4. Josiah slew the Priests ver 20. namely such as Jeroboam had made of the meanest of the People 1 King 12.31 saith Menochius and Grotius supposeth these Priests of the High Places resisted Josiah in his Reformation or if they did not their Vsurpation was Death by God's Law Numb 3.10 or they were the Priests of Baal 2 Chron. 34.4 where 't is said He broke down the Altars of Baalim for as Lavater well observeth when the Assyrians departed home with their Captives out of Israel Chap. 17. of 2 Kings many Israelites who had hid themselves in other Countreys returned home with their Priests and set up their old Idolatry again those therefore were the Priests whom Josiah found to whom he would shew no such Mercy as he had done to the Priests of Aaron's Line ver 8 9. but slew them and offer'd them up as Brute Victims saith Lavater upon their own Idolatrous Altars burning their Bones upon them whereby he did defile them as ver 16. Mark 5. Josiah rooted out moreover all the Wizards c ver 24. of which see Lev. 19.31 and 20 27. Numb 22.5 Deut. 18.11 and the Teraphims Images of Men such as Michol put into David's Bed 1 Sam. 19.13 by which the Heathens consulted Ezek. 21.21 and Answers were return'd by them Zech. 10.2 either by the subtlety of Satan or by the Forgery of the Priests And he destroyed also all other Monuments of Idolatry which he found in Judah as well as in Israel he did all he could possibly do to prevent that utter Devastation of his Countrey foretold by the Prophets but the Decree was even ready to bring forth Zeph. 2.2 and there was no reversing it Remark the Fourth Josiah's Celebration of the Passover ver 21 22. 2 Chron. 35. Mark 1. Sanctius saith here so soon as Josiah had abolish'd the false Worship forbidden by God's Law he now endeavours to set up the true worship of the Living God commanded by his Law which Hilkiah had found Chap. 22.8 and now had been read to them all Mark 2. The Passover was a most sacred and solemn Sacrament and Ordinance of God Exod. 12.1 c. and had been much and long neglected without which all their Sacrifices were accounted in vain for this Ordinance gave Vigour Virtue and Value to all others and no Israelite ought to want this Sacrament which was both a Monument of their Deliverance past and likewise a Type of the Messiah to come therefore did Josiah so zealously revive it Mark 3. Though this famous Passover be passed over after a Compendious Manner in 2 Kings 23.21 22 23. shewing only 1. The Time of it in the eighteenth Year of his Reign supposed to be immediately after his renewing the Covenant 2 Chron. 34.31 32. and 35.1 And 2. The Excellency of it exceeding all former Passovers for such Preparation Humiliation Detestation of Idolatry and Reformation of Religion c. but 't is more particularly described in 2 Chron. 35. from ver 1 to 18. 2 Chron. CHAP. XXXV with 2 Kin. CHAP. XXIII THIS Chapter with the latter end of 2 Kings 23. contains two Parts First The Pious Life of Josiah in the residue of his Days And Secondly His Violent and untimely Death after all his Goodness The first Part concerning his Pious Life is this Passover in particular Remarks upon it are First Josiah's Holy Instructions to the Priests and Levites c. Mark 1. The Time when he celebrated this publick Passover it was upon the fourteenth Day oâ— the first Month ver 1. which was the Day expresly enjoyned in the Law Exod. 12.2 6. and now he commanded the People to keep it as well as himself 2 Kings 23.21 for some suppose that when the Doors of the Temple had been shut 2 Chron. 28.24 the Holy Priests and the People had been constrained to keep the Passover and other Holy Feasts in Private but now he calls all in to Publick Worship Mark 2. He commanded the Priests to put the Ark in the House c. ver 2 3. Erpennius saith it had been removed out of the Temple either 1. In Ahaz's Time that it should not be there among his Idols but surely Hezekiah returned the Ark into its Place Or 2. In the Time of Manasseh c. or rather 3. In the Days of Josiha's wicked Father Amon to make way for some Idol in its Room And Piscator adds 't is no wonder the Ark was removed by some Idolatrous King when they durst remove other sacred Vessels 2 Kings 16.14 and cut them in pieces also 2 Chron. 28.24 and some say the removing of the Ark into its Place occasion'd the finding of Moses's Manuscript by Hilkiah Mark 3. He bids the Priests c. prepare themselves for the Passover ver 4.5 and their Brethren ver 6. by purifying and quickening them for performing so solemn a Service as was killing the Passover c. and Josiah himself excites them to their Duty by this Argument saith Vatablus saying Ye Priests are now freed from that Burden which lay upon your fore-fathers of carrying the Ark upon their Shoulders from Place to Place while it remained in the Tabernacle but now saith Josiah It shall not be a Burden to your Shoulders seeing 't is now seated in the Temple therefore now serve the Lord ver 3. so much the more as now freed from that burden in other Services in Sacrificing Singing c Remark the Second The Royal Actions of King Josiah at this Passover-Feast He gave thirty thousand Passover Offerings to the People ver 7. All of his own Substance By this Munificence saith Osiander the King supplied the wants of his poor People and Dr. Hall Notes the same here saying Rather than fail Josiah's Bounty shall supply to Judah Lambs for their Paschal Devotion N.B. No Alms is so acceptable as that whereby the Soul is furthered Kids are named here as well as Lambs for Lyra and Piscator say from Exod. 12.5 that in the want of a Lamb the Law allowed a Kid might be offered and the three thousand Bullocks he gave likewise to be offer'd up after the Lambs saith Piscator upon the several Days of that Feast of Vnleavened Bread which was another part of that great Solemnity Remark the Third The Liberality of the Princes at this Passover-Feast ver 8. in giving two thousand six hundred small Cattel and five hundred Oxen. N.B. Behold the Power of a Royal Pattern the Example of this good King moves those Princes to do as he did though they were Persons bad enough according to Zephany's Character of them Zeph. 3.3 yet these gave Liberally not only to the People as ver 7. but also to the Priests and Levites here that they might likewise rejoice with the People Remark the Fourth The Bounty also of the Superior-Priests unto the Inferior Levites ver 9 10 11 12. here 's another liberal Gift of five thousand small Cattel and five hundred Oxen So that the total summ given here by
suppose that City to be built upon that very plat of ground where Cain murdered his Brother Abel and bloody Saul would have dip'd this Damascus of a deeper Dye by acting in the Spirit of old Cain to shed the blood of many new Righteous Abels there N.B. Oh stand and wonder how Christ suffered this Mad-man to march end-ways without any Disturbance for five whole days together and for the middle of his sixth day while he was hoping to pepper the poor Professors of Christ in Damascus Object But it may be here demanded What had the High-Priest to do in Damascus which had a King of its own over it 2 Cor. 11.32 and a Deputy-Governour also Answer the first Though the Romans had subdued Judaea Syria c. yet they suffer'd the Jews both at home and abroad in the places of their Dispersion where they had several Synagogues whom they still styled Brethren Acts 22.5 to live according to their own Law and Religion whereupon the High-Priest as Prince and President of the Sanhedrim might judge of any Jews Crime and Imprison c. Though this Council had not power to determine in matters capital which the Romans reserved unto themselves as also to pronounce the Judicial Sentence of Death and the power of publick Execution as is clear in Christ's Caese who was Crucified by Pilate's power Answer the second Hereupon this Plenipotentiary Persecutor carries his Credential Letters to this place taking along with him a great many Sergeants and Bailiffs to Arrest the Christians in that City that he might bring them bound to Jerusalem Acts 9.2 because he feared those Dissenters would find too much favour among those Gentiles had they been Tried in their Courts and because it was impossible a Prophet should perish in any place but in Jerusalem Luke 13.33 That City must fill up the measure of its iniquity Matth. 23.32 And when her Ephah was full then was she to be Ruined and removed Zech. 5.6 8. and 11. This Cutting Commission from the Soveraign Sanhedrim Saul was to deliver to the Deputy-Governour under King Aretas who was now as Josephus saith warring against King Herod for putting away his Daughter and taking Herodias to Wife in Aretas his Daughter's stead and those Pestilent Informers could easily gain the Governour to be on their side to assist them by slandering the Christians that they were Traitors to the King of Damascus and took King Herod's part c. The third Remarkable Circumstance is The Manner how this chief Commissioner of Satan was converted by and to Christ which in the general the particulars being referred to the Concomitants is thus described while Saul was marching with a bloody mind the last day of his Journey and was got near even within the sight of his much desired Damascus resolving to Ruine many Christian Families by ragingly rushing in upon them c. before he slept that night Behold in the midst of all those his murdering Imaginations and malicious Diabolical Machinations even then when he was almost at the end of his Devilishly designed Journey there meets him the Lord Jesus and prebably in his glorified Body unhorseth him or knocks him down if on foot as with a Thunder-bolt or Flash of Lightning as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is read circumfulguravit cum the Lord thundered and lightened round about him to stun and astonish him but not to stone him with a Thunder-stone or a spire of Lightning as he had stoned Stephen by other wicked hands And the Thunder of Christ's Power uttered this Voice Saul Saul why persecutest thou me Acts 9.4 This terrible Noise and dazling Light from Heaven makes this proud and presumptuous Persecutor fall down to the Earth He could not but be sensible of the Affrighting presence of the great God who was wont to make himself known in so amazing a manner to meer mortals N.B. Saul being learned in the Law could not but know that Daniel himself a man greatly beloved Dan. 9.23 did in a prostrate posture Reverence the Majesty of God's presence Dan. 8.17 and 10 9. How much more such a matchless wretch as himself who had justly deserved no better a denomination than to be reputed a Man or rather a Monster greatly to be abhorred being conscious to himself that he was a Villain of the first Magnitude and had bid Defiance of the deepest Dye against the God of Heaven and Earth c. Christ calls Saul by his name to mind him that he was doing the Devil's Drudgery just as his old Name-sake Saul had done in persecuting David who was the Father Type and Figure of Christ and that name Saul is doubled not only the more to awaken him but also to shew his greater commiseration of him And though Christ was now above the reach of Saul's Rage N.B. Yet because he and his Church make but one Body he saith to Saul Why persecutest thou me I am the Head of my Church and do feel my self wounded in my Members of the Saints In whom I live Gal. 2.20 and to whom thou art injurious 1 Tim. 1.13 All injuries done to my little ones I take them as done to my self Mat. 25.35 c. And in all their afflictions I am afflicted Isa 63.9 As the honour of the Head redounds to the Members so their sorrows and sufferings do reach unto the Head Our Head is not sensless though it be in Heaven when his Members suffer although they be on Earth N.B. Our Lord retains still both a feeling and a fellow-feeling and is not only sensible of his Saints saying He that despiseth you despiseth me Luke 10.16 but is also tender over them saying likewise He that toucheth you toucheth the Apple of my Eye Zech. 2.8 or Why persecutest thou me may be emphatically meant of Christ himself And why me for what demerit of mine Sure I am it is causless on my part It cannot be but for my good deeds that thou dost it I have given thee no other cause to persecute me but this that I have so loved thee as to lay down my Life for thee Thus Christ speaks and Saul says Who art thou Lord verse 5. Art thou God or art thou an Angel This learned man in the Law was an Ignoramus in and knew little of the Gospel He knew something of God the Father in the Old Testament but nothing of God the Son in the New therefore he asks Who art thou He answers not therefore Speak Lord for thy Servant heareth as the Child Samuel did 1 Sam. 3.9 N.B. Saul under this consternation is answered by his sweet Saviour I am Jesus whom thou persecutest 't is hard for thee to kick against the pricks There are more words added to this short Answer Acts 22.10 and 26.14 In which places this short History hath a more ample and plenary Relation However so much is Related and Recorded in this place Acts 9.5 as gives Saul an account 1. That though Saul might not directly design to persecute Christ himself
goeth along both into Fire and Water to see they take no hurt by either Isa 43.2 and though God lead them into both yet he leaves them not in either but brings them forth of both into a wealthy place Psal 66.12 This is due comfort for true Christians 2. Civil Authors as Martyrologists shew how in all ages of the World since Christ the Church hath been oft cast into Gods Furnace and been under Fiery Tryals yet brought in Gods hand through all into such times of Rest and Refreshment as wherein she might draw her breath better than in the Furnace yea swallow down her Spittle and live comfortably what may befal us from those black clouds which gather about us we know not whether it may not prove a storm of Fire c. these two Scriptures Zech. 13.8 9. and Mal. 3.3 have a mighty sound in my Ears two parts shall be cut off and the third part I will bring not only into but through the Fire c. when he comes to sit as a Refiner of his Gold and Silver Vessels c. 'T is good for us to forecast fiery Tryals which never come the sooner for being foreseen but sure I am far the easier 'T is a labour well lost if they come not and as well spent if they do come whereas when they come on the sudden and surprize us as the unexpected Thief in the Night they find weak minds secure make them miserable and lastly leave them desperate praemoniti praemuniti forewarn'd forearm'd God hath made me a Watchman to sound this Trumpet of warning from my Watch-Tower to rub off your Rust and to rouze up all that are slumbring Virgins that I may deliver my own Soul Ezek. 3.17 18 19. to wit from my other mens sins 1 Tim. 4.16 Oh would God I could say that the house of Israel is not become Dross as Ezck. 22.18 I am afraid we are degenerated if not from our own former zeal yet from that of our zealous progenitours We may sigh out Heu pietas ubi prisca profana O Tempora Mindi Faex Vesper prope Nox O Mora Christe Veni Oh bless God for that blessed allay Isa 48.10 God will refine us yet not so exactly as Silver lest we should be consum'd in Gods Crucible having in us more Dross than good Oare he tries not with Rigour this none can abide Psal 143.2 but with Favour Psal 118.18 't is in mercy and in measure Jer. 30.11 Isa 57.16 If his Child swound in the Whipping God le ts fall the Rod and falls a kissing it to fetch life into it again Oh that our Faith may be found as Gold 1 Pet. 1.7 If not in such a fiery Tryal before yet at that of the Judgment-Day The third Grand particular in this History of Noah is Noahs eminent piety in the midst of that ungodly Worlds notorious Impiety Noah was a most Resplendent and Illustrious Star of the first Magnitude shining forth most gloriously in the darkest Mid-night of a most wicked World Hence ariseth The third Observation That the power and providence of the Most Wise and Most Gracious God doth preserve and provide the best of Men for the worst of Times Three points are here to be enquired after and answered The 1. Is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How it is so The 2. Is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Why it is so 3. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After what manner First to demonstrate How it is so Ans 'T is most manifest 1. in Sacred History That God ordered the best of Prophets to be born and to officiate in the worst of Times oh what a degenerate Age was that wherein Moses appeared Duplicantur lateres Venit Moses Israel was in the Bondage of Egypt and in the worst part of that Bondage their Tale of Brick and Mortar-work was doubl'd upon them and that without Straw Exod. 1.11 14. and 5.18 19. c. Then God sent Moses their Deliverer And what a degenerate age was that wherein Samuel was born where there was no open Vision 1 Sam. 3.1 c. No better but far worse were the Times of Elijah who in his own computation was left alone of all the Lords Prophets when the Prophets of Baal were many 1 Kin. 18.22 in the days of wicked Ahab who sold himself to work wickedness whom Jezabel his wicked Wife stirred up 1 Kin. 21.25 and as bad were the times of Jehoram Ahabs Grand-Child when God sent the Prophet Elisha who said to that wicked King What have I to do with thee c. and surely were it not that I regard the presence of Jehosaphat I would not look toward thee nor see thee 2 Kin. 3.13 14. The like is recorded of all the Greater and Lesser Prophets who all as with one mouth do declare and declame against the wickedness of their several Ages they lived in as all their several Prophecies do abundantly testify in Isaiah Jeremiah c. and in Hosea Amos c. To omit ail these and come to the Master-Prophet our Redeemer the Son of God who was sent out of his Fathers Bosom into the World at a time of its greatest Degeneracy when few more than five persons are found upon Record who owned the good ways of God then came Christ that Almighty Healer and Soveraign Saviour As Joseph found his Brethren in Dothan which signifies Defection Gen. 37.17 So our Joseph or Jesus found the World in a state of great and sad Defection and when he comes again 't will be as bad shall the Son of Man find Faith on the Earth Luk. 18.8 Thus it appeareth by an Induction of Instances out of Sacred Writ that God raiseth up the best of Men in the worst of Times as he did Noah here in the Old World when all Flesh had corrupted their way Gen. 6.12 And this Secondly Is also remarkable in Civil or Secular History complying with that of the Sacred aforesaid that the best of humane Laws have been gained in the Reigns of the worst of Kings as an happy Counter-Ballance to their exorbitant and extravagant actings this leads me to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why it is so Ans 2. Herein appeareth the Wisdom and Graciousness as well as the Power and Providence of God to reserve a little remnant for royal use in the worst of times that he might not ruine the whole work of his hands at once Saints are call'd the Salt of the Earth Mat. 5.13 As Salt keepeth Flesh from putrifying so do the Saints the World and are therefore sprinkled up and down as Salt Here a few Corns and there a few Corns one of a Tribe and two of a Family Jer. 3.14 to keep the rest from rotting 't is well said that Swine and Swinish persons have their Souls for Salt only to keep their Bodies from Stinking above Ground Christ and his redeemed are somewhere called the Soul of the World Oh what a Stinking Body would the World be without such a
the two Seeds of the Serpent and of the Woman do mingle together without any difference If there be the sameness in sinning the same shall be in suffering The 2. Inference is The Ark must be as ready as the Deluge We should ask our own hearts two Questions 1. Whether we be an Ark so made of such materials so plaistered as well as plained c. Try by the aforesaid 2. Whether we have an Ark As there was a Material so there is a Mystical Ark for saving from evil In the general God lovingly bespeaks his Servants as he did Noah here and taking them by the hand as he did him and leading them thereby to an Ark or Hiding-place of his own providing saying to them Come my People enter into your Chambers and shut the Doors about thee Hide thy self as it were for a little moment until the Indignation be over-past Isa 26.20 Thus God shut up Noah in the Ark secured Lot in Zoar hid Jeremy and Baruch when sought for to the slaughter Jer. 36.26 and bade Daniel go away and rest himself before those great Troubles foretold came to pass Dan. 12.13 God gave him a fair and favourable Dismission from them Those Chambers may be meant the Closets of Gods Providence and Protection such as Pella was to the Primitive Christians The Name of the Lord is a strong Tower the Righteous such as Noah was run into it and are safe Prov. 18.10 Thither we are exhorted to retire till the Storm be over the Enemy gone the Destroying Angel pass'd over possessing our Souls in patience See Exod. 9.20 21. 12.12 To run to God in his Attributes and Promises is our best and only Policy As there is Congruity 'twixt the Ark and the Church ut suprà so there is 'twixt the Ark and Christ into both which the Righteous run and are safe Prov. 18.10 The Door or Gate thereof is open Isa 26.2 And the same Lord that perswaded Japhet to enter into the Tents of Shem perswadeth also all Righteous ones to flie to this City of Refuge Gen. 9.27 Psal 11.1 Isa 4.5 Deut. 19.4 6. Isa 26.20 25.4 32.2 c. All that run in to Christ as in to Noah are safe We must run into Christ first and then into the Church As Noah was a Type of Christ so was his Ark also 1. Noah was a Type and Christ the Antitype in sundry particulars As 1. Noah's Name signifies Comforter and Restorer which shews Lamech's Faith to put that Name upon him Gen. 5.29 8.21 Herein he typified Christ our grand Comforter and Restorer of the New World as Noah was of the Old 2. Noah was a Preacher of Righteousness 2 Pet. 2.5 So also is Christ both preaching and purchasing yea procuring Everlasting Righteousness Dan. 9.24 3. As Noah found grace in the sight of God both for himself and for all his Family Gen. 6.8 7.1 and Heb. 11.7 so did Christ for himself Matth. 3.17 and 17.5 and for all his Houshold of Faith for so many as God hath given him Job 17.2 they are all accepted in the Beloved one Eph. 1.6 Yea he is the Saviour of all men especially of them that believe 1 Tim. 4.10 Luke 2.52 4. As Noah was the Builder of the Ark so is Christ of the Church which is call'd his Workmanship Eph. 2.10 c. Is not Christ the Carpenter Mark 6.3 to hew plain cement and clinch us close together c. 5. As Noah was long in building the Ark even an hundred and twenty years so is Christ long in building his Church even some thousands of years which he buildeth upon a Rock Matth. 16.18 6. As Noah used many Carpenters that were instrumental to save others but not themselves so likewise doth Christ Matth. 7.22 23. Some Ministers Christ employs that may save 1. Others not themselves 2. Themselves not others 3. Neither themselves nor others 4. Both themselves and others 1 Tim. 4.16 7. As when Noah had finished the Ark the Destruction of the Old World by Water followed immediately So when Christ hath gathered in all his Elect and compleated his Church then will the Destruction of this present World by Fire presently pass upon it Add unto all these 8. As Noah's presence in the Ark did secure his Houshold all the time of its Tossing and landed them safely after the Destruction of the Old World in another So Christs presence with his Church while she is Tossed with Tempests and not comforted Isa 54.11 doth secure her from all evil for he keeps the Ensuring Office Christ Embarks himself in the same Bottom with his Disciples Matth. 8.23 24. only if our Saviour seem to sleep 't is our duty to awake him v. 25 26. What Caesar said to his Barge-man Quid times Caesarem vehis ejus Fortunam Christ can better say The Ship the Church shall live out all Storms for a Storm-rebuking Christ with all his Adventures are in her and therefore neither the Prince of the Air nor the God or Gates of Hell can prevail against her Matth. 16.18 He sails with contrary Winds Mat. 14.24 As there is congruity 'twixt this Type and Antitype to wit Christ and Noah So there is some disparity As 1. Noah Preach'd to the old World and Converted none but Christ Converted many in this New World so that 't is said Who can tell his Generation Isa 53.8 10. 2. Noah saved his Houshold but only Temporally but Christ saves the Houshold of Faith Spiritually and Eternally 3. Noah had no better to send out but a Raven and a Dove but Christ sent out better things such as the Law and the Gospel the former to work Fear and the latter Love 4. Noah was insufficient to compleat Salvation for his Family as he was unable of himself to shut the great Door of the Ark after him but Christ saveth to the utmost by his own power Heb. 7.25 rebuking Storms and procuring Calms all in his own Name 2. As Noah's self was a Type of Christ so was his Ark wherein alone Salvation was found from that Deluge of Waters accordingly in Christ alone can be found Salvation of all sorts Temporal Spiritual and Eternal from the Deluge of Divine Wrath and Justice of God for the sin of Man Beside him there is no Saviour Isa 43.11 And there is no Name under Heaven by which either Jew or Gentile either those of the Old World or those of the New can be saved but by Christ There is no Salvation in no other Acts 4.12 Upon this account is he called the Lamb slain from the beginning of the World Rev. 13.8 They are therefore gross Idolaters that set up for their Saviours the Saints Departed Seeing there are no Co-Saviours besides him none As there was but one Ark so there must be but one Mediator no Cock-Boats were to attend this Ark as Acts 27.30 And indeed we need no other Mediator or Master of Request in Heaven save only Christ who is the
or fewer of them in Scripture-Record who minded any thing of Christs coming he came to his own and his own received him not John 1.11 But after this Oh how did this Barren Church sing c. when three Thousand of them were brought forth at one Sermon Acts 2.37 39 41. 2. The Gentile Church was for a long time as a lone Woman or Widow as it were altogether Barren and without Hope of Issue while the Gentiles were without Christ without Hope and without God in the World c. Eph. 2.1 2 12. yet afterwards in the New Testament Times the Gentile Church which before had brought forth only here and there a Proselyte or two as Jethro c. had a more Numerous and Glorious Off-spring than ever the Jewish Synagogue had Thus Sarah though at first Barren had a far greater Issue than Hagar yea and Hannah than Peninnah notwithstanding both were reproached for their former Barrenness Gen. 16.4 and 1 Sam. 1.6 The second Branch of this second Resemblance is The unwarrantable way Sarah took to supply the want of her own Fruitfulness in giving Hagar to her Husband That she might obtain Children by her Bond-woman Gen. 16.1 2. Gal. 4.22 God had promised a Seed to Abraham but not expresly as yet whether by Sarai or no hereupon Sarai propounded her Handmaid as a Secondary Wife or Bed-fellow to her Husband because the Children of Bond-servants belong'd to their Masters and Mistresses by the Law Exod. 21.4 Thus Rachel reckoned the Issue of her Handmaid Billah must be Hers Gen. 30.3 6 and 8. and thus Sarah sought a Seed to Abraham according to Gods promise though she were not the Mother thereof that so the Blessing God had annexed to his Promise might be obtained The Hebrews most improbably say this Hagar was the Daughter of Pharaoh to put the more Honour upon Abraham in this Act and to equal him with Solomon who Married the Daughter of another Pharaoh but Kings Daughters are most unfit to be Handmaids who are brought up Mistresses of the Highest Rank and had Paul been of that Mind he had never stiled her a Bond-woman Gal. 4.22 'T is more probable she was one of those Maids of Pharaoh's House which were given to Sarai Gen 12.16 Whatever she was and whatever good aim Sarai might haven in giving her to Abraham yet the means were naught this expedient for having Seel was not according to God because it violated the Law of the first Instituted Wedlock Gen. 2.14 but it was after the Flesh Gal. 4.23 Sarai was over-hasly and Abraham was over-facile they were both blame-worthy for want of Faith in Gods Promise as if his power could not have performed it beyond the common course of Nature in their old Age and for Violation of Wedlock contrary to its first Institution Mal. 2.15 and Gen. 2.24 This Act might be their Sin of Ignorance and of Infirmity as was also their and the other Patriarchs Polygamy practised in that time and their slipping out of Gods way brought much evil upon them Sarai is whip'd with her own Rod Hefiod saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evil counsel proves always worst to the Counsellors Hagar now pregnant with Child despiseth Sarah her Barren Mistress as Prov. 30.21 her Sin was writ upon her Punishment Gen. 16.4 5. she was despised as one rejected concerning Gods Promise and Abraham was disturbed with those Domestick dissentions 'twixt the Mistress and her Hand-maid Hereby is also figured the difference betwixt the two Mothers the Bond-Woman and the Free the Law and the Gospel and thus likewise the Soul of Man and the Church of God taketh some wrong ways for accomplishing Divine Promises following and finding out false rest fetching peace from the works of the Law rather than from the Faith of the Gospel this is to establish Hagar the Bond-Woman in the place of Sarah the Free out of whom sprang the Messiah that Blessed Prince of all true Peace and such mistaken methods to peace always end in sad disturbance as this in the History did Besides there is this other Mystery that such as put confidence in the works of the Law as the proud Pharisee did Luk. 18.10 11. will despise the Grace of the New-Covenant as Hagar did Sarah Rom. 10.3 will not submit to the Righteousness of God by Christ The third Mystery of Sarah's person in the History of her Life is in her Beauty she had a fair and Beautiful countenance a most lovely look and comely complexion Gen. 12.11 which Plato calls the principality of Nature Outward Beauty is very attractive which yet Sarai kept although she was now about or above sixty years old being not impaired by breeding or bearing of Children or it was preserved by God for the serving of his providence which followed thereupon and here we see how Beauty may be a double snare both to them that have it and to them that love it yet Sarah had a better even an Inward Beauty her chief Beauty was that of the Hidden Man of the Heart 1 Pet. 3.4 6. Gratior est pulchro Veniens in Corpore Virtus That Vertue hath a better Grace Which shineth from a comely Face Where these two meet they have a most happy conjunction and draw all Hearts to them as Esther obtained Favour of all that look'd upon her Esth 2.15 otherwise where beauty is without Grace and Vertue 't is like a Jewel in a Swines Snout Prov. 11.22 It wants that which should Consecrate and Sanctifie it as in Aurelia Orestilla cujus praeter formam nihil unquam bonus laudavit having nothing commendable to good men save only deceitful Favour and vain Beauty Prov. 31.30 'T was not thus but better with Sarah here who is therefore made a Figure of Jerusalem the Mother of us all Gal. 4.26 and of the New-Testament Church v. 24. which is the Spouse of Christ that is all fair Cant. 1.15 and 4.1 c. well looking and well liking to bring forth Fruit in old Age Psal 92.14 and thus as with the Church of God so it ought to be with the Soul of Man which should pray as Psal 90.17 Oh let the Beauty of the Lord be upon me The fourth Mystery of Sarah's Person in the History of her Life is in her Sufferings the chiefest whereof were that She twice did fall into the Hands of two Kings Pharaoh Gen. 12. and Abimelech Gen. 20. both which might have Ravish'd her and made her Disloyal to her Husband yet God mofs Graciously prevented it in both places by Plaguing the former and Diseasing the latter out of both these two Kings Courts God brought her off with Innocency Honour and Advantage Oh how many Snares of Tentation God carries his Church and our Souls thorough oft we are in the Bryars As Sarah was 1. In Egypt when God famish'd Abraham out of Canaan the Glory of all Lands Ezek. 20.6 thither which was the Granary of the World The Hebrews make this a fault in Abraham for
Works hath a double respect The 1. Respecting Gods part ma the 2. Respecting Man 's As it 1. Respects God who is Unchangeable so that Covenant must in some sense be Unchangeable also to wit in the substantial part of it which is as Unchangeable as Gods Justice by this all the Sons of Adam that do not Believe are Condemned and by this Christ was brought from Heaven to be made under the Curse of that Covenant Gal. 3 13. that he might fufil it for all that Believe in him 2. As it Respects Mans part so it is Changeable as to its accomplishment by Man with whom it was made it being not built upon Gods Unchangeable purpose within himself that it should stand for ever in that first Paradise Dispensation and not be changed but it was left to the Liberty and Free Will of Man either to keep it or break it as he himself best pleased God neither purposed nor promised to give Adam any additional Grace of influence whereby he should be caused to keep this first Covenant as he doth in the second Covenant but only Life is promis'd him on condition of his obedience by that Grace he was created with That God never intended the first Covenant Dispensation in Paradise to stand for ever is evident three ways 1. The Scripture saith nothing of Adam after his Fall save only his begetting of Children and of his Dying but little of his Life and as little of the Place of Paradise where it was is not well known which intimates God had a farther design to lay aside that first Law-Dispensation and to set up the Covenant of Grace given therefore to Adam in Paradise immediately after his Fall 2. God no where saith that he would be the God of Adam as he oft saith the God of Abraham for in the first Covenant he was to win this Honour by his Obedience and so to wear it This Royal Charter thus dated expired at his Disobedience God the Creator never said he would be Adam's God in the first Covenant so as to grant him influences to obey and to obey to the end as was to him and to us by God the Redeemer in the Covenant of Grace Ezek. 36.27 Deut. 30.6 Jer. 32.39 40. c. The 3. Evidence is The Lord did purposely give Adam that positive Law of prohibiting his Eating the Fruit upon pain of Death and did purposely suffer the Serpent to tempt him although he foresaw the Tempter would Master the Tempted All this was a Divine design to have the first Covenant abolished and then to deal with faln Man in the Dispensation of a better Covenant They first Covenant gave way for the Theatre of Grace to be Acted in the second to be short the Law Covenant is abolished not only the Ceremonial Law under which the Galatians were not but also the curse of the Moral Law in sundry Respects 1. It remains not for Justification for no Man is justified by the Law in the sight of God Gal. 3.11 for the Law promiseth Life only on condition of compleat Obedience and this is not to be found in any Man save in the Man Christ Jesus 2. It remains not for Condemnation for Christ is the end of the Law for Righteousness and he Redeemeth us from the curse of it so that there is no condemnation to them that are in Christ Jesus Rom. 8.1 A Believers first Husband as to judging and condemning him is Dead and if he to wit the Law Covenant will he cursing and condemning any one in Christ that soul may say Uxori lis non intenditur the Law cannot commence a Suite against a Wife under Covert Baron I am Married to Christ Go Sue my Husband Rom. 7.2 3 4. Nor 3. Doth it remain in its commanding any more than in its condemning Power as it hath lost its Damning so its Domineering Authority Thus the Apostle argues Ye are not under the Law but under Grace that is not under the First but under the Second Covenant you are not under the Rigour and Irritation under the Curse and Coaction of the Law as Slaves under a Tyrant forcibly provoking or Compelling and Cursing you by Vertue of Sin therefore saith he sin shall not have dominion over you Rom. 6.14 rebel it may but reign it shall not in any under the Covenant of Grace Sin may have a Being and also a Dwelling in a truely Believing Soul but like those Beasts in Dan. 7.12 hath its Dominion taken away though its Life be prolong'd for a Time and a Season Although it be dejected from its regency yet it is not ejected from its inherency By this Men may know under what Covenant they live If you be led by the Spirit as your Tutor into all goodness righteousness and truth Eph. 5.9 and fetching you home from all your outstrays you are not under the Law or Covenant of Works Gal. 5.18 but are Sons of God Rom. 8.14 and have received the Spirit of Sonship or Adoption Gal. 4.6 Rom. 8.13 15. mortifying the Flesh c. Thus the Law as a Covenant Christ becoming sin for us and a curse for us and satisfying for all that ever the first Covenant required of us in our stead and as our Surety hath taken out of the way and Nail'd it to his Cross with the same Nails wherewith himself was Nailed Col 2.14 So we are dead to the Law and it is dead to us by the Body of Christ Rom. 7.4 his Body bearing our sins upon the Tree 1 Pet. 2.24 So that now 't is only the Rule of all Righteousness in the Hand of a Mediator Gal. 3.19 and in the Hand of his Spirit also Rom. 7.9 and 8.9 without which subserviency the Law is but a dead and a killing Letter 2 Cor. 3.6 when Christ is not the Writer his Spirit the Ink and Mans Heart is the Table whereon it is written by the Finger of God Rom. 2.15 and 6.17 and Heb. 8.10 To have the Law from which is our only fear a Servant to the Gospel is our great comfort now through the over-ruling Grace of the second Covenant the Law Covenant is become David's delight Psal 119.92 And Oh how he loved Gods Law ver 97. as his Rule and Counsellor ver 24. above Gold ver 127. yea as his Comforter against the sting of Death which is Sin and against the strength of Sin which is the Law not made by the purchase of Christ subservient to the Gospel 1 Cor. 15.56 57. where Blessed Paul Christs chief Herauld proclaims Victory over Sin and Death with a World of Solemnity and Triumph through Christ who had disarm'd Death and unsting'd Sin by satisfying the curse of the Law as he hath taken away not Sin it self but the Guilt of it so not Death it self but the Sting of it it may now be safely put into our Bosoms How the second Covenant is Everlasting though the first be abolished both à parte ante and à parte post will
handleth the Law of Moses in a double notion 1. Relatively as it had Relation to that Jewish Church in her minority under a Tutor or School-master and so it had a twofold respect to the Covenant of Grace the first is antecedent as it prepar'd them for and press'd them to Christ and his Covenant The second is subsequent or consequent teaching them how to walk before the Lord unto all pleasing Col. 1.10 regulating their lives by that Rule of Righteousness the Moral Law then given them even by the Mediator himself as well as by Moses Acts 7.38 1 Cor. 10.4 9. as well as in the hand of a Mediator Gal. 3.19 and so the Law was to Israel what it was to David a Companion a Counsellor and a Comforter as before Thus Paul speaks of Sinai's Covenant Gal. 3. v. 17. and from thence to Gal. 4.21 as relating to them entring into the same Covenant of Grace made with them in Abraham before then 2. Paul propounds that Law of Sinai simply and absolutely from v. 21. of chap. the 4th to the end as it was a Copy of the Covenant of Works so he maketh it as an Handmaid subservient to the Gospel as Hagar was to Sarah yet begetting Children to bondage and such as were excluded from the Inheritance therefore shews them how dangerous it was to be Children of the Law or Covenant of Works in its absolute proper and simple consideration which was Hagar and unless of Sarah or Covenant of Grace they could not be saved And as it is a Rule to the Regenerate in Christs hand Exod. 20.19 so it leaves the Reprobate without excuse Rom. 1.20 if the Law Natural do so much more the Moral Row 10.4 The fourth Consideration is The Law upon Sinai could not be propounded by God to Israel as a Covenant of Works properly and absolutely as it was given to Adam in his State of Integrity for then was Mankind faln and the keeping of the Law was become impossible to Man therefore 't is enough improbable as to God that he should press it upon faln Man as he had done upon Iâ—â—necent Adam being now altogether unable to perform it save only in the hand of a Medâ—â—â—tor whereof Adam while he stood had no need 'T is true God is just in commending the Law though it be impossible for us to yield universal obedience to all the Duties commanded in 〈◊〉 For l. God hath not lost his Power of commanding though Man hath lost his Power of Obeying 2. Though the matter be never so crooked to work upon yet the Rule which is Regula Regulans as well as Regulata the Rule Ruling as well as the Rule Ruled must needs be a straight Rule 3. Qualis causa tale causatum seeing God is perfect both in esse and in operari in essence and operations his Law must needs be a pure and perfect Law in it self Psal 19.7.4 Adam had a sufficient stock of strength to keep this Law of Works at the first but through the freedom of his own Will he proved Bankrupt like an evil Steward who playeth or maketh away his Lord and Masters money fully furnishing him to accomplish his commands whereby he disenableth himself to perform his Masters work and will So Adam did disenable himself and as a publick person all his posterity whom he represented and therefore holy Paul to shew the Malady of faln Mankind doth declare from Rom. 1.18 to chap. 7.13 how all men both Jews and Gentiles do come short of Gods glory and of their own duty in fulfilling the Law and that the best of men are but men at the best The most Regenerate man faileth in the manner when not in the matter of his obedience he cannot obey Gods Law totus or wholly in respect of himself as well as of the Law for every New Man is as it were two men there is a Law in his members in the faln Estate but renewed in part only which warreth against the Law of his mind Rom. 7.21 23. as two Armies in him Cant. 6.13 Having thus seen Mans Malady the Word and Spirit of God maketh a discovery of Mans Remedy First Convincing him of Sin of Righteousness and of Judgment John 16.8 This is done two ways 1. By the Law of VVorks as in the Hand of a Mediator it convinceth 1. Of Sin in its Source and Fountain Jer. 17.9 and Gen. 6.5 The Heart is desperately wicked and is evil only evil and continually evil in all its imaginations 't is evil Extensive Intensive and Protensive The truth of all this not only the written Word of God but also our own smarting Experience teacheth us that till God touch our Hearts with his strong Hand Isa 8.11 and break down Windows into our dark Souls we never mind God or his good ways God is neither in our Heads Psal 10.4 nor in our Hearts Psal 14.1 nor in our VVords Psal 12.4 nor in our VVorks or ways Tit. 1.16 We are wholly without God in the World Eph. 2.12 Thus the Looking-glass of the Law discovers Sin both Original and Actual to the Man whose Eyes are opened Jam. 1.23 and Numb 24.3 then God and his own Conscience convinceth him of Sin and condemneth him for it 1 John 3.20 as guilty 2. It convinceth of Righteousness that it is impossible to attain unto it by the VVorks of the Law because of the sinfulness of Mans Nature and weakness of faln Flesh Rom. 8.3 and Gal. 2.16 The Covenant of VVorks leaveth all Mankind under the curse Gal. 3.10 He that can keep some Commandments and not all yea that continueth not therein to the end is under the cusre of God Jam. 2.10 and this curse containeth the whole wrath of God upon Body and Soul in this Life and in the next ready to be poured forth upon us continually both at Home and Abroad Levit. 26.16 18 21 24 28. and Deut. 28.16 to 20 c. John 3.18 36. Job 18.15 Brimstone abideth upon his Head and House ready to take Fire from the Flames of the Lords anger if Grace prevent not its Execution Now every Mans guilty Conscience doth convince him that he is a breaker of Gods Law times without number so is under Gods curse but cannot thereby have the Blessing of Justification And 3. The Law convinceth accordingly of Judgment that will follow and fall upon all the people of Gods curse Isa 34.5 That Christ the Judge of the World will come armed with Flames of Fire to render vengeance on all them that know not God and obey not his Gospel 2 Thes 1.7 8. all such as have rejected the tenders of Grace and refused him for their Mediator but chuse rather to remain in their Natural Unregenerate Estate under the Law or Covenant of VVorks though they have been forewarned to flee from the wrath to come Mat. 3.7 What can such expect but a fearful coming of Judgment which shall devour Christs Adversaries Heb. 10.27 'T is a fearful thing and beyond the
as many do yet he doth the former He lived in a due and daily expectation of Death and 't was the care of this Blessed Patriarch and so it should be ours to leave a Blessing behind him He here looks upon it as the last Act of a Fathers Office and his sweetest farewel to the World this pattern should be our practice we should seek the Salvation of our Children while we live and say something of weight worth and warmth that may stick by them when we die as that holy Man of God Mr. Robert Bolton upon his dying Bed charg'd his Children not to meet him in an Unregenerate Estate at the Day of Judgment The words of dying Saints are living Oracles In doing thus when we are laid in our Graves we leave a stock behind us which still not only abides but also improves and will go forward by way of increase until time shall be no more ☞ Inference hence is The uncertainty of the Day of Death as it made Isaac so it should make us wife in two Cases 1. In making sure work as to our selves for a better World 2. In leaving a Blessing behind us to others that survive us especially our Relations in this present evil World Hezekiah set his House and his Heart in order Thus this Holy Patriarch did being prepared for his own departing and for his Lords coming Mark 13.5 And his making of his Last as he thought Patriarchal Will and Testament made him not as the Vulgar Errour now is to die the sooner for he lived after this as is said before above Forty years The Third Remark or Remarkable means whereby Jacob got the Blessing is the Well grounded Affection of his Mother towards him 'T is some blemish to Holy Isaac and blot in his Escutcheon that he was Blind in his Affections as well as in his Senses misplacing his love contrary to Gods Oracle for his own Carnal ends because he did eat of Esau 's Venison Gen 25.28 he not only loved but overloved him and his fond love would have fix'd the Blessing upon the wrong object to have cross'd Gods Promise the Elder shall serve the Younger had he not been prevented by Gods Providence 'T is a shame for a Saint to be a slave to his Appetite and to be brought under the power of any created Comfort 1 Cor. 6.12 He is an Epicure that studies to please his own Carnal Palat more than Gods Coelestial Pallace However this Infirmity in Isaac served as a soil to set off and illustrate the Divine Adoption which Esau's cunning Insinuations into his Fathers affections by pleasing his Fleshly Palate and putting Venison into his Mouth could not counter work for Jacob was as great a Favourite with his Mother Rebekah as Esau was with his Father Isaac Wherein more Grace appears in the Woman as likewise in Manoah's Wife Samson's Mother than in the Man for Rebekah's Love was grounded upon Gods Oracle but Isaac's was in opposition to it Isaac loved whom God hated she loved whom God loved Mal. 1.2 3 Isaac could not be Ignorant of the Oracle Gen. 25.22 23. yet might misinterpret it not of their Persons but of their Posterity Bernardus non videt omnia and this misconstruction of it might mislead him in this Action either his Carnal Affection made him not understand or forget the Divine Oracle or it transported him into a purpose to pronounce the Blessing contrary to it because he fondly wish'd it so but Rebekah saw farther than Isaac understanding Gods Oracle aright both concerning their Persons and Posterity and therefore overhearing what Isaac had said to Esau she projects with her best beloved Jacob how to procure for him the Patriarchal Blessing aggrecable to Gods Oracle though contrary to her Husbands Will and Intention I have here thought upon that Vulgar Proverb to wit Children sometimes had better want their Father with the Stock than the Mother with the Rock c. which seems to have more significancy in it as it holds a concurrency with two Scriptures The First is Levit 19.3 the only Scripture which placeth the Mother before the Father saying thus Fear every Man his Mother and his Father the Reason of this priority of place given here to the Mother must be because she hath bought this Right hand place at a very dear price every Child is a Jabez to the Mother she breeds him brings him forth and brings him up with Sorrow 1 Chron. 4.9 little do Children consider how near they come to be Parricides or Murderers of their own Mothers you should remember how oft your Mothers had sick Fits and it may be some Swoonings for you at or after your conception while you were in their Wombs and what Dolours and Dangers such as wherein Death way-lays many Mothers have attended them when they brought you into the World Oh what pangs and throws have you cost your Mothers in their Travailing work a work indeed too hard for a mere Creature and therefore it requires the Voice of God to help it forward Psal 29.9 with Job 39.3 and Psal 71.6 Many Mothers have such hard Labour that they must needs be very near to a going out of the VVorld before ye their Children can be brought into the VVorld and oh what care and pains how many defiled hands how many broken sleeps c. do ye cost them to bring you up in the World Oh remember ye are certain Cares but uncertain Comforts our Lord upon the Cross left a good Pattern in taking care for his Mothers Life at his own Death Joh. 19.26 All Mothers may call their Sons Benoni's Sons of Sorrow as Rachel did her Son Gen. 35.18 and therefore they should give all due respect and reverence to them The Second Scripture wherewith that Proverb aforesaid hath a consonancy is Prov. 1.8 where Solomon saith My Son hear the Instruction of thy Father and forsake not the Law of thy Mother where the Wise Man would by a seasonable caution correct the too frequent folly of many Children who by being so familiar with their Mothers do mostly contemn them according to that old Adage Too much familiarity breeds contempt thus this Prophane Esau made no matter of his Mother not only in not consulting with her who had the Oracle Gen. 25.23 for obtaining the Blessing but also in saying after The days of Mourning for my Father are at hand and then will I slay my Brother Jacob Gen. 27.41 he resolved with himself to stand in no awe of his aged Mother though surviving hereupon Solomon makes the bond of Obedience most strict and strong where Disobedience is most likely to break out calling upon Children to hearken unto the Words of a Father as an Instruction but to the Words of a Mother as a Law the former Persuades only but the latter Commands for every Law carries an authority in it yet this is not said to lessen the Fathers Power for they are all Cursed that set light by either Father
Exod. 24.14 And we are told also that the Frantick People when mad of making a Golden Calf Exod. 32. did destroy this good old man because he would not comply with Aaron in promoting their Calf-Idolatry therefore we hear no more of him in Scripture-Record after that as we do of Moses and Aaron However Joshuah whom the Holy Ghost calleth in Greek Jesus Act. 7.45 Heb. 4.8 and whom Moses before that call'd his name Jesus or Oshea that is Saviour Numb 13.16 was a figure of Jesus Christ the Saviour of the World both in his Name and Actions in fighting the Battels of the Lord and in bringing the Lord's People into the promised Canaan 'T is not Moses or the Law can do it The 3d. Remark is The Effects of this double manner Moses's precando and Joshua's praeliando This we have an account of When Moses held up his hands in Prayer Israel prevailed c. v. 11. Which shews that the power of Moses's Prayer prevailed more against their Enemies than did all the pushes of Israel's Pikes Moses orat vincit cessat vincitur saith Bucholcer Moses Prays and Conquers especially when Aaron and Hur joyn'd in Prayer with him N.B. In the Congregation where Saints are praying together with fervency of Faith there the Arrow Shield and Spear are broken Psal 76.2.3 Thus are the Peoples words to David 'T is better thou succour us out of the City 2 Sam. 18.3 interpreted that thy Prayers in the City shall prevail with God for our assistance in the Battel Thus Knox's prayers were more feared than ten thousand Souldiers and Gustavus said the greater our Army of Prayers are the greater be our Victories Prayer is the best of Duties if any duty be a penny this is a pound and such as with Peter have neither Silver nor Gold to pay Taxes with may yet pay the subsidy of Prayer pray for the peace of Sion c. Psal 122.6 God will honour Prayer because it honours God giving him the Glory of Victory as the Lord of Hosts and for these things God will be enquired Ezek. 36.37 Great Constantine after all his Victories would not as other Conquering Emperors be coined upon his current Money in a posture of Triumphing but Praying ascribing more to Prayer than to his Sword And David a Man of Prayer Psal 109.4 breaks through many Hosts in Conquest The 4th Remark is The various success of this Spiritual Engine Moses's Prayer his hands were heavy v. 12. so that he could neither bear up his Standard the Rod of God nor continue instant in Prayer Rom. 12.12 and then Amalek prevailed God would have the Victory to follow the lifting up or falling down of Moses's hands his gesture in Prayer to testifie that the Victory was only from God to whom Moses prayed His hands wax'd not heavy through old age being now 80 years old for 40 years after this when he was an 120. his natural strength was not abated Deut. 34.7 But it was from Humane infirmity which cannot hold out long in Spiritual Exercises It is a praise proper to God only that his hand is stretched out still but the best of Men are but Men at the best though the Spirit in them be willing yet the Flesh is weak Mat. 26.41 43. and cannot continue long intent in devotion beside there might be this mystery in it Moses hands waxed heavy to teach that the Law of Moses could bring nothing to perfection Heb. 7.19 However it plainly demonstrates that Prayer is not effectual unless it be fervent and constant When Moses's zeal and fervency abated then his heavy hands were let down and the Enemy got the better and won ground thus it is with us when we are made able to lift up our hearts and hands to God in prayer by a lively and fervent faith so long do we overcome our spiritual as well as temporal Enemies but when our faith flaggs and faints our zeal and devotion abate then they prove prevalent therefore 't is dangerous to faint in Prayer Gal. 6.9 Luke 18.1 2 3. be importunate c. the Prayer of the Righteous avails much to which is added if it be fervent Jam. 5.16 Alass God may complain our Spirits are not stedfast Psal 78.7 37. nor our hearts fixed on God as Psal 57.7 and 108.1 and 112.7 The 5th Remark is The Means whereby Moses was supported in a steady posture of Prayer 'till Amalek was discomfited they took aâ— stone and put it under him c. Moses was wearied both ways both with standing so long and with holding up his hands all that time therefore First They put under him a Stone to sit upon Under which similitude of a Stone Christ is oft signified Isa 28.16 Psal 118.22 1 Pet. 2.4 Zech. 3.9 upon whom our weak faith is supported in prayer and by whose Spirit our infirm Spirits are sustained therein Joh. 14.13 14 16 17. Rom. 8.26 and Secondly Aaron and Hur on each side upheld his hands in a steady posture who well resembled Faith and Patience sustaining our heavy hearts in praying work 't were well if we could say Lo here these two Graces are as Revel 13.10 and 14.12 contributing their assistance and vigour to our duty of Prayer No doubt saith Calvin but Aaron and Hur did not only hold up Moses's hands but also joyned with him their earnest Prayers It may hold forth Mystically that the grace of the Gospel was represented by the Stone whereon Moses sate for by it the Law of Moses was fulfilled and likewise Morally how godly Ministers ought to animate and assist one another in the exercises of piety Distance and division greatly hinders prayer Yea and Doctrinally that he who endureth to the end shall be saved Mat. 24.13 To all which may well be added as Moses the Prophet Hur the Prince and Aaron the Priest thus concur'd to discomfit Amalek upon the fortieth day after their coming out of Egypt All three put together are a Type of Christ who on the fortieth day after his Resurrection ascended into the Mount of Heaven where as our Prophet Priest and Prince he holds up the hands of intercession for his Church Militant while she fights here below with Spiritual Amalek Antichrist Sin World Flesh and Devil c. The 6th Remark is the event and issue of all which was not only Amalek's present discomfiture but also God's Decree to root him up for the future as Rab Eliezer saith out of this World and out of the World to come v. 13 14. This is testified not only by Recording God's Decree in this Pentateuch the most Ancient Book that is extant in the World But also Secondly By Moses's Altar call'd Jehovah Nissi the Lord is my Banner ver 15. which was both a lasting monument of God's mercy in that first Victory and of his Decree against Amalek from Age to Age and Thirdly God lays his hand upon his own Throne swearing to accomplish this Decree because Amalek's hand was lifted up
he had not Some hope in his Death as Solomon saith concerning the Righteous Prov. 14.32 The Third Part is How Achan was punish'd for his Sins Remarks upon this are First The Place and the Name of it ver 24. the place of the Punishment was the Valley of Achor which signifies Trouble so called by Anticipation because not only all Israel was troubled here for Achan's Sacriledge but also himself and all his were troubled here with a double trouble expressed ver 15. and 25. this Valley was nigh to Jericho and was fertile fat and full of Vines Isa 65.10 'T is thought to be the same with Engedi oft mentioned in the Canticles and it was an Inlet into Canaan call'd therefore a door of Hope Hos 2.15 because here Israel began to eat first the fruits of the Promised Land whereof this Valley was a Pledge and Earnest assoon as they had removed the Accursed thing from them c. Accordingly the first fruits and earnest of the Spirit given to us breedeth an assured hope of the Harvest of Happiness and of the whole bargain of Salvation by Christ This Valley of trouble is not a place to abide long in but is an Inlet to Mercy and Hope sets us upon Pisgah giving a prospect of Heaven as Moses had of Canaan as it is the evidence of things not seen Hebr. 11.1 The Second Remark is The Punishment it self which is double 1. To be stoned with Stones And 2. To be burned with Fire ver 15. and 25. First Stoning with Stones was the Punishment appointed for Presumptuous Offenders and for Blasphemers by the Law Levit. 24.14 Numb 15.30.35 every Presumptuous Sinner is a kind of a Blasphemer Ezek. 20.27 whose Sin is not to be expiated by Sacrifice And Secondly Burning with Fire the Law likewise appointed for those Persons and things that were Accursed Gen. 38.24 Levit. 21.9 Deut. 13.16 and so notorious was Achan's sin that it seems here to be doomed to a double Death therefore is it aggravated as folly in Israel ver 15. So Sin is oft called in Scripture Gen. 34.7 Judg. 20.6 and 2 Sam. 13.12 all intimating that Sin is the basest most senceless and foolish Deed it is folly in the Abstract as it is a turning from God the greatest Good and a turning to that which is the greatest evil and that in Israel too among the People of God who had such excellent Laws to direct them and such an All-sufficient God to provide for them as he had done for Achan to whom the Lord had given Sons and Daughters Oxen Asses and Sheep together with a well furnish'd Tent ver 24. therefore having no colour of necessity to induce him unto this folly a double Doom is upon him The Third Remark is The Persons and Things thus doomed and executed were 1. Achan and his Accomplices that is his Sons and Daughters which were part of his Goods together with 2. all his other Goods Animate and Inanimate both those that God had given him by his Providence and those that he had taken to himself by a Sacrilegious stealth even he and all that he had ver 15.24 Objection 1. But this Doom seems hard and unjust if not absurd as it is doubled no person could be both Stoned to death and Burnt to death too Answ 1. There is no doubt concerning Achan's deserving this double Doom for he committed his Sacriledge most probably upon the Sabbath-Day which was the Seventh Day wherein Israel compass'd Jericho seven times and took the City so he was a Sabbath breaker and therefore to be stoned Numb 15.32.36 and God doom'd him to be burnt because he was a Sacrilegious sinner stealing things from God himself as they were devoted to God by a Curse and all Accursed things were doomed to be burned Deut. 13.16 This was God's Doom upon Achan Josh 7.15 and executed by Joshua ver 25. yet may not we suppose that he was burnt alive but it was only his Carcase after he had been stoned for that was a burning in common with all the Goods he had both stoln and unstoln which were lifeless things Or he might as some say be first burnt alive and then said to be stoned when the People raised over his Ashes a great heap of Stones as 't is said ver 26. as was done upon the King of Ai Josh 8.29 and upon Absolom 2 Sam. 18.17 Answ 2. The doubt is greater about the Justice and equity of this Doom than is about the Absurdity of it because his Sons and his Daughters die with him for his Sin which is contrary to that Law Children shall not be put to Death for their Fathers sin c. Deut. 24.16 But we must consider First That Law was given to Man and not to God who certainly hath a greater Soveraignty and a more absolute power over Men than one Man hath over another There can be no Injustice in God whose Will is not only Recta but Regula both right and the Rule of Right He punishes the Iniquity of Fathers upon their Children Exod. 20.5 He may do what he will with his own Matth. 20.15 he is not bound to give an Account to us for his doings Job 33.13 none may say to God What dost thou Much less than to a King Eccles 8 4. 't is not safe for silly Man of a shallow Mind to reprehend the Works of God which he cannot comprehend c. Secondly 'T is not improbable but those Sons and Daughters were Accessories as Achan was principal in the sin for Achan being now old as being the fifth from Judah see ver 1. his Sons and Daughters must likely be grown up and so capable of knowing and concealing or revealing this Fact they living in the same Tent with their Father nor are they call'd Children much less Infants nor doth it follow that they were not guilty because it is not said so For divers Circumstances are omitted in Scripture-History which sometimes are supplyed from other places Hereunto add the Rabbi-Talmudists do rationally affirm that they must be conscious of their Fathers Fact for he could not dig and hide those Accursed things in the Tent wherein they dwelt but most easily must they know of it Thirdly consider These Sons and Daughters might not die simply for their Father's sins but only paid that Debt of Nature and of their own sins which Debt God the Supream Lord might require when and how he pleased and now they died honourably thus far that this severity upon them at the beginning of this new erected Empire might be so in terrorem to after Ages as to prevent the Death of Millions that would beware of such pernicious Practices by their dreadful Example whom if the fear of God did not yet the love of their own Lives and of their dear Childrens Lives would powerfully restrain them Aliorum perditio posterorum fiat cautio Their direful Woe was a warning to Posterity Objection 2. As to the things 2dly that perished with
and unjust Imputations of such an Abominable Iniquity seeing 't is safer to be over-Credulous than over-Censorious and better to be blind in Charity than to be rash in Censure especially considering the Holy Ghost hath been pleased to leave it so dark and undetermined The Fifth Reason is Suppose Jephtah had been so far Infatuated as to make such a wicked Vow as to Sacrifice his own dear Daughter if she came the first out of his Doors to meet him yet when he saw this was the Result he might easily understand he was not bound to keep it for Vows bind only to that which is good and though the thing vowed seemeth good but afterward proveth evil yet there is no Obligation upon the Vower in such a case save only to Repent of his Rashness N. B. As it was a single Sin to make that bad Vow so it becomes a double Sin to keep it For the first may fall out by a preposterous precipitancy but the second must be done by a Mature Deliberation which is always recorded as a Brand for the Aggravation of Wickedness What is done in cold Blood is far worse than what is acted in a pang of Passion This was Jephtah's case he had the space of two Months ver 37. wherein to inform himself about the Unlawfulness of his Vow N. B. No doubt but so tender a Father was willing enough to receive Information especially in a case wherein his Interest yea his All was so highly concerned and in a matter so agreeable to his own Natural and Paternal Affection And though he was bred up a Soldier so possibly was ignorant of the Law of Redemption Levit. 27.3 4. where the Male that was Vowed to God might be Redeemed for Fifty Shekels of Silver and the Female is set at a lower valuation because less serviceable in the publick Service of the Commonwealth than the Males of Mankind are Now it may easily be supposed that this Judge of Israel would have given many Hundreds of Silver-Shekels to have Redeemed the Life of such a Generous Morigerous and only dear Daughter as bid her Father do to her according to his Vow ver 36. and suppose his more Morose Education in Military Matters had made him either Ignorant or forgetful of this Law of Redemption yet had he the Priests of the Lord and the High Priest at Shilo to consult them about so weighty a case of Conscience as this which so mightily concerned both him and his and so profoundly conduced either to his Weal or to his Woe though he a Soldier might not know the Law of Moses either concerning the Dispensation God gave for Redeeming Vowed Sons or Daughters Levit. 27.1 2 3 4. or the prohibition of God from Sacrificing the Flesh of Sons or Daughters which was the Abomination of the Cursed Canaanites who were peremptores potiùs quà m parentes rather Parricides than Parents Herein saith Bernard Deut. 12.28.31 N. B. Yet sure I am he could not but be acquainted with the famous Story of Father Abrham how the Lord refused his Sacrificing of his Son Isaac though he tryed him concerning his willingness to it only However there could not be wanting some of the Priests of the Lord whose Lips preserve knowledge Mal. 2.7 even in those corrupt times that knew all those Premisses and were able to resolve his Doubts especially the High-Priest with his Urim and Thummim at the least considering they had the whole space of two Months time before the Execution of the Vow wherein to consider on the case The Sixth Reason is It is not Intelligible in any sound sense how Jephtah could be invested with any such Lawful and Laudable Authority to Sacrifice the first Person or thing for the Hebrew word Asher may be read either for who or for what that came to meet him in his return from the Victory We may say Who gave him this Authority Assuredly God gave it him not For First As to things it might have been his Ass out of the Doors of his Stable-House or his Dog out of the Doors of his Dwelling-House or any other Vnclean Creature such things were forbidden by the Law to be Offered up to the Lord as above Levit. 27.11 12 13 c. And Secondly As to Persons It might have been his own Wife or the Wife of one in his Family over whom he could have no colour of any Rightful Power to offer them up as Burnt-Offerings in the doing of which he can never be excused of being guilty of Wilful Murder Nor had he any such Parental power over his own Daughter as a Father no nor any such Legal Civil Power as a Judge to kill an Innocent and to take away the Life of his Only Obliging and Obedient Child without any Offence committed by her either to God or Man This had been a Wickedness with a Witness hateful to God and hurtful to Mankind Reason the Seventh Nor could Jephtah alone offer up his Daughter as a Burnt-Offering unless he could involve others to act with him in this Horrid Action for it belong'd not to him to Offer Sacrifice this presumptuous Usurpation God punish'd upon Vzziah with Leprosie 2 Chron. 26.18 19. seeing it did belong only to the Priests and it seems not very probable that he could perswade the Priests to cut the Throat and to burn the Flesh of such an Honest and Honourable Virgin without the least provocation upon her part to them N. B. 'T is far more probable that both the Priests and the People would rather unanimously prevent than promote such a Barbarous Butchery had Jephtah essayed to do it by himself as the People afterwards did rescue Innocent Jonathan out of the hands of Bloody Saul when he his own Father had sworn the Death of his own Son 1 Sam. 14.39 44 45. Objections against this second Opinion in short are these The First Objection is In that Law of Redemption it is said That no Devoted thing whether of Man or Beast should not be Redeemed but should surely be put to Death Levit. 27 28 29. This was the ground in all probability of Jephtah 's mistake having such a plausible appearance of a Divine Warrant from the Sacred Text. Answer 1. This presupposes that Jephtah was not ignorant of this Law of Redemption and if so then must he know what God saith Levit. 27.3 4. where his case of Conscience is clearly answered that Consecrated Persons might be Redeemed but Execrated Person spoken of ver 28 29. must not be Redeemed but they shall surely be put to Death and such Execrated or Cursed Persons were the Canaanites Numb 21.2 c. The Amalekites 1 Sam. 15.3 c. the Inhabitants of Jericho Josh 6.17 c. None of this concern'd Jephtah's Danghter who was a Blessed Virgin not a Cursed Harlot one Consecrated to God and not Execrated or Cursed by God Answer 2. Is Lyra's Gloss upon ver 28 29. saying That a Field is devoted there as well as Man and Beast
which is not Mortis Susceptivus capable of being put to Death yet it is said to be Mortified because by its being Devoted to God for the Service of his Sanctuary according to the common Notion of Church-Lands it as it were dyeth passing away from a Secular to a Sacred use In like manner saith he that the Death of Man there mentioned is not a Corporal but a Civil and Spiritual Death like that of Jephtah's Daughter who died to the World when devoted to Prayers and Fastings c. as a Recluse spending her perpetual Virginity in Religious Exercises Answer 3. That Law of putting to Death there is limited with Mikol Asher Lo de omnibus quae sunt sub suâ potestate which he hath a power over but the Jews had no power over the Lives of their very Servants insomuch that if any Master kill'd his Servant casually he was to be surely punish'd for it by the Law of God Exod. 21.20 Much less was it lawful for him to take away the Life of his Servant wilfully and intentionally upon pretence of any Vow as this was but least of all hath a Father power over his Child to take away his or her Life under pretence of a Vow for though Servants be said to be their Master's Money Exod. 21.21 Yet Children are not so to their Parents but are indeed themselves of a Second Edition and so in slaying them they do Tantamont slay themselves in them whereas both Masters and Fathers are bound up from Murdering either Servants or Sons c. by that great Command of God Thou shalt do no Murther whereof Jephtah is made a Breaker by those that say he Sacrific'd his Child Answer 4. Nor will that Law of God which impowereth Parents to get their Stubborn and Rebellious Children Stoned Deut. 21.18 19 20 21. afford any relief to the first Opinion no more than that Law which commands Parents to have their hands first in stoning their Idolatrous Children Deut. 13.8 9. N. B. For neither of those Instances come near or concern our Case in hand for Jephtah's Daughter was a Pious Virgin not so much for ought we know as tainted with Idolatry much less a down-right and known Idolatress and as she was one that durst not transgress the Commands of the first Table in Adoring Srtange Gods instead of the true Jehovah so was she no less careful and conscientious concerning the Duties of the Second Table here 's no Stubborness or Rebellion heard of here Oh how did she Honour her Father in her most Humble Answer to him saying Father do not for my sake make thy self a Transgressour to God I freely give my Consent to thy Vow I am willing to bear my Burthen and to live a Virgin all my Life as one cut off from the Comfort of Children my Will is wrap'd up in thy Will Oh my Father Her words ver 36. import all this as if she had been in Christ's School and had learnt his words Father not my Will but thy Will be done Matth. 26.39 A Dutiful Daughter indeed c. The Second Objection is Should this be granted that Jephtah only Devoted his Daughter to a perpetual Virginity it would too much symbolize with that Popish Doctrine of Votary-Nuns and those Monastick Vows of a Single Life for which we have neither Precept nor President in Scripture Answer 1. It may well be supposed that the fear of palliating that Popish Point about Nunneries hath been the principal Reason that hath prevailed with several Godly Learned Men to push them into those Sentiments that Jephtah's Vow ought rather to be understood of a Burnt-Offering than of Devoting his Daughter to the Service of God in a State of Virginity as this Second Opinion affirmeth N. B. But I think there is more ground of fearing that the first Opinion concerning Sacrificing her Jephtah's practice therein might be improv'd to a greater countenancing of Humane Sacrifices in that Day wherein many Instances were manifest of burning their Sons and Daughters to Moloch Whereas there was neither Precept nor President for any Monastick Separations at that time therefore this was not so dangerous to become a Pattern of any voluntary vowed Virginity in Monasteries as is practical in the Romish Church seeing this Virginity was not voluntarily vowed upon the Virgins part but it was violently imposed upon her by the Rash and Inconsiderate Vow of her own Father who lived in such corrupt times of Ignorance and Superstition that himself wanted not some Tincture thereof as will appear afterward when we come to enquire Whether Jephtah did well or ill both in making and paying his Vow And seeing his Daughter was so far from making any voluntary Vow of Virginity of her own accord though she obsequiously submitted to her Father's Disposing Authority over her yet doth she beg leave of her Father to lament her Destinated Life for two Months among the Mountains before she became a Recluse and to be confined to her place which is but a Sandy Foundation for such Monastick Lives as Popish Nuns lead N. B. But all Circumstances aforesaid being well considered this Example upon Record may rather serve as a Sea mark for shunning such Rocks from fear of Ship wrack than stand as a Pattern for following Ages 'T is safer to say This is Recorded by the Holy Ghost for our Caution and not for our Imitation Answer 2. Nor is it altogether Unscriptural for some Women to be so shut up as not to be given in Marriage ever after to pass by Tamar David's Daughter who was shut up in her Brother's House 2 Sam. 13.20 and David's Concubines who were shut up also we are not told how long David's Daughter remained in Absolom's House but we are told how long his Concubines were even to the Day of their Death 2 Sam. 20.3 N. B. Come we now to more Undefiled Instances as Anna the Prophetess Luk. 2.37 who was one of the few famous Witnesses of the Messiah's coming into the World and of whom Grotius saith that she was Affine huic Exemplum an Example near a-kin to this for she spent Fourscore and Eight Years of her Widowhood saving her Seven Years Marriage in frequent Fastings and Prayer in the Temple Night and Day she coming in at that instant when Simeon took up the Babe of Bethlehem into his Arms Simeoni Succinuit she Sang forth the Praises of that Beautiful Babe with Simeon also to make up a more Harmonious Consort ver 38. N. B. But still to step nearer the point in hand the Counsel of the great Apostle may be conferred herewith concerning Virgins which he confesseth cannot be Congruous to all but only to such as have the Gift of Continency and have so decreed reserving still a liberty of doing otherwise if need require which Popish Votaries do not and which Jephtah's Rash Vow indeed took away from his Daughter being not so careful as the Apostle was in not casting a Snare upon her that had decreed no
and Breeding Thus the People wondered at this change in Saul whom they look'd upon as fitter to look to his Fathers Asses than to bear his part in the Holy Exercises of the Prophets until one wiser than the rest supposed to be the Provost of the Colledge said to them Wonder not my Sons at this Change for those Gifts come not by Nature or Art but by Grace they come from God who is a free Agent and inspires whom he pleaseth N. B. Thus another Saul was as much wondered at when of a Persecutor the Lord made him a Preacher Acts 9.21 and the other Apostles were no less wondered at when Illiterate Fishermen were changed into Learned Fishers of Men Acts 2.7 8. and 4.13 and no less was our Lord himself wondered at Mark 6.2 3. John 7.15 As to the fourth Signal of Saul's tarrying for Samuel Seven Days at Gilgal which probably was propounded as a standing Law to him in cases of Emergency as Invasion of Enemies c. v. 8 9. Though Saul kept this Rule of Samuel exactly chap. 11.14 15. yet he basely broke it in chap. 13.8 in not staying to the last hour of the Seventh Day for which Foolish Action Samuel sharply reproves him ver 13. chap. 13 c. Josephus saith He fail'd in this constant Rule The Third Remark is Both the Piety and the Modesty of Saul in his Introduction to Royal Dignity c. N. B. First His Piety appeareth v. 13. no sooner were his Prophetick Raptures over but he resorts to the Synagogue or place of Divine Worship with his Fellow-Prophets both to Praise God for his Divine Call to such an High Advancement and to Pray unto him for his Protection and Direction therein c. N. B. Secondly His Modesty in his Taciturnity and Reservedness towards his Uncle who being there present and observing this unexpected alteration in his Nephew made him the more inquisitive about his Journey suspecting something extraordinary had happened to him that had caused this strange change Saul answers his Vncle that Samuel told him the Asses were found but not a word of his finding a Kingdom v. 14 15 16. Josephus renders two very good Reasons of Saul's silence in this business First Lest if his Uncle had believed it Saul had then been matter of envy to his Superior seeing the Nephew preferr'd before him Secondly If be had not believed it then would he have jeared Saul for a Proud Ambitious and Imperious Fool. I Add Thirdly Saul might be moved to silence in obedience to Samuel who had obliged him to secrecy Chap. 9.25 26 27. Fourthly This was Sauls Humble modesty as was that afterward of Hiding himself behind the stuff when chosen King v. 22. Fifthly And it was certainly Saul's Prudence to be silent in such a case and on good grounds not to divulge it before the due time The Fourth Remark is Sauls Publick Call to the Kingdom after all those Private Transactions betwixt Samuel and Saul so secretly in order thereunto This Publick Work is expressed in Antecedents Concomitants and Consequents First the Antecedents be two 1. Samuel the Judge calls a Parliament at Mizpeh v. 17. where all Israel had met before upon a solemn ocasion Chap. 7.5 and some suppose that the Ark was carryed thither and the High Priest with the Vrim and Thummim was present to consult about the New King because it is said here Vnto the Lord But God is present in all the Assemblies of his Saints 2 Chron. 19.6 Psal 82.1 c. 2. Samuel's Expostulation with this Parliament in the Name of the Lord wherein he opposeth the transcendent favours of God who had hitherto been their King both Governing and Defending Israel with the Ingratitude Incredulity and Folly of Israel v. 18 19. As if he had said thus What a Company of Fools are ye that will rather place your confidence in a Man whom you know not how he will prove than in God whose power and goodness you have so much and so long experienced and you still persist in rejecting Gods Government refusing to be ruled by any Reason but still call for a King upon any condition Secondly The Concomitants 1. Lots of the Lord 's ordering Prov. 16.33 are cast upon the Tribes and Benjamin was taken though God had promised it to Judah to whom the Kingdom was after given by God in love yet now it is given to Benjamin in Anger Hos 13.11 The Foolish People as it were did now force it from God so it was given to this obscure Tribe to an obscure Family to an obscure Houshold and to an obscure Person v. 20 21. Saul was pitched on by Lot as Achan had been Josh 7.14 but for another end 2. When Saul should have been presented great out-cries were made for him but he could not be found until either the High-Priest by the Urim if the Ark was there or rather Samuel the Prophet obtained by Prayer a discovery where he lay lurking the Oracle told him He lay hid among the Carriages V. 22. which Saul did both Modestly as sensible of his own unworthiness and Prudently as one that would be Passive in his own preferment which he well knew would so much the more commend him to the People Who 3. Ran to fetch him forth and received their new King with loud Acclamations and the louder when they saw him more personable and overtopping than any of the People v. 23 24. 4. Samuel then drew up a Magna Charta to keep the Beam even betwixt Soveraignty and Subjection shewing not the manner of a King of which he had spoken before Chap. 8 9 10 c. what a King would commonly prove to be when he degenerates into a Tyrant thinking it not enough to be above man only but to be above all Mankind also ruling so absolutely as if they were Gods But here it is The manner of the Kingdom v. 25. Namely the Laws of God limiting Kingly power in Man and declaring what a King ought to be according to Deut. 17.14 15 16 c. Ezek 45.9 10 and 46.16 Rom. 13.1 1 Tim. 2.2 Thirdly The Consequents hereof were 1. The Dissolution of this Parliament after they had concurred with both Samuel and the People in King Saul's Election 2. Saul's departure and living privately at Gibeah having only a Royal Guard to conduct him thither where he waited for an opportunity of shewing himself a King rather by his Actions than by his Words to the silenceing of those Male-contents that opposed him at his Election And â—uch an opportunity Saul soon obtained Chap. 11. 3. The two factions among the Pâ—â—â—e The First Was those that owned Saul for their King and the Reason is rendred Because God had touched their Hearts v. 26. Those were the most Conscientious of Israel that had not been so over-desirous of a King with the generality but now when they saw God himself had set a King over them they made Conscience of their Duty in obeying him
Samuel could not Thunder and Lighten loud enough in his Elegant Oration to Israel to make them both Hear and See yet sure I am the God of Samuel did it effectually 'T is said All the People saw the Thundrings and the Lightnings and were affrighted at such a dreadful Promulgation of the Law Exod. 20 18. As Moses had God to Second him there so Samuel had the same good Second here to convince them of their Sin in asking a King and casting off God who had such a power as to slay them with Thunderbolts for their Sin The Third Remark is the effect of all Namely Israel's Repentance v. 18 19. This was a powerful Conviction to them upon many Accounts as 1. That such a Prodigious Storm should arise in their Wheat Harvest when the parching Heat of the Sun doth Naturally dry up all Vapours and Exhalations 2. That it should be a very Fair Day when Samuel foretold this and no appearance of any Black Cloud Arising Psal 147.8 3 That the Storm should fall so suddenly as did that upon Sodom The Sun shone upon Lot when God Rained the Fire of Hell from Heaven upon that Wicked City Gen. 19.23 24. 4. That it fell with such Violence far beyond ordinary Storms as they feared to be knock'd down Dead by it 5. That such dreadful Flashes of Fire should bolt forth out of the midst of a Vast Confluence of Water and that with such confounding Cracks 6 That this whole Prodigy should be procured by the Prayer of Samuel only All these things made them fear both the Lord and Samuel The Lord because he most frightfully Thundred and Samuel because he had not only Prayed but also had Prevailed for those frightful Thundrings Now was the time of Reflecting severely upon their mad folly saying what Fools are we to Cast off from us 1. The Government of such a God at whose command are all things both in Heaven and Earth and hath such terrible Tempests at his Beck Call and Command And 2. The Government of such a Judge as is so prevailent with this great God and can open and shut Heaven by his Prayers We have declared his Innocency v 4. We have heard his Wisdom in this excellent Oration We have seen his Patience all the time of his Judgship and now we cannot but admire his Power with God yet could we not rest satisfied with such a Governour tho' they said not thus they might well think thus yet this they said upon Record Pray for thy Servants unto the Lord thy God that we die not c. Ver. 19. Where Note 1. So conscious were their Thunder-struck Consciences of their own guilt that they had no confidence of praying for themselves but begs Samuel to save them from Death 2. They call themselves Samuel's Servants when they had deserted his service and betaken themselves to a New and another Master to wit Saul Mendoza therefore lookt upon it like the common Court-Complement of our Day Your Servant Sir when indeed Men are too saucy to be so to whom they say so 3. They call the Lord Samuel's God they are both afraid and ashamed to call him their God because they had so highly offended him and knew God would not hear sinners Joh. 9.31 And 4. They feared that this terrible Tempest would destroy both their Persons and their Harvest 5. By the occasion of this later Sin they came to a sight and sense of all their other former Sins 6. And when Samuel saw them truly humbled he prayed down the Storm as he had prayed it up c. The 4th Remark is The Epilogue of Samuel's Oration after all ver 20. to 25. wherein he gives them Caution Counsel and Comfort 1. A word of Caution Beware of Vain Idols turn not aside to them as ye oft have done heretofore if ye do at your peril they will not only prove unprofitable but most pernicious both you and your King shall perish thereby ver 20 21 25. 2. A word of Counsel Cleave close to God and he will cleave as close to you Deus non deserit nisi deserentem Austin His own Honour is engaged ver 22. and he abhors to forfeit it forsaking none but such as first for sake him 2 Chron. 15.2 3. A word of Comfort bidding them first not to despair fear not with a Desponding fear v. 20. Secondly God hath made you his own peculiar People Exod. 19.5 not from your Merit but from his free Mercy Deut. 7.7 and 9.5 He hath chosen you for his Love and will still love you for his Choice and Rest in his Love Zeph 3.17 And here ver 23. Thirdly He promiseth them his Prayers ver 23. tho' they had disobliged him and made him now pray against them in procuring this Tempest which tho' it might hinder their Harvest and did fill their hearts with fears yet did it help to heal their Souls and give them a sight of their sins saying Nay I will not only now pray for you but I will also preach to you as your Prophet tho' not your Judge but do you serve God both without dissimulation and without diminution of God's due otherwise neither my praying for you nor preaching to you can at all profit you Be ye Dutiful to God and God will be Merciful to you c. 1 Sam. CHAP. XIII CHapter the 13th is a Narrative of Saul's distrust and timorous Temper in taking up Arms against the â—hilistines Remarks upon it are i. The Time when this was done ver 1. namely when he had Reigned one year from his first Election at Mizpeh in which time the Stories in chap. 11 and 12. did fall out So long he Ruled righteously peaceably and orderly and he Reigned two years more after this wherein he Conquered the Philistines Syrians Mâ—abiâ—es and Ammonites that Invaded the Land and in that Time also he Invaded Amalek but because he spared Agag c. the Lord cast him off and Anointed David N. B. He Ruled well till he was Rejected of God and was bereaved of God's Spirit and then he turned Tyrant holding the Kingdom by Violence the time he Ruled after his Rejection was not properly a Rule but rather a Tyranny and a Persecution therefore 't is said He took the Kingdom chap. 14.47 that is reassumed the Administration of it which he had in a manner lost partly by Samuel's Sentence chap. 13.14 and partly by the Philistines who had almost thrust him out of it He took it in opposition to God who had said by his Servant Samuel that he should lose it so he Ruled with Rigour ever after and therefore is he said to Rule so few years N. B. And thus in God's account a Man is said to live no longer in the World than while he liveth well Whereunto Seneca's Notion doth correspond diu fuit non diu vixit A bad Man may be long in the World but he lives very little for he is Dead while he lives like Paul's Widow
he serv'd him when he could no longer serve himself upon him and this Hypocrite would have served God himself so if he could have reached him as he did his High Priest Saul here did not serve God in consulting with him but would have served himself upon God only Sixthly In his Composing out of his own Will that Cursing Oath and Imposing it upon all his People with the penalty of Death to those that kept it not Hence The Fourth Remark is the Rash and undadvised Adjuration that Saul without consulting with God or his High Prist put upon all his People both present and absent to tast no kind of food that day and such as observed it not He Devoted to Death v. 24 39 44. Wherein there was indeed a shew of zeal for God that the King should command a General Fast that Israel might the more be avenged of their Enemies N. B. Hereupon some Popish Commentators do highly commend Saul for commanding this Fast for say they the matter of the Obligation and of the Adjuration was good But Josephus himself finds fault with Saul for this forced Past and so do all our own best Interpreters who Unanimously affirm it to be Sinful and Wicked in many respects As First Saul thus Adjured his Subjects out of his own Insolent Arrogancy designing that the whole Glory of the Victory should be ascribed to himself and his Zeal which more duely belonged to his Son Jonathan Secondly It savoured also of too Bloody a Mind over-desiring to fill himself with the Blood of the Philistines his fellow-Creatures whom the Lord had now made to fall fast enough by their own Hands one against another Thirdly Saul's severity did indeed extend mostly here to his own Subjects in disenabling them by this over-Rigorous Fast to pursue the Flying Enemy and so he lost the End which he proposed to himself in this Act Namely The compleating of the Victory by using those evil means to accomplish it as good Jonathan affirmed v. 30. Whereas a good Magistrate more regardeth the Life of one good Citizen and Subject than the Death of many Enemies Fourthly he did inconsiderately insnare the Consciences of his People without any warrant from Gods word even the Absent as well as present Who were either 1. Those whom the Philistines had taken Captive and made Slaves to them in the Camp till they took this opportunity to joyn with their Brethren in Battle against their opposers Or 2. Those Fugitives that had fled to the Philistines for saving their own Lives Or 3. Those Cowards that had hid themselves in Holes through fear of the Philestines Chap. 13.6 and now durst creep forth and pursue a Flying Adversary Chap. 14.21 22. But above all 4. Jonathan and his Squire who likewise were Absent and therefore Innocent of this Rash Adjuration v. 3 27. Fifthly Saul's interdicting all manner of Food to any of his followers was over Rigorous insomuch as it admitted of no case of necessity which always in the strictest solemn Fasts finds some Indulgence Sixthly Saul's Law here was like Draco's that punish'd every peccad llo or little fault with the penalty of present Death and therefore were sâ—id to be written not with Black but with Blood Though Saul was a King yet had he no such Absolute Power to punish his Subjeâ—â—s with such an Accursed Death especially his Son for tasting a little Honey v. 43 44. A Punishment far exceeding the Fault Seventhly Saul's Rash Adjuring his Subjects by such an Oath and Curse did not only restrain their lawful Liberty without just Cause but also was the occasion of their Sin When being well nigh Hunger-starved they did with so much greediness Eat the Flesh with the Blood for which they are blamed v. 32. even by Saul himself v. 33. Saul could there see the Peoples Sin but not his own that had occasioned it They made Conscience of the Kings Command for fear of the Curse yet Saul had so starved them that they scruple not to Break Gods Command for fear of Hell Gen. 9.4 Lev. 3.17 and 17.14 Deut. 12.16 The Fourth Remark is Saul's Prophaneness as well as Hypocrisie 1. In Building but one Altar for his many Victories v. 35. That over the Ammonites in Chap. 11. deserved not one in his Account c. 2. He was a desperate Swearer and Curser v. 39 44. rapping out Oath upon Oath 3. God not Answering such a Sinner v. 37. Joh. 9.31 when he would have pursued the Enemy without asking of God had not the High Priest interposed and would have it so v. 36. 4 He scruples Eating Blood but not shedding Blood even of Jonathan v. 44. resolving it with Bloody Oaths and he had done it if the People had not rescued him v. 45. 5. In taking the Kingdom v. 47. in opposition to God who had said he should lose it Chap. 13.14 6. In turning Tyrant after this Taking their Sons from his Subjects at his will v. 52. as Samuel foretold Chap. 8.11 as now he swears to Sacrifice his own Son in a Chase Learning no Lesson from Jephtah who had so Rashly Vowed to Devote his own Daughter c. But more in Chapter Fifteen hereof 1 Sam. CHAP. XV. CHapter the 15th is a farther and fuller Demonstration of Saul's Hypocrisie and Prophaneness In his War with Amalek as the principal cause of his Rejection The Remarks are 1. The Material Cause of Saul's Disobedience to God's Command was concerning Amalek that licking People as the Hebr. name signifies who had not only assaulted Israel with open Hostility to hinder their March to Canaan Exod. 17.8 c. Numb 24.20 but also had laid lurking Ambushments to lick up and cut off the feeblest of them Deut. 25.17 18. Tho' this double Injury was now Four hundred years old yet the Lord remembred it still v. 12. N. B. 'T is ill angring the Antient of Days his forbearance is no forgiveness therefore doth he now send Samuel to Saul the first King Israel had to Revenge their old Injuries with a charge to cut them all off universally both Man and Beast that as Balaam had prophesied of them they might perish for ever Numb 24.20 Yea and as the Lord himself had sworn that it should be done so Exod. 17.16 Samuel therefore lays God's Charge home upon Saul that at length after all his so heinous Miscarriages heretofore and after God's so heavy Menaces thereupon chap. 13.8 9. saying Yet the Lord that made thee King and whom thou oughtest to obey is minded to try thee once more see thou make amends for thy former Errours and redeem God's Favour ver 1 2 3. The second Remark is The Formal Cause of Saul's sin which consisted in the partiality of his obeving God's Command ver 4 5 6 7 8 9. Thus far Saul obeyed God 1. In Mustering up his Men to a potent Army ver 4. 2. In Undertaking the Expedition ver 5. N. B. 3. In shewing kindness to the Kenites who had shewed kindness to
to run into the mouth of this Raging Lion who had hunted over all Lands to devour him ver 2. his strong Faith quell'd and kill'd distrustful fears and shored him up yea shoved him forward to step end-way into this first degree of Martyrdom This Heroick Spirit is neither afraid nor ashamed to shew his face and like another Abraham dare follow God blindfold in obedience Heb. 11.8 yea and dare stand alone to face Ahab in the midst of his Train of Cut-throats Remark the Fourth is Elijah's Wisdom mixed with his Valour He hears that the King and his Steward had divided the Survey of the Land to find Water and Pasture to keep alive the Royal Mules c. which Ahab was loth to lose this was only the King's care while he wish'd to kill God's Prophets and is more careful to save his Stable than his Soul but his Steward Obadiah was a man better minded who he well knew answered his own name signifying a Servant of God and therefore the Prophet most prudently presents himself first to Obadiah before he will be seen of Ahab ver 7 to 17. Mark 1. â—iety without Policy is too simple to be safe and Policy without Piety is too subtle to be good These two do well when matched together they secure themselves and make many happy as in Elijah here but they do ill when severed asunder The Dove without the Serpent is easily caught and the Serpent without the Dove hath a deadly sting Therefore our Lord allows of that composition Be wise as Serpents and harmless as Doves Matth. 10.16 A Serpent's Eye is a singular Ornament when seen set in a Dove's Head It must be meekness of Wisdom James 3.13 Religion resolves the doubt thus there may be as much of the Serpent as of the Dove in a truly Religious Soul Elijah doth not imprudently cast himself head-long into danger but he useth Obadiah to inform Ahab of his approaching that Ahab's cholerous expectation of meeting him might be digested before they met and he makes sure that Jezebel shall be absent when he met Ahab Mark 2. Here a wicked King had a godly Steward as Pharaoh had his Joseph Ahasuerus his Mordecai Artaxerxes his Nehemiah Darius his Daniel and Nero that none-such for blood had some good Servants in his Houshold Phil. 4.22 as Herod had Luke 8.3 This Obadiah feared the Lord greatly ver 3.12 and gave good demonstration thereof for tho' he breathed in a bad Air at an Idolatrous Court N.B. Yet every Man is what he is in private betwixt God and his own Soul and tho' he hazarded not his life and liberty for the Ceremonial Worship of the True God yet this was David's case when driven from it by Saul nor did he worship either the Calves or Baal but ventured his own life to preserve the lives of an hundred of the Lord's Prophets persecuted by Jezebel v. 4 13. No doubt but godly Policy was practised by him also for his own preservation Mark 3. This good Man tho' he paid his Veneration to so great a Prophet ver 7. whom he knew from old acquaintance yet was pusillanimous to become the Internuncius his Messenger 〈◊〉 Ahab ver 8 9 10 11 12 13 14 15 16. This famous Dialogue betwixt Elijah and Obadiah herein contained may well make up Remark the Fourth The Conference at their providential Congress consists of many Branches As 1. Tho' this Obadiah was Lord High-Steward of Israel yet falls he down upon his face before a poor persecuted Prophet who had been hid and boarded with Ravens and with the Widow of Sareptah about three years and six months passing this Complement upon him Art thou that my Lord Elijah ver 7. 2. Elijah answers I am go tell thy Lord Behold Elijah is here ver 8. whence P. Martyr observes that tho' Ahab was a wicked King yet his wickedness did not destroy or dissolve Ahab's Dominion over his Subjects but he is still Obadiah's Lord. This bold command the Prophet imposeth upon this great Grandee after he had received Reverence from him because he was in God's stead to him as his Embassador 3. Obadiah replies ver 9. admiring not only the boldness but also the unkindness of this command saith Dr. Hall saying What have I sinned c thus to expose me to Ruine by Ahab's Rage who will certainly slay thy Servant for not apprehending thee for whom he hath so long and most solicitously sought in all Lands and in Confederate Countreys that they should not harbour a Traitor whom he looks on as the Author of this Famine in Samaria c. So incensed therefore is Ahab against thee that he hath forced other Kingdoms by Oath not to harbour any of his Fugitives ver 10. so that this Message is fitter for thy Foe a worshipper of Baal than for me thy Friend and a Friend to so many of the Lord's Prophets ver 11 12. I must either kill thee or be killed for thee ver 13 14 N.B. Oh unhappy Servant that is plunged to keep God's and a Tyrant's favour too c. 4. Elijah's Rejoynder v. 15. wherein he removes all Obadiah's fears about the Spirit 's removing himself as 2 Kings 2.11 16. Ezek. 3.14 Acts 8.39 Mat. 4.1 and assures him by a Solemn Oath that he would surely appear under the protection of the Lord of Hosts before the King tho' never so much incensed against him N. B. Elijah's Faith was above his Fear and his fear of God had put forth the fear of Man as the Sun-beams do put forth Kitchin fire He trusted the same God who had secured him so long in Sareptah so nigh Ahab in a City that belong'd to Jezebel's Father Ethabaal Ahab's father-in-Father-in-Law notwithstanding his hunting him in so many Kingdoms would likewise by his power protect him in Ahab's presence while he was in his way of obedience to God's Command 5. Obadiah's firm Resâ—lve hereupon to be the Prophet's Messenger to Ahab ver 16. when he saw Elijah's constancy therein he goes to tell Ahab and Ahab comes to meet Elijah either to execute his Rage upon him or to enquire when he might expect Rain from him knowing that tho' himself commanded a small spot of Earth yet Elijah had got the command of Heaven No doubt saith Dr. Hall but Ahab was startled to hear of Elijah's bold coming to meet him who had made such a search for him in all Lands Well might he think surely Elijah durst not do so unless he come under a sure Safeguard and with a strange Commission He knows his course Mantle is better arm'd than my Robe and Royal Scepter Remark the Fifth Is the Event of their meeting from ver 17 to ver 40. In which famous History Mark 1. Ahab charges Elijah with troubling Israel ver 17. as the cause of all their Calamities This angry Ahab at first sight dare wagg his wicked Tongue in charging God's Prophet with a capital Crime but he dares not strike him with his hand
lest his hand should wither as Jeroboam's hand had so lately done in the like case Ahab doth here faith Dr. Hall as some fond People blame the Herald that proclaims a War by his sounding a Trumpet as the cause of their Wars Elijah did no more therefore he boldly retorts ver 18. assigning the true cause to be Ahab's sin of Idolatry P. Martyr observes here Elijah did not fall down prostrate before the King to beg his Royal Pardon but Prophet-like he deals plainly with him the Spirit of God had given him this undaunted Spirit having steeled his face and made it as an Adamant Ezek. 3.9 discovering that himself was the true troubler of Israel and that his Idolatry was the Traitor c. N.B. Nor did Elijah herein transgress God's Law Thou shalt not revile Rulers Exod. 22.28 for he contemned not his Power but only reprov'd his Sin which was part of the Prophet's Office and thus our Lord call'd Hâ—â—od Fox Luke 13.32 So far was Elijah from despising Dominion that while he Reprov'd the King he also requires him in God's Name to exercise his Authority in summoning an Assembly to Mount Carmel ver 19. that the Controversie between them might be decided Whether the King or the Prophet was Israel's Troubler Mark 2. ver 20. Ahab complies with Elijah's motion which P. Martyr marvels at saying Surely Ahab durst not deny so reasonable a proposal tending to remove the Famine and procure Rain c. to reject it could not be without discontent to his People as well as to his own dishonour or he might fear some greater and more mischievous Judgments or out of curiosity of his beholding some extraordinary Actions of Elijah but whatever was the inferiour Motive God was the supreme Cause over-ruling Ahab's heart which was in his hand Prov. 21.1 and made him willing to send for all those that Elijah required to be sent for Mark 3. The Persons Elijah requires Ahab to summon up to Mount Carmel by his Royal Authority were 1. All the Elders of Israel that they might be both Eye and Ear-witnesses of what he intended to be done and these he expostulates with about their halting c. ver 21 c. 2. All the Priests of Baal call'd Prophets here because Idolaters feigned such Functions as were found in the True Church Elijah will have all summoned both the four hundred belonging to the Court and the four hundred and fifty which were dispersed all over the Kingdom N.B. The number of those Prophets is set down saith P. Martyr to shew what Zeal Idolaters had to multiply their false Prophets more especially that of Jezebel who fed Four Hundred of them at her own Table while God's Prophets are glad of Bread and Water in Obadiah 's Caves These Trencher-Chaplains of Jezebel are feasted upon her Delicacies and dwell in splendid and pleasant Places some near her Royal Palace This likewise doth much amplifie the Courage of Elijah who being one alone dare make this Challenge to oppose no fewer than Eight hundred and fifty false Prophets of Baal ver 19 20 21 22. Mark 4. It was then in the Power of Princes to call a Convocation of Prophets no Synods or general Councils were assembled by the Power of any Pope Ahab Summons the whole Summ of Eight hundred and fifty but imperious Jezebel countermands the King and permits not her Four hundred to be present perhaps out of care and kindness to them having some fear of the Prophet Elijah's Power therefore we read of them Chap. 22.6 now reserved to deceive Ahab then to his utter Destruction Elijah comes to this Assembly and charges the Elders with Inconstancy Attem posechim gnal Shettei Hasegnephim Hebr. Why fly ye like Birds off from one Branch and on to another or why halt ye like Criples the Body now up and now down Ye cannot serve two Masters Matth. 6.24 God and Baal be not thus unstable in your ways James 1.6 but make straight your paths Hebr. 12.13 Mark 5. Elijah offers to decide this Controversie betwixt God and Baal not by the Scripture because he had to do with those that were no better than Infidels but rather by a Miracle from Heaven ver 22 23 24 25. giving the Precedency and all the Privileges to Baal's Prophets as to the greater number and lest it should be pretended that their God by any disgust was become sullen and therefore silent The People consented that he who answer'd by Fire they would own for the true God because they could not be altogether ignorant saith Lavater how God had formerly done so Gen. 4.4 Levit. 9.24 Judges 6.21 and 13.20 2 Chron. 7.1 and 1 Chron. 21.26 Mark 6. Baal's Prophets prepare their Bullock first according to Elijah's grant and pray for Fire to burn it presuming saith Peter Martyr that Baal would burn that best Beast which they had chosen for him ver 26 27 28 29. but their Idol proved dumb and deaf yea in a dead Sleep whom all their Antick Gestures Prophet-like Raptures and unnatural Lancing themselves cannot awaken N. B. It may easily be imagined what an hideous yelling and prodigious uproar those Four hundred and fifty wide-throated Priests would make in their joint Prayers and Out-crys to Baal assuredly they well-nigh tore the very Skys with their loud Acclamations for an Answer by Fire How did they leap upon their Altar as if they themselves could have been content to become the Sacrifice it self so they might but conquer the Lord's Prophet and continue the Reputation of their Idol and Idolatry Yea they leaped up saith Dr. Hall upon their Altar as if they would have climb'd up to Heaven to fetch thence that Fire which would not come of it self alone without fetching N. B. Oh what would the Devil that Prince of the Air have given for one flash of Lightning out of the Air his own Territory at this time The same God who had permitted Satan to destroy Job's Seven thousand Sheep by a great Fire falling out of the Air Job 1.3 16. will not allow him so much as one flash to consume one Bullock in Vindication of his Devil-Worship Oh how Proud would Lucifer have been if as he was cast down from Heaven like Lightning Luke 10.18 so now he might have fall'n down in that fiery Form upon his own Altar of Baal when their Voices were even spent with continual loud crying from Morning to Noon N. B. Then Elijah flouts them into a cutting of their own Flesh so vexed they were at their dumb and deaf Deity whereby they mingled their own Blood with the Blood of the Bullock hoping the Cry of their Blood would out cry their Prayers and awaken a sleepy Devil who is delighted with Man's Blood offer'd to him as a Testimony of his Deity This they had learned from their Pagan Neighbours Deut. 14.1 Sanguine placâstis Ventos Virgine Caesâ Virg. They used to appease their gods and goddesses with human Blood When they had tried all means
3.16 17. and Daniel fed upon his Faith as some read the Words Psalm 37.3 and made a good living out of it also for by the force of his Faith 't is said he so muzzled the Mouths of the Lions in the Den Heb. 11.33 that they had no Power to do Daniel the least damage so he lived by his Faith for he dyed not by them Mark 9. Such was the King's Care of Daniel and the Guilt of his own Conscience that he lay all Night as it were on a Bed of Thorns which suffer'd him not to sleep or rest ver 19. whereas sleep is a sweet Parenthesis intervening betwixt a Man's Toils Travels and Troubles attending each Day sufficient to the Day is the evil thereof Matth. 6.34 Man goes forth to his Work and to his Labour till the Evening Psalm 104.23 then God in Mercy to Man appointed the Night for Man's Rest and Refreshment but this poor desponding Darius though a mighty Monarch lay waking and watching all Night tossed to and fro 'twixt Hope and Fear and could not say with Lord Burleigh High Treasurer to Queen Elizabeth when putting off his Gown going to sleep he used to say to it Lye thou there Lord Treasurer I bid adieu to all State Affairs for this Night whereas this Carking King was glad to get up very early in the Morning as the Hebrew Word bishpharphara signifies and hastens to the Den with Perturbation saith the Chaldee not fearing the disfavour of his Currish Courtiers saith Calvin for his Grief had swallowed up his fear He runs to he satisfied c. Mark 10. Darius at the Den cry'd out with a deplorable Voice ver 20. far differing from the Voice of Daniel ver 21. Darius in a loud Lamentation asks Daniel Is thy God able to deliver thee c. 't was a commendable Question of Care and Love in Darius to Daniel the tenderest Father could have done no more to his dearest Son and 't is the more laudable here insomuch as it came from a Mighty Monarch to a Captive-Jew and Prisoner at Mercy Junius saith that Darius here doth highly commend both Daniel and the God of Daniel though he doth it but darkly declaring him to be a Potent but not an Omnipotent God he speaks doubtfully Is he able us solent increduli saith Calvin according to the Custom of Unbelievers Daniel Answers with an undisturbed Voice ver 21 23. praying for the King's Prosperity though thus prosecuted under his Government Calvin observes Daniel might deservedly rather have curs'd the King and complain'd of his Perfidiousness and Cruelty to his Grand Councellour c. saying Oh unconstant King had not God been a better Master to his Servant than thou art to me I might have perish'd for thee c. but my God whom as thou sayst I serve continually hath sent his Angel who Grotius saith was one of the Watchers Dan. 4.17 and who either shut the Mouths of the Lions literally or took away their hunger from them or made Daniel appear terrible to them saith Tirinus because by Faith I trusted in him Heb. 11.33 chusing rather to be cast to those Lions than to carry about a Lion in my Bosom an inraged Conscience as thou Darius now dost He acknowledges God the Author says Calvin and the Angel but the Minister of his Deliverance N.B. The Rabbins Riddle here is A Lion comes and delivers a Lion from the Lions meaning the Lion of the Tribe of Judah comes and delivers from those Lions Daniel as stout as a Lion c. Mark 11. The Motives and Procatarctick Causes of Daniel's Deliverance which were two 1. His Innocency ver 23.2 His Faith ver 24. 1. He had a double Innocency one toward God not in respect of his Person saith Polanus which he utterly denies Dan. 9.7 18. but in respect of his Cause for which I am thus condemned and therefore God hath thus asserted his own Glory and my Innocency not from any Merit of mine but from his mere Mercy saith Calvin speaking only of his Temporal not of his Eternal Salvation The other is toward Man I am no Rebel against thy Royal Authority O King as my false Accusers do accuse me for Obedience to Kings must be only in God saith Calvin and we must first fear God and then Honour the King 1 Pet. 2.17 2. His Faith in God hath been spoke to before no doubt but he prayed hard as David did Psalm 22.21 the Prayer of Faith is of great force believing God knows how to deliver his 2 Pet. 2.9 Remark the Last Is the Event of all which is manifold Mark 1. Darius was exceeding Glad that Daniel was delivered ver 23. Shagee Teeb Hebr. Vehementer latatus having now got a blessed Allay to his distracted Mind and troubled Conscience ver 18. He was much cheared that so good a Subject was saved c. Mark 2. Darius thus delighted immediately commands that Daniel should be drawn out of the Den of those fierce and fell Lions which was done accordingly ver 23. not staying for those Lords whose Seals were upon the Stone ver 17. for this Miracle had rais'd up the King's Courage and Resolution to disregard them and to make amends without them in what he had done amiss by their unjust Instigation besides Darius's Decree against Daniel was already Executed the Law was satisfied yet Daniel was delivered Mark 3. Daniel was drawn up out of the Den probably with Cords as Jeremy had been out of the Dungeon Jer. 38.12 N.B. This was a lively Type of our Lord Christ's Resurrection upon whom that furious Lion Death that can devour all Mankind could have no Power Acts 2.24 Rom. 1.4 Death could not possibly hold God-man c. Mark 4. Darius then commanded Daniel's Accusers to be cast into the same Den ver 24. Nec lex est justior ulla quam necis Artifices arte perire suâ These Lords digg'd a Pit for Daniel and now justly fall into it themselves This just Law of Retaliation the Lord oft observeth Psalm 7.15 16. and 9.15 16. Prov. 26.27 Eccles 10.8 Judg. 1.7 c. The King commanded this to be done out of his absolute Power common to these Eastern Kings yet his Wrath here was justly incensed the Miracle was so marvelous and the Guilt of the Malefactors so manifest that without any further Process or Examination he denounces the Sentence of Condemnation and commands immediate Execution Mark 5. Their Wives and Children were cast in with them ver 24. Calvin accounts this an Act of over severe Cruelty and seems to resolve it upon the Arbitrary Dominion of those Eastern Monarohs who used many barbarous Exercises therein yet simply he would not have this Act condemned Bullinger evidences the Equity of it by the like Judgments of God as in the Destruction of the old World of Sodom and of Amalek none were spared The like we read of Achan Josh 7.24 25. of Dathan and Abiram Numb 16.32 and of Haman who was
Temporal Redemption and blessed is he that is not offended in this but submits to God's Wisdom in it John Baptist had intimated as much to them he must increase I must decrease the Moon gives way to the Sun c. Though in order of Time John Baptists beheading was about eighteen Months after his casting into Prison so many wonderful Works of Christ were wrought before it yet that we may take the whole story of the Baptist together we will begin Christs second Passover with the Beheading of Him The First Remark herein is Because the Holy Baptist had touched Herod's White Sin which indeed was Black Wickedness he must be cast into Prison without either Bail or Mainprize tange Montes fumigabunt this great Mountain the King being thus touched upon his Adulterous Right Eye begins to smoak and breaks out into a flame of Rage against the Baptist thinking it irrational for a Subject to stand still while his own Eye is pickt out much less for a King to have that Affront from a Subject and not only confines him but lays Fetters upon him as an High Malefactor and a stirrer up of Sedition there he lay bound for a year and an half for telling the Truth The Second Remark is All this eighteen Months Herodias hung over him as the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 6.19 signifie with her most Malicious Mind which could not be glutted with Gaoling and Fettering him but she must have a draught of the Baptist's Blood and though she insatiably thirsted for it yet could she not come to her purpose for so long a time which must needs be a Torment to her notwithstanding all her Power and Policy for the Baptist remained still as a living Witness against her Wickedness Thus is the Rage of Man restrained that will not turn to the praise of God Psal 76.10 God over-rules the Malice of Men and Tyrants cannot take us off when they but when God pleaseth The Third Remark is It may easily be imagined how restless Herodias was to wrack her Revengeful Rage upon the Baptist all this long time for she could not have her Amorous Hugs with her Herod without some seeming checks notwithstanding all her wily and wickedly-witty-wit of a Woman yet could she not contrive a conveniency nor find a fit opportunity for beheading the Baptist all this while until the Design was laid to do it upon Herod's Birth-day Feast This is call'd the coming of a Convenient Day Mark 6.21 Neither the Wit of a wicked Woman nor the Wisdom of a wicked Man can prevail against God Prov. 21.30 The Fourth Remark is This Birth-day then when other Methods miscarried was the Day appointed by Herod and his Harlot for acting this Bloody Tragedy Res tota ex composito gesta est saith Paraeus on the place the whole matter was thus plotted A great Feast must be made the Nobles invited the Damsel must Dance the King Swear hereupon the Baptist must be beheaded and the Queen or rather Quean hereby gratified Oh horrible impudence against God himself and both crafty and cruel Conspiracy against an Innocent Minister only for touching this Great Man upon the Sore All this was done without any Law Right or Reason the Prisoner all that time was never admitted to come unto a fair Trial or Hearing Christ on Earth and God in Heaven do permit this Arbitrary Proceeding as unconcerned 'T is strange a God of such Power should be a God of such patience But what man can counsel God whose way is in the Deep and his Wisdom unsearchable better is God's Will always than mans The Fifth Remark is Nor must we say that God was not concerned all this while as he knew nothing of the Baptists hard usage according to George Marsh the Martyrs phrase for before the Baptist's beheading God was concern'd so far as to lay a Restraint upon Herod from killing John till eighteen Months were expired God put a double Iron-Cord of fear upon the Tyrant's Heart First He feared John Mark 6.20 whose Innocency shone in that Old Fornicators Face and his very Countenance could not but give him Reverence Secondly He feared the People Mat. 14.5 who hated him already for his many Crimes and Cruelties lest the Multitude should move a Mutiny at the Murder of so Innocent a Person and so Honourable a Prophet as Mat. 21.46 though he would impose on their belief that the Baptist bore all those Severities justly for his practizing Treasonably against the King The Sixth Remark is And God concern'd himself also after the Baptist's beheading as he had done before it for Herod fearing Man in this double fear of John and the People more than he feared God Hereupon God struck him after this Murder with Horror Terror and Torment Luke 9.7 He stuck fast in the Mud as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and could find no way out of his perplexity but God made him soon after find a way out of his Kingdom the half whereof he had promis'd to his Dancing Damosel for his notorious Hypocrifie while he seems to expiate his Pretended Perjury with his Intended Murder c. Though Divine Vengeance seem'd to sleep all this time yet did it awake with a witness for it never dieth falling foul upon all these Principal Conspirators as Historians inform us For as to Herod Josephus saith that Aretas King of Arabia being offended with him for putting away his Daughter and taking Herodias to Wife in her room came upon him with an Army and cut off his Forces which loss saith he all men interpreted as a Just Vengeance upon him for his Unjust usage of the Baptist. This was not all but within a while after his Brother Agrippa accused him of Treason before the Senate at Rome for which he was banish'd by the Emperour Augustus to Lions in France and his cursed Curtizan with him where the Deadly Dart of his own blood guiltiness stuck so fast in the sides of his wounded Conscience that it brought him first to Despair and then to Destruction in laying Violent Hands upon himself There also his Paramour Herodias another Jezebel in insulting over her Husband and stirring him up to work wickedness did miserably perish both of them who had been Partners in Heinous Murdering became Partners in Heavy Suffering they both lived Vndefired and died Vnlamented c. Nor did the Dancing Damosel who trip'd upon the Toe to take off John's Head escape the Vengeance better as Nicephorus reports for she passing over a frozen Lake the Ice broke she slips in and the Ice closing again above her Shoulders Chops off her Head Thus Vengeance wrote her sin upon her punishment in legible Characters for her getting the Baptist's Head chopt off N. B. 1. Great Mens sins ought to be Reproved the Baptist did when none else durst Herods 2. Wicked Men will hate their Reprovers 3. Godly Reprovers may suffer by a Hangman c. yet God amends all with Heaven
Sinners only seek out and are capable of cure and comfort The Fourth Remark is True faith in coming to Christ for cure must not doubt of either his Power or his Will to help or of his Care concerning us All our Doubts are reducible to one of these three Heads We are questioning either Divine Sufficiency or Clemency or Providence 1st The Father of the possessed Child questioned the sufficiency of Christ's Power saying If thou canst do any thing help us Mark 9.22 his Faith had its tincture of Vnbelief ver 24. 2dly This Leper questioned the Clemency Candour and Kindness of Christ's Will saying If thou wilt thou canst c. Mark 1.41 Luke 5.12 and Mat. 8.2 He granted his Almighty Power but doubts of his Good Will to him 3dly There is the Disciples Doubt as well as that of the Father and of the Leper who questioned the Care of Christ concerning them in the way of his Providence under a dreadful Storm saying Master carest thou not that we perish Mark 4.38 Where their Fear weakned their Faith but did not nullifie it Christ calls them Pettifidians but not Nullifidians for it Oh ye of Little Faith Faith is Faith and owned by Christ though never so little of it N.B. Note Well yet assuredly we never doubt of Christ's Will to do us good but in some degree we doubt also of his Power and of his Care and Providence They are so linked together 't is a weak not a strong Faith that doubts in any of them The Fifth Remark is 'T is a wonderful Vouchsafement and kind Condescension in Christ to put forth his Touches of Love to such Leprous Persons as we To touch a Leper made a person unclean by the Levitical Law yet Christ puts forth his Hand and toucheth this Leper and with his Touch healed him Oh that we could learn from this Caper to found our Prayers upon the Power of God seeing we have the fretting Leprosâ—â—â—f Sin upon us and need healing c. This is the best way to speed Christ is ready to gratifie his Supplicants yea to be commanded by them Isa 45.11 and to â—ay I will be thou clean and that word was an Healing Deed here As Christ is touched with our Infirmities Heb. 4.15 so hath he his Touch to heal them 'T is his Infinite Goodness that he will touch our Menstruous Clouts and take at our Hands our polluted performances The High-Priests might enter the Leper's House and Christ's tooth here is not contactus Contagionis sed Sanationis c. a Touch that Pollutes not the Toucher but Purifies the Touched The Sixth Remark is Receit of Mercy from God requireth Returns of Duty to God Thus Christ instructeth this Healed Leper Though Christ as to himself disdained popular applause accounting it no better than a little stinking breath for this Miraculous Cure yet doth he prescribe the cured Man's Duty which was twofold 1. Go shew thy self to the Priest Mark 1.44 for a Testimony against them whose malicious Mouths have slandered me that I came to Destroy the Law c. let them see that Jehovah the Physician Exod. 15.26 hath been with thee and that the Son of Righteousness with Healing in his Wings Mal. 4.2 hath shone upon thee I have made thee clean to thy Self which the Priest could not do for thee now let the Priest pronounce thee clean to the Congregation 2. Offer the Gift c. Levit. 14.4 to 14. which intimates that the Healed must have an Hearing Ear an Active Hand and Feet ready to run God's Errands We should pay our Pepper-Corn to God who is content that we have the benefit of â—is favours so he may have the glory of them And not Lepers only but all sorts after sickness were bound to offer to God the Ransome of their Lives Exod. 21. â—0 and 30.12 Hezekiah made a Song and left it to Posterity for a Seal of his Thankfulness Isa 38. per totum And the blind Heathens upon their Recovery would consecrate something to their Gods called Teraphim from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heal Man and to serve God which teaches us what to do in case of Cure But alas how many make Vows while Sick which they quite forget when Well as the Italian Proverb is Sciopato il Morbo fraudato il Santo sick Men recovered deal with God as shipwrack'd Men escaped who promise much during their Danger but perform little after Deliverance as he did who Vowed to the Virgin a Picture of Wax as big as St. Christopher but escaping to Shore put her off with a farthing Tallow-Candle and that came hardly too This is a cursed kind of Cozenage Mal. 1.14 Then next to the Healing of this Leper falls out in order of Time which Mark 〈◊〉 Luke exactly observe more than Mathew the healing of the Palsie-man Mark 2.3 to 15. Luke 5.18 to 29. and Mat. 9.2 to 10. Remarks upon it are these 1st This Paralytick was brought by his Friends and Relations to Christ for Cure N. B. Note Well This labour of Love should we show to our Sin-sick-friends bring them to the Ordinances and present them before this Almighty Physician as Isa 66.20 2dly This Palsie-man was born of four like a Dead Corps which is an Emblem that Christless Creatures are but Living Ghosts Walking Sepulchers c. 3dly As they pull'd off the Tiling to come at Christ so should we remove all Obstacles that hinder our Selves and our Relations from Christ's Cure c. 4thly When Christ Sees our Faith which he mostly Eyeth by our works as he did here He will say Be of good chear and well may they be so whose Sins are Pardoned Our Sickness should mind us of our Sins that we may be healed on both sides CHAP. XII HEre begins the History of Christ's Life in his Thirty Second year under his second Passover after his Baptism which he began with healing the Infirm man at the Pool of Bethesda John 5. That Feast of the Jews ver 1. must needs be the Passover which is referr'd to when Christ was in the Field of Shechem then was it but four Months to this Second Passover John 4.35 which did fall out at their Barley Harvest Lev. 23.5 11 c. therefore the Evangelist calls it only a Feast in General because he had given such fair intimation before what Feast it was that he there mentioneth saith Dr. Lightfoot This Miracle of healing the Impotent Man consists of many Remarks As First The Place where was Bethesda which signifies an House of Mercy and which was an Hospital for Impotent folk built belike by some well disposed persons at the motion of God's Ministers having five Porches for their conveniencies Here did many Infirm People lay languishing and looking for Relief and a Release from their several Diseases Blessed be God that this great City wants not such Hospitals and Works of Charity for such like good uses The Lord touched the Heart of our young Josiah King Edw. the 6th
The Success All containing much congruity though there be also some disparity betwixt the signs and the things signified by them the former be Temporal and Worldly the latter Spiritual and Heavenly As First the Sower is negatively not Angels be the Seeds-men for then the excellency of the Power in converting Sinners would be attributed to them 2 Cor. 4.7 The office of Preaching the Gospel and casting that precious Seed into prepared Soil is taken from the Angels who first Preached it to the Shepherds Luke 2.10 and this Honour is given to Gospel-Ministers who are in Scripture called Angels Rev. 2.1 c. As Angels are likewise call'd Ministers Heb. 1.14 Though an Angel certifies Cornelius that his Prayers were accepted yet reads he not to him the Doctrine of Redemption but refers him to Peter Acts 10.4 5. The Angels are indeed much affected with the Gospel that is Preached 1 Pet. 1.12 N.B. Note well Oh then let it not be irksom to men But positively there is the Sower Principal to wit Christ and the Instrumental to wit the Ministers of Christ c. The Latter are Fellow-Labourers with the former 1 Cor. 3.9 In whom there is much congruity with the Sower As First The Seeds-man knows his own Land though it lies scattered abroad here and there in the wide open Field and not yet become an Inclosed Garden or a distinct peculiar Inclosure Possibly the owners Name or Land-Mark may be fixed at the ends of his Land So this principal Sower knows all that are his 2 Tim. 2.19 both in respect of his Electing freely and of his loving unchangeably He knows them John 10 27. with the knowledge of Approbation as well as of Observation Blind Isaac may be mistaken in his Children taking Jacob for Esau but Christ who knoweth all things John 21.17 cannot commit a mistake about the habitable parts of his Earth Prov. 8.31 He knows his own purchased Free-hold which is God's Husbandry 1 Cor. 3.9 and the Father is the Husbandman John 15.1 Those indeed that Deform themselves with the Spots of Sin Christ is said to Miskenn saying to them I know you not c. Mat. 7.23 as if he had said you are nothing like my Land nothing like God's Husbandry whose works are Perfect Deut. 32.4 no you are the Sluggard's Land whose Field is grown over with Thorns and Thistles c. Prov. 24.31 The Second Parallel or Congruity is The Sower prepares his Soil giving it many Tilths before he Sow his Seed thus the Church is call'd God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Tillage 1 Cor. 3.9 The word signifies a Field wherein the Husbandman laboureth and so the Hebrew word Nir Jer. 4.3 signifies Plowed Land 'T is a Metaphore taken from ground that hath laid long Fallow and therefore being overgrown with Weeds is unfit to receive any Seed which would be but cast away if cast upon it before it be broke up with the Plough whereby the Trash should be destroyed Thus wicked Courses are compared to Briars and Thorns under which the Old Serpent lyeth lurking Heb. 6.8 As the Litteral Sluggard's Field is over-run with filthy Weeds so is the Spiritual Sluggard's Soul with Hellish Lusts Whereas the Heart prepared with the Plough of the Gospel going oft over it and oft watered with the Word and Spirit of God brings forth wholesome and useful Herbs Heb. 6.7 Therefore not to be destroyed God took special care to preserve those Trees that brought forth fruit for the Meat of Man Deut. 20.10 and this Divine care of securing such Plants was not only under the Law there but also under the Gospel Mat. 3.10 The Third Parallel is A Seeds-man observes his Season both when to Sow and when to Reap c. There be Times of seeking and finding God Hos 10.12 and there be seasons of Grace also A Season is that part of time which hath a Beauty and Lustre on it above all other parts thereof There were times of Grace indeed under the Law but not properly any seasons of Grace that priviledge was peculiar to the Gospel Christ observ'd his Seasons of sending the Gospel Acts 16.6 and of filling it with his Power and Presence Luke 5.17 see also Acts 24.25 25.22 Exod. 19 19. Isa 30 18. A season is the Accepted Time c. 2 Cor. 6.2 as to Zacheus Luke 19.9 The Fourth Parallel is The Sower goeth forth from his Home to his Field with his Seed-Basket upon his Arm c. Therefore 't is said Mat. 13.3 Behold a Sower went forth to Sow Thus the Lord Jesus left Heaven his Home and that Glory which he had with his Father from all Eternity came into the Field of the World ver 38. where he met many a stormy blast much contradiction of Sinners he suffered Heb. 12.3 Solomon saith He that observes the Wind shall never Sow Eccles 11.4 Our saviour desists not his Sowing Work though strong Winds blew in his face such as were breathed out of the Mouth of the Prince of the Air yea he stops not sticks not though there was a Lion in the way Prov. 22.13 26.13 even that Rampant and Roaring Lion the Devil himself in his way but goes on in his Work Though he came to his own and his own received him not John 1.11 And he spent his strength in vain among them Isa 49 4 5. N.B. Note well The Ministers of Christ should learn from their Master Christ not to defer their work in hope of better times fewer obstacles fitter objects or greater opportunities and abilities c. When his fulness of time came be went forth c. And rejoiced to be among the Sons of Men Prov. 8.30 31 c. We must admire Him for this c. The Fifth Parallel is The Sower casts his Seed out of his Seed-Basket with his Hand and with the dexterous cast thereof He gives the Ridge and the Furrow their full and due proportion c. So Christ hath an excellent cast with his Holy Hand gâ—ving the Rich and the Poor their measure of Truth dividing the word aright to every one 2 Tim. 2.15 Milk to Babes and stronger Meat to stronger Men Heb. 5.12 13 14. He marks diligently what every Soul is able to bear Mark 4.33 John 16.12 as well as to Hear Thus did his Apostle 1 Cor. 3.1 2 and thus doth every good Housholder Luke 12.42 The Seed of God's Word falls not by common Chance but by special Providence so finds out every Elect Soul in whatever by corner such are seated though the Arrows of Divine Truth be shot out of the Bow of the Gospel at Rovers and at Random by Man yet are they guided by the Almighty Hand of Christ to make most happy hits upon chosen Hearts c. The Sixth Parallel is The Judicious Seeds-Man is mighty choice of hÃs Seed He must have it the best of the kind knowing the hope of a good Harvest is potentially in the goodness of his Seed He will not Sow
yet her Emergent necessity knew no law but prompted her to steal a Cure unperceived by touching the Phylacteries or Fringes of Christ's Garment behind him N. B. Note well Let us in like sort when we seel the bloody flux of sinful filth flowing out at our Mouths Eyes Hands and other parts press also to Christ and touch him by Faith The Third Remark is She came not to Jesus for Healing until all other helps and means failed her she had first spent her all upon Physitians of no value to Her nay she had suffered many sorrows by them without and Relief Mark 5.26 when those Sordida Poscinummia had suck'd up her whole store and well nigh officously kill'd her she came to Christ when she had nothing and was healed by him for nothing N. B. Note Well Thus have we an Issue of Sin from our birth older than this of twelve it may be twenty thirty or forty years we are naturally far off from our healer yet come not near him till much pain and pains be past to no purpose as here The Fourth Remark is The Faith of this Woman was a very strong and most glorious Faith her saying If I may but touch his Garment was not much Inferiour to that of the Centurion only speak the word far above the Faith of Jairus saying but come and lay thy hand upon her c. as afterwards Christ had many followers and but only one Toucher which was this same Woman whose double misery being both Sick and Poor brought her by her power of believing to a double blessing to wit the healing both of her Soul and Body The Naturalists say when Fishew are hurt they heal themselves again by touching the Tench finding the slime of his Body to be a Soveraign Salve to their wounds Surely this Woman saw by her Eye of Faith that a Touch of her Saviour would save her c. N.B. Note Well Oh that we when wounded with sin could have the same recourse to Christ who will by Faith make us every whit whole The Fifth Remark is Christ knows who are his Touchers though but few and in the midst of a multitude of his Followers that throng him Here He perceived Vertue was gone out of him as warmth out of the Sun of the Firmament to promote a Spring of Grass So it doth out of the Sun of Righteousness to promote a fresh Spring of Grace when his Beams touch our Hearts as there is no less heat still in the Sun though it let out thereof to all the World Even so it is with Christ that Fountain of Living Water is never less for filling Vessels therewith it spring as fresh for ever Yet upon this sense of Vertue flowing out Jesus look'd round about to take notice of it himself to notifie it to others and to confute the folly of his Disciples that understood not the Mystery Chrysostom renders those Reason for it 1. To free the Woman from fear lest her Conscience should Accuse her for stealing a Cure hereby she came to know it was only pium latrocinium an holy stealth without wronging the Owner though it was a reviving to the Receiver hereby was made up what was wanting in her Faith to advance it above her Fear as likewise to manifest her Faith for others Imitation 2. As this upon the Woman's Account so upon Christ's to Demonstrate his Omnisciency and by Consequence his Divinity 3. Upon Jairus's account to confirm the Ruler's Faith and so fit him for further mercy And 4. Upon a general Account to teach both Her and Us that not his Garment but Himself wrought the Cure which reproves the Foppery of Popery in Worshipping Relicks and the Fable of Baronius out of Eusebius confutes it self saying this Woman set up a Brazen Image of Christ in a Garment down to his Feet and her own statue kneeling and touching the Fringe thereof near whereupon they say grows an Herb which Cures all Diseases c. That this is a lying Legend appeareth because 1. They say this Image was erected at the Door of this Woman's house in Caesarea Philippi whereas Matthew declares this Cure to be done at Capernaum where he was a Publican or Toll-taker in the Custom-house ingeniously and plainly proclaiming the baseness of his own profession Mat. 9.1 9 10 18 c. 2. Iraeneus far antienter than Eusebius reproves the Gnosticks for carrying about Christ's Image the very Turks abhor Imagery c. The Sixth Remark is Such as can Shame themselves to Honour Christ shall receive much settlement and inward satisfaction She was ashamed of her Disease that it should be known so came behind him We should be more ashamed of Sin the Cause than of Misery or Sickness the Effect Christ is still nigh us Rom. 10.6 7 8. and within touch say not as Simon did when dumb Fishes declared Christ's Deity depart from me for I am a mixture of Dirt and Sin Luke 5.7 8. for so more need of Christ 'T is not He but our Faith is wanting that we are not healed Daughter thy Faith hath made thee whole Mark 5.34 N. B. Note well If Christ in the form of a Servant healed her his Exaltation in Glory lessens not his Power and Mercy Sin is the grand evil both of King and Subject What pressing from all parts from Country to Court that the Royal Touch may cure the Evil on Touching days c. a Touch from Christ every Sabbath is more Soveraign to the Soul of Rich and Poor The Second Coincident story is that of Jairus Daughter which Matthew relates but briefly and Mark more largely with Luke upon all the proceedings wherein we have these Remarks First This Jairus is call'd one of the Rulers of the Synagogue at Capernaum Mark 5.22 Which intimateth there were more Rulers than one N. B. Note Well So had no Prelate with Lordly Power set over it The Second Remark is Though this Jairus was not yet Jesus's Disciple yet had he seen so many Miracles done by Christ in Capernaum that He believes Christ could cure his dear Daughter whether Dying or Dead The Third Remark is As few such Rulers came to Christ so nor did this till driven out of doors by danger of the death of his only Daughter which made him seek to the best Physitian N. B. Note well Men must be Fatherless Childless ere they find mercy Hos 14.3 and a poor afflicted People ere brought to trust in the Lord Zeph. 3.12 the Woman with her Issue came not to Christ while she had a penny to help her self The Fourth Remark is The difference degrees of Faith in several Saints is clearly discernable The Woman must have a touch of Christ's Garment c. This Ruler thought Christ could not Cure his Daughter but by coming to her and laying his hands upon her This was weakness of Faith and far short of the Centurious who believed Christ could cure his Servant at a distance only with a word speaking Behold here
If any Man think to War against the Justice of God with ten Thousand supposed good Works Gods Justice will War against that Man with twenty Thousand really bad Works and overcome him Whoever dare come riding to Christ upon the Dromedary of good Works Christ will say to such I know ye not depart from me ye Workers of Iniquity Math. 7.23 and so be sent empty away 'T is best coming to Christ as Abigail to David saying Let thy Hand-maid be a Servant to wash the Feet of thy Servants this is more meet than to be made thy Queen 1 Sam. 25.41 or as Mephibosheth said to him Will my Lord look upon such a dead Dog as I am 2 Sam. 9.8 The Third Reason to prove the Insufficiency of Moral Righteousness for Mans Salvation is because as Mans first sinning lay beyond him and without him in Adam so Man's full satisfying of Gods Justice for his sinning lies beyond and without him in Christ The first Adam brought all Mankind into Captivity to sin to misery and to Death it self as he was the publick Person and Representative of the whole Race just as a Parliament Man represents his whole Country for which he acts in the grand Counsel of the Nation and so whatever he doth is looked upon as done by them all Thus also the Scripture speaketh as by one Man sin entred into the World and Death by sin and so Death passed upon all Men because all have sinned to wit in Adam Rom. 5.12 Therefore no Man no not the most Refined Moral Man can become his own Redeemer out of this Captivity This is the Work appointed by God for the second Adam whom Jacob calls his Redeeming Angel Gen. 48.16 the Lord Jesus is the other publick Person who Represents likewise all that are chosen in him and delivers them from Wrath to come 1 Thess 1.10 and this is the principal Scope of the Apostle's Arguing in his comparing those two publick Persons the two Adams together shewing at large how the whole Malady of Mankind came by the first Adam and the whole Remedy came by the Second Rom. 5.14 to the end And again the same Apostle argueth to the same purpose saying Since by man came Death by man came also the Resurrection of the Dead For as in Adam all Dye even so in Christ all that are united to him and found in him Phil. 3.9 shall be made alive 1 Cor. 15.21 22. Thus it plainly appeareth by these and many more Scriptures too long to relate that our Blessed Mediator is the only Redeemer of Mankind and that it is impossible for the best of Men to redeem themselves c. Many more Arguments and Reasons might be added to Demonstrate this great Truth which I shall only name As Fourthly The great Doctrine of Repentance ought to be Preached unto all Men both to those that are merely Moral though attained to the highest Degree of Philosophical Morality such as sundry Pagans Cato Seneca Plato c. did shine within the Eyes of the World as well as to those who are notoriously defective in their Morals and are exceeding gross in their ways of Immorality Now these latter are easilyer convinced and reduced to Repentance than the former having no Reed of his own Righteousness to lean upon I have in my Ministry found it hard work to unbottom a mere Moralist c. And it may be added Fifthly That our Lord hath commanded every Man to pray Forgive us our Sins Luke 11.4 which are call'd our Debts unto Divine Justice Mat. 6.9 12. now seeing All men have sinned both Jew and Gentile Rom. 3.9 23 There is no man that sinneth not 1 Kin. 8.46 no not the most Moral man in the World If any say so they deceive themselves and the truth is not in them c. 1. John 1.8 9 10. Who can say I have made my heart clean I am pure from my sin Prov. 20.9 some indeed as the Pharisee Luke 18.11 and the Young Man Mat. 19.20 may say so proudly but there is none that can-say so truly save the sinless Son of God John 8.46 which of you convinceth me of sin Pilate his Judge saith I find in him no fault at all John 18.38 he was like Man in all things sin only excepted Hebr. 4.15 1 Pet. 2.22 Where is boasting then Rom. 3.27 seeing all Men are sinners and have need of a Saviour to purchase a Pardon for their sins No Moral Righteousness can save fallen Mankind c. N. B. Note well This is an Observation worthy of all Acceptation that all the Holy Prophets of the Lord yea and the Holy Lord himself were slain by the Jews who made their boast of the Law Rom. 2.23 chiefly because they all unanimously taught that Mans Salvation must be looked for by the free grace of God in Christ and not by the Law of Works c. Thus having done with the Priest in the Parable the Second Physician of no value was the Levite Luke 10.32 where it is said he passed by this sad Object also what is meant by this Levite there be various glosses as well as upon the Priest here omitting all others I mention but that one which interprets this Priest to be Angels and this Levite to be Men and though both Angels and Men behold this Miserable Man dismounted stripped and wounded c. yet neither of the two hath either Will or Power to help him c. but the soundest Sense in my Sentiments is that of Formal Holiness which carries a Correspondency to the Ceremonies of the Levitical Law and which cannot save a Soul out of the State of Sin Enquiry the Frst what is this Formal Holiness signified by the Levite Answer 'T is an outward profession of Religion without the inward power thereof Such a formal professor this Levite seems to be who was more for the Cerenony than for the Substance of Religion Possibly he as well as the Priest might fear Legal Pollution for the Ceremonial Law forbad such to touch the Dead Levit. 11.8 Deut. 14.8 not only the Dead Carcase of unclean Creatures but also the Dead Body of a Man slain in the Field as he might suppose this Man to be Numb 19.16 but the Legal strictness and niceness of this Levite was an Iniquity for the Man was but half Dead therefore to shew Mercy in saving the Life of the Man was his Indispensable Duty by Gods Law Love thy Neighbour as thy self in doing all Offices of Love for him in Distress Isa 58 6 7. whereas he was one that David complaining of such Fail Friends as standing aloof and afar off in stead of helping c. Ps 38.11 Enquiry the Second How may this Formal Levite who hath only the Form and not the Power 2 Tim. 3.5 be discovered Answer By these few following Characters as 1 he is one that is more zealous for the Ceremony than for the Substance of Gods Law whereas Ceremonial Duties should always give place to
that happy hour of spending their spleens upon the captive Christ now coming to them that they might condemn him according to Caiphas's counsel John 11.49 50 51. that one Man should dye for the People God speaking this through him as through a Trunk or as the Angel spake in Balaam's Ass and according to the resolve at their general consult Mat. 26.3 4. John 11.57 Mat. 2.4 N. B. Note well Here was a General Council which it seems may err consisting of a company of Cursed Caitiffs all concurring to kill Christ here they erred in a most necessary and fundamental point so that such as have the Title of being Rulers of the Church may prove the most malignant Enemies to the Lord Jesus and the Devil often either finds or makes those of greatest power in the Church to be against Christ as he had those Chief-Priests and Elders here and 't is remarkable also that those Attackers of Christ could not kill him in a Tumult but at a Judgment Seat where his Innocency and their cruelty was clearly declared The 2d Circumstance is The Time when Not only upon an Holy-day which was against their Cannon Law as above but also it was done in the Night Time a right Deed of Darkness in the Hour and by the Power of Darkness Luke 22.53 they had broke their sleep been up and at their cursed Work at least most of the Night and had got the Blessed Jesus condemned by their Spiritual Court about the Cock-crowing at which Time Peter denied his Master and before the Morning for then they led him away as condemn'd by them to Pilate for his confirming their Condemnation of him Mat. 27.1 N. B. Note well Oh see how sedulous the Devil's Servants be in bustling all the Night bereaving themselves of their warm Beds and sweet Sleep that no time might be lost in Satan's slavery yea Annas himself though an Old Man can thus far deny himself in doing the Devil's Drudgery for he is supposed to be the Man that promised the payment of the thirty pieces to Judas and paid them to him when he brought his Master to his House in the way to Caiphas and that this crafty Fox and cruel Tyger as the keenest of the Blood-hounds carried his caught Prey along with him being the first that was call'd upon to the Consistory yea and all the other Priests c. were Restless but made haste and as it is said of the old Jews Their feet ran to shed Blood Isa 59.7 These Remarks hence arise 1st Such is the pravity of our fallen Nature to be so quick expeditious and violent in the practice of Mischievous Impieties as the fire is to burn combustible Matters This should serve for a caution for us to beware of all occasions and provocations to Wickedness when the Wind of Satan's Temptations and the Tide of our own Corruptions meet and join together then Sin runs Rapidly in its strongest Torrent The 2d Remark is Those Christ-Killers could not questionless have been hired for any Money to come out of their warm Beds for doing any thing that was good yet for condemning of Christ the whole spiteful more than Spiritual Council yea and Multitudes of other Priests and People could sit up all Night and that a cold Night too Nor did this cursed corruption of Nature dye with this wretched Generation that Crucified Christ For Alas N. B. Note well How many are yet Alive that can sit up whole Nights at Cards Dice Pastimes and Revellings This is their Pleasure Complacency and their Hears are Ingaged in such Delights But to sit up a little time for Holy Duties Prayers Godly Conference c. This is tedious and painful work to them and presently they fall asleep Yea thus it is not only with the Wicked but with the Godly also For Christ's own Disciples could hold out and not fall asleep in their fishing Imploy yea toil all Night even when they could take nothing Luke 5.5 yet when they were call'd to Pray with Christ in the Garden then they fall asleep even while Judas was awake making his Market with the Priests such cannot sleep till they cause some to fall Prov. 4.16 The 3d Remark is As some Trials in Courts of Judicature are over hastily carried on and come to a determined issue so others are protracted and spun out with long delays This Trial of Christ was of the first sort for this solemn Assembly was notoriously hurried on with a Precipitant Fury and Preposterous Rashness whereas they fall upon examining Christ about his Disciples and Doctrine John 18.19 Indeavouring thereby not to learn of him but to insnare him out of his own Mouth whereas Nemo tenetur prodere seipsum no Man is bound to accuse himself saith the Law and the Oath ex Officio is damn'd by God and all Good Men that he himself might help them in proving him an Heretick but they omitted all this time such necessary circumstances as ought to have been practised as the serious examination of Witnesses that contradicted one another and his contrary Answers c. but they being resolved to have his Blood right or wrong huddle up the Cause all on a sudden He is taken brought before the Judge and condemned and all this in one Night's Time N. B. Note well So on the contrary the complaint of our Times is of Dilatory proceedings and of slow dispatch of Law matters so that many are undone before their Causes can come to a final determination insomuch that one complaining once he could not come at such a piece of good Cloth as would make him a lasting Suit He was wittily Answered by his Friend Oh Sir go but into the Chancery and there you may get a Suit that will last you your Life c. whereas God hath ordained that Justice should be so dispatched in Judicial proceedings with that speed and expedition as that men may be made better and not worse and that the Common-Weal Peace and Liberty may be maintained There is a Golden mean betwixt two extremes over hasty or over dilatory to be observed The Third Circumstance is the Manner how this cursed Court and Council proceeded against Christ seeing the end of their Arraigning him was directly designed to destroy him no Indifferent or Impartial manner of proceeding could be expected from them Nothing could be look'd for but an universal Plotting on all hands for the Blood of Jesus N. B. Note well This sprang from that old Enmity mentioned Gen. 3.15 Which broke forth soon in Cain against Abel so in Ishmael against Isaac and in Esau against Jacob and so down in those Jews against Jesus and still it is Ingrafted in the Natures of the Wicked to hate Christ and his Members to this very Day None are more Maligned and laden with Nicknames than professors of Christianity and for no other fault but quâ tales because they follow that which is good Psal 38.20 Though this Ecclesiastick Court had this bloody End
had they not pressed him to it beyond his Pagan Power yet doing it with great Reluctancy however our Lord was thus Intitled by his Hand which was guided by the great God and whose Head and Heart were so confirmed in it that though he understood it not yet would not Retract it with all the Priests pressing him to the contrary He was unchangably Resolved that what he had writ should stand How much more the Writings of him whose Name is I am that I am Exod. 3.14 and the same yesterday to day and for ever Hebr. 13.8 N. B. Note well We may learn from this Pagan to be constant to a good Cause and in a good Course and not be changlings But we must raise our Minds higher and look beyond Pilate at the Counsel of God who would have Christ proclaimed his Churches King by this Publick Testimony in Pilate's Inscription and that it might be made manifest to the World that Jesus was Innocent and that he was Executed for the same Truth for which he was before Condemned by the Sanhedrim of the Chief Priests and therefore was the Title writ in Hebrew Greek and Latin the best known Tongues then every where that this venerable Elogy might be read and understood of all and that Christ's Innocency might appear unto all not only intimating that he was King of that Religion among the Hebrews of that Wisdom among the Greeks and of that Power among the Latines or Romans for which three things those three People were then Famous The Jews glory'd in their Law and the Greeks in their Wisdom and the Romans in â—heir Power and Dominion but also as presaging the Future Vocation of not only the Hebrews but of the Greeks and Latines too to the Kingdom of Christ N. B. Note well to which may be added that hereby the Holy Ghost hath commended to us the Dignity and Study of these three Learned Languages Hebrew Greek and Latin which are to be Retained for ever in the Church of Christ and seeing Christ hath Sanctified those three Tongues upon his Cross by this Inscription 't is but a Brutish Notion to call them the Languages of the Beast N. B. Note well Moreover this may reprove the Sacrilegious Tyranny of the Romanists who render themselves worse than Pilate in not only forbidding that the Sacred Scriptures should be Translated into the Mother-Tongue of each Land but also Restraining the People from Reading them in Hebrew Greek or Latin yea or in their own Native Language whereas Pilate as God's publick Herald will have Christ Read and acknowledged to be King in any Language both Forraign and Domestick 'T is pitty a poor Pagan should exceed and excell those Papagans who profess to Adore Châ—ist The 4. Branch of the Introduction is their Crucifying two Thieves the one on the Right and the other on the Left Hand of Christ Matth. 27.38 Mar. 15.26 27. Luke 23.33 Joh. 19.18 placing Christ in the midst not so much that he might have Companions in Misery for Solamen Miseris socios adhibere Doloris 't is some Comfort to those in Misery to have Companions in it As it was designed by those Priests to Palliate their wickedness that the People might look upon Christ Crucified in the midst as the worst and as the Prince of Malefactors and the greatest of those three had they Crucified Christ alone he would at least have seemed a better Man than any Thief But Mark the Evangelist lifts us up to look beyond this politick design of the Priests at the profound Counsel of God who directed this Deed that the Prophet's Oracle might be Accomplished saying He was Reckoned to wit by those Priests among Transgressors Isa 53.12 and not only among them but as Chief of them Thus he became the greatest of Sinners both by Imputation as he bare the sins of many ver 6.12 and by Reputation as he was Reckoned among Thieves Robbers Throat-Cutters and Traitors yea in the midst as exceeding the worst of them N. B. Note well As this may teach us how vastly prodigious was the wrath of God against Man's sins for the Expiation of which our Surety the Son of God must be cast into the Catalogue of Notorious Malefactors So no less holds it forth the most Immense Love of our Lord Jesus to us who can submit to be a Companion of Miscreants to make us fit Associates with Holy Angels Zach. 3.7 both Here and in Heaven c. but of these Thieves more afterward is discoursed c. CHAP. XXXII Of Christ's Crucifying NOW come we after those five Introductions to Discourse upon the Passion and Death of Christ Crucified upon the Cross wherein many most Eminent Remarks are comprehended in the Bowels of that one Act of Crucifying Christ As Moses turn'd aside to behold that great wonder of the Bush burning yet not consumed Exod. 3.3 So let us turn aside here to see this great Sight to behold the grand Sin-offering burnt without the Gate yet not consumed to Corruption Levit. 9.11 16 27. Hebr. 13.12 Psal 16.10 11. Acts 13.35 36 37. and to behold the High-Priest himself of our profession Hebr. 3.1 As the great Sacrifice for the whole World was now laid upon the High Altar his Cross and there was Rosted with the Hot Fire of the Wrath of God and of Men and of Devils Behold the Son of God Bleeding Mocked Tortured Dying and Reconciling God and Man and Marrying Justice and Mercy together c. Psal 85.10 The First Remark is Behold the Man He must Die the worst of Deaths for us so Angry was God with Man for Eating the Forbidden Fruit of Sin that he spareth not his own Son when he became a Surety for Sinners He shall die saith Saul though the Lot fall upon my Son Jonathan 1 Sam. 14.39 We Read of Zaleucus's Law that the sin of Adultery should be punished with the loss of two Eyes his own Son was found faulty herein Zaleucus put out one of his Sons Eyes as he was a Just Judge but that he might save his Sons other Eye and not make him quite blind he to satisfie the Justice of his own Law is content to put out one of his own as a Compassionate Father This Resemblance falls far short of the matter Resembled Yet thus far they do Symbolize in an Apt Parallel Congruity The Creator gave this Law to the Creature If thou Eat the forbidden Fruit thou shalt surely dye Gen. 2.17 Man Transgresseth that Law of God even Adam call'd the Son of God Luke 3.38 Now that Justice might be satisfied Man the sinner loseth one Eye only to wit his Paradise-Happiness c. and God the Father of Adam is content to give his Son who was as Dear to him as his Right Eye out of his Bosom to make full Satisfaction for the Breach of that Law N. B. Note well Sinfull Man may say here is both a Just Judge to the Law and yet a Compassionate Father to me
pleasure not at Death's demand N. B. Note well Now it was that Death as the Bee lost its sting upon Christ and can sting no more but hath quite lost its Victory through Christ's Death 1 Cor. 15.54 55 56. Christ hereby hath delivered us from the commanding power of Sin from the condemning power of the Law and from the conquering power of Death Though the redeemed in Christ do die yet can they not be kill'd with Death as Jezabel's Children were Rev. 2.23 the second death hath no power over them Rev. 2.11 20.6 14. 21.8 Our Lord 's strong voice may be the more wondered at considering how he was spent with blows blood c. yet now it was the loud voice of his Triumph over Death c. There be yet four Miracles behind to be discoursed briefly upon all wrought wonderfully by a dying Christ upon the Cross by the power of his Deity The Fourth Wonder is The Rending in twain of the Vail of the Temple from the top to the bottom which the Evangelist puts a Behold upon as a thing very wonderful Mat. 27.51 and as wrought by the force of Christ's last loud cry ver 50. then the Angels Presidents of the Temple departed from it as Jerom saith As Christ's last cry upon the Cross was the sign and symptom of frail Man dying so his promising of Paradise-Happiness to the Penitent Thief was a clear demonstration that he was also the Great God Living for none hath the Key of Paradise but the Great God only Nor did our Lord only demonstrate his Deity as above while he was yet living and while his Humanity was in the way of dying But also when he was verily dead and had given up the Ghost he still declares himself to be a Wonder-Working God in all the following Instances whereof this of Rending the Temple's Vail in Twain c. was the first wonder after his Death The distance of the Temple from the place out of the City where Christ was Crucified could not exempt it from the stroke of this Wonder-working Hand when those wretched Priests had made that House of Prayer a Den of Thieves this Vail now Rent was the Partition-Wall that divided betwixt the Holy Place or the Priests-Court and the Sanctum-Sanctorum into which the High-Priest entered only once in the year Exod. 26.31 33. 1 Kin. 6.19 21 31. 2 Chron. 3.14 c. Heb. 9.3 4 6 7 8 c. N. B. Note well This Wonder to wit of rending this Mid-Wall was wrought upon a threefold Account 1st To shew that Christ's Death was the Accomplishment of the Levitical Law and that now all the Ceremonies thereof were rent down and done away 2dly That now by the Gospel sealed up in his Death a new way to Heaven was opened Heb. 10.19 20 21 22 c. And 3. To shew that the Mid-Wall of Partition betwixt the outward Court of the Gentiles and that of the People of the Jews was broke down by the death of Jesus Eph. 2.14 15. This Vail is call'd the Separation betwixt the Prophane Place and the Sanctuary Ezek. 42.20 Now the Ceremonial Law should no longer divide those two but Christ became the blessed Cement to unite all believing Jews and Gentiles into one Gospel-building himself being the knitting Corner-stone c. The Fifth Wonder Christ wrought upon the Cross which is the second after his Death was the dreadful Earthquake Mat. 27.51 now that our Lord was dead as to his Man-hood he still letteth forth the Power and Glory of his God-head more than he had done before and whereas he had shewed himself the Lord of Heaven by causing an extraordinary Eclipse of the Sun and covering the whole face of the Firmament with a Curtain of Darkness So now he appears to be Lord of the Earth also by causing it to shake and tremble As the Heavens had given their Testimonial and Acknowledged their Homage to his Lordly Dominion over them in hiding their Glory while their Lord was Suffering Shame So the very Earth here payeth her Respect and Reverence in an humble Submission to her Almighty Landlord in her Trembling before his powerful Presence when the Lion that King of Beasts doth Roat all the Beasts of the Field do Tremble Now did this Lion of the Tribe of Judah roar with a loud Voice and we may well suppose what a Trembling seized upon those Beasts of the Temple the Christ-Killing Priests when they saw the Vail of their Temple Rent in Twain from top to bottom at their hastening now to their Evening Sacrifice Thus well prepared with the Tincture of this Innocent blood more especially when they felt that sad sight seconded by an Earth quake this could not but cause an Heart-Quake and a consternation in them fearing that the Earth might now cleave Asunder and Swallow them all up as it had done Korah's Company of Conspirators these as well as they being now become a Burden too heavy for the Earth to bear and as weary of them would bury them quick This Earthquake might also predict the performance of what God had promised that Christ would shortly shake not only the Earth once more as was done in Sinai at the Promulgation of the Law but even Heaven also by the Gospel Hag. 2.6 7 Heb. 12.26 27. especially when the desire of all Nations shall come and shake all Wickedness out of both the Heavens of Church and the Earth of State and then give those promised New Heavens and New Earth wherein dwelleth Righteousness 2 Pet. 3.13 The Sixth Wonder was the Rocks were Rent Mat. 27.51 where the first word Behold doth spread it self over all the parts and several parcels of all those Miracles mentioned in that verse Behold the Vail was Rent c. Behold the Earth did Quake and Behold the Rocks were Rent to denote the marvellousness of those things and mostly in this because herein Rocks are rent by the Rock and one Rock rendeth many Rocks the Rock that rent the Rocks was Christ 1 Cor. 10.4 he was the creating Rock Deut. 32 4.31 1 Sam. 2.2 2 Sam. 22.2.32 that rent all the other created Rocks c. This was a Work of greater difficulty to rend the Rocks than it was to rend the Vail c. yet the Power of the Death of Christ doth effect this Work of Difficulty N. B. Note well To shew that no Heart is so hard and rocky but the vertue of Christ's Death can rend it into Repentance Though those Christ-Killers had made their Hearts as hard yea harder than an Adamant Zech. 7.12 yet when their time of love came Ezek. 16 8. their Month of Christ's finding them Jer. 2.24 and when the Hammer of God's Word Jer. 23.29 began to beat upon them as Animated and Actuated by the power of his Death oh how kindly did their Hearts Thaw Break and Melt into Tears and Tenderness Acts 2.36 37. with 41. 4.4 When Moses smote that Rock upon which God stood with his
Feast might be able to Read and understand it in some or other of those three Tongues and of one Tendency to wit for the Honour and Glory of Christ Crucified and not either for the Vindication of the Justice of the power Condemning which was not a little to Pilate's own prejudice in his Reputation and Injustice or for the Shame and Disgrace of the party Condemned as is usual in other Superscriptions fixed upon Dying Malefactors But this however it was intended as an Accusation to brand Christ falsly with the Calumny of usurping an Earthly Kingdom Assuredly tended much for his Glory seeing he was indeed Jesus the Saviour and he was indeed a King more especially of the Jews and the True Israel of God Thus the Mouths and Hands of Wicked Men are so overpow'red by the Omnipotent Jehovah that all is turned to the Honour of Jesus which they design for his Dishonour and the very Title upon his Cross devised to shew the Crime for which he was Crucified becomes no less than a Crown of Glory to Christ beside This Inscription being written in Hebrew Greek and Latin made an open and publick Proclamation to all the Knowing and Learned Men in all parts of the known World that our Lord Dyed as a Faultless Man and altogether Innocent even in the Judgment of Judge Pilate himself who had so oft Absolved him before and now could fix no Slanderous Superscription upon his Cross save this that had such a Divine and Convincing Truth in it without any foul Reflection or Real Fault at all And Lastly By this Title thus writ in those three Tongues our Lord hath Sanctified those three Learned Languages upon his Cross so that the Hebrew Greek and Latin may be Holily Studyed Learned and Improved by Holy Men for which they ought not to be upbraided with Learning the Language of the Beast c. The 2d Sign of Christ's Triumph over Death was the Conversion of the Thief it being the first Fruits of the Power and Efficacy of Christ's Death before he was actually dead and the price of Redemption was fully paid that Vertue should flow from Christ's Death before he dyed even such Soveraign Vertue as not only to Save this Penitent now but also all the Old Testament Saints before he was in the Flesh as the Lamb Slain from the Foundation of the World Revel 13.8 in God's Decree and in the Types of the Law this was the Antitypes Signal Triumph The Third Fourth Fifth and Sixth Signs of Christ's Triumph over Death were 3. The Suns Eclips 4. The Rending both of the Vail and of the Rocks 5. The Earthquake 6. The opening of the Graves in all which Works our Lord proclaimeth himself the Mighty Lord of Heaven and Earth the Sun of Righteousness when he was even going down under the Earth and setting from the Worlds sight had still a Triumphant power over the Sun the Firmament and could draw a Curtain of Darkness upon its Splendour at Noon time And as he then did shew the signs of his Triumph over the Heavens so much more at that time likewise over the Earth for then as Lord of the Temple he comes suddenly into his Temple in his Triumphant power Mal. 3.1 And Rends the Vail of the Earthly Temple from the top to the bottom yea and Extends his Rending power to the firmer Rocks of the Earth nor is this all but he shakes the very Foundation of the whose Globe of the Earth shewing himself to be the Lord of it as well as of Heaven and causing both of them to do Homage to him their Lord and Soveraign For as the Heavens here like those Seraphims Isa 6.2 covered their Faces with a Vail being dazled with beholding his Invisible Glory now dying oâ—â—e Cross 1 Pet. 1.12 So the Earth Trembled at his presence feeling even then the power of its Omnipotent Creator Moreover to shew more fully a sign of his Triumph over Death and the Grave his Death opened the Graves of others before he went down into his own Grave His Death was the Death of Death it self Hos 13.14 and swallowed up the Grave in Victory 1 Cor. 15.54 55. The Seventh and last sign of Christ's Triumph was the Centurions Testimony together with that of the Souldiers c. Matth. 27.54 Mar. 15.39 Luke 23 47.48 Now when the Centurion and many more People saw the Wonders wrought by our Dying Redeemer these wonders wanted not their Wonderful Effects for 1. The Captain of the Guard this Centurion was wonderfully wrought upon by those wrought wonders insomuch that he Glorified God by confessing the Truth saying This was certainly a Righteous Man this was surely the Son of God And 2. The Pagan Souldiers with their Captain were convinced that such Wonders could not be wrought by one that was only a meer Mortal Man but as that Mighty Monarch and Pagan Emperour Nebuchadnezar saw something of the Glory of the Son of God Dan. 3.25 So those poor Pagans got some glimmerings of Christ's Glory when the blind Priests and Learned Rabbies of the Jews were so stupified that their Seared Consciences had no Sense or Conviction at all And 3. All the People that came together to that Sight beholding the things that were done Smote their Breasts and returned Luke 23.48 They Smote their Breasts as the penitent Publican did Luke 18.13 being now awakened by those Wonders and smitten with their own Guilt in giving their consent to the Crucifying of Christ and so furious was this Reflection upon themselves that out of Revenge and Indignation against themselves as 2 Cor 7 11. They would have smitten their own Heinous sin could they but come at it when they thus as by his Word when he is pleased to speak in and by them and causeth Providences to become Ordinances to us as here by those works of Wonder 2. There is much more hope of gaining poor Pagans and such as never yet had the means of Grace and of winning them over to God and Godliness than of convincing Learned Heads that have wicked Hearts and such as have blown upon the Gospel 3. So free is Christ's Love that while sinners are giving Death to him he is Handing out Life and Salvation to them To all these Seven signs of Christ's Triumph may be added the double sign which the Wound made in his Dead Body upon the Cross by the Souldiers Spear John 19.34 powred forth even the Water and Blood as a Twofold Witness that not only he was now Really Dead but also that he was the Grand Sacrifice which had now Expiated the sins of the World and now had paid the full price for sinful Mans Redemption according to that Eternal Covenant made betwixt the Father and the Son before the Foundation of the World Though the Testimony of the Centurion c. be Recorded by all the three former Evangelists and not by John yet this Testimony is Recorded by John only and by none of the other so
brought Light out of Darkness Gen. 1.2 3 4 5 c. Even so did Christ upon the same Day draw his Redeemed People out of that horrible Tohu Va-Bohu or confusion through the Fall out of an estate worse than nothing and brought Life and Immortality to light by the Gospel 2 Tim. 1.10 By the Power of his Resurrection revealed therein The 2d Reason was to transfer the Legal Sabbath of the Seventh Day to the Evangelical on the First Day because 1. The Old Creation-Sabbath could not hold congruity with this New Creation by Christ who came now to Create New Heavens and a New Earth so as the former should not be remembred nor come into mind Isa 65.17 2 Pet. 3.13 Yea to make all things new Rev. 21.5 c. 2. Nor could it seem any other than Incongruous that this Day of our Lord's Resurrection which began a New Kingdom to wit Christ's Kingdom of the Gospel should pass away into the Old Sabbath that had for its Basis or Foundation the Remembrance of the World's Creation as well as of Israel's Deliverance from Egypt c. And 3. It must be judged very convenient that a peculiar Sabbath should be given to Christians that they might be distinguished from the Jews as they were by their peculiar Rites from the Pagans The 3d Reason was We read in Scripture of four Terrible Earth-quakes the first at the promulgation of the Law of Moses Exod. 19.18 the second was at the Death of our Redeemer the third was at his Resurrection and the fourth shall be at the Day of Judgment when the Law before given shall then be required How can it rationally be rejected that this double Earth-quake at Christ's Death and Resurrection within three days each of other to signifie the shaking of the whole World in both Judaism and Paganism by the Kingdom of the Gospel should not shake the Sabbath from off its old foundation upon a new one especially considering how 't is said I will once more shake not only the Earth as at the giving of the Law Exod. 19.18 but also the Heavens Hag. 2.6 Heb. 12.26 So that there should be a wonderful change both in Church and State and as the Earth-quake at Christ's Death did rend the Vail of the Jewish Temple from top to bottom whereby the Sabbath so far as it was Jewish as well as Sacrifices and Ceremonies were all unbottomed so the Earth-quake at Christ's Resurrection did shake it again unto and upon a new bottom in respect of the Morality and Perpetuity of it For 't is more than probable that as the first famous Earth-quake at God's giving the Law by the Hand of Moses and by the Disposition of Angels Acts 7.53 Gal. 3.19 made such a mighty change and the last at Christ's judging the World by the Law and by the Gospel too will make the greatest change of changes Even of this present evil World into that to come So the two middle Intervening famous Earth-quakes especially being so contiguous touching almost each other as it were and being within the space of thirty six hours one of another so that the Earth had got but a very short rest from the first Convulsion but presently it falls into another quaking fit must necessaily produce this wonderful Alteration seeing they did so nearly conjoin their influences to effect it The 4th Reason of this change of the Sabbath is that Christ's Resurrection was the first Degree or Step of his state of Exaltation whereby he became from the form of a Servant to be an Exalted Prince Phil. 2.7 8 9. Acts 5.30 31. The Lord of All Acts 10 36. and Lord over All Rom. 10.12 yea more particularly the Lord of the Sabbath Mat. 12.8 Though the Son of God by his Incarnation became the Son of Man yet did not this diminish his Divine Authority as he was the Second Person of the God-head and therefore wanted no power to maintain the Authority of the Fourth Command and to appoint any one day of the seven according to the pleasure of his Soveraign Will for the observation of the Command touching Sabbath-Day Duties seeing he is Lord even of the Sabbath and the Moral necessity lies in this point that one day of the seven must be sanctified duly to the Lord and sure I am it only is the Soveraignty of this Lord of the Sabbath to chuse his own out of the seven days for his Service that the Son may be honoured with the Religions Remembrance and Holy observation of his first Resurrection day as the Father till then had been honoured with the like Devotion upon his first Resting day from the work of Creation and he that thus honoureth not the Son by despoiling him of his due day and duty himself saith Honours not the Father at all John 5.23 The 5th Reason is The Emphasis and Extraordinary Accent that the Holy Scriptures put upon Christ's Resurrection as of highest Importance to Man's Salvation For the Great Truth of Christ's Resurrection upon which the observation of our Lord's Day is grounded the word of God gives greater confirmation of than of other Gospel Truths As 1st 'T is confirmed by Figures and Significant Types to wit 1. By Adam sleeping while Eve the Mother of all the Living was formed ex ejus latere and taken out of his side then the Man awaked So the Second Adam fell asleep and out of that large Wound in his side came forth the Church the Mother of us all Gal. 4.26 then He as God Man awakened 2d By Isaac who was bound upon the Altar to be burnt as a Sacrifice but freed from Death by the Angel and restored to his Father who reckoned God raised up his Son as from the Dead Heb. 11.19 Accordingly it was with our Isaac Jesus c. 3d By Joseph who was shut up in Prison where the Iron entered into his Soul Psal 105.18 as the old Translation reads it and then by a mighty hand of God he was restored to his Father with great Joy So it was with Jesus this Joseph our Brother c. The 4th Figure was By Samson whom the Philistines thought they had secured safe enough when they had him inclosed in Gaza a City with Walls and Gates but he rose up before it was day light plucks up the Posts and Gates of the City and carried them away upon his Shoulders to the top of an Hill Judges 16.3 Even so it was with our Saviour whom the Chief Priests thought they had fast enough in a sealed and guarded Sepulchre But he stronger than Samson raised himself up and by his Irresistible power removed all obstructions carrying the Gates of Death and Hell which could not prevail against him Mat. 16.18 away with him c. The 5th Figure is by Jonah a figure that Jesus made of himself as to his Resurrection who was raised up out of the Whale's Belly which Jonah calls the Belly of Hell Jon. 2.2 So our Jesus was raised out of
Pleasures He was but once at a Marriage-feast he is now Risen and Ascended above them sometimes we read our Lord wept but we never read that he did so much as once laugh 3. Nor in dead Treasures He sat but once over against the Treasury he is now Risen c. 4. Nor in Ease and Idleness He once slept upon a Pillow in the Ship he is now Risen c. The Spouse could not find him by night on her Bed nor in the broad ways of the World Cant. 3.1 2. 5. No nor in the perfection of Humane Mortality for he is Risen and Ascended c. 3dly That we Rise up and Ascend with Christ to Newness of Life Rom. 6.4 from Prophaneness to Piety this is to have part in the first Resurrection Rev. 20.6 awakening out of sin and living unto God 4thly That we labour after an Experimental Knowledge of the power of Christ's Resurrection Phil. 3.10 and of his Ascension also this we do if we cannot be content to be colâ—â—â—â—d careless in our Devotion without finding our hearts burning within us while he talks with us in the way of our Duty Luke 24.32 beyond the reach of formality we may live by a form but we cannot die by a form we must feel the exceeding greatness of his power which worketh mightily in his Redeemed Eph. 1.19 making all his Saints heavenly-minded ascending up to him who is Ascended like Pillars of Smoke Cant. 3.6 and drawn up after him John 12.32 Cant. 1.3 and Col. 3.1 as not being wedded to worldly things 5ly That we purifie our selves 1 John 3.3 to be prepared for our own Resurrection and Ascension which we hope for by vertue of our Redeemer's The fourth is a word of Comfort 1. Our Hope may hang the faster and firmer for obtaining a better Resurrection and an happy Ascension because of the two grand Pawns and Pledges we have to assure us of both As he our Head is not only Risen which cannot but Raise the Body also for Christ accounts not himself compleat without his Church which he calls his fulness c. Eph. 1.21 22. but he is also ascended so must draw up John 12.32 his whole Body even the little Toes or least Members thereof that they may be with him to behold his Glory c. John 17.24 but likewise he hath taken our Nature with him into Heaven and hath sent his Spirit down to us upon Earth Our Flesh is above and his Spirit is below this is a double Earnest 2ly May we but be able to say in the Witnessings of the Holy Ghost that the Lord Christ hath raised our Souls up to the life of Grace we then need not doubt but he will also raise up our Bodies to a life of Glory and not only our Souls shall ascend to him at our death but they shall be â—nited again to our Bodies at the last day and shall both together be with him in Glory for ever If we have experience of a Spiritual Resurrection and Ascension in our Souls This doth strongly confirm our Faith that it shall be corporal also Eph. 5.14 1 Cor. 15.32 34. Ro. 6.4 11. Phil. 4.20 1. Th. 4.14 Col. 3.4 3dly The Soul cannot but be without comfort till Christ the Comforter come and appear to us as to Peter Luke 24.34 who had wept bitterly Luke 22.63 Now where-ever Christ is he will appear sooner or later he cannot be hid Mark 7.24 He appeared personally to the Patriarchs as he did to his Disciples but now to us spiritually Matth. 28.20 whereof we should make good proof and then may we hope he will appear to us gloriously at the last our Faith is supported both by Evidence and by Influence from these things All fruits were unholy till the first fruits were heaved Levit. 23.11 Rom. 11.16 All his Redeemed have a Quietus est or Acquittance virtually by Christ Risen and Ascended Rom. 5.18 and 4 25. but it passeth actually upon us when Christ appeareth savingly to and in us c. 4thly If Christ have led us forth as far out of the World and Sin as Bethany he will assuredly bless us as he did his Disciples Luke 24.50 51. at his last farewel Thus Isaac blessed Jacob but he first felt him Gen. 27.12 21. and if he hath blessed us we shall be blessed as Jacob was but take heed we go not about to cheat him for so shall we bring a curse and not a blessing We may know we are right Adopted Children if we have clean hands a pure heart and an holy life then have we the Lord's blessing Psal 24.3 4. and this is the Sugar which will sweeten the bitter Cup of our Crosses and Curses from an evil World the comfort of Christ's Spirit the feeling of his favour and the pardon of our sins c. 5thly 'T is our great comfort to consider Christ ascended as our common Representative with all our Names writ upon his Breastplate Exod. 28.29 Others indeed ascended as Enoch in the time of Nature and Elias in the time of the Law as well as Christ in the time of the Gospel but none ascended as our Lord did Note For 1. They ascended before Death seized upon them so did not Christ 2. They ascended by the power of another as Elias by a fiery Chariot c. but Christ by his own power 3. They made no way into Heaven for any body else but Christ did for all his c. Heb. 10.20 Note He did not shut the door as Lot did when he had taken in the Angel Gen. 19.10 but left a broad door open for all his Members 4. They could not work Miracles in Heaven as they had done on Earth but Christ could send his Spirit down to his Disciples c. 5. They went up suddenly but Christ leisurely that his Disciples might the better behold and believe it and that we may not expect to go up to Heaven in a Whirl-wind but gradually as Israel did to Canaan by 42 Removes The Righteous are scarcely saved 1. Pet. 4.18 Hard travel must help to Heaven 6thly 'T is no less our comfort to have Christ's Spirit Rom. 8.9 11. and witnessing with our spirits verse 15. that the Lord is risen indeed in us and hath appeared to us Luke 24.34 'T is an infallible sign that we are Simons Saints true believers for we find not that Christ after his Resurrection appeared once to any one under the real Denomination of an Unbeliever Thomas tho' Unbelieving yet was no Unbeliever not to any of the Chief Priests Scribes and Pharisees not to Pontius Pilate nor to King Herod c. For these reasons 1. To teach us that his Kingdom was not of this World John 18.36 2. That his Kingdom did not depend on or stood need of humane Patronage 3. Nor was it to come with Worldly Pomp or outward Observation Luke 17.19 20 21. John 20.29 4. That those Kill-Christs and Contemners of Grace and Mercy might begin to taste of the
season draws out Peter to pass through all quarters to visit the Saints that he might confirm them in the Faith and establish a Ministry among those Churches newly planted by the dispersed Disciples v. 32 Acts 9. Secondly The Place where was Lydda which was one of those places Peter passed unto to visit c. a famous City in former times not far from the Mediterranean Sea upon the West Bank of Jordan Oh wonder how Christ hath his Saints scattered and planted in Cities and Countreys c. Thirdly The Person healing was Peter this was not the first healing Miracle that Peter had wrought by the power of Christ for before this he had cured the Cripple that was born lame not lamed by any violent casualty Acts 3.2 7. and that had been lame forty years Acts 4.22 as above Besides we find Acts 5.15 how the shadow of Peter wrought wonders N.B. The like whereunto we read of Paul after Acts 19.12 not as if the shadow or garment or the body of these Apostles had any inherent vertue in them to heal Diseases and to cast out Devils but that the power of helping the Distressed was now so abundantly poured out at this Effusion of the Holy â—host upon them insomuch as these weakest and improbable means were made soveraign and effectual to work Miracles that the glory of those wondrous works might not be attributed to such contemptible things but to the blessed Messiah now gloriously exhibited N.B. Moreover such prodigious Products from such unlikely means did not only demonstrate that the power was of God but it was an accomplishing of Christ's Promise to them that they should do greater works than he had done John 14.12 by which Providence the Gospel was much more propagated To which may be added that Peter there was in conjunction with John in healing that begging Cripple but here he acts alone by himself Fourthly The Party healed was Aeneas who is described 1. By his Name supposed to be a Jew tho' living now at Lydda whom the Jews call'd Hillel but the Greek-Lyddians call'd him Aeneas 2. By his Disease a dead Palsie which had taken away the use of his Limbs so that he became a Clynick and lay Bed-rid 3. By the Antiquity of his Disease Acts 9.33 he had kept his Bed eight years All this is Recorded not only to declare the certainty of the History but especially the difficulty of the Cure and the excellency of the Miracle Omnipotenti Medico nullus insanabilis occurrit Morbus To such an Almighty Physician as Jehova is no Diseease is found incurable Exod. 15.26 Fifthly The Manner how this Cure was wrought is related verse 34. Acts 9. which contains 1. Peter's command in the Name of Christ wherein he promiseth Recovery to this Paralytick suitable to our Saviour's saying Mark 2.9 and John 5.8 in the like case to demonstrate the perfection of the Cure in being now able to make his Bed Peter acts not here by his own power but lets this lame man know whom he should acknowledge for his Benefactor himself being but the Instrument in Christ's hand And 2. The Paralytick's Cure thereby He immediately arose together with the Word there went forth a power Luke 5.17 As Peter was assured of this so the Paralytick did experience it for he felt the dolorous Distemper by the Resolution of his Nerves depart from him in an instant and that now he was inabled to arise and to cast up his Bed whereof he had now no such need as formerly for eight years All this did declare that the Cure was done by a Divine Power seeing Nature and Art acts in Time and by Degrees but he was cured immediately and that perfectly also insomuch as he was made able to make his Bed the best discovery thereof to all Sixthly The Effects hereof namely upon the many Spectators of this Miracle All that dwelt at Lydda and Saron saw it and turned to the Lord verse 35. Acts 9. The Hebrew is Sharon a place that had most fruitful Fields Isa 33.9 1 Chron. 27.29 but now it became Christ the Rose of Sharon indeed Cant. 2.1 For this Providence became an Ordinance to the Inhabitants of that City 1 Chron. 5.16 not far from Lydda for hitherto they had been erroneous in Fundamentals so had turned their backs of Christ but now were both Inlightened and Inlivened to embrace his Truth The second great Miracle Peter wrought in this his Journey from Jerusalem when he went thence into all quarters to visit the Saints and to confirm them in the Faith Acts 9.32 was his raising Dorcas from the Dead at Joppa which Miracle is described by six Circumstances The first is the Person upon whom this Miracle was wrought by Peter the personal Object whereof hath sundry Demonstrations As 1. By her Name which is twofold Tabitha so call'd among the Jews and Dorcas so call'd among the Greeks both names signifying a Doe or Roe-Buck and as she was espoused to Christ no other she was to him than as a loving Hind and pleasant Roe Prov. 5.19 2. By her Profession she is call'd a Disciple of Christ 3. By her Practice and Manners she was rich in good works which are the best Riches last longest and go farthest for they follow us into another World Rev. 14.13 She is commended for her Beneficency and for her Liberality Acts 9.36 And 4. By her Disease and Death verse 37. N.B. A dear Disciple may be diseased and die Mary and Martha send this word to Christ Behold he whom thou lovest is sick yea and dead too John 11.3 c. Christ's Love and Saint's Death as well as Diseases may well enough hold a consistency as here also in this dear Dorcas whom when dead they had washed not only to fit her for Burial but especially to shew their hope of the Resurrection which would change that vile Body like Christ's glorious Body Phil. 3.21 The second Circumstance is the double occasion 1. The Ficinity of the place Joppa a Port-Town and very beautiful call'd so from the Hebrew Japhah signifying fair or a fair Haven most memorable for Jonah's taking Shipping there when he would flee from God and decline his Message Jon. 1.3 expresly said to be nigh to Lydda verse 38. Acts 9. The second occasion was the Intercession of the Disciples who were sensible of the great loss they all had in the death of so good a Woman therefore sent they speedily for Peter not only to come and comfort those who were most concerned in the loss but also by the Direction of God's Spirit they were not without hope that this pious Woman might be zecovered by Peter and so remain farther profitable to the Church hereupon they request his haste in coming to them before her Burial which now they were preparing for this is an evidence of such an hope The third Circumstance is the moving Cause of this Miracle which was the doleful Lamentation made by Widows for the loss of this
applied to Cornelius's case N.B. Which sheweth the mistake of those that so Tye up Grace and Salvation to the receiving of the Sacrament of Baptism as if none could fear God or be accepted of him and saved by him unless they be baptized The fourth Remark is True Peace with God is only purchased and procured and according to be Preached only by and through Jesus Christ v. 36. N.B. So. 1. Christ himself Preached in his own person for all quarters of the World Matth. 8.11 12. that he would draw all men unto him without distinction of Jew or Gentile Poor or Rich c. John 12.32 2. This Peace is Preached to be had by Christ or only through him by the very Angels themselves Luke 2.14 And 3. By all the Apostles and Ministers of the Gospel Ephes 2.13 14. Acts 4.12 And 't is all one whether they be Jews or Greeks bond or free male or female they are all one in him Gal. 3. v. 28. who is all and in all Col. 3.11 Insomuch as all other Peace not founded upon the Rock Christ is not pax sed stupor not a right but a false Peace no better than stupefaction The fifth Remark is The Lord of All was Anointed by his Father as the Jewish Kings Priests and Prophets usually were to all those three Offices hence was he called Messiah in the Old Testament and Christ in the New both which names do signifies Anointed Acts 10. v. 36 38. N.B. Hence may we comfortably conclude that seeing Christ is the Lord of the Church and Lord of the World as he is Lord of all he will not suffer his Church to be wronged by the World nor will he be hindered by Devils or wicked men though never so many never so mighty from carrying on his own cause and concerns of his own glory but will gather his Elect both Jews and Gentiles out of all the quarters of the World Rom. 3.30 and 10.12 c. He will be King of Kings and Lord of Lords Rev. 19.16 The sixth Remark is This mighty Mediator who had God with him in the fulness of the Godhead Col. 2.9 induing his Manhood with all might and mercy never exerted his might but in Miracles of Mercy He went about doing good but never any hurt for God was with him verse 38. He could as easily destroy those that would not believe on him as he did save those that willingly believed though often provoked thereunto Nay so far was our Lord from ruining any that when his Apostles asked his leave but to permit them by fire from Heaven to destroy the sawcy Samaritans yet would he not Luke 9.54 Though afterward he impowered Peter to strike Ananias and Sophira with death and also Paul to strike Elymas the Sorcerer with Blindness Acts 5. and 13 chapter N.B. Yet all the Miracles Christ himself wrought were Miracles of Mercy not of Judgments Healing all but harming or hurting none yea the worst sort of evils even such as were oppressed with the Devil Acts 10.38 to shew that he came as a Saviour and not as a Destroyer which is the Devil 's double name both in Hebrew and Greek Rev. 9.11 and that his Errand was to destroy the works of that destroying Devil Heb. 2.14 and 1 John 3.8 and to cast him out of the Souls of Men who were spiritually possessed by him O happy calamity that carries Man to seek a Saviour The seventh Remark is Oh how costly to Christ it was to save us from the Curse of the Law and from the damning power of Sin and Hell He therefore died a cursed Death was slain by the Jews and hanged on a Tree Acts 10. verse 39. Gal. 3.13 Deut. 21.23 that the blessing of Abraham hitherto mostly confined to the fleshly seed of that Patriarch the Jews might now come upon the Gentiles also Gal. 3.8 14. N.B. Therefore the Jews for being Kill-Christs might the less murmure at their Rejection and at the Gentile's Reception at this time who had not so rejected Christ as the Jews had done The eighth Remark is The Resurrection of Christ is the Fort-Royal of the Christian Religion's comfort c. Hereupon the Apostle Peter here Acts 10. v. 40. had no sooner mentioned Christ's Death but immediately he Preach'd his Resurrection also lest those Gentile-Auditors should have stumbled at his Cross and be discouraged to believe in a Dead Christ for that he was Raised from the Dead was a most unquestionable Truth though the Gentiles faith he might hear some rude Rumours hereof by a confused Report and common fame in the general Acts 10. v. 37. The word I say you know yet now let me tell you more particularly that this Truth hath been by all manner of ways proved for Christ hath been both seen and heard yea and felt too 1 John 1.1 after his Resurrection and we are and drank with him verse 41. whereby he was declared to be the Son of God Rom. 1.4 and by consequence a Conquerour of both Death and Hell for us c. And hereupon the Apostle Paul also puts a rather of comfort upon this Doctrine of Christ's Resurrection Rom. 8.34 c. The ninth Remark is God's Truth is never starved for want of Witnesses As the Apostles were Eye and Ear-witnesses of all that was done both by Christ and against him Acts c. 10. v. 39. before and at his Death as likewife after his Resurrection to whom he appeared alive and to above five hundred of the Brethren at once 1 Cor. 15.6 those Apostles were therefore commanded to Preach Christ not only alive but that he would Judge the quick and dead Acts 10. v. 41 42. So the Prophets all testified the same Truth which was included in that first Prophecy of the Seed of the Woman Gen. 3. v. 15. and so downward from that time Jer. 31.34 Mich. 7.18 Luke 24.27 Acts 10. v. 43. Yea all the Ceremonies in the Sacrifices testified this Truth The tenth Remark is God giveth Testimony to the Word of his Grace where it is sincerely and ardently Preached and Heard Acts 14.3 Here the Holy Ghost accompanied the sincere Preaching and attentive ardent Hearing the Word and these Gentile Auditors being such had the visible signs of Fiery Tongues such as the Apostles had Acts 2.3 falling on them while Peter was speaking Acts 10.44 By which Miracle God declared that the price of Man's Redemption by Christ was paid for and belonged to the Gentiles as well as to the Jews and that the Spirit with the graces of Illumination Regeneration and the gift of Tongues c. thus coming down upon these Gentile-Converts before Baptism did plainly shew N. B. That the Righteousness of God is not attained by any external Ordinance without the internal operation of his Spirit which here came on Cornelius c. being neither circumcised nor baptized Acts 10.35 The eleventh Remark is They who have the Grace signified by Baptism ought to have the Seal of that Grace in being
Ceremonious and External Rites of the Nazarites Vow He only yielded thereto as yet indifferent Nor is it any other than Ridiculous for the Romanists to make this the Ground of their Religious Vows and for their shaven Crowns which is now so bald a Ceremony in France that some be ashamed of the Mark. CHAP. XIX Paul at Ephesus NOW come we to Paul's sixth and last Station before his return to Jerusalem in his Journey to which City he did visit many places as he returned thither as the sequel will show which was at Ephesus Acts 19.1 The Metropolis of the Lesser Asia where he made a long stay about the space of three years verse 10. and verse 22. in Asia that is in Ephesus he stayed still after the former two years which commendeth Paul's great diligence for the planting of the Gospel 'T is expresly said by the space of three years Acts 20.31 Here was that admirable door which he saith was opened for him 1 Cor. 16.9 and here it was that the famous Church which he wrote his Epistles to afterwards was gathered and likewise John wrote another to it from the mouth of Christ Rev. 2.1 2 c. and here Paul fought with Beasts after the manner of men 1 Cor. 15.32 N.B. Paul's Station at Ephesus presents to our prospect two principal parts First What he did there And secondly What he suffered there As to the first namely his Doings these may be considered either in a private or in a publick respect His Private actings there were twofold 1. His examining the believers he found in that place about the gifts of the Holy Ghost c. ver 2 3 4 with 5 6 and 7. 2. His determining with himself to return unto Jerusalem verse 21. giving notice of this his purpose to the Neighbouring Churches verse 22. by Timothy c. N.B. Then his Publick Actings there were twofold 1. His Preaching the Gospel And 2. His working Miracles there 1. He preached which is expressed in the Circumstances 1. Of place this is twofold 1. In the Jews Synagogue verse 8. Then 2. In the School of Tyrannus a Teacher of the Law Reading Law-Lectures there verse 9. And 2. Of time which was about the space of two years verse 10. And 2. His working-miracles this is amplified and Illustrated by a distribution of the whole into parts verse 11.12 that the power of Christ might be more clearly manifested in him N.B. Then Paul's sufferings for such good doings in this place are next specified and reducible to two heads 1. What opposition the Jewish Jugglers made against Paul's Ministry and Miracles verse 13. but the Devil in the possessed prevailed against the Devil in them v. 14 15 16. and when it was observed how God over-shot the Devil in his own bow this produced the wonderful effects 1. Of Confession of Sins Verse 17 18. And 2. Of Amendment of Manners and Reformation of life verse 19. in burning their books which taught Magick Astrology and charming of love c. Then 2. What from the Silver-Smiths of the City who made Shrines for Diana whose Captain in that uproar against Paul was Demetrius verse 24. who by a Starched Oration stirred up all the Rabble into Sedition and to the apprehending of Paul's Parteners and puting the whole City in to a Confusion verse 25 26 27 28 29. with 32 34. yet was all this Stir hushed by the wisdom of the Town-Clark which was indeavoured by Paul himself but was hindered by his Friends verse 30 31. at last effectually v. 35 to the end Those many heads of Resolves afford many famous Remarks The first Remark is 'T is a Transcendent Mercy of God to any Church of Christ that in the absence of one powerful Preacher they are well provided with another N.B. This was God's mercy to the Church of Corinth that when Paul had planted a famous Church there and was called away by the Spirit of God to go into Ephesus he left behind him such an able instrument as Apollos was to water his new plantation Acts 19.1 The Ability of Apollos whom some think to be the same with Apelles Rom. 16.10 is expressed Acts 18.24 where he is described 1. By his Name and Nation he was an Alexandrian-Jew by his Eloquence he was a Rational Prudent and Learned man and by his profound knowledge in the Sacred Scriptures he was a mighty Scripture-man both apt to teach the truth and able to maintain it 2. He is described by his Teachers Aquila and Priscilla who in private discourse contributed much to Apollos's further and fuller Instruction for tho' he was a man fervent in Spirit Improving to the utmost all those aforesaid Qualifications and taught diligently the things of the Lord in the Jews Synagogue yet knew he only the baptism of John who Baptized with water only but could not Baptize with the Holy Ghost Matth 3.11 N.B. Or the Doctrine of John who was a Preacher of Repentance and of Faith in Christ the Lamb of God he pointed at whose Baptism and Belief was the same with the Apostles afterwards for he baptized them and their Master too only after Christ's Ascension they received extraordinary Gifts Acts 2.4 and knew many truths more fully which had not been Revealed in the baptist's times N.B. And herein those two Tent-makers instructed Apollos not that they turned publick preachers for Paul saith 'T is not lawful for a woman to Teach that is Publickly 1 Tim. 2. v. 11 12. but Aquila and Priscilla having had so much Converse with Paul they were the more able in private conference to inform Apollos better than yet he knew with that knowledge they had learned from the Apostle N.B. And tho' Apollos was very skilful in the words of Scripture to expound them and had an excellent Elocution wherewith to express well his Exposition yet was he not puffed up herewith but condescends to be Catechized by these tent-makers an humble man can be content to learn from the meanest even a little Child shall lead him Isa 11.6 now he who had taught diligently according to the best skill he had attained before became far more accomplished to convince the Jews that the Messiah who was sent from God was the Saviour of the World and this he did both in Corinth which was in Achaia supplying Paul's absense and in Ephesus also Acts 18.25 26 27 28. Confuting gain-sayers and Confirming such as believed through grace The second Remark is The foundation of this Church at Ephesus was laid and those twelve members ver 7. were admitted into Church-Order by examination Paul asks them have ye received the Holy Ghost Acts 19.1 2. This Question was de primor diis Ecclesiae concerning its first Constitution for as yet these Disciples were not come up into any Ecclesiastick form or Discipline So that the Apostle asks them how they were grounded c. that it might appear they were Divinely called to become the foundation of that Church They Answer we
Holy Ghost Because 1. They were nominated and elected by a special ad immediate Instinct of the Spirit as Acts 1.24 and 13.2 c. 2. They were ordained by the Apostles who were filled with the Spirit whereby they were inabled to that work Acts 14.23 And also 3. Whosoever is set apart to that Office of over-seeing the Church according to the Rule of God's word is truly made an overseer by the Holy Ghost God concurring in owning and blessing his own Institutions and those are charged by the Apostle here to take heed unto themselves in the first place for he that is not mindful of his own Salvation can never be careful aright of the Salvation of others and then to all the flock committed to their charge inforcing this duty upon them by declaring how dear and costly the Church was to Christ and therefore should be dear and precious in their pains and care to them N.B. But alas saith Espenoaeus how many are Aposcopi rather than Episcopi by-seers rather than right over-seers How can Christ take it well at the hands of careless Ministers that they should be so negligent over those Souls which cost him his precious blood whom he pluck'd out of the Paw of the Roaring Lion bears in his Bosom c. Isa 40.11 The sixth Remark is Heretical Teachers as well as bloody persecutors are no better than Ravenous and Grievous Wolves for so both are branded with that beastly Name Verse 29. N.B. Still the Metaphor is caryed into an Allegory wherein true believers and Disciples of Christ are called Sheep or Lambs their Pastors Shepherds or over-seers and their Adversaries whether in Heresy or Persecution are stiled Wolves Nothing more plain than that cruel persecutors are Wolves call'd so by Christ Matth. 10. v. 16 17. whose Malice inclines them to destroy God's people as strongly as the Rapacious nature of the ravening Wolf doth that greedy Creature to worry a Flock of Sheep This all Martyrologists do make manifest in all ages of the Church N.B. But there be other Wolves so called even false Teachers by Christ himself also Matth. 7.15 Such as come among Christ's Flock in Sheeps cloathing The Devil usually begins with violence Force and Cruelty circulating the world like a Wolf or Lion seeking whom he may devour 1 Pet. 5.8 If this succeed not to take well then he betakes himself to his Wiles of fraud and crafty Counsels Herein he puts off his Wolfs Frock and makes his next Encounter in Sheeps cloathing yet retaining his Wolfish and worrying nature this is another dangerous Rock which the less careful and the over credulous may easily split against therefore Christ cryeth beware least while we are striving to Shun a Shelf we fall not on the other hand into a whirl-pool N.B. The old Church was sadly pester'd with false Prophets Deut. 13.13 Jer. 23. v. 16. Ezek. 34 c. And so is the New Matth. 24.4 Rom. 16.17 Ephes 5.6 Col. 2.8 1 John 4.1 This was Peter's prophecy that such shall bring in damnable Heresies privately c. 2 Pet. 2.1 and Paul predicteth the like here verse 29 30. a speaking preverse things c. while they pervert the Scripture in defence of their own devices These are as pernicious to the Soul as persecutors are to the body and wolves to the Sheep therefore the worst and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Paul useth for drawing Disciples not to Christ but to themselves c. signifies to tear them limb from limb as the Wolf doth with the seized Sheep c. but our Lord hath promised to punish those that push with the Horn and foul with feet Ezek. 34.19 so we need not fear c. Mic. 5.5 The last Remark here is Paul's Pathetical Valediction wherein First He Commends those Elders to God who alone was able to keep them in that approaching hour of Temptation and to the Gospel of Grace which the God of all Grace appointeth as a means to six them upon the Rock that they might not be removed by that future Tempest but be preserved for Glory verse 32. Secondly He gives his own example verse 33. and the command of Christ v. 34 35. for their Imitation to avoid covetousness which is the Root of all evil 1 â—im Chap. 6. verse 10. Especially in praelates John 12.6 and Matth. 26.15 as Moses did Numb 16.15 and Samuel 1 Sam. 12.3 5. and himself who Laboured with his hands for his own Liveli-hood Acts 18.3 and 1 Cor. 4.12 and 1 Thess 2. verse 9. and 2 Thess 3.8 where he gives this Account N.B. That he did not propose this his practice as a precept or precedent Law or Rule to all Ministers for he had not power to deprive them of what God had given them Levit. 27.32 Matth. 10.10 Luke 11.42 Prov. 3.9 10. Mal. 3.9 10. Tithes were paid by Abraham to Melchisedeck long before the Levitical Lawâ— So that there must be a moral equity in this Reciprocal duty both before the Law under the Law and after the Law under the Gospel And tho' Paul did thus in a juncture and case of necessity because of their present poverty had they been able more shame would it have been to them to let him Labour and because false teachers were watching all advantages against him yet doth he himself often assert his own priviledge 1 Corinth 9.14 Gal. 6.6 and Christ's words he urgeth might be collected out of Luke 6.38 and 16.9 c. yea the very Terms might be spoken by Christ for all he spake is not writ John 20.30 Thirdly He kneel'd down and prayed with them all verse 36. Here was a right Gospel manner of taking a final farewell Whereas the common custom of Carnal men is to bid Adieu one to another by drinking of Healths which Turpissima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or most filthy Healting Round and cursed Custom had its first original from some Sordid Court Parasites who would lick up the very Slaver of their Princes There is no parting now without such Circular potting yea the whole Cup up and off as well as round Those primo-primi-Christians did not so here but parted with prayer in a kneeling posture worshipping God both with their bodies and spirits 1 Cor. 6.20 Fourthly And here with tears with their prayers Verse 37 38. testifying hereby how they looked upon the loss of such a painful and faithful Pastor or Apostle a very great publick loss not only to themselves but also to all Asia And this was the cutting yea killing word that he told them by a prophetick Spirit that they should see his face no more Oh! How loth were they to part with Paul who had so indeared himself to them by his holiness humility and usefulness insomuch as they enjoy him as long and as far as they could accompaning him to the ship and when gone off to Sea gave their longest look after him Thus are we pull'd one from another in sad parting 's 〈◊〉 but we meet in
Gentle reproof from our Saviour letting him know he had not behaved himself as one ought to do in the face of a Court of Justice where he had both a publick Liberty and a present opportunity to accuse him if spoken ill but if well there was no Reason for his striking him verse 23. See more of this passage in the life of Christ So accordingly was it most injuriously done to this Servant of Christ to Paul here N.B. When indeed he did no more than what was necessary in his own Just defence and for the glory of the Gospel yet Ananias the High-Priest commands his Under-Officers to smite him upon the mouth contrary to all Law both Divine and Humane that any should be punished before they be heard but more especially contrary to their own Judicial Law as above Levit. 19.35 Deut. 17.4 and 25.1 2. by which Law the Jews were still governed under the power of the Romans Notwithstanding this the High-Priest giveth sentence and inflicts punishment upon the prisoner before the matters whereof Paul is accused were known whether they were true or false and the like Tumult that had been thrown in his Lord and Master's face was likewise thrown in Paul's the Servant revilest thou the High-Priest so as ver 4. N.B. Nor did this Ananias fate better than either Zedekiah or Pashur afore-mentioned the Lord avenged the injury done by him upon his Servant Paul for he either dyed or was put out of his place soon after this Nay some Authors say he was cruelly slain by one Manaimus a Captain of the Jews in the beginning of the Jewish wars So God smote this whited wall as Paul said The third Remark is It consisteth not nor is it suitable to the sweet Temper of the Gospel for the persecuted to cast forth Curses or Imprecations upon the worst of their persecutors N.B. Tho' Paul here upon just provocation by his being unjustly smitten calls this Ananias a whited wall or painted Hypocrite as our Lord had called the Scribes and Pharisees painted Sepulchers Matth. 23.27 whom God shall shortly smite yet the first part of this sharp reply of Paul is from our Saviours Example an excellent Emblem of wretched Hypocrites whose Locks Looks and Lips do lye as a grave Senator of Rome said of a forreign painted Embassador who do Counterfeit a Zeal for God's glory and Man's good while they design nothing else but their own profit and grandeur pretending piety outwardly but intending oppression and extortion inwardly Fair Professors like beautified Tombs to look upon but all foul and filthy practitioners within Not a Close but a Grosse Hypocrite was this High-Priest who knew himself to be no better as Jeroboam's wife knew her self to be disguised 1 Kings 14.1 2 3. and whom Paul thus sharply reproves N.B. and the latter part of Paul's Speech may not be looked upon as a Curse or imprecation upon Ananias God shall smite thee but rather a prediction or prophecy the gift whereof Paul had among the other gifts of the Holy Ghost like that Doom he denounced against Alexander the Copper-Smith 2. Tim. 4.14 and like those direful Denountiations of David against his Adversaries Psal 109.6 7 c. and by other Holy Men in many other places which were not pronounced as prayers or Angry wishes of private men but were rather prophecyes and predictions which certainly came to pass so are by no means recorded for our imitation but only for our Caution N.B. Beside Paul herein was more than a meer private person he being now called to be an Extraordinary APOSTLE and accordingly furnished with Extraordinary APOSTOLICAL INDOWMENTS as well as AVTHORITY The fourth Remark is Subjects in their Sufferings may not rail upon or revile their Soveraign Rulers under whom they suffer N.B. Thus saith Paul here It is written thou shalt not speak evil of the Ruler of thy people verse 5. Quoting that Scripture Exod. 22. â—8 Thou shalt not revile the Gods or Blasphem that is speak evil of Dignities Jude ver 8. and 2 Pet. 2.10 This is Blasphemy in the Second Table Called here a Blaspheming of glories namely Magistrates on whom God hath put this Honour this is a Glory to be Exalted above others N.B. In both which words we have a lively picture of the Popish Clergy who generally revile such Rulers as they repute Heretical Cursing them with Bell Book and Candle c. Objection If so then was not Paul Justly rebuked for railing at and reviling Ananias a Ruler of the people Answ 1. 'T is true our Lord saith Call no man Racah much less Fool c. Matth. 5.22 and likewise if one strike thee on the one Cheek turn to him the other also v. 39 c. yet there the cause without just cause is added in the former case for restraining all rash anger and the precipitancy of our inordinate passions and impatiency and in the latter case 't is only a comparative Speech to wit rather than take any private revenge but we must leave the avenging of our injuries to the God of vengeance Rather suffer a blow on the other Cheek than with our own hand revenge the first that is given to one Cheek Answ 2. That Paul was no Transgressor of this Law of his Lord appeareth both by his Doctrine and by his practice For 1. His Doctrine was Recompence to no man evil for evil c. Avenge not your selves c. Be not over-come with evil but over-come evil with good Rom. 12.17 18 19 21. and accordingly was 2. His practice being defamed we intreat 1 Cor. 4.13 yea being reviled we bless verse 12 c. And he cast railers out of both Civil and Religious Communion 1 Cor. 5.11 so that we may presume he was no Prevaricator here c. Answ the 3. 'T is indeed doubtful to some whether Paul was not here transported with passion by unjust provocation because he added to his personal reflections I wist not brethren that he was the High-Priest This was say they some disadvantage to him that he had call'd the High-Priest A whited Wall which he therefore was forced to excuse by his ignorance Hence Jerome brings in Paul over-shooting himself in his over-heat as a proof of imperfection in the best men And Agustine saith Paul could not be ignorant who was the High Priest seeing he had been brought up at Jerusalem and had Letters for persecuting from him Answ 4. but the most and best Authors do justifie Paul here not speaking Ironically as Augustin saith but seriously for tho' Paul having been long absent from Jerusalem might not know this man personally Esp when he had contrary to his Place and Office acted so unlawfully and unlike such an Officer in Commanding him to be smitten before hearing c. yet knew he now no High-Priest on Earth but only Christ in Heaven Heb. 8.1 beside this High-Priest was but an Usurper Joseph Antiq. Lib. 20. Cap. 3.5 and that Office saith Dr. Lightfoot was now become
6.23 but would have it as a due Debt this is not only from a Principle of Pride but also of Ignorance concerning Christ and of Enmity also against God as if he were not Wise Just and Kind enough for them 3. Consider As Man naturally desires to be so he really is under the Covenant of Works by Nature in his Unregenerate State while he remains in the old Adams Nature as a Wild Olive he abides also under the old Adams Covenant which is a broken State and likewise a Broken Covenant therefore that Man until he be broken off Rom. 11.17 from that old Root must be most miserable seeing that brokeâ— Covenant 1. Promiseth no Life but upon perfect Obedience 2. It hath no Mediator nor Surety to salve his imperfections 3. Neither is there in it any Promise of Pardoning Sin or of giving Grace 4. And every New Sin breaks anew that once broken Covenant therefore Lastly It can never quiet his Conscience as before but lays him under the Curse of it Gal. 3.10 and every man that is under the Curse is under the Covenant that causeth the Curse and who would be Cursed Woe to such as are under the first Covenant which can comfort none but upon this condition Obey perfectly and live Eternally this is poor comfort seeing Gods Commands are exceeding broad Psal 119.96 and Mans Obedience is exceeding narrow Luk. 17.10 c. yet can it curse all that fails and falls short 4. Consider 'T is then a most necessary though a much neglected Duty to be Translated from the Covenant of VVorks into the Covenant of Grace Col. 1.13 we are without God in the VVorld but not without the Devil while we are Strangers to this Covenant of Promise Eph. 2.12 we are poor empty Self-deceiving and Self-defiling Creatures under the Irritation Coaction and Condemnation of the Law Justice without Mercy in that Avenger of Blood which pursueth us and whose Heart waxes hot within him Deut. 19.6 to overtake and overcome us 't is therefore an indispensable duty to flee into this City of refuge thou art not only a Man-slayer a felo de se or Self-slayer Eccles 7.16 Numb 16.38 But a God-slayer in as much as omne peccatum est Deicidium every sin is a killing of God saith Luther as much as in us lyeth Flee therefore as a Bird to your Mountain Psal 11.1 Mat. 24.16 to the Mountain of this Covenant take hold with Joab in danger of Death of the Horns of this Altar 1 Kin. 2.28 You are stung with the fiery Serpent the Curse of the broken Covenant and there is but one remedy a look of Faith and love to the Brazen Serpent Numb 21.8 Joh. 3.14 there 's no avoiding the Curse of the First Covenant but by being Translated out of it Sodom and Satan would accept of that offer you reject 5. As Christ was given for a Covenant Isa 42.6 49.8 so all Christless Souls are Lifeless Souls they are Dead and Damned without Christ for Life and Salvation are laid up in him Joh. 15.1 2. Act. 4.12 It pleased the Father that in him should all fulness dwell Col. 1.17 as the Mercy-Seat was no larger than the Ark and they never sever'd each from other this shews that Grace and Salvation extends no farther than the Covenant the Hebrew word Copher signifies a Coffering or Covering up our sins Rom. 3.25 1 Joh. 2.2 as all out of Noahs Ark or Coffer were drowned so all out of Christ and this Covenant are Damned as Joseph was the only Doer of all to save the Egyptians Gen. 41.41 44 49. Go to Joseph saith Pharaoh what he saith to you do v. 55. so Jesus is the great Doer of all to save mankind and whoever crys for fear of Famishing the Father sends such to our Joseph our Jesus he is the Angel of the Covenant Mal. 3.1 yea the Covenant it self and the grand sole undertaker in it Isa 38.14 6. Union is the ground of Communion as our Union with the First Adam gives us Communion with the Cursing-Covenant so our Union with the Second Adam gives us Communion with the Blessing-Covenant our Translation out of the first is by Union with the second there is a breaking â—ff and a grafting in Rom. 11.17 19 24. where Grace grants these God looks upon that Soul 1. As no more a Son of the old Adam 2. He is no more under the Rigour and Curse of the Law but 3. Is become an Heir of the Grace of Life I Pet. 3.7 the Grace of Union brings the Grace of Unction c. Objection But how shall I know my Union in this Covenant Answer by these Characters and Cautions for this high Building so free firm full and holy a Covenant must have Battlements built about it to keep Children and Fools from topling over Childrens Bread may not be cast to Dogs such as are 1. Ignorant Christ brings not Mercy to them but Vengeance Isa 27.11 2 Thes 1.8 2. Such as bless themselves in their sins Deut. 29.19 Psal 68.21 he will wound their scalps their Damnation slumbers not 2 Pet. 2.3 those were wilful c. The First Character for tryal of our Union is Ask thy Heart in what nature art thou In the Old Adams or in the new partaking of the Divine Nature 2 Pet. 1.4 Is the Old house with its fretting Leprosie pull'd down Levit. 14.44 45. and a new one erected new in quality tho' not in substance so as to Love and Hate what God Loves and Hates Rev. 2.6 all the Scraping in the World will not purifie the Walls of thy Heart without renewing Grace ye may beat a Wolf Black and Blue knock out his Teeth cut off his Claws and put a Sheep-skin upon his back yet all this will not drive away his Wolfish Nature Naturam expellas furcâ c. this may Chain him but not change him so 't is with Man tho' never so much Civiliz'd without a new Nature a new Heart hadst thou ever an Earth-quake or Heart-quake to rend thy Heart as the Jailor had Act. 16.26 canst thou experience the Death and Burial of the Old Adam and the Resurrection of the new Rom. 6.3 4. and if not thou art a Son of Adam an Heir of his Covenant and so an Heir of his Curse Gal. 3.10 Eph. 2.3 that Word knows no exception against the rule but free Grace this Curse must be born either by thy self or by thy surety 2. Character Ask under what Reign art thou as well as in what Nature Adams or Christs is thy old Lord and Husband to wit concupiscence Dead Rom. 7.1 2 3 4. this rules over us by carnal Generation 't is therefore call'd the Law of Sin a Law is that which hath Authority in it and it must be slain by Spiritual Regeneration thus none but Widdows marry Christ the High Priest of the Gospel Heb. 3.1 though 't was forbid to the High-Priest of the Law Lev. 21.14 yet those are Virgins Rev. 14.4 Cant.
1.4 that Love Christ with a pure chast Virgin Love Hath Sin a Negative Voice to good and an Arbitrary Power for Evil to do what it will 't is not only thy King but thy Tyrant 1 Sam. 8.11 2.14 The Priests bare rule by their means Jer. 5.31 they came and took with their Flesh-Hooks what they would if Sin do so thou art its Slave if thou bow the Knee and Cry Abrech to any Lust as they did to Joseph Gen. 41.43 't is thy Lord thy Idol but if a new Kingdom be set up in thee that takes away the Commanding as well as Condemning Power of Sin and thou hate it quà peccatum as well as quà Morbum Warring against it as 't is Gods Enemy as well as thine never making it thy choice thy chase or thy Satisfaction thou art not a Servant to it nor sold under it Joh. 8.34 Rom. 7.14 but under Grace Rom. 6.14 The 3. Character Can you declare how your Tenure and Copy came to be changed Can you say in the Witnessings of the Holy Ghost Rom. 9.1 having Gods Spirit VVitnessing with your Spirit Rom. 8.16 that Ego non sum Ego I am now through Grace among the Circumcised Rom. 2.29 whereas before I was among the Uncircumcised Jer. 9.25 can you or any for you Act. 9.27 declare that you were a Blasphemer 1 Tim. 1.13 but I have obtained Mercy v. 16. and have seen the Lord Isa 6.5 What evidences have you of your change Can you tell the time when and the manner how 1 Pet. 1.11 Act. 9.27 the Heirs of the Promise flee to the City of Refuge as affrighted when the Wrath of the Avenger of Blood makes Inquisition for them and pursues with an Heart waxing hot after them Deut. 19.6 they flee to the hope set before them Heb. 6.18 crying with Paul oh that I may be found in him Phil. 3.9 having sense of Sin in his Heart and fear of VVrath at his heels can you say whereas before I was Blind now I see Joh. 9.25 I was poor now rich I was naked now clothed Rev. 3.17 I was defiled now washed 1 Cor. 6.10 11 compare time with time for finding an Heart-changing and a Life-changing work such as say with that Justiciary they have been right from their youth Mat. 19.20 a good belief and a good Heart and Affections from their Birth may be much in the dark and in doubt of this Translation out of the old Covenant into the new we say you know when Men have goods whereof they can give no account how they came by them their honesty is always suspected 't is so in the true Riches The 4. Character Look what is the present frame of your Heart is it Legal doing all Duties with a Legal Spirit or with an Evangelical not only convinced in our Minds but also in our Affections that we must not only do well but love to do so not formidine poenae but virtutis amore not seeking or setting up a righteousness of our own which is natural Popery as well as Judaism Rom. 10.3 not pleading our own works Isa 58.2 3. and Mat. 7.21 23. and Luke 18.11 12. The true Heirs of Grace 1 Pet. 3.7 dare not own their own Graces nor Duties Mat. 25.37 and Moses must not know that his own Face shone Exod. 34.39 whereas the Legalist not only lives in Duty but also of Duty not of Christ in Duty he doth Duty as a Task performing it perfunctorily without a Principle of Life goeth on indeed but 't is in a Round as the Horse in a Mill without any progress or growth yet never coming to the Journeys end See more in my Hearts Treachery In a word the 5. Character If translated you will look on it the best thing in the World to be Religious Psal 73.28 and 84.10 Job 23.12 c. And 6. You will behold all Mercy in the Covenant all forfeited till then and be snares Psal 69.22 and 106.15 all yours in Love NB. ☞ Then it follows that all ours must be Gods we must be altogether to him as he is All-sufficient to us this is our Reciprocation you shall be to me a people 1 Pet. 2.9 Psal 119.57 Deut. 32.9 Lam. 3.24 Exod. 19.5 Isa 19.25 Hos 1.9 and 3.3 1 Chron. 29.14 We must resign our All to him Exod. 3.5 Deut. 25.9 Ruth 4.7 8. 1. Our bona Animae all the faculties of our Souls 2. Our bona Corporis all the abilities of our Bodies 3. Our bona Fortunae or rather Providentiae all our VVealth Honour c. Reasons or Motives 1. All are from him so should be return'd to him All return to the Sea as to their Cistern Eccles 1.7 and Center from whence they came 2. All are bought by him 1 Cor. 6.20 Christ is our God or Redeemer 't is honest to give God his own and what he paid for 3. 'T is our Advantage and Salvation we would undo our selves not knowing how to dispose but as he directs we yield not to an Enemy for slavery but to a Friend for safety 4. There 's worth in Gods All none in ours which extends not to him Psal 16.3 Job 22.2 3. 5. A whole Christ was laid out on us he was totus in nostros expensus went about doing good The Conclusion of all from this Covenant is comfortable As 1. 'T is not made with us nor can it be broke by us 2. Gods glory in keeping this Covenant is more concern'd Eph. 1.6 than our good 3. Divine Love in it is to Persons in the Decree not to Propositions If believe in time c. 4. Though those in Covenant die Naturally yet not Legally for so Christ died for them 5. Saints Names be transcribed out of the Book of Election into the Lambs Book of Life 6. It properly curses none 't is not Physick frowardly refused but the Disease that kills so unbelief John 3.36 7. God loves his Elect while in the state of sin with the love of Benevolency though not then with a love of Complacency which appears not till called Tit. 3.4 8. Faith wraps the Soul in the Golden Fleece of the Lamb of God 9. Grace is sufficient we must not wrong it Limit it not where God has not limited it though sin be iterated 10. Answer Satan thou art Married to Christ so must not be for the Tempter or his Tentations cleave as a Girdle Jer. 13.11 11. Christ is our Advocate 1 John 2.1 and in his praying for us he gratifies only the Fathers Bowels as Joab did David's in intreating for Banish'd Absalom 2 Sam. 13. last and 14.1 12. The Grace of Union and the Grace of Unction both comes from this Covenant and Union is the ground of Communion 13. The Father draws into Christ and the Covenant John 6.44 Ezek. 20.37 He commands his Love to go out and take hold of such a Soul Psal 42.8 and keeps us in it also Jer. 31.33 39 40. 14. This Covenant is the staff both of