations for building it David saith It must be exceeding Magnifical 1 Chron. 22.5 A very great Work 1 Chron. 29.1 2. A Work not for Man but for God and therefore saith he I have prepared with all my Might and what these mighty Preparations were the Scripture tells us which Sir Walter Rawleigh reckons thus David left for his Son's building the Temple one hundred thousand Talents of Gold and a thousand thousand Talents of Silver which he saith amounteth to three thousand three hundred thirty three Cart loads of Silâ—â—â— allowing six thousand Sterling for every Cart Load besides twenty three Millions and a thousand Pound of our Money The same Author in his History of the World Part 2. Chap. 17. Computes it to be seven hundred and fifty Millions of Pounds after the old Rate which now is much raised N. B. And he casts it up to so vast a Summ saying it was more than any King in the World is worth yet David in Modesty comes off with this Expression now behold in my Poverty have I done all this 1 Chron. 22.14 As if he had said Lord what is all this to Thee who are the glorious Creatour and the true Proprietary of the whole World What are they I say but parva pauca few and mean matters from a poor mortal man c. which if thou Lord wilt but accept of I shall account my self infinitely obliged to thy Majesty And to all these prodigious preparations mentioned here 1 Chron. 29.2 3 c. he bids his Son Solomon add not out of his Poverty but out of his Abundance of Wealth that the Lord would bless him with which did so abundantly flow in upon him that his Yearly Revenues and Tributes saith Sir Walter Rawleigh made up Six hundred sixty six Talents of Gold besides his Customs of Spices and his Rich Returns from the East-Indies So that as Vilalpendus saith he exceeded in Wealth both Romans Chaldeans Persians c. So that he might well add to David's Cabinet-cash The Second Demonstration of the Temple's Magnificency above all other stately buildings is drawn by a necessary Consequence upon this Hypothesis or Supposition If David's Poverty afforded so many Millions of Treasure c. Towards only the preparation of this Temple even under the discouragement of a personal prohibition from building it himself How much more might Solomon's Superabundant Riches contribute many Myriads of Millions towards the performance of the work who had the encouragement of a Divine command to do it and had puteum Inexhaustum an immense fund of treasure that could not be drained drye both by Vertue of a Divine promise and by the favour of Divine providence giving him an Universal Peace both at home and abroad in so much that He had no Wars at all wherein either to expend or exhaust his unconceivable Incoms But the whole thereof must be entirely disburst so far as was requisite upon this sumptuous structure Now the Antecedent of this Hypothetical proposition is undeniably true for the Scripture of Truth so called Dan. 10.21 attests it the Word of God doth warrant all the parts of it Therefore the Consequent must undoubtedly be true also To wit That never any such famous Fabrick or stately Structure was ever Erected by any Mortal either before or after it The Third Demonstration is From the many Myriads of hands which Solomon employed in carrying on this wonderful Work Sir Walter Rawleigh reckons them thus He imployed Thirty Thousand Carpenters for Cutting and Squaring of Cedars c. Ten Thousand every Month by course He imployed also Eighty Thousand Masons for dressing of Stone and Seventy Thousand Labourers for carrying Burthens beside Three Thousand and Three Hundred Work-Masters and that excellent Historian Knight addeth how Solomon gave Hiram Twenty Thousand Measures of Wheat and Twenty Measures of pure Oyl 1 King 5.11 Year by Year so long as he was in his Building work about which Letters passed betwixt these two Kings that are Related by Eusebius as also betwixt Solomon and Pharaoh c. Learned Dr. Lightfoot ranks them thus Solomon sets an Hundred Fifty Three Thousand Six Hundred Proselytes to frame Materials for the Temple Seventy
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
Jericho's City with the blasts thereof Josh 6.4 5 c. So the Weapons of the Word in the Ministry though weak seemingly as those Priests Trumpets and in respect of the Flesh yet are they Mighty through God and his Spirit for pulling down the strong bolds of Satan and for casting down Imaginations c. 2 Cor. 10.4 5. As the Fasting Spittle that cometh out of Man's Mouth is said to kill Serpents so doth that which proceedeth out of the Mouths of God's faithful Ministers quell and kill evil Thoughts and carnal Reasonings which are that Legion of Domestick Devils that hold a constant correspondency and intimate intelligence with the Old Serpent in us This weak Word is made strong to overthrow captivate and subdue a sinful Soul into the obedience of Christ and of that small Seed arise those goodly Trees of Righteousness which are not of the Devils but of the Lord 's Planting and Watering Isa 61.3 The Second Congruity is As Seed must be Harrowed into the Earth it must be cast not only on but into the ground Mar. 4.26 so the Word must be hid in the Heart Psal 119.11 or it will not fructifie Job 22.22 23. Thus as David so Mary kept all pondering in her Heart Luke 2.19 when the Word is well covered with a moisty Moul in the hidden Man of the Heart it takes Root downward and springeth in Branches upward first the Blade then the Ear after that the full Corn Mark 4.28 were but our Minds as the Holy Ark wherein were hid the two Tables of God's Testimony and our Memories as Aaron's Golden Pot wherein was kept the Heavenly Manna Heb. 9.4 Rev. 2.17 preserving Divine Truths of the Gospel and remarkable occurrencies of Providence God would bless our buds Isa 44.3 while we strive to better that Blessing The first springings in the Womb of Grace are precious to God Ephes 2.1 The Third Parallel is As Seed requires a good Soil without which though never so good in it self it cannot be successful So the Word unless received into an Honest and Good Heart Luke 8.15 proves unprosperous Oh that our Hearts may be as Isaac's Soil Gen. 26.12 to bring forth an hundred fold The Fourth Parallel is Though Seed be sown in a good Soil yet no success can be expected without Heaven's Influence Hos 2.21 22. nothing but an Harvest of Weeds can be had when God Rains no Rain upon it Isa 5.6 c. Thus though Paul Plant and Apollos Water yet all is nothing If God give not the Increase 1 Cor. 3.6 7. without this Men will rush on in their own Sins and run Headlong to Hell though great be the Company of good Preachers Psal 68.11 The Fifth Parallel is As the Hope of a good Harvest lies potentially in the Seed that is sown so doth Eternal Life in the Word that is preached Rom. 1.16 This honour is given to that Ordinance above others As the Rain from Heaven hath a greater fatness and a more peculiar fructifying Vertue in it than any other standing or running Waters on Earth so there is not the like life found in any other means of Grace as in this which like Goliah's Sword hath none like it for Converting Work Secondly The Disparity As 1. This is not Corruptible Seed 1 Pet. 1.23 2 'T is not for food to the Body but to the Soul Angels food that nourishes up to to Eternal Life 3. This brings forth the best Harvest where Angels shall be Reapers and the Joy of the Harvest is Everlasting Vse I. Is there any Seed of God in you though but as a Grain of Mustard-seed very little yet if true God looks at Truth more than Measure If born from above or again John 3.3 and the Heart be sound in God's Statutes Psal 119.80 having the spirit of a sound Mind 2 Tim. 1.7 the Acorn now may become an Oak in time a small beginning may have at latter end a greater Increase Job 8.7 It may be you have not vast Heards and Flocks of Graces to offer unto God as Solomon did 1 Kin. 8.63 yet may have a Lamb to send unto the Ruler of the People Isa 16.1 Jacob in a time of scarcity had not much to send as a present to the Lord over the Land of Egypt yet he bids Take a little of each the best of the best Gen. 43.11 Though Nehemiah had not his three thousand Talents of Gold of the Gold of Opher nor his seven thousand Talents of refined Silver as David had to Beautifie the Temple with 1 Chron. 29.4 yet had he a thousand Drams of Gold c. to give for Repairing the Temple Neh. 7.71 and his Drams were acceptable as well as David's Talents For if there be first a willing Mind it is accepted according to that he hath and not according to that he hath not 2 Cor. 8.12 The Lord looks more at the willingness of the Offerer than at the worthiness of the Offering Artaxerxes was exceedingly affected with an handful of Water which one of his Common Souldiers brought him because it was the best present in his power to procure Oh that sweet Gospel in the Law but if he be not able to bring a Lamb c. Lev. 5.7 or two Turtles ver 11. let him bring the Tenth part of an Ephah And if he be not able and cannot get so much let him bring such as he is able to get Lev. 14.21 22. Goats Hair was accepted for the Tabernacle as well as better things Exod. 25.3 4 c. so was the Widows Mite for the Treasury Mark 12.41 to 44. Pence be accepted where Pounds are not and Drams where Talents are not and sure I am a dram of saving Grace is better than a pound of Notional knowledge Vse 2. Ask your hearts those sew questions about this Seed though but small Mat. 13.31 17.20 Mark 4.31 Luke 13.19 First Are any Furrows prepared in your Hearts for the Reception of this Holy Seed Have you had compunctions in Vend Cordis Acts 2.37 making you cry out What shall we do to be Saved Unless your Hearts be Plowed with Gods Heifer as Judg. 14.18 to see the eagerness of others for Heaven will be a Riddle you understand not Secondly Hath this Sower cast his Seed into these prepared Furrows Man may forfeit or neglect his Sowing season but this Sower cannot do so for all seasons are the Lord's first Furrows are prepared then the Seed is sown both in their season not by any natural power it pertains to the power of the World to come Thirdly How hath that Holy Seed succeeded after Sowing One may taste of the Power of the World to come in the Word of God Heb. 6.5 yet bring not forth an Harvest of Holiness without which notwithstanding all bedewings that soak not deep enough no harvest of happiness can be expected Heb. 12.14 c. The Third Part is the Soil Wherein First the Congruity As First much ground lyes fallow where the Plow
the various flowing forth of Free-Grace N.B. Note well As all God's People have not the like measure of true faith so nor are the greatest Schollars ever the most shining Saints seeing the Centurion a Roman Souldier had a stronger Faith than Jairus who was a Learned Jew c. The Fifth Remark is Where Christ finds Faith though weak so true He both Accepts and Answers it as here our Lord tender'd this Ruler's weakness of Faith in his thus laying laws and limits upon him prescribing him what he must do as above Christ takes no advantage at this presumption but He arose and followed him in a kind condescension though interrupted in the way The Sixth Remark is Christ reserves his Holy Hand for a dead lift commonly as here The Ruler falls at Christ's Feet told him his Daughter was Sick c. Mark 5.22 23. Luke 8.41 42. Though Matthew mentions only his saying My Daughter is now dead minding for brevities sake the main thing of the relation intended which was the Raising her up from death to Life not regarding the other Circumstances but the other two Evangelists relate how the Father came before his Daughter was dead though left in a dying posture and while Christ was hindred from hastning to heal the dying Daughter by healing the Hemorroisse or Woman with a bloody Issue aforesaid in his way thither she dies outright whereof the Ruler had notice and was forbid to trouble the Master further Mark 5.35 Luke 8.49 Christ did not here foreslow his Time as the Ruler might imagine but waited to be Gracious in the best season Isa 30.18 It was of greater Power and Glory to raise the Dead than to heal the Sick to limit him to time is to set the Sun by our Dial. Julius Caesar said it was sauciness in his Souldiers to prescribe to him we must leave our Lord to his own hour which is not yet come John 2.4 till all our Wine be spent and a death on all our Helps The Seventh Remark is Such as be deriders of Christ's Truth shall not be dignified to behold his Power and his Miracle of Mercy When Christ came to the House the Minstrels after the Jewish Manner Jer. 9.17 18. 48.36 37. were making the Mournful Tones and Doleful Ditties signifying that she was really and truly Dead when Christ did but tell them Though she be Dead to you yet she is but Asleep to me then they changed their Note and laughed him to scorn for which he turn'd them all out of doors as he did the Money-Merchants out of the Temple not suffering them to see the Miracle so will Christ deal with the Mad World who daily deride the Truth which they Hear and Jear when they sould Fear and Follow The Eight Remark is Still a sweet Saviour picks no quarrels pleads no excuses either from that Heathenish Custom of Minstrel Mourners crept in among the Jews and now disordering Jairus's Family or from the small Measure of the Ruler's Faith who still prescribes him to lay his Hands on her though dead though Christ could have recovered her to Life without coming down to the House or laying on of his Hands yet did he not deny the Ruler's desire but took his dead Daughter by the hand to awaken her as it were out of her sleep doing all just as Jairus desired who now shall dare to despise a day of small things Zech. 4.10 The Ninth Remark is Christ's Voice makes the dead live here He plays not the part of a muttering Exorcist who mumbles over his Conjuring words with a slow voice which no body can hear but Christ speaks out Audibly Talitha Kumi signifying in the Syriack language which then was best known to the Jews Damosel Arise Mark 5.41 and straightway she Arose and Walked ver 42. In the presence of her Father and Mother and of Peter James and John who were the only Witnesses of the Miracle N. B. Note well Thus when Christ saith Kumi Arise to any Soul that is Dead in Sin taking them by the hand as here or rather by the Heart then the dead hear his voice Job 5.25 When he speaks with a strong hand Isa 8.11 Then they stand up and live Eph. 5.14 Isa 55.3 The Tenth Remark is Christ shuts up this Miracle with a double charge 1. The scoffing Citizens of Capernaum against which Christ had denounced a direful wo for no better improving their many means of Grace Mat. 11.23 must not have the Damosels Parents to Preach the Vertues of Christ to them for that City had forfeited foully all such priviledges as to the Generality of them 2. He charged that Meat should be given to the revived ver 43. not so much because she now needed it but both to shew that she was really recovered and that spiritual Life as well as natural must by a Divine Appointment be sustained with daily food N. B. Note well Oh that all Parents could learn from those Gospel Examples to go to Christ for their Children A Ruler before came from Capernaum to Cana for cure of his Sons Fever John 4.46 to 53. and this Ruler also came to Christ for reviving his Dead Daughter c. Alas we see our own Souls and the Souls of our Children labouring under the cold fit of Unbelief and under the hot-fit of Self-love yet sit we still at home yea though we have more dead Persons in our Families than was in Egypt at the Destruction of their first born and look not for a Saviour CHAP. XX. THE next couple of Coincident Miracles are Christ's curing two Blind-men and a Possessed Dumb-Man Mat. 9.27 to 35. Concerning the first take these Remarks First As Jesus departed from Jairus's House and returned to his own home ver 27 28. The two Blind Men follow him and come up to him These two could the better agree to go together because their cases were alike Misery makes Unity they that cannot concur in a time of Liberty may be reconciled in a time of Bondage We must agree both to follow and to overtake Christ now The Second Remark is They cry as they follow'd Christ Thou Son of David have mercy on us intimating that seeing he also was a Man and had the Bowels of a Man they begg'd his Humane compassion towards them How much more boldly may we beg of Christ our near Kinsman who is not ashamed to call us Brethren Heb. 2.11 The Third Remark is They did not beg of Christ their Eye-sight in particular but His Mercy in General which included all good things both to their Souls and to their Bodies in it He knew their Minds in their begging of Mercy few such blind Beggars now without knowledge they generally are and more blind in Mind than in Body yea too many are loose and lawless vagrants not knowing nor acknowledging Christ to be the true Messiah and such as are neither of any Church nor Common-wealth these made Mercy their best plea not merit c.
it must be meant for David himself had begged his Bread twice once at Nob. 1 Sam. 21.3 and again of Nabal 1 Sam. 25.5 8. Yet God forsook him not And the Lord gives this good Security to the very Daughters of Moab Let thy Widows trust in me and leave thy Fatherless Children with me I will preserve them alive Jer. 49.11 Assuredly God hath much more kindness for the Daughters of Sion c. N. B. Note Well 3. Consider how all Christs Sheep thrive best upon short Commons Gods Daniels likes well and looks fair and fat when fed only with pulse and water Dan. 1.12 15. Man lives not by Bread alone c. Mat. 4.4 the Lords People do Travel safelyer through the Valley of Bacah which signifies Tears then when they pitch their Tents in the plains of Sodom Righteous Lot made but an unrighteous Choice when he chused to Sojourn in that well-watered Country Gen. 13.10 11 13. with Gen. 19.4 c. It is much better to be pickled and so preserved in Brime than to rot in Honey Prosperity of Fools doth destroy them saith Solomon Prov. 1.32 It often proves too strong Wine for weak Brains and doth Intoxicate c. Davids Heart and Harp too was kept in better Tune for God and Godliness when he washed his Couch with Tears Ps 66. than when he with Job chap. 29.6 did wash his steps with Butter if it may be said that Adversity hath kill'd its Thousands with Saul sure I am that Prosperity hath kill'd its Ten Thousands with David 2. Let us look upon this Lazarus for his Leprosie as well as Poverty he was full of Sores ver 20. Running Ulcers were upon him this made him seemingly still more Miserable yet the Glutton's Dogs did Commiserate him more than their dogged Master did They licked his Wounds ver 21. Dogs naturally loves to lick blood thus 't is said that Dogs licked the Blood of those Peerless pair of sinners to wit the blood of Ahab and of Jezabell Yet this Miserable Man who was mocked by Men and lick'd by Dogs in his Life came to be Honoured by Angels at his Death therefore 't is not Righteous Judgment to Judge of any Mortal by outward Appearance it is said of one of the same Name with this Larazus to wit the Brother of Mary and Martha John 11.3 The two Sisters send this word to Christ Behold be whom thou Lovest is sick which shews Bodily sickness may consist with Christs Love and so may Poverty and Leprosie c. N. B. Note well The Lepers under the Law were not sent to the Physician but to the Priest Levit. 13.2 3 5 6 c. Hence our Lord to Confute the Jews Cavill that he opposed the Law bad the Leper go shew thy self to the Priest Matth. 8.4 to signifie that the Priest under the Law was a Type of Christ who is a Priest for ever Hebr. 7.3.17 Who is Jehovah the Physician Exod. 15.26 The Sun of Righteousness with Healing in his Wings Mal. 4.2 And who Healeth all our Diseases Ps 103.3 Unto whom we all that have the fretting Leprosie of sin ought to come for Cure It may not be said here why did not Christ Cure this Leper as he did many other Lepers for this Story of Leprous Lazarus was of one long before christs coming in the flesh Augustine and Prudentius think him to be that Eleazer who was the Faithful Servant of Abraham Gen. 24.2 3. c. And who for his Faithfulness now resteth in the Bosom of Faithful Abraham as 't is said of this Man ver 22. N. B. Note well This poor Lepar lay at the Rich Man's Gate and begged not for whole Loaves but only for such Crumbs as fall from this Gluttons full Table for his Dogs to Eat up under the Table ver 21. This was the Offall only and due to the Dogs Matth. 15.27 Yet would he not spare this Dogs part to this Beggar but these very Dogs having that part which he begg'd came forth and were kinder than their dogged Master and licked his Ulcerous Sores which sheweth that Man in the fallen Estate is not only like Brute Beasts that Perisheth Ps 49.12 20. But is become worse and fallen below them in many Moral Duties The Kine though they had Calves at Home took the straight way to Bethshemech signifying Hebr. the House of the Sun not turning aside to the right Hand or to the left 1 Sam. 6.7 12. Whereas Men turn aside to crooked Pathes c. Ps 125.5 Not minding the straight way toward the House of the Sun of Righteousness whereas Solomon saith Let thine Eyes look right on and thine Eye-lids look straight before thee c. Turn noâ— to the right Hand nor to the left c. Prov. 4.25 26 27. Thus Balaams Ass proved Wiser than his Master who became the worst Ass of the two and had been slain had he not been saved by the Wisdom of his Ass Numb 22. ver 23 25 27 to 34. And thus God often sends Man to the School of Inferior Animals for his Learning Instruction from them as go to the Ant thou Sluggard c. Prov. 6.6 and 30.25 yea go to the Stork to the Turtle to the Crane and to the Swallow who all know the Appointed time of their Coming which Men know not c. Jer. 8.7 Moreover God complaineth that the Oxe knoweth his owner and the Ass his Masters Crib but Israel doth not know my People doth not consider a sinfull Nation a Seed of Evil doeos they are gone away backward Isa 1.3 4. N. B. Note well This Godly Beggar was in League and at Peace with those Brute Beasts the Gluttons Dogs according to the promise thou shalt be in League c. with the Beasts c. Job 5.23 These Dogs do not fall upon this Beggar to Tear him as is the manner of many Dogs c. but they rather fawn upon him quite contrary to their dogged Disposition which was here Chained up and Restrained as is expressed concerning dogged Persecutors Ps 76.10 And they did all the kindness they could do for him in cooling the burning heat of his Ulcers by licking them with then Tongues 'T is Remarkable while the Image of God did shine forth in the first Adam that he had Dominion over all Beasts Lions Dogs c. Gen. 1.28 But by his fall he lost this Dominion both for himself and for all his Posterity yet so far as this lost Image is renewed and restored by the second Adam to his Redeemed this Dominion is in part restored also Hence are we told by Antient Martyrologists that in the Ten Primitive Persecutions neither the Dogs nor the Lyons dired to Tear those Christians when the Law then was Christianos ad Leones that were cast forth to be Torn by them untill their Persecutors did cover them with the skins of Beasts that they might mistake them to be but Beasts like themselves The Third Difference betwixt these two Persons is in
Receive for himself a Kingdom c. But this was not all for himself telleth us his Errand was also to prepare a Kingdom for his Redeemed John 14.2 3 c. Our Lords Errand into that far Country of Heaven was Manifold as 1. To open a passage for us into Paradise out of which Adam had Excluded himself and all us in him the Gate whereof hath been ever since Guarded by Cherubims with a Flaming Sword Gen. 3.24 But now hath he opened this Gate saying to the Penitent Thief this Day shalt thou be with me in Paradise Luke 23.43 Thus we read also when Christ gave up the Ghost the Vail of the Temple which separated the Holy from the most Holy Rent in Twain from Top to Bottom Mat. 27.51 Hereupon Christ by his Ascension is said to open a way into the most Holy place Hebr. 9 8. and 13.19 20. and 12 24. 2. To prepare a place even a Mansion of Glory for all his Members as before John 14.2 3. He went not into Heaven suo Nomine in his own Name only but in our Names also as our Father Isa 9.6 Our Lord and Master Mal. 1.6 yea our King ver 14. Now Children may follow their Fathers freely where he takes up his Lodging and Servants their Lord yea and Subjects their Soveraign Heb. 2.10 11 12. This Consideration of so near a Relation affords us not only a faint Hope but also the Riches of Assurance Col. 2.2 As he hath taken our Nature and Flesh along with him as a Pawn and Earnest of our Reception into his Glory John 17.4 Ephes 2.6 3. To send the Comforter to us John 16.7 while Christ was present with his Disples he was one Comforter to them John 14.1 but the Holy Spirit which he sent after his Departure from them was another Comforter to them John 14.16 whose work it is to remind us of his precious promises John 14.26 To help our Infirmities with Spiritual Breathings in Prayer and Mediation Rom. 8.26 and to apply all the Blessed Benefits of his Merits and Mediation by a strong Faith as a Soveraign Plaister to our Sin-sick Souls Hab. 2.4 4. To make an Attonement for us by his Intercession Hebr. 9.24 as the High Priest did for Israel Levit. 26.2.21 34 In him our Persons are Accepted Ephes 1.6 and by him our Prayers are first perfumed Revel 8.3 Then presented acceptable to God Isa 60.7 None of the People under the Law might offer his own Sacrifice but the Priest must both bring it and burn it before the Lord 'T is the work of our Mediatour both to Hallow our Prayers with his Incense as Luke 1.9 And to help them up and hand them into Heaven otherwise they are as Arrows shot short of the Mark c. as Lam. 3.44 5. To answer all Satans Accusations against us as he accused Job to God yet without cause Job 1.6 9. and 2 3. So he accuseth us who give him much cause to do so by our Manifold sins yet have we Christ our Advocate to Non-suit all his Accusations 1 John 2.1 Whose Blood speaketh better things than the Blood of Abel Hebr. 12.24 Though this Accuser of the Brethren as he is called Revel 12.10 be a most Subtle Sophister and can from his almost 6000. years experience plead cunningly enough yea and not without cause yet our Advocate is not ashamed to own us Hebr. 2.11 But he Answereth this Envious Accuser I have Dyed for them they shall not Dye c. How ought we to Admire and Adore this our Advocate though Satan be a Non-such Plaintiff seeing common Plaintiffs have their Term and their Vacation and sometimes a long Vacation but Satan observeth no Vacation 't is alway Term-time with him both for Tempting us to sin and then impeaching us for sin just as the young Man taxed Joab 2 Sam. 18.11 12 13. This Restless Devil never Resteth Night nor Day Yet have we a None such Advocate against this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Adversary who taketh no Fees as ordinary Advocates do but pleads our Cause both freely and continually and whom the Father both hath heard doth hear and will hear always John 11.41 42. As this our Advocates Prayer for us doth give both Value and Vertue to our Prayers c. So it effectually disappoints Satan both of his Temptations to sin and of his Accusations for sin Luke 22.31 32. 6. Another Errand of this Traveller was to lead Captivity Captive Ps 68.18 Eph. 4.8 Namely Satan Sin and Death for before our Lords Ascension Satan had the power of Death through sin Hebr. 2.14 The Field was fought betwixt our Advocate and our Adversary upon the Cross upon which Christ Spoiled the Devil Col. 2.14 Takes him Prisoner and leads him away Captive as his Conqueror This is an Allusion to Conquering Kings who having Conquered their Enemies in the Field do take some of the Conquered Captive and having made them Tributary to his Reign he leads away his Captives in Triumph then goes he to his Pallace to rest himself and to Rule his Kingdom in Peace this our Lord doth when he maketh all his Foes to become his Foot-stool Ps 110.1 5 7. Hebr. 10.12 13 14. 7. He Ascended up on High to oversee all his Sheep that are scattered abroad over all parts of the World both Jews and Gentiles he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Great Shepherd of the Sheep Hebr. 13.20 The grand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Overseer of Europe Asia Africa and America his Eyes run to and fro throughout the whole Earth to shew himself strong in the behalf of them whose Hearts are upright towards him 2 Chron 16.9 while Christ was in his State of Humiliation he had but a few Disciples to be his followers and so he could easily oversee them while he remained upon the Earth but since that time he hath broken down the Partition-Wall and hath most Miraculously inlarged his Tents among the Gentiles Insomuch that a very great part of the Posterity of Japhet he hath perswaded to dwell in the Tents of Shem as was Prophesied and promised Gen. 9.27 Christ Riding upon the White Horse of the Gospel hath so gone forth Conquering and to Conquer Revel 6.2 As that now it may be said Who can tell his Generation Isa 53.8 He hath now divided the Spoil with the strong ver 12. That is with the strong Turk strong Pope and strong Devil as that he hath not only an Hundred forty four Thousand Sealed ones among the Jews Revel 7.4 But he hath a Numberless Number also among the Gentiles ver 9. Upon this account our Lord saith it was expedient that he should go away John 6.7 And Travel up to Heaven for his having to speak after the manner of Men a more convenient Prospect upon all his Redeemed in all places he saith I am the good Shepherd and know my Sheep c. John 10 14. Yea though they be Scattered upon a Thousand Hills yet are
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
may be called a Reign only 95. days N.B. Nor did Vitellius fare better by his beastly bloody practices for before the year went about the rumor of Vespasian's stirring in Aegypt against him made his Rabble of Roaring Ruffians like himself soon to forsake him the Citizens almost undone by his Riotous excesses c. seiz'd upon him dragg'd him through the street cast all kind of filth at him wounded him with weapons and at last threw him off the stairs into Tyber as he had barbarously done to the Brother of Vespasian who succeeded this wretch and who with his Son Titus his successor exercised more moderation towards Christians But about 82 years after Christ Domitian Titus's Brother and one of a cursed carriage from his Cradle steps up and about the year 90. sets on foot that second grand persecution as Nero had done the first against the Christians wherein this Apostle was not devoured by that bloody Beast but only banished into Pathmos where he lay five years a prisoner till Nerva who succeeded this Tyrant Domitian when he was slain by his own Servants after he had Reigned about 6. or 7. years and who released John and many more and countermanded that cruel persecution of Christians for which this Emperor Nerva was stiled a Parent and Patriot as well as a Prince of his Empire And 't is said that John thus marvelously both preserved and released by the power and providence of God returned to Ephesus again and dyed there about three years after in the year 98. but for five years before his release himself tells us that he was a companion of the Christians in Tribulation Rev. 1.9 All which pretious time God would not have so good a man to lose but to Improve and therefore falls he into a Divine Rapture upon the Christian Sabbath call'd the Lord's day in Pathmos Rev. 1.9 10. wherein he received the Revelation from Christ which is a prophecy representing the affairs of the Church of God concerning both her dangers and her deliverances from the Apostles times to the last coming of Christ N.B. This prophecy John was commanded to write and to deposit it in the hands of these seven Churches of Asia which then were the most famous in that part of the world tho' miserably enough corrupted as is above mentioned 'T is not a small matter that unchurches a true Church of Christ and those seven golden Candlesticks were to Communicate the light of this Divine Prophecy to other Churches with the promise of a blessing upon those that read or heard it so as to make a believing use of it Rev. 1.3 and 22.7 such pretious treasure as Christ hands out to his Church in it may not be slighted The manifestation of those Divine Mysteries by our Mediator to this Apostle makes the Family of Faith to be of God's Court and Council Great is the comfort to know God's secrets Psalms 25.14 1 Cor. 2.16 Gal. 6.10 c. God will not hide from Abraham Gen. 18.17 N.B. I have already given a large Analytical account of this whole book of the Revelation in my Scripture Prophecy which is the latter part of my Church History to which I refer the Reader Adding here only that it contains three Kingdoms 1. The Pagan which ended at Constantine the Great about 325 years after Christ 2. The Pa-pagan Kingdom both being the Kingdoms of the Dragon the one litteral and the other mystical And 3. The Prince of Peace his Kingdom or the Kingdom of the Lamb of God for the Lamb will have his Kingdom as well as both the Dragons He will divide the spoil with the strong Isa 53.12 being the stronger man than the strong Pagan Prince or the strong Pa-pagan Pope yea or the strong Dragon or Devil himself Luke 11.21 and 22. and when Christ takes to himself his great power to Reign c. Rev. 11 15 17. then that Kingdom of the Stone shall not only become the Kingdom of the Mountain to fill the whole earth Dan. 2.35 45. N.B. a little stone from small beginnings growing into a great mountain 1 Cor. 15.24 filling the whole world but also it shall be a persevering Kingdom and perpetual not like the other foregoing Kingdoms which had their certain bounds and periods appointed them beyond which they could not pass only days are allowed for those Kings but Christ's Kingdom shall never have an end of days weeks months or years Dan. 2.44 and 7.9 12 14 18 27. N.B. And the Celestial Beings glorified Saints and glorious Angels shall bless the Lord for exerting his power and for recovering the Kingdom of Christ out of the hands of Antichrist and setting his King upon his holy hill of Zion Psa 2.6 where he shall Reign for ever and ever Reve. 11.15 17. and 12.10 singing Halelujahs because the Lord God Omnipotent Reigneth Revel 19.6 and the Kingdom of this Prince of Peace as Christ is called Isa 9.6 shall be a peaceable as well as a perpetual Kingdom for then all his foes shall be made his foot-stool Rev. 11.18 and 16.17 and 19.15 16 19 21. N.B. And the thousand years mentioned Revel 20.2 3. cannot bear a lower construction than this at the least that they denote statum tranquillum a serene calm and sublimely peaceable time of long continuance for the Church of Christ to enjoy her free liberty for worshiping God in spirit and truth without any molestation or temptations to idolatry then no impositions and penalties for non-conformity as formerly she hath had either from Pagans Jews Turk or Pope N.B. And this must be before the day of Judgment for after this large space of time which the Lamb grants to his Bride upon her marriage with him at the Jews conversion Rom 11.15 Rev. 19.7 of a long feasting with him in a peaceable and plentiful injoyment of all Gospel ordinances call'd the marriage-supper Matth. 22.2 and 25.10 Satan is let loose again after his long restraint and bestirs himself in all quarters of the world to stir up his Vassals for making one more attempt to ruine the Lamb's Bride Rev. 20.7 8 9. where that mixt multitude of the Devils rude rabble gathered from all parts of the earth all which is but the Devils round walk Job 1.7 is compared to Ezekiel's Gog and Magog for the like number design and ending in their own destruction Ezek. 38.4 6 18. to 23. then follows the vision of the day of Judgment c. Rev. 20.10 11 c. But the grand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 postulatum or inquiry is at what period of time will Christ begin this his third peaceable Kingdom The Answer in short is this 1. It is a special favour of God to his children that he hath made so great a discovery of such Divine Secrets and Mysteries both by Daniel and by John concerning the wonderful over-ruling providence of God in Governing the world and his Church in the world according to his own pleasure Should we know no more but
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
we wait for him Hab. 2.3 the Lord is not slack concerning his coming 2 Pet. 3.9 we must be looking for his return Isa 8.17 so that when he returneth we may be able to cry with comfort This is our Lord we have waited for him we will rejoyce in his Salvation Isaiah 25.8 9. The fourth comfortable consideration is Though during this distance of time betwixt Sion's King's departing from her and his returning to her again be the time of Zion's trouble and travel The Church Militant here upon Earth is compared to a Travailing Woman tho' pangs take hold of her and she is in pain labouring to bring forth Mic. 4.8 9 10. yet this traveling-pain these labouring pangs do not last long she is at length delivered to her great satisfaction and comfort This same allusion our Lord himself maketh that the time of his Absenting himself from his Church would be her Traveling time she should suffer the pangs and pains of a Travailing woman and she should have sorrow because her hour is come yet so soon as she is delivered of a Man-Child she then remembers no more her fore-going anguish but all her former sorrow is swallowed up with present joy because God hath enabled her to bring forth a man-child into the world John 16.20 21 22. And thus the Woman Christ's Church is said to bring forth a Man-child which was caught up into Heaven for its security from the Dragon Rev. 12.5 Thus likewise we are told when Christ comes to be formed in the hearts of true penitents by such godly Ministers as Travel in birth for their Conversion as blessed Paul did Gal. 4.19 then there is joy in Heaven over one sinner that repenteth Luke 15. verse 6 10 23 and 32. Now assuredly the Church of Christ shall not alway go with her great Belly nor shall she long complain as Hezekiah did in his Day that the Child of Reformation is brought to the Birth and there is no strength to bring forth Isa 37.3 The Lord will hasten her deliverance in his own due and appointed time Isa 60.20 and Dan. 8.19 He will work wonderful works which we never looked for Isa 64.3 Who hath heard or seen such a thing that before Zion travelled she brought forth before her pain came she was delivered of a Man-child a Nation is born in one day so soon as Zion travelled she brought forth her Childeren Shall I bring to the Birth and not cause to bring forth saith the Lord c. Isa 66.6 7 8 9. As 't is the voice of the. Lord that maketh the Hinds those girt Creatures to Calve Psa 29.9 and Job 39. ver 1 2 3 4. So and much more than so 't is the Voice of the Lord from his Temple that openeth the Church's Womb and causeth her to bring forth her sorrows with Joy and the same Voice from the Temple calleth upon all that love her to rejoice for joy with her and to suck the Breasts of Consolation unto satisfaction and to milk out so as to be Delighted with the Abundance of her Glory Isaiah 66 610 11 12 c. The fifth Cordial is Tho' there be four famous Joys that are temporal and Transitory here upon Earth and all Recorded in Scripture namely 1st The Joy of Harvest And 2dly The Joy of Victory both these be named in Isa 9.3 as very great earthly joys for 't is well known what strange transporting Joys are practiced by Country-men at the last Load of Corn led out of the Field into the Barn to which we add the shearing of Sheep which is called a good day c. 1 Sam. 25.8.36 And 't is well known what strange Triumphing Joys are made by the Conquering Soldiers when they run to divide the Rich Spoils of their Conquered Enemies 3dly There is the Joy of marriage mentioned in Cant. 3.11 Where the day of Solomon's Espousals is call'd the day of the gladness of his heart And 't is no less to other meaner men unto whom it cannot but be matter of Joy When man at his Marryng a Woman doth verily find again his Lost Rib that was taken out of his side Gen. 2. v. 21 22. Therefore marriage is near in sound to a merry age 4thly There is the Joy that succeeds this Joy of Marriage namely the Joy of a Man-child born into the World as is afore-mentioned this is likewise matter of great Joy because thereby Names Posterities Families and Generations are upheld in the World throughout all Counteries over the face of the Earth and without which the World would soon come to an end c. Yet this Joy of the Church bringing forth the Man-child of Reformation is a Joy that far transcends all the other four former Joys not only as it is 1. A Spiritual and Heavenly Joy wherein it exceeds all Joys that are only Carnal and Earthly which strangers do not intermeddle with Pro. 14.10 But also 2. Because It is an everlasting Joy Isa 35.10 61.7 65.17 18 19. Thus our Lord tells his Disciples their Joy at this Man-child's Birth upon his return will be joy which no man taketh away from them Joh. 16. v. 21 22 'T is call'd a day of Refreshing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Refrigerij a cooling day after hot persecutions Acts 3.19 yea And 3. It s a most extensive happiness as it is a day of Restitution of all â—hings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 21. as the ground of this Joy is greatest so 't is a joy that lasts longest Moreover 't is said to the faithful Servant Enter thou into the Joy of thy Lord. Matth. 25.21 and again verse 23. Intimating this Joy is too great to enter into us but we must enter into it and when it is once entered into we must enjoy that Joy fore ever The sixth comfortable Consideration is To behold Christ coming in his Kingdom with power and great glory Matth. 24.30 to save Zion from her Enemies Spiritual as well as Temporal and to make all her Foes to become her Foot-stool Psal 110.1 Matth. 22.44 Mark 12.36 Luke 20.42 Acts 2.35 1 Cor. 15.24 25 26. Heb. 1â— 13 and 10.13 This must needs be a most joyful sight thus often Recorded in Scripture and infinitely transcending those three famous sights which Father Augustin so earnestly wished to see namely Romam in store Paulum in Ore et Christum in Carne that is Old Rome in her Antient splendor blessed Paul preaching with his Charms of Eloquence and our most blessed Redeemer in his humane nature walking about and doing good as Acts 10.38 We are told how the Tulep call'd a Lilly doth out-shine Solomon in all his glory Matth. 6.28 29. How much more glorious will the sight of Christ be in his State of Exaltation who was greater than Solomon in his State of Humiliation Matth. 12.42 An exalted Christ is a rare sight so excellent as only to be seen of Angels 1 Tim. 3.16 yet it is said that some men shall not taste
and Almonds as a present to his Joseph the Lord of the Land of Egypt Gen. 43.11 How much more ought we to prepare the best of our performances as a Spiritual present to our Joseph our Jesus who is the Lord of all Acts 10.36 Lord of all Lands of all persons of all things Lord of the Church and Lord of the World yea Lord of Heaven as well as of the Earth Mat. 11.27 and 28.18 Can we et any thing too good for so good a Lord. 2. We should tremble to be Cainites in our Worship of God lest Cain's Curse come upon us Josephus gives this Character of Cain that he was Covetous and Narrow-Souled grudging God his best yea turning over many a Sheaf to pick out the worst and lighted for his offering to the Lord. Just such doings are found among too many men There be three sorts of Cainites in the World 1. Such as spend many hours in Vanity yet cannot spare one hour for God and the good of their Souls 2. Such as are profuse in Villany upon their Lusts yet can find nothing to bestow in Pious and Charitable uses upon the Lord. 3. Such as swatter away all their Youth-time while the Bones are full of Marrow and Veins full of Blood both as ponderous Sheafs in ways of both Vanity and Villany and think to put off God with the poor pined Sheaf of their Old-age as if the great God would be put off with the Devils leavings whereas all our four Ages are due to God 3dly Cain offer'd of Dead things as was his Sheaf but Abel of Living things as was his Sheep as sensitive things are of a more noble nature than Vegetative so living services are better than Dead ones and such are all duties done in a formal perfunctory and superficial manner as Cain did 'T is true Abel's Burnt-Offering was more Honourable than Cain's Minchah or Meat-Offering in themselves for shedding of Blood was the staple Service in slaying their Sacrifices which pointed the Lamb slain from the Worlds foundation and there was no shedding of Blood in Cains Sheaf as there was in Abel's Sheep yet had Cain's Minchah been the best of the kind it had been acceptable but Cain's carelesness in the choice was the aggravation and the Dead Fly in the Apothecaries Pot of precious Ointment Eccles 10.1 he did not offer in Faith as Abel did but doubtingly and grudgingly looking upon it as lost labour what he laid out upon the Lord and never minding the recompence of reward Heb. 11.26 'T is the Fathers saying opimum Deo debetur optimum pro Religione pro gratitudine optimum God may challenge all from us who receive our all from him why should we grudge our Fat and our strength for God and lay out as liberally for the Lord as the Lord layeth out liberally for us why should his Heart and Hand be enlarged towards us and our Hearts and Hands be straitned towards him The second Difference in their action was in respect of their Devotion and Affections Abel offer'd in sincerity but Cain in Hypocrisie Abel did it out of Conscience to please God his Heavenly Father but Cain did it out of conformity only to please Adam his Earthly Father who had brought him up in that way of Worship and not out of any love to God Hence the second observation The bare outward action of Divine Worship will not commend us to God without inward affection God is not taken with glozing shows and formalities but requires Truth in the inward parts Psal 51.6 and would be serv'd sincerely out of love to his Name and zeal to his Glory He loves not a seeming without a Being and Real Religion he seeketh true Worshippers Joh. 4.23 24. Inference Then God is greatly to be feared in the assemblies of the Saints Psal 89.7 he is to be feared every where but especially in the place of his Worship The Heathen Poet could say Jovis omnia plenae all places are filled with Jehovah especially Bethel the House of God though out of doors and in the open Air Gen. 28.17 Where Christ's Disciples are gathered together in his Name Mat. 18.20 Oh then how should we demean our selves as in Gods presence Act. 10.33 Are Women enjoin'd modesty because of the Angels 1 Cor. 11.10 how much more we sound piety because of the God of Angels We should all be what we seem to be be to God what we seem to be to men and we should be to God at all times what we sâ—â—m to be to men at any time therefore should we have Grace whereby we may serve God acceptably with reverence and godly fear for our God is a consuming fire Heb. 12.28 29. Alluding to that fire which consumed Nadah and Abihu for offering strange fire Lev. 10.1 2. False Affections are no better than strange Fire Oh that all may beware of of strange fire lest consuming Fire come down upon us and so write our sin upon our punishment or at least that Cains Doom come not upon us to be rejected of God But the 3. And principal difference that distinguished Cain and Abels action was Faith which is indeed the prime cause of all the other differences Abel offered in Faith but Cain did not so Heb. 11.4 'T was Faith that denominated Abel a Righteous man and Cain was a wicked man because he wanted Faith It was Faith that made Abel offer uberiorem agnum as Erasmus reads it a fatter and fuller Lamb or Plurimam Hostiam according to the Vulgar Latin a more plentiful Sacrifice by Faith Abel offered up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Mountague Such as was first in nature in order and in excellency But Cains Infidelity or want of Faith undid him he did not only bring Macrum Sacrificium a lean Sacrifice but he did not divide aright for God Cain rectè obtulit non rectè divisit he offered rightly but he divided not rightly he gave God opus personae not ipsam personam not himself but of his Abel offered as well Se ut de suis himself as his Sacrifice which Cain did not From hence the third observation Every devout and Divine action receives from this grace of Faith its due and dignifying denomination 'T is Faith here that distinguisheth the Matter Nature and Property of this Religious action It is Faith that made Abel come to God with an honest and good heart Luk. 8.15 And out of a sense of duty and Love to God but Cain came in his Infidelity with a false and unsound heart so offers up his poor Starvling Sacrifice to God This may thus be exemplified Isaac commanded his Son to make him savoury meat such as he loved Gen. 27.4 And hereupon both Jacob and Esau his two Sons prepare savoury Morsels for him and bring it to their Father but it was Faith that did distinguish both their persons and actions Jacob by his having Faith got the blessing and Esau by his wanting Faith lost it 't