strictest observations c. So 't is expresly said They returned together to the place from whence they Ran John 20.3 10. Therefore Peter was never alone here either in his Egress or Regress to have any such appearance of Christ apart from John concerning whom we read not any thing of the Lord 's appearing to him alone Hereupon other famous Writers do think this appearance to Peter alone mentioned both in Luke 24.34 1 Cor. 15.5 was in his going into Galilee which he immediately say they undertook when he heard that message Behold he goeth before you and Peter into Galilee there shall ye see him Mark 16.7 Now Peter recovering his convulsion and fall and having most fervent affections to be reconciled to his Lord must needs make the most haste his old Leggs would permit to meet him c. This Third opinion is likewise but an Unscriptuar Coniecture and this is also to be wise above what is written for we read expresly that Peter's first hasty race was to the Sepulchre and not into Galilee and that the Lord appeared to him with the rest in the City but when he was alone we read not Nevertheless though neither the time when nor the place where Christ appeared to Simon can be known yet the reasons why he did so may be better resolved The 1st Reason of Christ's appearing to Simon was that he might thereby be assured his Lord had pardoning mercy for his filthy falling from the Faith in his Threefold denying of him whom he had before professed to be the proper object and Author yea finisher of Faith as he was the Son of God Matth. 16.16 Therefore the Lord appeared to him with his converting and comforting presence that he might not be swallowed up of over much sorrow nor sink into the Pit of Despair 2dly That when poor faln Peter was through the power of Christ's prayer for him got out again our of Satan's Steve wherein he had been so tossed and shaken to and fro as almost this Wheat was made Chaff he might learn the better to strengthen his Brethren Luke 22.31 32. that is to be tender towards the penitent as the Lord had been to him and to restore them with the Spirit of meekness Gal. 6.1 using a soft hand for a sore heart to heal it 3dly That the Lord might give a specimen hereby to the worst of sinners concerning some hope of mercy for them upon their Repentance because he despised not Magdalen nor Peter therein As these Reasons for Christ's appearance to Peter are plain obvious and perspicuous though neither the time when nor the place where no nor the manner how as in his other appearances be not mentioned in Scripture and hereby are left dark and obscure so the reasons why our Lord appeared five several times upon the very day of his Resurrection this being the Fourth and the Introduction of the Fifth the same first day are as conspicuous to a Right contemplative mind also The reason why Christ appeared five times on that day was not only to prove the reality of his own Resurrection nor to comfort his disconsolate Friends and Followers who were Universally mourning for the loft of him c. But especially to dedicate and institute the New Christian Sabbath as he was the Lord both of the old Legal and of this new Evangelical Sabbath Mark 1â— 8 Therefore did he appear so many times on that day and spent the whole day from Morning to Evening in gracious Appearances and Religious Conferences All the day long he was in some holy service or other beginning betimes in the Morning to appear unto Mary Magdalen and to have sacred discourse with her and then to the Godly Women as they went from the Sepulchre to the City with whom also he had Godly Conferences after that with the two Disciples Travelling to Emmaus which could not but take up a great part of that first day especially If they set out from the City soon in that day and he fell into a Confabulation with them soon also this was a Divine Discourse that lasted the Journey of seven miles and a half long towards the Evening the Argument they used to constrain his turning in with them so their Lodgings as above indeed when and where this Godly Conference began the Holy Scripture is silent as it likewise is what part of that day and how much thereof was spent in his Conferring with and comforting poor penitent Peter without all doubt which notwithstanding the Scripture's silence must take up some considerable time because Peter had committed grosser sins so stood in more need of greater comfort 'T is therefore not at all improbable that compassionate Samaritan spent some considerable time of that day though what part thereof be not Revealed to pour in Wine to search and Oil to supple his wounded conscience and stay with him some time not because he was the most worthy person of all the Apostles as the Romanists say but because he had been the worst sinner next to Judas of them all and therefore he stood in the most need of longest care for his lasting cure However this is plainly expressed in the Gospel that in the Evening of that first day our Lord appeared to the whole Colledg of the Apostles only Thomas was absent Luke 24.36 and had a long discourse with them verse 37. to 49. John 20.19 c. Saying Peace be to you c. Now for what cause was all this done by Christ in spending this whole day thus Religiously all the day long appearing to one or other at one place or another and entertaing them with sacred discourses and holy Exercises what better reason can be rendered for it but that he hereby ordained and sanctified this his Resurrection day for the New Christian Sabbath day distinct from and next following that of the Jewish It is therefore safer to say that this new Sabbath was not so much any bare Apostolical Institution or any mere Tradition of the Church for all the Churches in the World have no Original or Organical Authority to alter any Divine Institution but it must be Christ and Christ alone who was Lord of the Sabbath Matth. 12.8 into whose hands all these things were delivered by the Father Mat. 11.27 And to whom all power both in Heaven and on Earth was given Matth. 28.18 He only had power to alter it This our Lord did by his own holy example leaving his own personal practice so far as it is Imitable for a pious pattern unto all Christians that they might set apart that day for all holy services and Divine duties Accordingly his Apostles are found in their following practice proportionable to their pattern shewed them to a due observation of this same day For 't is expresly recorded how they usually Assembled together for religious exercises upon the first day of the Week Acts 20.7 and 1 Cor. 16.2 which day is likewise plainly styled the Lord's-day Revel 1.10
Sabbath upon Gods own example of resting upon the Seventh day which is rendred as the grand reason of that days Benediction and Sanctification Gen. 2.2 3. and Exod. 20.11 And though there is no mention of the Patriarchs keeping the Sabbath in all the Book of Genesis before Moses yet this doth not invalidate the Original of it to be from the Creation For 1 all and every thing the Patriarchs observed for above Two thousand five hundred years could not possibly be particularized in so short an History as that of Genesis is 2 There is no mention of keeping the Sabbath after Moses had given the Law of the Sabbath in the other Books of Judges Kings c. yet this proves not that the Sabbath was not then Instituted because in all those succeeding Ages the observation of it is not mentioned 3 Upon the same account the Polygamy of those Primitive times which we read of in the Old Testament often may make us question the first Institution of Marriage wherein one man was by the Sacred Laws thereof bound in Matrimony to one Woman onely and they two shall be one flesh Gen. 2.24 4 But Moses speaketh of the Sabbath Exod. 16.23 c. not as of any new thing or as newly instituted but as of an Institution well known to the people otherwise they had never been so ready to have gathered a double portion of Manna on the Sixth day but to prepare themselves the better for the Sabbath 5 The very ceasing of the Manna upon the Seventh day doth plainly demonstrate that the Sabbath was observed from the Beginning what other reason can be rendred for the Manna's cessation on that day seeing then the Law was not given 6 No Nation is so barbarous but they have natural insinuations that there is a Numen or Deity that this Deity who is their Lord their Hope and their Happiness must be worshipped and that a certain time must be set apart for this Worship yea and Eusebius saith that not onely the Hebrews but also the Gentiles both Philosophers and Poets did esteem the Seventh day more holy than the Six Euseb De Prepar Evang. lib. 13. So saith Josephus Clemens Alexandrinus and many others and 't is more than probable that this knowledge they might receive from the Patriarchs whose Posterity they were For the ground of keeping a Sabbath to wit the Commemoration of Gods Creation was general and equally concern'd the Gentiles as well as the Jews having the same moral Equity unto both And though the knowledge and observance or this Day did by a long tract of time wear out of the minds of men yet that rouzing Watch-word in the Front of the Fourth Commandment Remember is a most tart Reproof of that oblivion and negligence of this Natural as well as Moral duty Having discussed the first point That the Sabbath was from the Creation the second point is to shew how it was instituted as a Blessing even a Creation-blessing This is manifest inasmuch as 1 God is said to bless this first Sabbath to Man and whatever God blesseth is a Blessing yea our very Crosses which in their nature are as Curses yet if God bless them to us they are Blessings in their end leaving behind them afterward the peaceable fruit of righteousness Heb. 12.11 How much more the Sabbath thus blessed of God becomes a Blessing to Man both in its Nature and in its End And why God blessed this day is declared in Exod. 20.11 because God himself rested upon the Seventh day therefore he blessed it for Mans good He blessed it so as to make it Malcuth Jemim the Queen of days as the Hebrews call it God bless'd it with many Priviledges above all other days as 1 in separating it from all other days of the Week for his own Service 2 In writing down the observation of this day above all other days with his own Finger upon Tables of Jasper-stone 3 In Gods putting his own Distinction upon it as he would rain down no Manna on that day Exod. 16.27 4 The whole Week takes its denomination from it and is called a Sabbath Luk. 18.12 I fast twice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Sabbath that is in the Week 5 It is not bounded with the Evening and Morning as all the other Six days which consisted of Light and Darkness are but this is all Day or Light being a figure of that eternal Sabbath and everlasting Light in Heaven Isa 60.20 Zach. 14.6 7. Revel 21.25 6 'T is call'd above all days a Day of Desires as it was to David crying Oh! when shall I come and appear before God Psal 42.2 4. and as it was to Jochanna who when the Sabbath approached put on his best Apparel and went out to meet it crying Veni Sponsa mea Come my dear Spouse thou art welcome he rejoyced over the Sabbath as the Bridegroom doth over the Bride and as Christ over his Church Isa 62.5 This story Drusius relateth out of Chaskuni 7 'T is a day of Delights as well as of Desires Isa 58.13 we should call it so count it so and make it so which cannot be unless we be in the Spirit on the Lords day Revel 1.10 We must look upon it as a most blessed day blessed of God now Gods Benedicere est Benefacere that is God conferred upon it a singular grace and favour above other days for God blessed the Works of every day but here he blest the day it self wherein he wrought no work but rested not because he was weary with working For the Creator of the ends of the Farth fainteth not nor is weary Isa 40.28 working all things without either Tool of Toil and therefore blessed it either as did Christ the Loaves multiplying the meat to the feeding of so many thousands so God multiplied the Sabbath which began with the first man and shall continue in a weekly renew'd Sabbath to the last man upon Earth or he blessed it so as to make it an effectual means of blessing to the Soul of man Thus the Rabbies understand that place The blessing of the Lord maketh rich Prov. 10.22 that is say they the Holy blessed Sabbath that being blessed of God Gen. 2.3 maketh rich the Souls of men 2 God Sanctified it that is he Consecrated it and set it apart for holy use as Kedesh was Sanctified that is Appointed for a City of refuge Josh 20.7 God Hallowed this day by separating it from common use and work and by setting it apart for his own Service alone but to be spent in an holy Communion with God and in divine Contemplation upon his Works that man might make a thankful Remembrance of the plenty and variety of the most useful Creatures which God had made for him in the foregoing Six days God Sactified it by his own proper Rest and holy Vacation upon that day yet did he not Sanctifie it for himself but for us men hence Christ saith The Sabbath was made for man
Feast of first fruits at the beginning of Harvest and the Feast of Ingatherings at the end thereof About this time 't is more than probable Cain and Abel brought their oblations to the Lord 't is likely what their practice was then did afterwards become a Law Exod. 23.14 15 16. And this custom was not only Mosaical observed by the Jews alone but it was also natural practic'd likewise by the Gentiles for Aristotle in his eighth book of Ethicks telleth us that there was a time observed for publick Sacrifice about Harvest among the Heathen and Pliny records of Numa who was the Roman Moses that he made a Law which enjoin'd the people to take nothing of the Harvest to themselves before they had Sacrific'd their first fruits to God and that at the end of Harvest there should be publick Sacrifice This is reported to be Numa's Law that great lawgiver to Rome Heathen as Moses was to the Church in the Wilderness but it was undoubtedly practic'd before either Numa or Moses for here Cain and Abel performed this service the one brings his Sheaf the first fruit of his ground Harvest and the other his Sheep or Lamb the firstling of his flock All which doth instruct all men 1. That they must Honour God with their substance Prov. 3.9 Though not in that way as they did yet in other ways which the Gospel prescribeth laying out which is but a lending to the Lord who repays all well again Prov. 19.17 in pious and charitable uses as their tribute to the King of Kings 2. It teacheth us that both the Beginning and the Ending both of the year and of our lives should be devoted unto the Worship of God he is our Alpha and Omega the first and last of our lives as well as of our services The first fruit of our youth and the ingatherings of our Old age must be both dedicated to the Lord. The second distinct and definite sense is at the end of the week to wit on the Sabbath-day for that was then the end of the days of the week and at that time there was no other distinction of days yet recorded save only that seventh or Sabbath-day which shut up the six foregoing days So was the end of the days of the week and was after a special manner sanctified by God himself from the beginning for his service Gen. 2.2 3. Therefore 't is very probable this seventh or Sabbath-day must be the most seasonable day on which those two Sons of Adam did honour their Creator with offering to him some of their Creatures he had given them as their Homage to the Lord of Lords when they rested on that day from their works as God had done before from his for seeing the Sabbath had its Institution at the beginning of the World 't is altogether improbable that the observation of it was deterred until the time of the gathering of Manna in the Wilderness Exod. 16.23 which is the first place after its first Institution that mentioneth its observation But the first Ages after God had made the World and before the flood marr'd it did certainly observe the Sabbath and the returns of Gods service were frequent not only yearly but weekly at the end of the Week as well as at the end of the Year because this memorial of the Worlds making concern'd that age and that especially which first lived in the World as well as the following Ages thereof to regard and remember indeed 't is likely enough the Sabbath was much neglected and forgotten before the Law Therefore God solemnly made a revival of it upon Mount Sinai Exod. 20.8 and did often oblige the observation of it after as Exod. 31.14 15. and Levit. 23.3 c. God made known to them his Holy Sabbath Neh. 9.14 Notwithstanding all the neglects of the Sabbath by those Antediluvians or Fathers before the flood who were bad men yet there were other good men the Holy Patriarchs who did from the beginning most conscientiously keep it and who did all along most carefully instruct their Children in the sanctification of the Sabbath and in the service of God by Sacrifice upon the sabbath-Sabbath-day And I cannot but think not seeing any â—â—gent reason to the contrary but that this first Holy Patriarch Adam thus train'd uâ— his Sons who according to their Education offer'd up to God on the Sabbath-day Hence may be inferred 1. That there hath been a joint and publick worship of Parents and Children at one time and in one place from the beginning of the World Hence the Hebrew Rabbins have a saying that whoever despiseth the publick Worship of God in the true Church here on Earth doth destroy his interest in the Paradise of God hereafter in Heaven which Jewish saying doth not disagree with that of Solomon he that Despiseth the Word shall be Destroyed Prov. 13.13 2. 'T is a most comfortable mercy a blessed Priviledge when Parents and Children do join together in the true Worship of God As Adam and Eve with their Children did So that our first Parents had the help not only of their Sons pains in feeding their Sheep and tilling their ground but also of their Piety in the Worship of God wherein they had educated them as well as in worldly affairs as before 3. Those pious Parents are a pattern to all Parents in taking care for their Sons Souls as well as their Bodies and teaching them their general as well as their particular calling Godly Adam did not only make frequent atonements to God for his Sons as Nonesuch Job did for his day by day continually Job 1.5 But he also taught them to sacrifice for themselves for he well understood his Sons loss by his own fall and therefore he learnt them to repair this loss by sacrifice on the Sabbath which pointed out Christ to them from whence alone they must expect their atonement Alas how many Parents do but discharge the one half of their charge towards their Children while their whole care is to teach them a worldly Trade for the Life of the Body but are altogether careless to learn them the trade of Godliness which is profitable to all things 1 Tim. 4.8 and 6.6 For the life of their Souls This is to take more care for the Shoe than for the foot for the mouth than for the mind whereas Indeed all corporal pains without Spiritual Piety is but unprofitable Sweat This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Parents instructing their Children is an ancient and should be the constant care of all and no duty can be more clear than this both in the Old and New Testament Hereby the Church of God is propagated and the blessing of the Covenant is conveyed from one Generation to another when Parents learn their Children the things of God The 3 circumstance is the place where which the Scripture of Truth mentions not yet the Hebrew Doctors undertake to tell us thus far that in the same place where Adam first
thou hast not suffâ—â—d me to go on iâ— the broad way to Hâ—ll to perish in my Ignorance as I might have done but seâ—ing them hast gâ—â—nâ—â—d me 〈…〉 for my 〈◊〉 Faith in thy Promises and powebâ—â—â— all before theâ— in Newâ—â—â—â— of Life therefore shall thou be my Lord my God 〈…〉 1. Thus God suffereth some slips in his Saints as in Thomas here thaâ— in their Recovery themselves 〈…〉 might be more confirmed Thomas his doâ—bting more advanceth and advantaâ—eth our Faith than either Mary Magdaâ—â—â— or the other Disciplâ— sooner believing did for while Thomas handled the wounds of Christ's flash he healed the wounds of Unbelief in us for his doubting put this great Truth oâ—â— of doubt to us God would not permit evil to be unless he could extract good out of it Note 2. How soon â—an Christ change the most pertinacious Unbelief into the most precious and saving Faith as here Thomas only felt the Manhood yet believes the Godhead of Christ's now his Faith was the evidence of things not sean Heb. 11. â—â— Now his Faith exeâ—â—'d his Sense on which before he had so much depended Note 3. Christ owns his Sense for Faith verse â—0 his seeing for some say he durst not touch his Lord was his believing Now 't is enough for Faith to see Christ in the flesh by the Apostle's Eyes as Israel did Canâ—an by the Eyes of the Spiâ—â— verse 29 30 31 CHAP. XL. Of Christ's Seventh Appearance THE Seventh Appearance of Christ after his Resurrection was to the Seven Apostles when they were fishing in the Sea of Tiberius which John only relateth chap. 21. verse 1. per totum where the Lord did more fully and in a peculiar manner restore Peter from his Fall in his Threefold Denial by a Threefold Confession of him c. This Sea of Tiberius is call'd the Sea of Galian also John 6.1 because Galilee is the Province adjacent to that Sea which is six Miles broad and sixteen Miles long The Apostles were now drawn out of Jerusalem and were drawing into Galilee according to the command of Christ Matth. 26.32 and the Admoâ—â—â—ion of the Angel Matth. 28.7 The Remarks of this Seventh Appearance are accordingly concerning the Time Place Persons Occasion and Manner of Christ's Manifestation c. to evidence that he was Risen indeed 1st The Time when 't was after that Appearance to the Eleven Disciples whereby Thomas was convinced of that great Truth and confirmed in the Faith of the Messiah which John relates in chap. 20.26 to the end And after these things saith the same Evangelist John 21.1 Christ appears again and confirms Peter more fully in this as he had done Thomas in that foregoing Appearance upon what day of the week this Appearance was is not expresly mentioned as before but some suppose it was upon the third first day for these Reasons 1. John calls this the Third time chap. 21. verse 14. which Grotius refers to the number of days for Christ's first five Appearantes were on the the first first day the very day of his Resurrection five several times to several persons then his Second Appearance was on that day seven night the very next first day to the Eleven c. Now follows this Appearance as to the day which John calls the Third Time as it relateth to the third first day or the Now Christian Sabbath and thus John's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or again verse 1. is explained by his verse 14. as Marks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or last Mark 16. v. 14. is explained both before and after The 2d Reason is Christ did not now as he had done before his Death so frequently and familiarly converse with his Disciples for it was incongruous that a person now Immortal should be always conversant with Mortal Men but only by Intervals though often to â—â—â—â—tifie the Reality of his Resursurrection and the Interval was betwixt one first day and another upon which days only he manifested himself for the better founding of the new gospel-Gospel-Sabbath The 3d. Reason is Though this Immortal Body did in State abscond it self for forty days yet it is probable that he shewed himself every first day while he abode upon Earth Note If we grant this Appearance to be upon a week day then may it give incouragement to God's People in their upholding Holy Meeting occasionally upon weeks-days also seeing Christ may and undoubtedly doth manifest himself upon week days as well as upon Sabbath-day Meetings When and wheresoever two or three are gathered together in his Name he will be in the midst of them Matth. 18.20 especially if they love him he will manifest himself to them John 14.21 But upon whatever day this manifestation was made 't is expresly mentioned that it was in the Morning of that day John 〈◊〉 'T is probable our Lord waited until those seven Disciples would leave work being wearied with their succesless toiling all the night and hopeless of speeding better upon the day when noise round about doth affright away the Fisher from the Net However they learnt this Lesson which David taught That mourning lasts but till morning Psal 30.5 For though they were sad enough at their lost labour all night the Lâ—â—d all the while looking on and letting them labour in vain yet they sped better next morning through their Lord's presence and blessing Flebile principium melior forâ—una sequetur A good ending may follow a bad beginning The 2d Remark is the Place where it was This is apparent to be in Galilee whither the Apostles were now resorting as before to enjoy more of their Master's Appearance For though they had been priviledged with his presence once and again in Jerusalem which the Evangelist relateth in John 20.19 26. they still long for more and can be content to travel from the City so far as Galilee for such a beatifical Vision and how they began to be blest therewith the same John gives an account in chap. at While some have not warily enough observed the difference betwixt those Signs Christ shewed in Jerusalem to confirm the Faith of his Disciples and those he after shewed them in Galilee they have been of this Opinion that John 21. was not writ by John but added by another as the last Chapter of Deuteronomy was to the five Books of Moses because John seems to conclude his History in the end of his 20th Chapter Note Enquiry But why now will Christ again appear to them in Galilee seeing he had appeared twice already to confirm them in Jerusalem Answ Reason the first Because he had promised to go before them into Galilee by the Angel's mouth Mark 16.7 which going was Secondly An act of local motion intimating that all natural motions of a Body Christ retained still and doth retain them even in Glory as sitting standing going c. The Angel said to Mary Magdalen Lo he is not here c. Mark 16.6 and verse 7. He goes before you into
be totally destroyed by the Deluge upon occasion and by the way only as the Relation thereof had an unavoidable connexion with the History of the Church and rendring it more compleat and conspicuous without any constant and contiguous course of its succession yea and the famous foundations of great Kingdoms such as of Assyria Egypt Greece c. together with the admirable atchievements of their puissant potentates are all passed over in silence though they be subjects which seem more meriting to be mention'd while other concerns of the Church which in appearance are of far less moment are so distinctly described as Jacobs pilling of the Rods c. that by the force of fancy with cogitations at the Sheeps conceptions but chiefly by the Blessing of God the Holy Patriarch might be enriched and churlish Laban impoverished Gen. 30.38 and Ruths Gleaning in Boaz field c. Ruth 2.3 where that vertuous Woman stooped to a mean yet honest employment which God made a remarkable step to her very high preferment so as though a Moabitess Damsel to become the great Grand-Mother of the Grand-Messiah yea and many such seemingly small matters of other Children of the Church are exactly set down in the sacred Register as matters of great importance as if God were like the Master of a family who doth not with so much delight regard his common fields abroad as he doth his dear family at home the speeches gestures and actions of his little ones he diligently and delightfully observeth so doth the great housholder God in his houshold of Faith he regardeth rewardeth and recordeth all the Motions Desires and Endeavours as well as Performances of his own Children within the Church even all the Hairs of their Head are numbred by him Mat. 10.30 c. while the famous exploits and conquests of Great Men who are not also Good Men that are without in the World are wholly neglected in Scripture Story The 3. Circumstance is the Age of life that Enoch lived the years that he lived in this lower World were exactly answerable to the days of a year to wit 365. As the number of so many days make up one compleat solar year so the like number of so many years made up this one Patriarchs life He was of the shortest life among all the Patriarchs living only so many years as there be days in the year each day for a year according to the prophetick computations and though Enoch was the shortest liver of all the six Patriarchs that were before him who all but one lived above nine hundred years yet this was recompenc'd to him in his Son Methuselah the next Patriarch who was the longest liver of them all and not only so but 't was more recompenc'd to himself for their time on Earth was his time in Heaven what he wanted in the Silver of a life natural he had it well paid him in the Gold of a life eternal so that not only the shortness of the Fathers life was made up in the long life of his Son but also God took him from a worse place to plant him into a better his translation was but Transplantation as it were out of Gods Kitchin-Garden into his heavenly Paradise Thus we see here on Earth those Northern Plants which are transplanted out of their cold Climate into a warmer Southern Soil find no Detriment but Advantage thereby and thrive the better How much more was it no loss but gain to Enoch to be translated out of the Veil of Tears this Wilderness of the World into Gods Garden of Coelestial Pleasures Yea further it was not only more for his own Benefit to be one of Gods Lilies gathered up by him Cant. 6.2 to be transplanted into Paradise but it was also more for the other Patriarchs comfort both against the Fears of Death and the frailties of life while they did survive him seeing in Enoch however the Death of Abel might discourage them they had a most evident demonstration that there was a reward for the Righteous Psal 58.11 and that it was not any lost labour to walk with God It appeareth in the best computations of Chronology that Adam died in the 308 year of Enoch's Life and in the 243 year of his Son Methuselah yea and in the 56 year of his Grand Child Lamech's Life so that Adam lived to see Lamech the ninth Generation who was the Father of Noah the tenth Patriarch before the Flood then the next after Adam's Death God ordered Enoch's Translation that those two great Truths might be taught thereby 1. Mortality by the former And 2. Immortality by the latter and 't is very remarkable that as no fewer than eight Patriarchs were alive as living Witnesses of Adams Death so no fewer than seven Patriarchs surviv'd to be living Witnesses of Enoch's Translation If it be asked how came men to be so long lived then that 365 years of Enoch was accounted but a short life I answer The Antediluvian Patriarchs or Fathers before the Flood had very long lives 1. From the good pleasure of God that mankind might be the sooner propagated that Arts and Sciences might be the better learnt and that the knowledge and worship of God might be the further transmitted even to their remotest Posterity 2. From a stronger constitution of Body 3. From their great temperance for some say they abstained both from Wine and Flesh Now plures pereunt gulá quam gladio Gluttony or Intemperance kills more than the Sword 4. From the vigorous Vertue of the Earth which then brought forth more wholsom fruit for after the Salt waters of the Sea in Noahs flood had overflown the Earth the saltness thereof had made it more barren and the growth out of it less nourishing 5. From the benign Aspect of the Stars which have a great Influence upon Mens Bodies 6. From that excellent Skill that Adam had from his Creation whereby he knew the nature of all things and communicated this to his Posterity for preserving their health for as Solomon he knew all things Notwithstanding this their Universal knowledge of natural things and their vast experience in an healthful improvement of those things yet none of those Patriarchs no not Methuselah himself lived out a thousand years which is a number of perfection that all of them might know the perfect state is not attainable here below there is another over curious reason mentioned by Irenaeus lib. 5. Adver Haeres That a thousand years are said to be but one day with God 2 Pet. 3.8 And but as Yesterday to him Psal 90.4 And because God would make his word good In the day thou eatest thereof thou shalt die therefore not only Adam but all the other Patriarchs died within the thousand years so they all died in the first day as none of them lived out to begin a second thousand which would have been the beginning of a second day there seems more wit in this reason than weight and worth but a
more particularly there is 1. The Angels Request 2. His Reasons for that Request Let me go for the day dawneth The Reasons of this Reason are rendred variously some seem Supposititious and others be Substantial As the 1. Which is both Jewish and Jesuitical this Angel desir'd to be gone at Day-break to the rest of the Blessed Company of Angels that he might carry on his part with those Coelestial Choristers in singing their Morning Hymns and Anthems unto God Thus the Jewish Rabbies Dreams and therefore their Thargum Jeros triflingly turns the Text thus Dismiss me because the Pillar of the Morning ascendeth and behold the hour of the Angels praising God draweth nigh And the Jesuit Mendoza Symbolizeth with this Jewish Notion saying Because it is the Task and Office of Angels to Sing Morning Hymns to God as it is saith he the Employ and Duty of Men and other Creatures to Sing Evening Songs to him From which Exercise this Angel must not be taken tardy much less be absent and therefore he saith to Jacob Let me go for the day dawneth that is hold me here no longer 't is high time I should be gone to my Liturgy and Service The only Scripture which seems to countenance this Jewish and Jesuitical Opinion is Job 38.7 where 't is said The Morning Stars sang together and all the Sons of God shouted for joy whereby that Popish point cannot be proved for 1. The Singing of Angels there mentioned was the Melody they made in the Morning of the World to wit at the Creation as ver 4. clearly demonstrates and what is this to hold out their task every ordinary Morning of the day 2. The Angels are exercised in praising God not only in the Morning but also at other times to wit Night and Day Revel 4.8 and 5.11 12. Luke 2.8 14. 3. 'T is above demonstrated that this was no Created Angel tyed to any such task but the Increated one Christ Coequal with the Father The second Reason rendred for this Speech of the Angel is that therein he reminds Jacob of his Duty to his Relations telling him it was high time for him to be gone to his Flocks and Family which he had sent before him towards his Bloody Brother so bids him haste after them lest they should be destroy'd before be could come up to them Neither can this Notion amount to the Genuine Reason for Jacob's Natural Affection to his beloved Rachel and to his dear Joseph and to the rest must needs be a sufficient Spur to hasten him away as soon as he saw his Conquest once compleated The third Reason rendred which comes nearer the mark is because the Angel would not yet have his Glory revealed for he still dwelt in thick darkness 2 Chron. 6.1 either to Jacob himself who was almost over-whelmed with the dark glimmerings thereof in the Night-season ver 30. or to any of his Servants who might be sent from his Family to seek him and see what was become of him seeing he came not up to them Here Christ who dwelt in light inaccessible 1 Tim. 6.16 would not have his unparallel'd Duel descryed and discovered to others by the Morning-light because it was designed for a private Conflict without any Spectators seeing it speecially concern'd Jacob alone But the fourth Reason which is fullest of simplicity that is rendred for this Request of the Angel is that thereby he might make a clear resignation of the Victory to Jacob from himself candidly acknowledging to him not only as the Apostate Julian did to Christ crying Vicisti me O Galilaee Oh Jesus thou hast Conquer'd me but also as Christ himself after confess'd that his Spouse had Conquer'd him Cant. 4.9 the Hebrew signifies thou hast Be-hearted me as if Christ did complain he had lost his Heart as a Man that is Beheaded hath lost his Head Christ as it were confesseth there that his Spouse had Conquer'd his Heart that she had caught it and carry'd it off from him so that he was now become less a Master of it than she for Animus magis est ubi amat quà m ubi animat the Heart is more where it loves than where it lives And thus Christ would confess himself Conquer'd by us and constrain'd to give his Blessing could we be constant and instant in our wrestlings with him all this long Night till the Morning Psal 49.14 Thus Christ here confesseth himself Conquer'd by casting down as it were the Cudgels first and craving a Pass-port from the Conqueror wherein he plainly yields to Jacob the Victory in becoming an humble Suitor to him instead of being a potent prevailer over him which still may be made much more apparent if Mercer and Drusius give but a right Gloss upon Hos 12.4 who both jointly conjecture in their Comments upon that place that it was the Angel who wept and made supplication to Jacob for his dismission not contrà though the truer sense is that Jacob did so to him The seventh Point or Part in this Famous History is The Knighthood as it were which Jacob dignify'd with for his forcible detinue no less in the fourth respect to be wonder'd at than all the other even from the King of Kings the Great God In this forcible detinue which is Jacob's Famous Act and Heroick Action as Jacob was the Agent or Detainer so God was the Patient or Detained though God in his own Divine Nature be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incapable of Passion yet in this assumed Humane Nature There wrestled a Man with him he humbled himself to become a Patient and submitted pro viis modis to be detained otherwise when wicked Men strive with the Great God that they may sin more freely and without punishment this is a wicked contention or wrestling so never any Man got the better of God Isa 45.9 1 Cor. 10.22 Job 9.3 4 5 8. He then overturns Mountains the greatest Monarchs in his anger when he finds them in a way of opposition against him He overturns overturns overturns all in his way Ezek. 21.27 as he did the old World by a dowsing Deluge he tramples under foot the raging Waves of the Sea that seem to swell against him Rev. 10.2 Psal 65.7 His Right foot the stronger is upon that more unruly Element the Sea as his Left is upon the Land so that neither the Beast that ariseth out of the Sea nor that out of the Earth shall prevail over him He stilleth both the Waves of the Ocean and the Tumults of the People yea all masterless Men and all malicious Devils are mastered by him They be all at his beck and check and such as would lay all level are laid level by him as were that great Leviathan King of Egypt and that proud Lucifer King of Assyria Never any Mortal Man though never so mighty a Monarch could boast of the last blow at the Immortal God or could cry Victoria none ever scaped scot-free out of Gods Hands he gives full
commodious place for pasture this is the more probable because it was the practice of the Patriarchs to seek out pastures for their Flocks till they found those that were fat pastures and good according to 1 Chron. 4.39 40. where these Patriarchs are spoke of v. 1. and 24. and ch 5.1 c. but when Reuben was gone saith he Judah espying those Arabian Merchants making towards them counsell'd his Brethren to sell Joseph to those Arabians assuring them that Joseph would die by that means and it would be better he should die among Strangeâ—â— afar off than among them in the midst of his Brethren who would hereby be acquitted from having any actual Hand in his Death This counsel of Judah which signifies praise God all his Brethren praised be God who ordered and over ruled all these matters unanimously commended and consented to it hereupon Joseph was drawn out of the Pit and Sold to those Merchants and hereby Judah deliver'd his Brother from this latter danger and death as Reuben had done from the former But when Reuben returned from seeking pasture being resolved to rescue Joseph without his Brethrens knowledge came by Night unto the Pit as Josephus saith and call'd upon Joseph with a loud voice but having no Answer he then thought that they had slain him in his absence whereupon he sadly bewail'd himself and reproved them with a most rigorous reprimand but understanding what they had done he was then satisfied Judah's Arguments prevailed with him as they had done before he return'd with the rest of his Brethren The sense of whose Arguments in the general was this Judah motions a middle way betwixt the two mischiefs that perplexed them and proposeth Gen. 37.26 27. Saying to them If you will sell him you not only free your selves from Blood-guiltiness whether Actually by Slaughter or Accessorily by Famine but you will get to your selves good gain in the price of him neither would this be all your advantage for besides by this means you will withdraw him from our Father to whom he did usually accuse us and with whom he was better beloved and more made of than us all yet further hereby we shall make him become a real Slave to those that Buy him and so disappoint his Dream'd of Dominion But more particularly observe here 1. That at this time of Judah's interposing for Joseph his Brethren were already resolved by Reuben's Reasons which no doubt God put him upon for Joseph's good not to ruine him with their own Outragious and Murdering Hands but to permit only his pining away and perishing in the Pit 2. Judah was here moved by the Spirit of God to deliver Joseph from this second Death as Reuben was to disappoint the first whereby he became so far inlightened as to account his casting Joseph into the Pit to which Reuben advised would be no better should they let him lye there but a slaying of him themselves 3. This excellent Illumination in Judah that dislik'd to be an Accessory in evil as well as principal was no thorough saving Humiliation which was wrought afterwards in Egypt by Joseph's roughness Gen. 42.7 21 22. and 43.8 9 18. and 44.13 16 to 34. and 45.1 c. for he still retained some hatred against his Brother Joseph insomuch as he gave Counsel to make a Bond-slave of his Brother which was as bad as Death If bare Banishment be as Lawyers term it a civil Death how much more is it when 't is a Banishment into Bondage seeing Liberty is oft preferr'd above Life so that Judah in proposing his Brother Joseph's perpetual Slavery acted more like one of the Devils Patriarchs as Cain is call'd by Tertullian for Hating and Murdering his Brother Abel than one of Gods Though Judah had here some Passion of Love and Compassion towards Joseph in designing to deliver him yet in Selling him as a Slave there was at least a pang and an Act if not an habit of hatred And according to the Apostles Rule he that hateth his Brother is not of God but of the Devil 1 John 3.10 and is not translated from death to life ver 14. Nay in downright terms is but a Murderer ver 15. And how far Judah's motion to sell him which indeed was better than to slay him was remotely at least a Murdering motion seeing this Selling him was but a passing over their power to put Joseph to Death into the Hands of those Arabians who might with more Colour of right have Murder'd him as their Slave than they might do as their Brother because they being Barbarians no better Behaviour could be expected from them than what was Barbarous toward their Bond slaves especially considering what God himself allow'd of among his own Israel during the time of their Rudeness and Pedagogy to wit If a Master corrected his Servant whom he bought so cruelly that he died upon it within a day the Master was not to be punish'd for his death and the reason is rendred because he was his Money Exod. 21.21 so the loss of his Servant being the loss of his Silver seem'd a sufficient punishment which he had inflicted upon himself though in truth that Servant did not owe his Life but only his Labour to his Master and the loss of his Life is not only the loss of a Servant to his Master but also the loss of a Member to the Body Politick or Commonwealth Yet Israel had this Divine allowance of Austerity towards such Bond-slaves out of those Nations which were decreed to be destroyed Deut. 7.2 and it need not to be doubted that those Arabians being Barbarians would be as austere and boisterous upon an Hebrew Bond-slave seeing he as Joseph here was their Money as Hebrew Masters might be in the like case to Canaanitish Captives all which evil Judah's even good motion expos'd Joseph unto yet this he ought not to have done nor his Brethren have consented to the doing of it seeing Joseph was their Brother to whom they all did owe Brotherly Love and their own Flesh from which they should not have hid themselves Isa 58.7 therefore better things were expected from them than to expose their own Brother and their own Flesh to the barbarous usage of those Blind and therefore Bloody Barbarians from whom no good no kindness nothing but a morose Carriage could be expected Their poor Brother who was of the same Nature yea and had the same Father in Nativity who was also capable of the same Grace and Glory with themselves and who had no way been injurious to any of their Persons save only to their sins Gen. 37.2 yet did they shut up their Bowels of Compassion towards this Joseph their Brother in his necessity and extremity for which they are deemed and doomed as Murderers l John 3.15 16 17. neither drawing out their inward Souls Isa 58.10 nor their outward Succours of this Worlds good to him but Murder'd him in their Hearts while they wish'd him out of the World when
Gen. 40.15 and 41.14 and so Zech. 9.11 signifies a darksom dirty Vault under ground Here is Joseph let down and laid up relying wholly upon his Righteous God Joseph's Exaltation after a long Humiliation had two Harbingers or Providential Precursors fore-running it 1. The Abatement of his Sufferings and 2. His Releasment from them 1. Of the first Whether his Sufferings were such as Samson suffered in Prison Judges 16.21 where that mighty Champion is made to grind in the Prison-house and so like a Drudge or Slave was not suffer'd to eat his Bread till he had earn'd it by this slavish Service is uncertain Joseph hath no such Remark upon him for such matchless strength as Samson had and therefore the Philistims highly hugg'd themselves with thinking what a commodious use they could make of Samsons mighty strength Yet this is certain that the Egyptians laid Joseph in Irons as the Philistims bound Samson in Fetters of Iron for the Sacred Writ asserteth both Psal 105.18 and Judg. 16.21 yet with this difference Chast Joseph did less deserve his Iron Fetters than Unchast Samson who had long suffered himself to be bound with the Green Withes of Sensual Delights and therefore was now more justly bound in Fetters of Iron Neither had Joseph his Eyes put out as Samson had for they had not been Organs or Instruments to inflame his Heart with Lust by glancing or gazing upon a filthy Harlot as Samson's had been However Joseph suffer'd hard things and such as he deserved not yea for above two years together yet suffer'd he silently from first to last All this time Joseph either pleads not at all for himself or at least is not heard of those to whom he made his Plea or Appealed Doubtless he denied the Fact and Offence but durst not accuse the only Offender who seem'd so high as to be above the reach of the Rod of Justice Yet as some suppose she might Hang her self and so become Gods Executioner upon her self to save others the labour when she saw Joseph Exalted to the second Place of Honour in Egypt This is the less improbable because History mentioneth a just parallel to this of Bellerophon a young Prince with whose Beauty Sthenobaea Queen of the Argives being taken sollicited him to Lye with her which when he refused she accused him to her Husband that he would have Ravish'd her This he believing as Potiphar did here sent him with Letters to Jobates King of Lycia just as David did Uriah to Joab 2 Sam. 11.14 15. to make him a-away Jobatet in order hereunto put him upon many desperate Services to have dispatcht him but finding him Valiant and Victorious escaping all Eminent Dangers he bestowed his Daughter upon him with half of his Kingdom which when wanton Sthenobaea heard of she Hang'd her self for woe and so perhaps might this wanton Huswife do when she saw Joseph so Exalted by King Pharaoh likeness in Acting may have likeness in End Yet this Death was too good for her However the less Joseph pleaded for himself the more did his God plead for him and even by all these cross and contrary means wrought Joseph's Exaltation and brought both his Dreams to their full Accomplishment Behold and wonder how cross and contrary was Providence to the Promise given by God to him in his Divine Dreams As 1. Besides the Arrows aforesaid shot at him by his Mistriss his Master who had highly honour'd him must shoot Arrows at him too So God would have it he must be Uxorious give credit to his Wives Craft not heeding the Rule Nil temerè uxori de servis crede querenti Saepe etenim mulier quem cojnux diligit odit Cato The Wife will hate whom the Husband loves and will asperse them He must judge him contrary to that old rule of Judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hear both parties and cast him by an improbable evidence for if Joseph had been the Aggressor and assaulted her by force he would never have left his Coat in her Hand to have been a Witness of his forcible assault this the Judge should at least have supected yea not only cast his Cause but his Person into Prison by one Witness only and one that was a party yea the only guilty party too whereas by two or three Witnesses and such as are indifferent and unbiass'd ought the Judge proceed to Judgment not first execute then Examine 2. As to Joseph God will have it that he who even now was advanced to the highest Office in his Master's House must all on a sudden be abased and cast down into a Dungeon for a capital crime what he said in his own defence Moses mentions not if he pleaded not guilty his plea must not have audience his enraged Master notwithstanding all his former Affections for him must now in utmost outrage cry Sergeant take the Rogue tye his Hands Fetter his Feet lay him and leave him in the Dungeon until the day of his Execution ☜ Note well I have insisted the longer upon this Wanton Womans attempt upon Joseph's Chastity upon two grand grounds and reasons 1. Because this very Sin of filthiness and carnal uncleanness is the very peccatum flagrans the flaming out and loud crying sin of this present time God saw no such shameless sin in Israel Numb 23.21 and therefore none of Balaam's Inchantments could prevail against them v. 23. until he by his wicked wiles had wrought them up to commit this Sin Numb 25. at large assuredly the Balaam of Rome hath used his Inchantments against England and when none would prevail he hath grosly Debauched it and that to purpose with this very sin of filthy defilements well knowing may God hereby become our Enemy hereby our defence if gone and the Pope may come A Debauched Nation will gratefully and greedily embrace a loose and licentious Religion such as Popery is that gives dispensations for all sorts of Debauchery My 2. Grand Ground is just as the Devils Arch-Archers dealt with Joseph personal here setting a wanton and wicked Mistriss to shoot sore at him So the same Devil doth now set on that Arch-Archer that Mother of Harlots the Romish Juncto to shoot her envenom'd Arrows against Joseph Mystical so the Church of God is called Amos 6.6 the Reformed Religion but God makes her Bow abide in strength as he did Joseph's here there is a Spiritual Adultery to wit Idolatry which the Mother of Harlots tempts us to as insolently as ever this lew'd Woman did Joseph to commit Corporal with her though the beginning be the Devils yea and the middle too yet the end will be the Lords as in Jobs case Jam. 5.11 NB. Fourthly So in Joseph's also whom God seemed to neglect for a long time and to give him as it were up into the hands of Satan and his Instruments 1 Of his Brutish Brethren who sold him for a Slave 2. Of his wicked Mistriss who falsly accused him with success of her own
which is enough to answer that Rabbinical Notion of seventy two Angels c. in the singular number yet was he no Created Angel but still is call'd frequently Jehovah this change of Titles shews him no ordinary Angel but the Son of God who is call'd the Angel of Gods presence Isa 63.9 and the Angel of the Covenant Mal. 3.1 as he was the Fathers Angel or Messenger sent of God to ratifie the Covenant of God with Man and this Angel here is plainly call'd Christ 1 Cor. 10.4 9. and the Invisible God Heb. 11.6 27. whom yet Moses saw as his Rewarder with an Eye of Faith and who was pleased thus to manifest himself in this Cloudy Pillar before his Incarnation to his Infant Church that stood in need to be led by his Hand in a familiar manner This leads us to the Third Particular namely the Way that this Lord of Angels Christ led his Church towards Canaan which is express'd under a double Description 1. Negatively Not by the way of the Philistims Land though that was the nearest way Exod. 13.17 for this had been but a few days Journey commonly accounted no more than a Journey of ten days and this way Isaac chose as the nighest when he was going from Canaan to Egypt he went first to Gerar in the Philistims Country lying in the way thither but was there stayed by the Lord Gen. 26.1 2. Philo saith 't is but three days Journey The Reason is rendred Lest the people Repent when they see War and they return to Egypt This the Lord speaks after the manner of Men as it were personating a prudent and provident Prince or Leader that prospecteth and preventeth all occurrent Dangers whereas by his Omnipotency he could have made the Philistims to favour Israel as he had made the Egyptians do so Exod. 12.36 or he could have made his Peoples courage more vigorous than that of the Philistims by Victories over them though they were of a war-like Temper and would have warr'd against them and deny'd them passage through their Country for as 't is supposed they had before this time killed some of the Israelites while they lived in Egypt in the days of Ephraim Joseph's Son 1 Chron. 7.21 22 23. and Psal 78.9 10. and this might make the Israelites more afraid to encounter with the Philistims which might have proved a sudden and long War so Israel would have been willing to venture back into Egypt as after they would have done when far farther off Numb 14.3 rather than cut their passage through the weapons of such a puissant and potent People All this shews us those two great Truths First The Lord's tenderness towards his poor People that when dispirited with tedious servitude and still generally disarmed he would not call them immediately to behold so frightful an Evil as War is especially with fierce and furious Philistims He will not tempt above what we are able 1 Cor. 10.13 but will make us ready for Tryals before Tryals be made ready for us Secondly God will not multiply Miracles but where there is a defect of means He ordinarily observes the Method of his ordinary Providence as here leading Israel not the nighest but the safest way most suitable to their Infirmities where no Necessity is God will not Infringe the Law and ordinary Course of Nature which himself hath set Therefore Secondly Their way is express'd Positively that the Lord led them about by the way of the Wilderness of the Red Sea Exod. 13.18 this he did out of Tenderness toward their timorousness being debased in spirit by their cruel Bondage and having but Staves in their hands which they held in the Passeover for their own defence God not having yet given that following fortitude after appearing in their War with Amalek which fell out forty Days after their departure from Egypt lest any of them should ascribe what after happened to their own Valour c. This open Way of the Wilderness wherein they must meet with no War till they were well hardened with Travel and Experience of God's Goodness the Lord led them for their Relief from fear of War thus the Law of God provides no fearful or faint-hearted should go to War Deut. 20.8 The like Tenderness God shewed to Lot saying I cannot escape to the mountain let me stay in Zoar. Gen. 19.19 20 21. yea before this we have a famous Specimen of Divine Tenderness toward Abraham himself the Father of this Israel as God led him from Caldea to Canaan by the way of Charran Act. 7.2 4. whereas there was as appeareth by the Maps of those Countries a nearer way from Ur thither yet because that way was most Dangerous and Troublesom God led him about by an inhabited and safer way more commodious for his Supplies and the like the Lord doth here for Abraham's Offspring though thorough an uninhabited and howling Wilderness wherein never any mortal Monarch though never so mighty was ever so served in State as Israel was all that way God himself condescending to be their Providore bringing in Provision to that Prodigious Camp quenching their Thirst with Water out of the Rock that follow'd them 1 Cor. 10.4 and satisfying their Hunger with Quails and the Corn of Heaven c. Dei voluntas est summa necessitas as we must so 't is best to go God's way wherein we find weal but in our own way oft woe c. The Reasons why God led them about are some Expressed and some Implied As First God dealt with Israel here as the Eagle doth with her Young twice that Similitude is used Exod. 19.4 and Deut. 32.11 she slutters over them while they lie slugging in the Nest stirs them up takes them tenderly when fledge between her own Wings and teaches them to fly by degrees before they altogether forsake their Nest and wholly rely upon their own Wings Thus as there was somewhat to do to bring Israel out of their Nest in Egypt so God made them not to fly into any frightful War all on a sudden but first trains and exercises them as new raised Soldiers before their going forth to Battel They must be more fledge and their Wings must be better grown Thus as the Old Testament Church had the Wings of an Eagle given her to fly from the Dragon Pharaoh so call'd Ezek. 29.3 So hath the New Testament Church given her Rev. 12.14 The Second Reason Warring with the Philistims within a few days of their marching out of Egypt would have made them Repent of leaving it and resolve to return to which they were so ready afterwards when they had no such occasion and far farther oft Numb 14.3 Now God led them about and that through the Red Sea that their return might be stopp'd there unless they could have dry'd it up again this would prevent after-thoughts Thirdly This way they must go for God will get himself Honour of Pharaoh and his Host by drowning them in the Red
Interpreter However ever since Luther there hath been a drought upon Rome's Revenues in many Reformed Countreys God forbid those Springs that have been dryed up should be suffered to run fresh again The Floud out of the Dragon's mouth shall be dryed up Rev. 12.15 Christians are from Christ that Day-spring of the East Luk. 1.78 and they are Kings and Priests by him Rev. 5.10 If we follow the Cloud the Lamb Rev. 14.4 the Rock will follow up as he did Israel 1 Cor. 10.4 with supplies of Water all their wanderings in the VVilderness If the Enemy flow in as a Floud he will lift up his Standard Isa 59.19 and lick up the Floud as 1 King 18.38 and make them bread and a breakfast to us Numb 14.9 Psal 74.14 What God hath done he can do c. Antichrist must die by degrees as he rose by degrees he must die of a Consumption Christ will consume Antichrist by the Breath of his Mouth and by the brightness of his Coming 2 Thes 2.8 as I have at large demonstrated in my Discovery of Antichrist Page 75 to 80. The next Rank of the most memorable Remarks recorded was at Israel's fifth Mansion Numb 33.8 call'd there Etham being one continued Desart on both sides of that part of the Red Sea where they passed through and which was made the more and the same while the VVaters were divided and from thence they marched to the Wilderness of Shur Exod. 15.22 where at three days Jorney's-end they met with Marah the bitter VVaters From whence take the following Remarks First This Shur was in the way to Canaan from Egypt This way Hagar fled to her Native Countrey Gen. 16.7 And this was the VVilderness where that wild-man Ishmael led his Rapacious Life Gen. 21.18 This is the doleful Desart Israel must pass thorough towards Canaan and we thorough many troubles towards Heaven Act. 14.22 2 Tim. 3.12 The second Remark is Moses with much importunity as the Hebrew word Vaiassang signifies and Shur signifies caused them to go did bring them from the Red Sea hither from the place where they took the spoil of the Egyptians and sweetly sang the high Praises of the most High God to a place which they found full of wants and temptations Therefore no wonder they had no mind to move till Moses importun'd them So long a Journey as three days into the VVilderness had been requested of Pharaoh Exod. 3.18 Here they take three days Journey till they march to Marah with Moses so must we come with our Messias from Lebanon that goodly Mountain Deut. 3.25 from pleasure to pain at his call Cant. 4.8 The third Remark is Thirst and Bitterness is Israel's first handsel in their Wilderness-wanderings and they must take great pains even three days Journey without any full pause to fetch it which carnal Reason will suggest might have found out fitter Quarters for this great Army and better than this bitter Marah a name which Moses now gave to it suitable to the nature of it Thus God is pleased to mingle his favours with our afflictions that we might not be too much puffed up with our present prosperity whereby many fools are destroyed Prov. 1.32 as proving over-strong Wine for their weak brains In this manner God dealt with his Israel here that they might not be too much puffed up with their prevailing over Pharaoh and his Host after their joyful Melody of Songs and Instruments of Musick for this miraculous Victory and after their delightful Plunder of the drowned Egyptians whereby they abundantly furnished themselves both with Wealth and Weapons They are first sorely exercised with Thirst and then their Thirst is tortured with bitter Waters This World is a dry and bitter Wilderness to us As they thought three days would bring them to Canaan which proved a longer Journey so we think to win Heaven in a short time but 't is a long Pilgrimage exposed to wants and vexations c. The fourth Remark is They fall on murmuring at Marah Water indeed they now had but what the better they cannot drinks them ver 23. hereupon they murmure against Moses ver 24. God can curse our blessings Mal. 2.2 He gives them such a tang as no complacency can be found in them Moses the godly Magistrate must bear the blame of all Publick Persons if never so pious are sure to lead a sharp censur'd life VVell doth Paul brand this People with the style of Murmurers 1 Cor. 10.10 who wrote Marah upon every Mercy and whose Murmurings are recorded twenty times in Scripture being of three sorts 1. Either General of the whole Congregation Or 2. Special of some few Or 3. Particular of some principal Persons First Their general Murmurings were upon these occasions 1. For things which they endured as their hard Bondage augmented at Moses's first coming Exod. 5.21 Their fear to be all cut off by Pharaoh's pursuing them Exod. 14.11 Their weariness in their wandering ways Numb 11.1 Their being bitten with Serpents Numb 21 c. 2. For things they wanted as here For sweet and more potable VVater Exod. 15.24 For Bread Exod. 16.3 For VVater again in Rephidim Exod. 17. For Flesh Numb 11.4 for VVater again when Moses also offended Numb 20.5 11. 3. To their Murmuring they added Disobedience when any thing they liked not was imposed on them as twice they were disobedient about Manna both in reserving it till the morning Exod. 16. v. 19. and in gathering it upon the Sabbath ver 28. and they added to it Rebellion also when they went forth to fight with the Amalekites and Canaanites contrary to God's Command Numb 14.41 4. They likewise murmured when their Expectation was frustrated as upon Moses's long absence Exod. 32.1 when they heard a false report of Canaan that the Inhabitants thereof were invincible Numb 14.2 and when Korah Dathan and Abiram with their Adherents were suddenly destroyed Numb 16.41 These general Murmurings in all were sixteen to which may be added other four in special As 1. Of special men as Korah Dathan and Abiram c. Numb 16.3 3. Of principal persons in particular As 1. Of Aaron and Miriam against Moses Numb 12.2 2. Of Moses himself at the waters of strife Numb 20.10 11 12. And 3. Of Aaron when through discontent he neglected his Office at the death of his two Sons Levit. 10.19 N.B. This Murmuring is an Anti-providence a quarrelling with Divine Dispensations 'T is a little God that sets it self against the great God 'T was the Devil's murmuring at Man's Happiness that cast him out of Heaven and would rather be in Hell than behold Man in Paradise Irenaeus calls Murmurers ora Diaboli mouthed like the Devil The Eagle when hunger-bit makes no murmuring noise as other Fowls do 't is below his generous spirit So 't is a shame for Saints to murmure with the World as Psal 59.6 14. like Dogs c. The 5th Remark is God hath new Remedies for the new Maladies of his
breach of the first Table to which nothing should have compell'd him but rather have dyed with Hur as above is supposed rather than yield this made his fall the greater as it doth that of the High priest of Rome 2. He stifled his own Conscience in acting every step of this Idolatry and bringing in new Rites c. 3. He Midwiv'd the only inward conceptions of the Peoples wickedness bringing it forth openly into the World and 4. What they contrive by their own private Errour he gives it the sanction of his publick Authority 5. His outward popularity Mastered his inward piety God suffer'd this 1. To humble him in his High priestood 2. To shew it was not perfect one Captive cannot save another 3. That none not the highest may presume 1 Cor. 10.12 for this sin had not Moses mediated God had killed him Deut. 9.18 20 25. The Eleventh Remark upon this 12th station at Sinai is the sundry Fasts Moses the Man of God observed in the Mount before the Lord as a Mediator Relations non Redemptionis in behalf of this sinful People About the number of Moses's Fastings whether he did it thrice forty days together to wit 120 days in all or only twice for 80 days the Learned are divided into two several Opinions the first is for the latter that he fasted only twice tho' they grant that this is certain Moses was three times in the Mount with God The First was for receiving the Law Exod. 24.18 The Second was for interceeding with God in the behalf of Israel when they had committed their Calfish Idolatry Exod. 32.30 31. The Third was for procuring the broken Tables of the Law renewed Exod. 34.28 yet say they it appeareth not that he fasted forty days all those three times adding further that Moses fasted twice is probable but not certain that he fasted thrice is neither probable nor certain And were the bare mentioning of Moses's oft fastings a sufficient ground for asserting it then must it follow that he fasted not only thrice but four times because it is so oft mentioned Deut. 9.9 18 25. and 10.10 whereas 1. Some of those four times are but a repetition of the same action besides 2. To grant him three forty days fasting is to suupose this Chief Magistrate to be too long from his great charge The Doctors that generally confine Moses's fasting to two times only add other Reasons to those two above-mentioned as 3. In the Book of Exodus where the story is fully related there is no mention of Moses's fasting three times and therefore there is no need of seeking any supply to so ample a Narrative given before out of any expressions in Deutronomy 4. The sinning People were not secured from God's vengeance for their Idolatry until Moses brought down the Tables of the Law renewed which was the last time of his being in the Mount with God so God was not reconciled to them by any second time intervening forty days fast of his and intercession for them 5. The time will not bear they say three forty days fasting before the day of expiation came which was the very day on which Moses came last down from God in the Mount and this they corroborate saying 6. It required much more than one days time for Moses's transacting and dispatching so much business as he did after his first coming down with the two Tables which he brake when he saw the Calf-Idol which he then brake down grinded it to powder and made its Worshippers drink it up Then he executed justice upon the Idolaters removed his own Tent out of the Camp strip'd the People of all their Ornaments and in the mean time went up sometimes with new Addresses and Applications to God for pardoning mercy c. All which work both with God and with the people he transacted before he went up the last time for renewing the two Tables and seeing therefore so much time must be spent in so many transactions as are mentioned c. It cannot well be supposed he could have any leisure for a middle fast of forty days in the midst of such an hurry 7. They add that 't is expresly said that as Moses stay'd forty days in the Mount for his first receiving the two Tables Exod. 24.18 so likewise other forty days for renewing them Exod. 34.28 but no mention is made of any intermediate forty days beside which sheweth say they that his forty days fast was but twice and both in respect of the Law namely the first receiving and last renewing it But other Learned Men as great Ainsworth for Rabbinical Learning and Dr. Lightfoot c. are of the former Opinion that Moses fasted forty days also for reconciling God to Israel alledging First That though this particular be omitted in Exodus Chap. 32.30 31. yet it is supplyed by Moses his own hand in Deut. 9.18 25. and again 10.10 all which three Texts speak of this one action of his interceeding with God to take off his Controversie against them for their present provoking him by Idolatry The first of those Texts Deut. 9.18 19. I fell down before the Lord as at the first to wit when he received the Tables Exod. 24.18 which the Greek expoundeth thus I prayed before the Lord the second time as at the first where he rehearses how by his humble intercession as Mediator and Figure of Christ they escaped destruction which he was afraid of v. 19. and again he repeats the same reconciling work both v. 25 26. and Chap. 10.11 as a matter of great importance for them to remember This way of supplying one Text by another is usual in Scripture thus Deut. 9.20 supplies what is omitted in Exod. 32. that God would have destroyed Aaron in his anger had not Moses prayed for him as well as for the People whereof there is not the least intimation in Exod. 31.24 25 30 31. Secondly There is no doubt but no less difficulty Moses met with in his praying for pardoning mercy upon this notorious provocation than either in receiving or in renewing the two Tables of the Law This Moses intimateth in his saying I was afraid of God's hot displeasure against Israel Deut. 9.18 19. for tho' upon his earnest intercession before this for them he had got a grant of their pardon Exod. 32.14 yet looks he upon that only as a reprieve for a time the Lord reserving a liberty for taking vengeance at another opportunity v. 34. or he doubted that tho' God would not slay all the people at one blow yet might he do it by parts and parcels therefore goes he up to the Mount and falls again upon his second forty days fasting and prayer without both which this kind of Vnclean Spirit that obstinate Devil of Idolatry could not be cast out Mat. 17.21 and no doubt but Moses had a very hard tug of it which makes him to remind them of it three several times almost all together Deut. 9.18 25. and
things to come than what was past For this second month Passover could not look backward respecting Israel's Deliverance from Egypt which was the appointed signification of the first month Passover because it miss'd that very famous night no less than a whole month therefore must it rather look forward as it was in it self a month forward and have respect to the future Oblation of Christ who is our Paschal Lamb Passover sacrificed for us in whom we keep the Feast in Spirit and Truth 1 Cor. 5.7 8. And those in a Journey afar of that could not keep the first Passover yet were admitted to the second Numb 9.10 11. may well represent us Gentiles who were unclean even dead in trespasses and sins and afar off also Ephes 2.1 13. yet should be made nigh by the blood of Christ v. 14. and be admitted to become partakers of that second namely the great Gospel-Passover who now is sacrificed for us and of whom we partake often And we may learn from this Divine Allowance in case of lawful Letts as here and 2 Chron. 30.2 that God in some cases is so gracious as to prefer Mercy to us before Sacrifice to himself for we have far more need of that than he hath of this Yet ought not this Divine Allowance to be stretched too far to a Male-improvement for this indulg'd People had a month granted them but no more and if they kept it not the first or second month then they must forbear the keeping of it till the return of the year But this may far more be questioned where Israel had their Meal for unleavened Bread seeing they had only Manna Answer 1. Some think for want of Meal they kept both those Passovers with Manna They kept no more but this till they came to Canaan Josh 5.10 2. Others say That at Sinai they were not far from Midian from whence they might be furnish'd with Meal so much as might serve this time by Jethro's means 3. Tho' a little piece of unleavened Bread might serve them with the Paschal Lamb the rest be supplied with Manna yet their other Sacrifices requir'd Meal too which might be made of Manna call'd the Corn of Heaven Psal 78.24 whereby all was furnished The 15th Remark upon this 12th Station is the floning of the Blasphemer recorded Levit. 24.10 11 c. wherein these particulars are duly to be pondered 1. The Person ver 10.2 The occasion his quarrelling with an Israelite ver 10.3 His heinous Action he blasphemed and cursed ver 11.4 His heavy passion and suffering for his sin For 1. He was apprehended 2. Imprisoned ver 11.12.3 Condemned by God ver 13 14. And 4. Stoned by the People ver 23. First His Person he is said to be the Son of an Egyptian by an Israelitish Woman His Father was one of that mixed multitude which came out of Egypt with Israel Exod. 12.38 whom this Woman married as many other Women then married Egyptian Men to decline their Rage and Fury for at that time the Law prohibiting Marriages with the Heathen was not given them and some charitably say he was a seeming Proselyte 't is more probable that as his Mother taught him to speak so his Father tanght this his Son to blaspheme Her name is Shalomith which signifies speking peaceably here partus non sequitur ventrem the birth did not follow the belly for her Son learnt not of her either to speak or to act peaceably Secondly The Occasion he was of a quarrelsom boisterous and passionate Temper which demonstrates the danger of mixed Marriages For Children like the conclusion of a Syllogism follow the worser part Lyranus saith He was drunk but then must it be with Water for they had no other drink there Rab. Solomon saith The arose about the Shew-bread or about pitching his Tent among the Tribe of Dan But his Father being a stranger could be concerned in neither These are but uncertain conjectures where God hath not a Mouth to speak Man must not have a Tongue to ask This is an holy Nescience Thirdly His heinous Action he both blasphemed and cursed In the heat and height of contention whan will not graceless cholerick persons both say and do If this Man was drunk it was with Choler and Phrenzy which made him belch forth Blasphemies and horrid Execrations out of his black mouth and blacker Gypsie hearr 1. He blasphemed Nakab Hebr. signifies perforare to bore thorough Thus Blasphemers do pierce and strike through the sacred and tremendous Name of God Such Diabolical wretches would both bore his Name and gore his Person if they could 2. He cursed Kalal Hebr. signifies leviter de aliquo loqui to vilifie and scoff at Thus he set at naught the God of Israel against whom it seems his quarrel was saith Jerome more than against that Israelite he quarrell'd with Thus he like those three unnatural Sons that tryed their Archery which could shoot nighest their Father's heart shot his Arrows at God and cursed himself Cursing men are cursed men such Dogs come not into Heaven by barking 1 Cor. 6 9 c. Rev. 22.15 Fourthly The circumstances of his Suffering As 1. He was apprehended as a grand Malefactor even against God himself impeaching the Divine Honour by blasphemy and cursing out of a deep Intestine Malignity 2. This capital Offender is haled away to Moses the chief Magistrate who soon committed him to custody and probably confin'd him with Chains or Fetters for 't is improbable there could properly be any strong Prisons in the Wilderness where they lived only in Tents tho' Moses might hive put him to death by vertue of that Law against cursing Father c. Exod. 21.17 but the Crime being very heinous against God himself as he used to do in other arduous cases so in this he consults with God for a condign punishment 3. God the Judge of all the Earth denounces his Doom He shall be stoned a punishment answerable to his stony heart Nor could it at all excuse him that he had been provoked greatly by others If Michael durst not bring any Railing Speeches against the Devil lude ver 9. how much more must mortal Men tremble to speak blasphemously against the great God! Let those that teach their Tongues to lye swear curse and blaspheme by a daily custom consider this severe Sentence of God and what danger hangeth over their heads every day 4. The People stone him For 1. It was a common quarrel to vindicate the contempt cast upon their common Benefactor from whom they had their Being and Well-Being 2. That by executing this severity they might be caution'd from committing the like abominable Crime Thus the Reason is render'd That all Israel may fear Deut. 13.11 And 3. This was a means to pacifie God by putting away that evil both person and thing from among them whereas his Anger would have been incensed against them had they permitted the Blasphemer to pass unpunished And whereas
for Righteousness from the Law God saith to them as to Israel here Ye have dwelt long enough about that Mountain press to Sion that lays in the Land of Promise the Gospel-Canaan Deut. 1.6 7 8. Be not saith that Father like Oxen that toil a long time and draw in the Yoke and when they have done their labour are fatted for Slaughter The Law is not for Men to continue under but for a time only till they be fitted for and brought unto Christ Gal. 3.16 17 18 24. and 4.1 to 5. Heb. 3.18 19. and 4.6 to 11. We lay too long naturally at the Mount of Legal Righteousness desiring to be our own Saviours and not to make Christ our All Col. 3.11 The fifth Remark is As the place they went from was Sinai and that which they went to in general is call'd Paran Numb 10.12 the name of a great Wilderness of the length of eleven days Journey whereof the Wilderness of Sinai is one part but 't is taken here for the last part of it next to the Land of Promise This Wilderness was a most barren place which made God's maintaining so vast a multitude for so many years together the more miraculous in this Wilderness Ishimael that wild Man dwelt Gen. 21.21 and in it there was a Mountain mentioned Deut. 1.1 and 33.2 but the particular place God brought Israel to after three days Journey in this Wilderness was call'd Taberah because of the burning there Numb 10.33 and 11.3 Deut. 9.22 and Kibroth-Hattavah that is Graves of Lust Numb 11.34 and 33.16 Deut. 9 12. Moses calling them thus that the very names of that place might leave a memorial both of their sin and punishment which Moses makes mention of to imprint it the more in their hearts Deut. 9.24 The sixth Remark is Tho' God's great kindness to Israel had been all along manifested both in marshalling and in marching them towards their promised Land from Numb chap. 1. to the last of chap. 10. Yet chap. 11 c. gives an account of Israel's gross unkindness and unthankfulness to God in their many Mumurings among so many and great Mercies whereby the Rebellious Nature of Man and the Impossibility of the Law to bring Men to God is evidently declared 'T is supposed that their travelling three days together without Resting from Sinai as they had done Exod. 13.18 And again Exod. 15.22 so now again Numb 10.33 this made them murmure Now is Israel led by the Pillar of Glory to their 13th Station Numb 11. where that one place as some suppose hath two several names Taberah and Kibroth-Hattavah by which latter name it is called in Numb 33.16 upon two several occasions In respect of the punishment for their Murmuring it was called Taberah that is Burning and in respect of the cause and the effect Kibroth-Hattavah that is Graves of Concupiscence Tho' others say That this Taberah or Burning was in their three days Journey before they came to Kibroth-Hattavab yet seeing the Psalmist summs up both those supposed sins of Murmurings into one Psal 78.19 20 21. it is not improbable that both those were names of but one place for these Reasons 1. 'T is not likely that those Hebrews should be slain by an extraordinary Fire from Heaven and for dropping a few muttering and murmuring words at a tedious March wherein the Lord strengthened them from all feebleness Psal 105.37 or that after such a signal punishment and Divine Vengeance on them they durst again murmure by lusting for flesh ver 4. Numb 11. The 2d Reason is Their murmuring for flesh is expresly said to be punished by fire Psal 78.21 3ly The Plague mentioned Numb 11.33 is not specified what it was 't is indeed hinted to be a pining away by leanness Psal 106.15 but it might be done by that fire of God spoken of Numb 11.1 2. where by a Prolepsis 't is briefly touched but in the following verses of the chapter 't is more largely explained This Plague might be as the burning of an Hectick Fever yet dispatching with more expedition being rather the burning of the Pestilence So that want of flesh as well as wearisomness of their way in marching three days with their little ones without any intermission in a barren Wilderness was their cause of murmuring ver 1. tho' particularly set down afterwards ver 4 c. But grant this latter be no Recapitulation of the former because there is nothing to distinguish them but probable conjecture however it was a wickedness which God who had pardoned past murmurings Exod. 14.11 15. and 15.24 26. and 16.2 to 28. and 17.2 5. punishmeth here severely For 1. They were pinched with Penury before but now they had Manna 2. They were Rude for want of the Law which was now given to teach better manners 3. They loathed Manna and desired flesh not for necessity but to gratifie their lusts Psal 78.18 30. Beside these general Notes upon the 13th Station take a few more particular Remarks it being so famous for its two names and so famously circumstantiated in Numb 11. The first particular Remark is Israel had many Impediments in their march to the Land of Promise not only from without as from Pharaoh pursuing from Amalek intercepting as before c. but also from within among themselves by their manifold murmurings as here one or as some suppose two at this Station Even so it is with all those true Travellers toward Heaven many Impediments in the way so that the Righteous are scarcely saved 1 Pet. 4.18 it is with much ado The second is God writes our Sin upon our Punishment as 't is said Per quod quis peccat per idem punitur ipse As Nadab and Abihu sinned by Fire and they perished by Fire Lev. 10.2 so those Murmurers here sinned against the fiery Law so called Deut. 32.2 that was spoken out of the Fire Deut. 5.22 Therefore were they punished by Fire out of the Pillar of Fire from whence the fiery Law was given and published Their Perdition is our Caution we may not be Murmurers 1 Cor. 10.5 11. The third is Evil Company is Infectious and catching as the Plague to converse with bad Companions and not to learn their Manners is marvelous Rare and Difficult 1 Cor. 15.33 This mixt Multitude the Egyptians and Strangers that join'd to Israel in their coming out of Egypt hearing of their going to Canaan c. Exod. 12.38 perceiving by these tedious Stations c. that it would be long ere they could come to the promised Land began the murmuring which yet ran like Wild-fire into the Camp of Israel who thereupon are said to weep again ver 4. which might have Relation to the like murmuring a Year before this Exod. 16.2 now they return to their old Vomit and express their wicked Complaints with salt Tears as well as with bitter Words The fourth is where ever there it sinning again on Man's part there will be punishing again on God's part
Thirteenth brings in God's Command for dividing the Conquered Land unto Joshua when old Age was come upon him ver 1. 't is very credible that Joshua thought that all the Canaanites must be rooted out before any Division of their Lands among the Tribes should be begun now when Joshua felt the Inconveniences of Old Age creep fast upon him he could not chuse but have many Anxious Thoughts of Heart therefore God comes to comfort him and to quiet his fluctuating Mind saying as it were Let not thy heart be troubled as John 14.1 though many Canaanites remain still Vnconquered yet the farther work I have to employ thee in the short remainder of thy Days is in dividing the Land already Conquered and though the Conquest of all Canaan be not now accomplish'd yet this shall be no reason to hinder the distribution of the Land of Promise at this time it shall be delay'd no longer for I will surely subdue the rest that are unsubdued Hereupon Joshua divides the Land already subdued and not only so but distributes by lot all those Lands also that were not yet subdued as if they had been already in Joshua's hands to bestow Some Canaanites were reserv'd for Israel's Exercise Nor had God promis'd that Joshua should Conquer Canaan wholly but only that he should bring Israel into it Deut. 31.23 and divide the Land as their Inheritance Josh 1.6 CHAP. XIV XV XVI XVII XVIII XIX THE following Chapters to the 20th Chapter are one entire Narrative how both God's Promise of giving Canaan and his Precept for dividing the whole Land among the 12 Tribes were performed therefore many Remarks may not be made upon them as upon the foregoing Chapters save only upon those particular Historical passages concerning Caleb and Joshua contained in them Before which take these few Remarks upon the General History The First is The high Encomium and commendation of the Country of Canaan is plainly demonstrated here for tho' its Circuit was so small as to be but an hundred and sixty miles in length from Dan to Beersheba and only sixty in breadth from Joppa to Jordan not near the half of England as good Authors compute it yet was it so rich and fruitful as plentifully to nourish one and thirty Kings and such a vast multitude of Inhabitants in these times insomuch that they came forth against Israel as the Sand on the Sea-shore Josh 11.4 and in the days of David there were above Thirteen Hundred Thousand Fighting Men besides those that were aged and unfit for War and also Women Young Youths and Little Children 2 Sam. 24.9 No wonder then if this Land be called the glory of all Lands Ezek. 20.6 and this Character is given that had God fashioned the World like a Ring as he did like a Globe this Land had been the Gemm of it yet was this best of Lands given to the worst of mankind the cursed Canaanites who fill'd it with their Abominations from one end to the other Ezr. 9.11 until their Land spewed them out Levit. 18.25.28 and made room enough in this narrow neck of Earth to nourish all the Tribes of Israel because it was as 't is oft called a Land that flowed with Milk and Honey now hath it spewed out the Jews for the like Sins and this fruitful Land is made Barren as if sowed with Salt c. N. B Yet what was this Earthly Canaan in its greatest Splendor and Glory comparable to the Heavenly Canaan where that City of Pearl the New Jerusalem is and into which our Redeemer blessed Jesus the Anti type of this Joshua will assuredly bring all his Redeemed Maugre the malice of all their Enemies they shall surely and safely Sail through Christs blood into the Father's bosom 't is the Prayer of our Dear Jesus for us Father I will that where I am there may they be also John 17.24 Where he speaks with Authority Not Father I wish but Father I will as one coequal and in joint Commission with God and this ought to be our Prayer with the Spouse Make hast Oh my Beloved and bring me into those Mountains of Spices Cant. 8.14 The Second General Remark is Whereas not only the Land that was already subdued was distributed among the Tribes of Israel but also that part thereof which was not yet Conquered but Vnsubdued for that was theirs likewise but so as they must win it before they wear it So must we win Heaven also c. The Kingdom of Heaven must be won by force and violence Mat. 12.12 N. B. No doubt but this distribution of the unsubdued Land to Israel did fortifie their Faith and corroborate the considence of those Tribes to whom by lot they belonged They being thus assured of their Title to them and of their interest in them could not chuse but encounter those Countries with a most raised courage seeing nothing could prevent their possession of them but only their being wanting to themselves by their own disobedience accordingly we having any Evidences for Heaven should quit our selves like Men be strong and couragious 1 Cor. 16.13 and the rather because we are already more than conquerors Rom. 8.37 yea Triumphers in Christ 2 Cor. 2.14 who as our Head hath already taken possession of Heaven for all his Members and is gone before to prepare Mansions for us John 14.1 2 3. The Third General Remark is Every Tribe of Israel had their Inheritance assigned them by lot save only the Tribe of Levi the Tribe of Reuben Gad and the half Tribe of Manassah had their Inheritance assigned them beyond Jordan Josh 14.4 according to the Divine direction Josh 13.9 to 29. of all the other Nine Tribes and an half the tribe of Judah hath the first portion on this side Jordan Josh 15. throughout His lot ordered by the Lord Prov. 16.33 came forth first and fell out in the best of the Land to shew God had a purpose to exalt that Tribe out of which Shilo was to come Gen. 49.16 above the rest Next to Judah fell the Province of the of the Tribe of Ephraim Josh 16. throughout as Judah's portion fell on the South of Canaan so this of Joseph on the North by a special Providence that these two the Strongest and most Valiant Tribes might be as Bulwarks on both sides to defend the whole Kingdom from the invasion and incursion of those Foreign Enemies a puissant and potent People who surrounded Canaan on every side The next portion was that of Manasseh Josh 17. ver 1. to 14. for Joseph being the Eldest Son of Rachel Jacob's first intended Wife was to have a double portion Deut. 21.17 one for his Son Ephraim and another for his Son Manasseh and tho' Manasseh was indeed Joseph's First-Born Gen. 41.52 and 46.20 yet the second Son Ephraim had his Portion before him because by God's Decree and Jacob's Blessing Ephraim was preferred before him Gen. 48.14.19 likewise because this was but one half of the Tribe of Manasseh
Sports or to some great Feast c. is not recorded but this is written That there Samson's Licentious Wandring and Wanton Eye became a Burning-glass to set his Heart on fire to Marry a Daughter of the Philistines and upon his return home he begs his Parents to get him her for a Wife ver 2. N. B. Though he lived in times of Ignorance and Prophaneness and though he had six'd his Affections upon this Timnath-Maid yea and though he had a Warrant from God as some do sense ver 4. to do what he did yet would he not take a Wife without his Parents consent as Gen. 21.21 and 24.3 26 34 35. The very Light of Nature and the dim Light of the Law can convince Men's Consciences of this necessary Duty in the worst of times Oh then what a shame is it that this Law of Nature is no more yea so little observed in our Land of Goshen c. N. B. Samson's Parents at the first Dissented from it and that upon good grounds because God had forbid the Israelites to make Marriages with those Cursed Vncircumcised Nations Exod. 34.12.16 Deut. 7.3 whereof the Philistines were a part ver 3. But when they understood by Samson's Information that it was of the Lord who could dispense with his own Law as in Hos 12. for his own glorious ends they then consented to it ver 4. and went down with their Son to Timnath ver 5. understanding that God in their Son Samson was seeking an occasion against the Philistines in his Marriage with one of their Daughters N. B. For by a particular Inspiration Samson might argue with his Parents in this Dilemma or double-horned Argument which pusheth both ways the Philistines will either grant me their Daughter which I desire to Marry or they will deny it if they deny to give her me then shall I take an occasion to assault them for the Affront offered to me because they have disgraced me and if they grant her and gratifie my Desires then will they be bound to more Benignity and Benevolence towards me and all my People Israel in the Bonds of Affinity contracted by the Marriage N. B. But if they hereafter break those Bonds of Affinity this will administer another occasion of a new Quarrel against them By the Importance of these Arguments together with his Importunity his Parents were overcome to accompany him that Samson though a Nazarite might carry on his Courtship to a Lady of the Philistines though an Heathen and an Infidel because they now say she pleased their Son well not only for her Beauty but for the design of God in Order to Israel's Deliverante more especially therein The Second Remark upon the Antecedents of his Marriage is Manoah his Wife and Son go down together to Timnath that a Solemn Contract might be made betwixt Samson and his Sweet-heart But in their joynt-Journeying toward the City Samson steps aside at the Vineyards from his Parents upon some occasion not express'd it may be to ease Nature or N. B. By some Divine Impulse for the following Encounter for a Young Lyon in the prime of his strength rushed out of the Vineyards and roared fiercely against him when found alone then the Spirit of the Lord came mightily upon him both stirring up and augmenting his Strength and Valour so that he takes the Lion by the Chaps and rent him as speedily and as safely as if he had been but some Tender Kid though he had no Weapon in his hand ver 5 6. This Miraculous Exploit was to Confirm Samson's Faith in his great undertaking unto which the Lord was now calling him to be a Judge for Israel against the Philistines as it befel David in the like case afterwards 1 Sam. 17.34 N. B. And this Essay did far exceed the Poet's Story of their Hereules's Encountring of a Lyon for they say he had a Club in his Hand And such was Samson's Modesty that when he came up to his Parents again from this Diversion N. B. He told not them of this wonderful Work he had wrought as many Braggadocio's would have done not so much lest his Parents should reprove him therein but more especially lest they should divulge it at Timnath prudently pondering the prejudice that might arise thereby considering 't was not yet a fit season to create Jealousies and to awaken the fears of the Philistines Therefore Samson keeps silent and steps on in the Company of his Father and Mother to Timnath and there to Solemnize this Contract with the Woman 't is said he talked with her ver 7. from whence the Rabbins Report that Samson Converted her to the true Religion by this Conference N. B. But that is an uncertain Report It may more probably be said That they were now Contracted by Consent of Parents on both sides for that was in use among the Heathens Placuit Despondi Nuptiis hic dictus est Dies Terence And their Marriage-Day was at this first Meeting concluded when their Wedding together might be solemnized and fully compleated for their Bedding together also The Second Part is the Concomitants of Samson's Marriage Remarks hereon are First When this convenient time was come for Solemnizing the Marriage according to the Unanimous Agreement of the last Meeting Samson goes down with his Parents to be Married and turning aside to see the Carcase of the Lyon behold there was a Swarm of Bees and Honey in the Carcase ver 8. N. B. Because this must require a long time in the Course of Nature therefore some say there was a great Space betwixt the Time of his Contract and the Time of his Marriage otherwise Honey-Combs could not have been found in the Carcase c. N. B. But such as so say do forget that Lovers Hours are full of Eternity every Hour is a Day every Day a Week every Week a Month and every Month a Year N. B. Many Reasons may be rendred why that Interspace ought not to be over-long 'T was only but a few Days that were desired betwixt the Agreement of Marriage and Rebecca's going to be Married to Isaac Gen. 24.55 Yet Eleazer being in Marriage-haste for his Young Master would not admit of that small Delay N. B. As to the Honey-Combs in the Carcase it cannot be imagined that this was done in an ordinary and common Course of Nature for Bees do naturally abhor all ill smells such as this new slain Carcase could not want c. All this came to pass by an over-ruling Providence of God acting herein after a Supernatural manner in Subserviency to his following Design N. B. No doubt but Samson turn'd aside to see it that he might Recognize God's Great Work in his Deliverance from so great a Danger and be accordingly thankful for it as Psal 77.10 to remember former Favours of God c. Samson took of the Honey-Comb in his hand and went on Eating till he came to his Father and Mother N. B. Oh that we could feed upon
with the Jaw-bone of an Ass had laid Heaps upon Heaps of a prodigious Field Army what could a few Watch-men do in their pursuit of him who was now better Armed for his own defence and for their offence having the Wicket-Door as his Shield wherewith to secure himself from all their Weapons and the Iron Bars of the Gate wherewith to Mawle all Persons that durst Assault him The Third Remark is Samson's Loving another Woman of Soreck as before he had Loved a Woman of Gaza ver 4. this was not long after that But the Question is Whether this latter were not with a Lawful and a Conjugal Love so as to Marry her Thus divers of the Antient Rabbins say and with them Chrysostom Prosper and Pererius do concur but others affirm that it was with a Lustful Love wherewith Samson Loved Delilah and she was his Whore only and not his Wife upon those Grounds N. B. First Had she been his Wife then the Philistines would not have been so Confident or rather Impudent so uncessantly to sollicit her to betray her Husband the Natural Affection of a Wife would have obliged her to better things than so sordidly to betray him The Second Ground or Reason is had Delilah been his Wife then would Samson have carry'd her home to his own House as Husbands use to do with their Wives and as he would have done with his Wife at Timnath had she not proved Treacherous to him during the Seven Days Marriage-Feast N. B. The Third Reason is It is apparent from the whole Tenure of this History that Samson Lodged in Delilah's House and not she in his for then the Philistines durst not have lurked in their Armour so oft and so long had it been in Samson's own proper House N. B. The Fourth Reason is The Confidence that the Lords of the Philistines had in her and their promising to her a Thousand Thirty and Five Pound if she could betray him into their hands and indeed the whole course of her Carriage toward Samson do plainly discover that she was a Mercenary and perfidious Harlot and not a Lawful Wife to him The Fourth Remark is The sad Fate that befel Samson by the Flattery Importunity and Treachery of this Wicked Woman toward Samson until at the last she bereaved him both of his Hair of his Strength of his Eyes and of his God also c. from ver 5. to ver 21. wherein many Ascents are gradually to be observed N. B. As First His Relapse into the same sin of Harlotry before he had throughly repented of his former Faultiness which was at the bottom of all those Mischiefs that did befal him afterward The Orifice of his Lustful Looks was not yet rightly stopped and this pulled up the Sluce to let in a strong Torrent of Misery upon him Oh happy had it been with Samson had he learnt that Lesson from the Patriarch Judah and he knew her again no more Gen. 38.26 but Samson's Sin was a Sin of Custom And much more Happy had he been if he had learnt that Lesson of Chastity from Chaste Joseph who durst not commit that Luscious Vncleanness so much as once looking upon it as a great Sin against God and therefore could not be moved with the Reiterated Importunity and Gipsie-like Impudency of his Wanton and Wicked Mistress Gen. 39.8 9. Nor had he learnt from Holy Job to make a Covenant with his Wanton Eyes Job 31.1 Oh how good is that Saying of Solomon A Whore is a deep Ditch they are Abborred of the Lord that fall into it Prov. 22.14 but that Scripture Hebr. 11.32 makes us believe â—etter of Samson here N. B. The Second Step in order to Samson's Relapse is The Lords of the Philistines do Hire with a vast Reward this Hireling Harlot to try her Meretricious Tricks upon him ver 5. they proposing only to Bind and Humble him they would not say downright that we may kill him lest that should seem to sound over-harsh in her Ears who had embraced him as her Paramour Yet this they Intended though that only they pretended as plainly appeareth by the sequel ver 21. though they propound their design in softer words lest she should be moved to pity him and their Project be spoiled N. B. The Third Step is Then falls Delilah to work with her Flatteries ver 6. when those Lords had engaged their Honours to give her above a Thousand Pound which was more than ever she could expect from Samson's Service Then began she her Charming Wheedles not bluntly at the first blurting forth her Suit Tell me I pray thee wherein thy great strength lyeth But no doubt introduceth it with some smooth Harangue of admiring his Exploits magnifying his Valour and Adoring his Person for his Conquests all which she set off with the most Amorous Embracements saying This my Request is only to satisfie my own Curiosity and to free him from all suspition of Treachery made him many Promises and likely confirmed them with Oaths a Dialect common among Harlots that she would keep it as a great Secret to her self N. B. Some say that Samson at some time or other in some of his Venerial Transports had given out some hints that his great strength lay in something whereof he might be deprived though he had not told wherein as yet and now is most hardly drawn to it this made her so much Inquisitive N. B. The Fourth Step is Samson's eluding her with three mocking Tricks ver 7 8 9 10 11 12 13 14. loth he was to reveal the Secret to her having so lately been cheated with that Deceitful Daughter of Timnath notwithstanding all her Promises and Oaths to conceal his Riddle Yet find we him guilty both of Sin and of Sublime Folly in his Evasions to his Harlot For First The Sin of Lying was found in him which must not be found in God's Children Isa 63.8 and that three times one after another though he dress'd them up with such Circumstances as might make them seem most probable c. for none of those three Experiments took his Strength from him Secondly Sublime Folly seiz'd upon Samson here in encouraging at all his Inquisitive Strumpet whom he should have Check'd at the first and not have feigned one false cause after another three times when he knew she would make Experiments thereof upon him and that she had Armed Philistines lay lurking in her House ready to apprehend him if once she could but effectually render him capable thereof and until the Experiment proved true they durst not for their Ears appear and shew themselves N. B. Though all this might be acted by Delilah upon Samson in a way of Sporting Pastime and Wanton Dalliance the more to hide her Hellish Design yet Samson had many Hints of suspecting her Fidelity and time enough to deliberate his Danger seeing there must be a due distance betwixt one of these Experiments and another for it could not consist with this Womans Wilely
and Wicked Wit and Crafty Policy to try her Tricks immediately one after another Had she presently attempted them after every foregoing Failure and Defeatment this would unavoidably have then wrought a Jealousie of her Perfidiousness in him therefore she watch'd her opportunity when she found Samson most Complaisant and in a good Mood being Bewitched with her Allurements N. B. Which is a plain Evidence that Samson was now under notorious Infatuation for as he had now forsaken God so now God had forsaken him and had withdrawn from him the Principles and Practice even of Common Prudence otherwise the frequent reiceration of this Harlot's Request and her so vehemently urging him to grant it had certainly created some suspicion of her Evil Intention against him N. B. And so Sottish was Samson become now with her Intoxicating Charms that she can give him the Lye ver 10. and he tamely takes it which out of anothers Mouth as the saying is would have deserv'd a Stab but so stupified was he with her Bewitching Inchantments that she may say any thing do any thing to him without so much as a Reproof And though Samson might sport with her in the two former Experiments yet began he to doat more in the Third wherein he came nearer the Mark in telling her She must Weave the Seven Locks of his Head c. which she did and more too than he directed her for she fasten'd his Hair thus Woven with a Pin to the Beam and to make surer work she lulls him asleep upon her Lap. N. B. 'T is a Wonder those Armed Philistines were not call'd out by her to fall upon him when fast asleep as is said ver 14 but those Timorous Souls durst not venture to rouze a sleeping Lyon She awakes him and he went away with the Beam and all c. N. B. The Fifth Step is Samson's Sottishness in telling her all his Heart at the Harlot's Fourth Assault from ver 15. to 21. Whoredom had so taken away his Heart Hos 4.11 and Wine wherewith she had Intoxicated him that she had got now the possession of it 'T is the nature of those Sensual Sins to besot Sinners and not only Josephus but also Ambrose Basil and Theodoret tell us That she gave him a Sophoriferous Potion which made him Drunk and Sleepy taking away the use of his Reason 't is no wonder that her Alluring Insinuations and Vehement Importunities at last Conquered him who was otherwise Unconquerable She had Wheedl'd him with her How canst thou say I Love thee probably it had been a common Complement in Samson's Courting her I Love thee dearly Delilah with this she twitteth him as if it were only from Teeth outward and an empty sound and shew to serve his own turn N. B. Then she pressed him so vehemently with her Uncessant Importunity that she wearied him of his Life Dalilah of Dalal Hebr. to Exhaust or Impoverish now doth both these to him and now being Tormented between two contrary and Violent Passions as is Corn between two Mill-stones First A Desire to gratifie her whom he so excessively doated upon And Secondly Fear of betraying himself into the Hands of the Malicious Philistines which he had thrice already seen were ready to fall upon him yet now having sin'd away his God who had hitherto both protected and directed him 't is not to be wondred if Samson chose the worse part and tells all c. whereby he came to fall into many following Miseries N. B. Nor may we think that his Hair was either the cause or the seat of his Strength so as the loss of the former must naturally bring the loss of the latter but the preserving of his Hair was the Condition and Ceremony of his Nazarite's Vow only Judg. 13.5 Numb 6.5 the loss of his Hair was a breaking the Condition of his Covenant and therefore is noted as the Moral Cause of God s departing from him and of his own now humane weakness N. B. Delilah understanding this Mystery out of Samson's Mouth makes him sleep leaning his Head upon her Knees N. B. No doubt but the Money which the Lords of the Philistines brought in their hands to her House influenc'd her as a Monarch to manage her matters to the best advantage for their Mutual Devilish Design She had a Barber ready to cut off his Locks with a gentle hand yet was she secure enough now because she had cast him with her sleepy Potion of mixt Wine which he as a Nazarite ought not to have drunk of Judg. 13.5 Numb 6.4 5. c. into a dead Sleep N. B. And suppose he had awaked with the noise of the Scissers clipping of his Hair yet had she her Excuse prepared to flap in his Face had he asked What are ye doing c She could have answered What we are doing is only an Innocent Intention to try the Truth of thy Affections to me and the sincerity of thy last Relation which I have just reason to doubt of because of thy Dissimulation with me three times before c. N. B. And when she had polled off his Locks she began to afflict him that is to pinch and affright him when she saw he Awaked not and to cry loud in his Ears The Philistines be upon thee Samson till she had Awak'd him and then perceiving that his Strength was gone from him with his Hair because he could not shake himself as he had done heretofore in the former false Experiments N. B. She delivers up the desired Prey into the Hands of the Five Lords who willingly then paid her a Thousand and Thirty Five Pound for her Meritorious Wickedness and first they put out his Eyes which had been the first Loop-holes to his Lust ver 1. and then they led him away a Blind Captive to Gaza where he was first Captiv'd to his Lust Now the loss of his Eyes lets him see his sin nor could he sooner see all the sin he had committed till he saw not at all They bound him with Iron-Chains and made him grind in the Prison-house like a Slave or rather like an Horse that he might earn his Bread before he must eat it c. The Fifth Remark is Samson's Death set forth by its several Circumstances As 1. Time 2. Place And 3. Manner First The Time when the Philistines Anniversary Feast and great Sacrifice to Dagon their God happened to fall out a long time after that Samson was thus fallen into their hands It may well be supposed about three or four Months before the Feast fell for three Reasons N. B. First 'T is improbable the Philistines would have deferred so long after they had surprized Samson to praise their Idol for delivering him into their hands had they not put it off till their Feast Day came N. B. The Second Reason is There must be a due time allowed for the growing again of Samson's Hair which is expresly said to be done at this time ver 22. and
Phrase is put upon them by the Holy Ghost as is put upon Esau Compare this ver 4. They took them Wives of the Daughters of Moab with Gen. 26.34 he took to Wife two Hittites the worst sort of the Canaanites Ezek. 16.3 neither consulting his Parents nor craving their consent this was such a grief to Rebecca that she cryed out What good shall my Life do me Gen. 27.46 Oh let Children beware they give not the like occasion of complaint to their Parents in the same case certainly these things are written for our Learning Rom. 15.4 and to be Examples 1 Cor. 10 6.11 as strong Cautions against such Ungodly Marriages Hence Observ 3. That Children ought not to Marry without their Parents consent much less against their Likings and Judgments they took them Wives this Phrase imports that they did not observe the Antient and Laudable Custom of their Fore-fathers wherein the Bride used to be given by Parents to the Bridegroom and he to receive her at their hands but Mahlon and Chilion took them Wives yea though their Father was yet living as Josephus saith without any such Observation Hence Rabbi Jonathan saith That Decurtati sunt dies eorum their Days were cut short v. 5. because they had broken God's Command in Deut. 7.3 4. Thou shalt not make Marriages with Idolatrous Daughters for they will turn away thy Sons from following God and 't is a breach of the Fifth Commandment all Children should honour their Parents especially in craving their Counsel and Consent in the most weighty concern of Marriage which hath an Influence upon the whole Life that their Days may be long in the Land which the Lord their God giveth them Those two were cut off for breaking it Oh then you that are for changing your Conditions be not equally yoked with Vnbelievers c. 2 Cor. 6.14 15. for these Reasons First You spoil your own Comfort for your whole Life 't will be a Marre-age and not a Merry-Age to you What Concord can Light have with Darkness or Christ with Belial Quam male Inaequales veniunt ad aratra Juvenci saith Ovid That Plow hath no good Speed where one Bullock draws one way and the other another way An Oxe and an Ass might not be coupled together under the Law Deut. 22.10 Oh then you should not dare to Yoke your self with any Untamed Heifer that bears not Christ's Yoke Jer. 31.18 Matth. 11.29 30. Second Reason You endanger your own Soul for the weaker Sex may prove too strong for the stronger Sex yea for the Wisest of the stronger Sex 1 Kings 11.2 3 4. Their Wiles overcame Solomon's Wisdom for 't was down the Hill and with the Hare 't was to things agreeable to corrupt Nature Satan still works upon Adam by Eve and makes those evil Counsellors which were given of God to be good Comforters Satan per Costam tanquam per Scalam ad Cor Ascendit saith the Father The Devil climbs up by the Rib to the Heart and he makes use of the Rib especially if crooked to break the Head the cause of the first Sentence God passed upon Man was because thou obeyest the Voice of thy Wife Gen. 3.17 Third Reason You may shorten your own Lives especially if there be Disobedience to Parents in the case as above a good Child lengthens his Parents Days and therefore God promises to lengthen his Eph. 6.1 2. But evil Children that sadden their Parents are many times cut off in the midst of their Days as those here according to Rabbi Jonathan for this sin 'T is observable that though Samson was in a hurry of Blind Inordinate Affections yet his Parents Consent he durst not leap over Get her me to Wife for she pleaseth me well Judg. 14.2 3. and 't were well if his Parents Counsel could be heard and taken all the World over that though as Samson Persons be carried headlong with blind Affections yet should not dare to take that Woman for a Wife which their Parents do not Get for them and give to them especially if they be such Persons as be under the power of Parents and Godly Parents too no such block as their Unwillingness should be leap'd over but there shoudl be a patient waiting until God that makes all good Marriages remove it The Name of the one was Orpah which signifies a Neck or hinder part of the Neck stiff-necked the raising of the Mouth or the making bare of the Mouth Hence Observ 4. That many Times Names and Natures do Symbolize and Correspond together For all these things appeared in the Nature of Orpah which are signified in her Name First As her Name signifies a Neck or Stiff-necked so her Nature was even stiff-necked in her Idolatry otherwise she had never returned to her Gods or Idols in her Idolatrous Countrey v. 15. Secondly As her Name signifies the hinder part of the Neck or back part so appeared to be her depraved Nature in her back-sliding from her hopeful Beginnings for she arose and went a little way from Moab to Canaan v. 6 7. and then turned her back part both of the Land of Promise and of the God of Promise and her Face towards Moab and her Idols Thirdly As her Name signifies the raising or making bare of her Mouth this was also her Nature in kissing her Mother and bidding her farewel 't was only Courtesie not true Piety that made her go so far hence she went no farther The Name of the other Ruth which signifies Watered Filled or made Drunken Thus she also answered her Name in her Nature according to the Notion of Nomen quasi Notamen oft times Names denote the Nature of Persons as of things Thus Adam gave Names to all Creatures according to their Natures Gen. 2.20 Nomina Naturae quà m bene conveniunt This doth not always hold for even Solomon himself call'd his Son Rehoboam which signifies as Enlarger yet how did he Answer his Name rather the quite contrary for instead of Enlarging the Tribes of Israel he reduced them from Ten to Two which Wise Solomon little thought of that it would be the Nature of his Foolish Son when he put that Name upon him Thus Abshalom which signifies his Father's Peace did as little answer his Name being the Author of an Unnatural War against his own Father and Jehu signifies a constant Man yet prov'd Unconstant for in his latter time he regarded not to walk in the ways of the Lord God of Israel 2 Kings 10.31 Yet generally Conveniunt rebus Nomina saepe suis Names and Natures hold good Correspondency as in Ruth here as well as in Orpah for Ruth and the History that doth concern her is a Type and Figure of the Church of God which is subject to manifold Temptations and Tribulations in this lower World She is afflicted tossed with Tempests and not comforted yet after all those Tossings God gives a joyful and a comfortable Issue as he did to Ruth Isa 54.11 12. The
that Night v. 25. 2. Samuel calls him up early to the House top again to Impart more of God's Mind to him and so dismisses him v. 26. Yet 3. Goes part of his way for Honours sake but the Servant is sent before v. 26. for yet more private Discourse in so weighty a matter Samuel could not prepare Saul well enough by two former Secret Conferences he must have this third also N. B. This secrecy Samuel used lest Israel should think some Collusion in the case and suspect that he who before had deny'd them a King was now about to impose one on them but this suspicion was prevented when Saul was chosen by Lot which was immediately ordered by God What Samuel said and did to Saul at this Conference is declared in the next Chapter 1 Sam. CHAP. X. IN Chapter the Tenth follows the Election Vnction and Inauguration of Saul to the Kingdom which is twofold 1. Private 2. Publick Remarks upon the private Unction first The First Remark is Samuel after this Third private Conference with Saul as above Anointed him King by Divine Direction ver 1. Samuel takes a Vial of Oyl and poured it upon Saul's Head N. B. Note here 1. It was not an Horn of Oyl as when David and his Posterity were Anointed but a Vial or Glass to signifie say some the short continuance of Saul's Kingdom 2. His Head was Anointed to shew his Superiority over his Subjects 3. With Oyl which will ever work it self up to the top of other Liquors to set forth the pouring forth the Gifts of God's Spirit upon him to enable him for the Administration of his Regal Office 4. Oyl being of a soft and smooth Nature was a Symbol of Clemency and Candid Lenity which he ought to exercise towards his Subjects in the discharge of his Duty N. B. Then Samuel kissed him in token both of his Affection and of his Subjection to him not grudging to resign the Office of Supream Magistracy to Saul which he had held in his hands for many Years and now not disenabled to manage it himself but only dispossess'd of it by the meer Humours of the Mobile N. B. And some suppose that Saul seemed in Modesty to refuse Samuel's Anointing him till Samuel pacified and perswaded him saying 'T is the Lord that Anointeth thee to be Captain over his Inheritance as the Baptist said to Christ Suffer it to be so now c. Matth. 3.14 15. telling Saul that he was but God's Minister and that Saul must govern God's People according to God's Will whose they were and not according to his own Will The Second Remark is The Three Oracles or significant Signs whereby Samuel confirmed Saul's Faith concerning the truth of his Call to the Kingdom when he saw those several Circumstances all casual and contingent Matters which none but the true Jehovah could foresee and none but his true Prophet could foretel came to pass v. 2 3 4 5. to v. 14. The first Sign was the Tidings he should take from the Mouth of two Men at Rachel's Sepulchre immediately saith he after thy departure from me That thy Father's Asses are found again v. 2. N. B. 1. Samuel sends Saul newly Anointed to Rachel's Sepulchre to mind him of his Mortality and to keep him humble that he might not be too much transported with this new Honour which he was now entring upon The second Sign was The kind Courtesie of three Strangers to him meeting him in the Plain of Tabor c. v. 3 4. They will saith he present thee with two Loaves by way of Homage to thee as their King being stirred up hereto by a strange Motion of God's Spirit who knows thy Bread is spent chap. 9.7 N. B. 2. Samuel had sent him away unfurnish'd with needful Food for his Journey partly because he would not seem to curry favour with this new King by such Bribes of Bread and partly because he foresaw those strangers would furnish him with enough The third and most certain Sign to assure him of his call from God to Kingly Office was the Inspiration of God's Spirit upon him in the end of his Journey v. 5 6. c. 9 10 11 c. N. B. Note well First The Accomplishment of the two former Signs are not expresly related but certainly supposed for 't is affirmed in the General that all those Signs came to pass that day v. 9. and the reason why no more is mentioned of them may well be because they were only two transient Acts which passed between some few Persons meeting together and passing by one another but the accomplishment of this third Oracle is largely insisted upon and related in a more solemn manner because it was a more permanent Sign and of greater Importance being more pertinent to Saul's Person and his present private Condition The Second Note Here is Stupenda Dei Dignatio most marvelous Divine Condescension that God should thus vouchsafe to give Men Signs for fortifying their Faith from future Events this the Lord hath usually done as Exod. 3.12 2 Kings 19.29 Isa 7.13 14. Thus the Lord stooped so low to Saul as to assure him of his extraordinary Call to be a King by many Signs which he saw fulfilled but more especially in this Third Sign Note Thirdly This Third Sign was a complication of many Signs As 1. His meeting with the Prophets 2. His own Prophecying 3. His being turned into another Man And 4. According as some give the sense Thou shalt go down before me to Gilgal where thou shalt tarry for me Seven Days c. v. 8. How a Company of Prophets both Tutors and Pupils met him we are told in v. 10. as likewise how the Spirit of Prophecy came upon him and caused him to Prophecy among them so that he could speak of Divine and Spiritual Matters both above his Natural Abilities and his Civil Education and hereby he became another Man as Samuel had foretold v. 6. he now appeared not like a Rude Rustick fitted only to feed his Fathers Asses but like a Learned Prophet yea and a Spirit of Government came upon him also to fit him for the Calling of a King He was changed into another Man but not into a New or Spiritual Man N. B. God gave him another Heart v. 9. yet not a new Heart 't was only a Civil but not a Sanctifying Change God gave him not that free and Noble Spirit that David pray'd for Psal 51.12 but only common Gifts of a Princely Port Prudence Courage and Conduct c. had it been Saving Grace wrought in him by the Spirit of Holiness that fearful Defection into Outragious Wickedness had not appeared in him afterwards However it was such a Change from a Rustick to a Ruler as made all his Spectators marvel v. 11 12. Insomuch that it became a Vulgar Proverb Is Saul also among the Prophets when they saw any Rude Man raised up and ranked among Men of Eminency far above his Birth
reason why his Son must kill David Nor is the Son to be blamed here for betraying his Fathers secrets to David seeing it was no Disservice much less Treachery to Saul but he is rather to be highly applauded for his Faithful and Religious Respect both to God to his Friend to his Countrey and to his Father in hindring him from imbruing his hands in Innocent Blood hereby N. B. Note well 6 Jonathan's Powerful and Prevalent Oratory v. 4 5 6. As Saul and he walked alone together to take the Fresh Air nigh to the Cave where David lay hid His First Argument is his calling Saul King whereby he minded him of his Duty that he must use the Sword of Justice only to punish Evil-doers but to protect those that do well His Second Argument is His calling David Saul's Servant minding him thereby that a Servant while he doth his Duty may not be deserted much less destroyed by his Master His Third Argument is His pleading David's Merit wherein he appeals to his Fathers own Conscience that himself rejoyced to see David Discomfit Goliah and ever since hath deserved so well of thee and the whole Kingdom that thou hast made him thy Son as well as thy Servant not only one Innocent as to Evil but also one most Eminent in all Goodness and Heroick Actions c. N. B. Note well If Jonathan plead thus effectually for David with his Father c. How much more doth our Jesus plead with God for reconciling us to him c The third Remark is David's Return to the Court through his dear Friend Jonathan's irresistible intercession ver 6 7. the Conclusion of Jonathan's cogent Arguments to wit therefore He who hath so highly merited ought not to be so basely murthered had a mighty influence and made a deep impression upon Saul's Spirit so that he was convinced of his folly and when he felt both Jonathan's Oratory and David's Innocency to Triumph together in his own Conscience he is willing to be reconciled to David and ordered his return to the Court again and that his Order might the better be believed he confirms it with a most Sacred Oath and 't is not improbable Saul spake as he thought here but this great change flowing not from any true Repentance so much as from a Worâ—dly interest â—seeing David could not be kill'd without shame if not worse to himself was of a short continuance these good thoughts did indeed look into Saul's wicked heart but they would not long stay there for they did not like their lodging and therefore though David was Restored hereby to Lodge with his Wife nigh the Court again yet when those good thoughts disloged themselves out of Saul's bosom David notwithstanding Saul's Oath to the contrary must be dislog'd out of the Court also The Fourth Remark is David's Banishment again from the Court not as his former voluntary and out of Choice but now forced and by way of compulsion ver 8 9 10. Wherein is described 1. The Cause of Saul's renewed rage against David namely his wonderful Victory he again obtained over the â—hilistines who waged war against Ifrael Chap. 18 30. Not only to revenge their former losses when David slew their Champion c. But more especially because David had most highly provoked them in slaying two hundred of their men and Circumcising them and carrying their foreskins to Saul as a Dowry for his Daughter David's Wife Chap. 18.27 Now was the Battle fought wherein David became a most glorious Conquerour of them here ver 8. And whereas David's happy Successes over the Enemie sof Israel should have cheared Saul's Spirit it had a quite contrary effect upon him and sadned Saul's Soul looking upon all David's Victories as so many degrees or steps whereby he was now climbing up to his Throne and the Devil watching his opportunity to improve Saul's melancholly as before he had done 2. Here is described David's desperate danger again notwithstanding Saul's Promise and Oath for his safety such slippery hold and slender assurance had he of that Hypocrites favour c. And now Satan by Divine permission that he might be Saul's tormentor for his sin comes upon him from the Lord and causeth him to cast his Javelin which the Tyrant had ever beside him to secure him from his unceslant fears again at David as he was playing upon his Harp to mollifie his frantick fits that he might slay him ver 9 10. quite contrary to his solemn Oath ver 6. So little trust or truth is there in the Oaths of Envious Hypocrites especially in câ—mmen Swearers such an one as Saul seems to be as Saul was a King the bare word of a King should have been as irreversible as the Law of the Medes and Persians Dan. 6.8 How much more when it was confirmed so by an Oath N. B. Note well May it not be said that this Cursed Spirit of Saul hath possessed the Papists as by a Pythogorical Transmigration that keep no Faith with Hereticks c. as they call the Protestants c. 3. Here is described David s deliverance from this desperate danger he slip'd out of Saul's presence ver 10. as he had done before Chap. 18.11 through the same watchful providence of God for David's preservation that his promise of the Kingdom might be performed to him Now the second part of this Chapter contains David's second Banishment from his own house whither he now fled from Saul's Court to see if he might be safer where he dwelt with Saul's Daughter not far from Saul's Court ver 11 12. c. Remarks upon this are First Saul sent his Pursivants to watch him and to slay him in the Morning ver 11. and why not in the Night the Learned render many Reasons as First It would have been barbarous and below a King to break into his Subjects house by night and to murther the man in his Bed Secondly Lest the darkness of the Night might give David an opportunity to escape which the day would prevent and therefore was it judged sufficient to set a watch about his house all the Night until the Morning Thirdly Josephus renders this Reason that Saul had appointed Judges to sit upon him next morning and to Condemn him for a Traytor and this seems the more probable that Saul must have some colour of Justice for executing David lest he should have too much disgusted the People who generally loved David Fourthly Lavater saith such was Saul's implacable malice against David that he set this time for slaying him that he might himself be present and so be sure in seeing him slain Fifthly But the principle Reason was the singular providence of God in sending this sublime infatuation upon Saul's mind to pitch upon the worst time that David might be delivered from his bloody hands The Second Remark is The Instrument the Lord used to work David's deliverance namely Michal Saul's Daughter and David's Wife ver 11 12. who though she
I shall one day perish c. Wherein Mark First David instead of Consulting with God either by the Prophet Gad or by the High-Priest Abiathar with the Vrim and Thummim doth consult here with the Carnal Reason of his own Heart which is the worst Counselor in the World David did not trust in God when afraid as Psal 56.3 And Josephus tells us he took Counsel from his Company none of the best such as Abishai who had twice counselled him to kill the King Secondly Mark here David's mighty mistake in saying from the dictates of such blind councel aforesaid There is nothing better for me than to flee to the Philistines When indeed there was nothing worse for him upon many accouâ—â—â— N. B. Note well The sum of the Reasons demonstrating how David ran upon a desperate Rock here briefly be First He forsakes the place where God had settled him by the Prophet Gad chap. 22.3 5. and had given him assurance of Divine Protection by a special promise yea and much experience of manifold deliverances from Saul by Gods Providence The Second Reason is Seeing God had check'd David for living with the Moabites which was more tolerable as being the Posterity of Righteous Lot c. How could David devise it the best for him to flee unto the Philistines who were of the number of those Cursed Nations whom God had devoted to utter destruction and with whom God had forbidden Israel to make Leagues or to live among them The Third Reason is David well knew what a professed Enemy to them they looked upon him to be both for his killing their Goliah and for his slaying Two Hundred of them whom he Circumcised after they were slain which was the highest Affront to that uncircumcised Nation besides all other slaughters he made among them in other Battles and Victories 'T is strange how David could expect any safety among such a People after so many unpardonable provocations and say 'T is best for me to flee thither The Fourth Reason is This act of David was a scandal to the weak and a scorn to the wicked As his own Nation on the one hand could not but be offended at David's deserting the cause of God and exposing them now weakned by his withdrawment with a considerable company of their most expert and most experienced Souldiers to the Invasions and Incursions of their Enemies round about c. So on the other hand the Philistines could not but scorn David and call him a Turn-Coat so wound Religion and the Professors of it through his sides as if they were a pack and parcel of Men who notwithstanding their plausible pretences of Profession would tack about to the Enemies side for their own safety and advantage and so betray the cause of God and of his People The Fifth Reason is Hereby David voluntarily incurred the penalty of that direful Curse and Doom which his own mouth had denounced against Doeg and the other Court-Sycophants of Saul for driving him out of God's Inheritance and tantamont for commanding Him to go and Worship other Gods chap. 26.19 And now David does that to himself for which he Curseth them The Sixth Reason is Hereby David involved himself unavoidably into that odious sin of ingratitude Ingratum si dixeris omnia dixeris which hath all sins in the Belly of it by his present procuring protection and provision from that very People whom be knew God would have him when he came to be King to fight against as God's and his mortal Enemies Where was David's gratitude to them then for this their present protection of him from Saul's persecution The Seventh Reason is How could this be the best for David to do which did expose him to so many Snares and Sins As the Sequel of this History doth Demonstrate The Second Remark is David departs to Achish King of the Philistines c. v. 2 3. Where Observe First Whether this doing was best or worst for David he thought himself forced to do it through his fear of Saul's irreconcilable Rage which made him so fickle in all his Oaths and Promises of Friendship Secondly No doubt but David did first obtain the publick Faith of this King by his Agents that had agreed upon Terms for his safe abode in Gath the Capital City c. Thirdly David might well hope Achish would be glad to entertain him partly because he freed himself from the most formidable Enemy he had in all Israel now when he was designing a War against them He feared David more than Saul And partly because David came not now alone as he did before chap. 21.12 but now brought pledges enough of his Fidelity So Achish before David's Fear became now his Friend The Third Remark is These Tidings being told Saul that David was fled to the Philistines he sought no more after him v. 4. Which implyeth Saul would have sought him again had David staid within Sauls Dominions so restless and irreconcilable was hi Malice against him notwithstanding all his Oaths and Promises to the contrary therefore David had some pretence of fear and so got Himself and his Six Hundred Souldiers with their Wives c. out of his reach The Second â—art of this Chapter is the Accidents that befel David in this place of his Retirement Remarks upon it are First David's Humble and Modest Petition to Achish for a place to dwell in not liking to dwell in the Roral City v. 5. For 1. David found Gath where the King had his Court a bad Air to breath in for his own and his Friends Devotion Exeat ex Aulâ qui volet esse pius He that would be truly Religious must not resort to an Irreligious Court c. No doubt but as Lot was in Sodom he was also vexed with Court-Vices 2. He might fear that his Friends and Followers would soon be corrupted with both the Idolatry and Immorality of the City 3. He might desire a distinct place for himself and all his Men c. where they should Worship God freely and not offend the Philistines 4. That he might not be ensnared to fight for the Philistines against Israel which he now knew they were designing to do 5. That he might make unknown Incursions into neighbouring Nations such as God had devoted to Destruction c. The Second Remark is Achish's Liberality unto David in granting his Petition and bestowing so great a City as Ziklag upon him so capacious as to receive David and his Six Hundred Souldiers with all their Wives and Children v. 6. N. B The King gave David Ziklag not only to Inhabit in for the present but to Possess it as his own to oblige him the more whom he knew well able to serve him in his Wars N. B. Though this City had been given to the Tribe of Judah Josh 15.31 and after to the Tribe of Simeon mingled with Judah Josh 19.1 5. yet had the Philistines kept Possession of it until this time the Israelites not
in the Chamber over the Gate but not wholly eased himself of it and likely because he feared his Son was not only Dead but also Damned seeing he Died in his Sin when Joab came to him Mark 2. Joab saith to him Thou hast shamed this day the Faces of all thy Servants c. too Rude and Rough a Reproof such as David could never digest tho' for the present he prudently gave place to it because Joab had reason to speak and much of what he spake stood with good reason but better Language to so truly Sacred a Soveraign had better becomed him N. B. Josephus addeth that Joab asked David if he were not ashamed to be thus Affected with sorrow for such a Rebellious Son and bid him come forth and speak friendly to the People or if he did not he threatned to give the Army and Kingdom to another c. Mark 3. Joab chargeth David with Loving his Enemies and Hating his Friends c ver 6. This was not true in the rigour of it but was spoke by him in an high Transport of passion which did hurry him into some undecent expressions such as he Judged necessary to awaken David out of his present Lethargy by such sharpness of Speech For indeed David did not love Absalom as an Enemy but as a Son through an Excess of Natural Affection Nor did the other Branch It would have pleased David well if Absalom had lived and all his Army had died savour of any more truth and soundness but was utterly false for David desired really the preservation of his Army and of Absalom's also Mark 4. Then Joab adds not his Counsel but his Command seeming to speak rather to his Servant than to his Soveraign ver 7. Arise and speak comfortably to thy Souldiers thanking them for their good Service and promising them proportionable rewards c. If not he threatens to Depose David by his powerful Interest he had in the Army and to chuse another Ruler that could rule his own Passions better and so might Rule the People also with more moderation and all these menaces Joab bindeth with a Passionate Oath to startle and scare David Mark Fifthly Hereupon David toward v. 8. When Pills are ill prepared or Potions administred too hot or too sowre the Patient refuses them 'till better made up cooled and sweetned and then he can receive them without loathing and reluctancy N. B. Such a Rash Emperick might Joab have proved here in order to the cure of David's Lethargick distemper his Potion of Advice was ill Administred both too hot and not at all sweetned yet good David makes a vertue of necessity and thereby it proved a word in Season David obeys Joab come out of his Retirement into the place of Judicature all his Party come out of theirs also and congratulate the King for his great Victory he thanks them for their Valour in winning the Victory hereby David's passions were effectually allay'd and we hear no more of O Absolom my Son my Son and then all Israel that were Absolom's Party fled to their homes The Second Head is David's return from his Banishment c. Remarks upon it are First Those followers of Absolom now fled home begin upon second thoughts to blame one another for abetting the late Rebellion They were at strife v. 9 10. which intimates the Devil stickled bard still in some of those late Rebels to hinder David's readmission to the Throne it was not done without dispute N. B. 'T is a great truth that the Crowns of Kings sit faster or looser upon their heads as God is pleased to order the hearts of their People which he can turn in a moment what way he will Oh what mischief might Joab have done David here in his ill-timed despondency had the Lord suffer'd him to improve his great interest in the Army whose hearts as he said will be forth with irrecoverably alienated from thee and this Affliction will exceed all Saul's Persecutions and Absalom's late Rebellion when in thy old Age thou be not only deposed from the Throne but also exposed to contempt and desperate danger But David here being now reconciled to God as well as to himself in the death of his Son God is at work even among the late Rebels themselves to further his Restoration as well as the Devil at work to hinder it by giving them Repentance after their late Rebellion and renewing their Allegiance to David The Second Remark is God thus going before and preparing the way David follows after so good a Leader and first Courts the Elders of Judah who had been possibly too forward in the late horrid Rebellion so might despair of Pardon and haply hang back therefore David assures them of acceptance c. v. 11 12. wherein he complements them as his Kindred yea his Brethren a Title sufficient to stint and stifle all strife if well considered In the Second place he Courts Amasa in particular v. 13. as our Lord did Peter having been the greatest offender Go tell my Disciples and Peter Mark 16.7 so Amasa had been Absalom's Captain General of the Rebels and still had the Command of the strong Tower of Zion and of the City Jerusalem so might have caused new troubles and Tragedies had he not been thus won over by a promise of free Pardon and high preferment in particular and to put his promise out of doubt to him he relates how nearly related he was to David a Sister's Son as well as Joab 1 Chron. 2.16 17. and one that had a mighty influence upon the Men of Judah to turn their hearts towards David v. 14. otherwise David could not return to the Capital City v. 15. N. B. This Question is canvas'd among the Learned Whether David was not de fective either in his Politicks or in his Piety in promising Joab's Abdication and an Instalment of Amasa in his place Answer the First Some say with Peter Martyr that David might justly Abdicate Joab 1. For his slaying of Absolom contrary to the King's Command 2. For his treacherous slaughter of Abner 3. For his frequent over bold and imperious expostulations with the King unbeseeming a Subject to his Soveraign 4. Joab might have many more faults known to David tho' unknown to others 5. David oft designed to Abdicate Joab from his Generalship but he could not complaining again and again that the Sons of Zeruiah were too hard for him 6. David was all along jealous of Joab's imperious temper Ne aliquid novi in eum moliretur Saith Theodoret lest he should harch some Treason against him by his prevalent interest in the Royal Army c. And now David had the opportunity of Amasa one as powerful with the Souldiers as Joab himself c. Answer the Second But others are of Opinion that this Act was one of David's defects for First Joab had purchased his Generalship by hazarding his own life in Conquering that strong fort of Zion 2 Sam. 5.8 Secondly
Judah within three days v. 4. which David supposed he might quickly do having been their General under Absalom but he tarried longer than the set time v. 5. either through the Peoples backwardness being already wearied with the late Civil War or through his own Remissness to render himself the more necessary to the King and that his Profit of such an high Employment might be greater by his Delays having such a Salary for every Days Service as Chief General But Peter Martyr saith the Reason of his delay so long was that the Men of Judah had a greater desire to have Joab their General than Amasa to whose ill Conduct they might possibly impute their unsuccessfulness in the late Battle c. Amasa would not signifie this to the King lest it might lessen his own Authority David knew delaies were dangerous lest Sheba having longer leisure might increase his number of Mutineers and grow too strong and Amasa's delay made David Jealous of his Fidelity he being but a new reconciled Rebel under Absalom therefore for the quicker dispatch David appoints Abishai his second General to march away with the King's Guards and all the Forces that were ready at Hand to pursue Sheba with all Expedition v. 6. fearing that this Rebellion might prove worse than that of Absalom N. B. Thus the most Wise God still kept David's Body in Actions his Mind in Passions and his Graces in exercise with continued Troubles that he might have little leisure to return unto his former Luxury as in Chap. 11.1 2 c. Though David was at this pinch of Distress yet will he not employ Joab as General lest he should encroach upon him and recover his place so Abishai marcheth away with that Party which had formerly fought under General Joab and Joab himself now marched as a Reformade only along with them v. 7. Watching an opportunity to do what he designed N. B. How Joab became the third General and Instrument of suppressing Sheba's Sedition is related v. 7 8 9 10 11 c. Wherein Mark. 1. No sooner was Abishai got to the Land-mark at Gibeon but Amasa returns with what Forces he had raised appointing the rest to repair to him at some certain Rendevouz and coming to do his Honour to Joab as to an old General though now but a Reformade Joab hastens to meet him now Joab had as it were taught his Sword to fall out of his wide Scabbard at such a Posture of bending his Body that he might taking it up into his hand again as if but casually fall'n out therewith smite Amasa as he was embracing him suspecting no harm Mark 2. Joab takes Amasa by the Beard to kiss hâ—â— after the manner of those Antient Times when he resolved to kill him which he did by sheathing his Sword in Amasa's Bowels instead of sheathing it into his own Scabbard out of which had caused it to slide N. B. Note well And thus like the Venemous Serpent Imter amplexandum interficit He kills while he kisses and embraces That revenge is most execrable which is taken with a fawning flattering and fleering Face Mark 3. Joab had been so successful in the like Butchery acted upon Abner for the same cause of coming into his Place of his Generalship Chap. 2.23 and passed by without Punishment This hardened Joab 's Heart to attempt this second Villany as is usual with Sinners who have success in Sin and Impunity for Sin So that David was in some sort guilty of this murther of Amasa for his not punishing of Joab all this while from the eighth year of his Reign Joab escapes scot-free till the thirty eighth year when this deed was done Mark 4. As God punish'd Joab for all his Butcheries by Solomon though David would not do it So God punish'd Amasa by Joab here both for his late Rebellion against his Uncle being David's Sisters Son so Cousin German to Joab and for his Indulging his Cousin Absalom to defile his Father's Concubines after so publick a manner which He as Chief General of the Army ought not to have allowed though David himself had both pardon'd and preferr'd him c. Mark 5. Now when Joab had thus basely Butcher'd Amasa and removed him out of the way He of himself reassumes his old Generalship and marcheth with Abishai and the Army as General after Sheba the Soldiers willingly following their old chief Captain N. B. Note well Some may wonder that those Souldiers which Amasa brought along with him did not fight here to revenge his Murther but the wonder ceaseth if it be considered partly how Amasa did bring but few Men along with him the rest being to follow him by degrees as the following Verses do imply and partly how great Joab's Interest in the Military Men was especially in the King's Guards who had no kindness for Amasa as General of the late Rebels and so basely beaten and therefore unfit for so high a trust This Authority Joab had in the Royal Army may somewhat excuse David for not punishing him for this foul Fact no nor for so much as his not sharply reproving him for it at his return with Sheba's Head The Third Remark is Joab's pursuit after Sheba to Abel where He besieged him with all the Circumstances v. 13 14 15 16. Wherein Mark 1. The Men of Judah and of Israel rejoiced in their old General Joab under whom they had fought many former Battels before the late Rebellion and willingly followed him through all the Cities of Ephraim Manasseh Issachar Zebulun and Naphtali which lay between Jerusalem and Abel Though they had stood still at a gaze to see that formidable sight of Amasa's wallowing in his own Blood and in dreadful Agonies of Death yet when Joab's Friend that stood by him proclaimed That all who would have Joab to be General rather than such a perfidious Rebel as Amasa must march forward which they did when Amasa was removed v. 11 12 13 14. Mark 2. Yea many Men of Israel not hearkening to Sheba's Solicitations followed Joab who marched after the Traitour as far as Abel in the Northern border of Canaan a confine to Syria and called Maachah Chap. 10.8 and there the Fox kennell'd himself and thither Joab brought his Army to catch him in order whereunto he besieged the City for harbouring the Grand Rebel v. 14 15. Where as Peter Martyr saith Joab cast great Stones out of his Engines and put Fire to the Gates to burn them yea and raised an High Bulwark from the top of which he might beat off those that defended their weak Wall So that the City was almost taken The Fourth Remark is the raising of the Siege by the Intercession of a Wise Woman a Citizen of that City v. 16 to 20. Wherein Mark 1. God oft delighteth to work great Matters by weak Means as here by a Woman of the weaker Sex yet a Wise Woman and of Excellent Eloquence she says to Joab The Men of Abel have been counted an
Oracle for Wisdom to all the Countrey round about insomuch that when any Controversie arose among the Countreymen it was their Custom to resort to this City and referr all their Matters to our Citizens Men well versed in the Law and they commonly stood to their Arbitration N. B. Therefore do not thou think oh Joab that our Wisdom is turned into Folly or her meaning according to the Marginal Reading was thus Our Wise Citizens spake in the beginning of Sheba's coming and of Joab's pursuing him Surely they will ask of Abel according to the Law of God Deut. 20.10 Whether we will protect the Traitor or deliver him up If God required terms of Peace first to be tendered to Strangers how much more to a City of Israel And so she both modestly reproves Joab for the neglect of that Duty of offering Conditions of Peace and obliges him to observe it Mark 2. She adds arguing v. 19 We in this City are peaceable and faithful to the King having had no Hand in the late Rebellion of Absalom we were by our Scituation so far remote from the Seat of that Civil War that none can have the Confidence to accuse us for being concerned in it Beside 't is a Mother City having many Villages as Daughters depending on it for Defence as well as for Direction Therefore O Joab If thou destroy this City thou destroies many in one and our Destruction will also be an Injury to Israel and to the God of Israel The Fifth Remark is the Event of all v. 20 to 28. Joab demands only Sheba's Head she Counsels the Citizens to grant it the Traitor is made to Hop headless and his Head made to hop over the Wall to Joab who returns to Jerusalem in Triumph hath a new Confirmation of his Generalship as his Reward for this good Service and the Commonwealth flourished again with Peace and famous Governours and David is reestablished c. N. B. Note well 1. Behold a wonderful Work of God The King and Kingdom was in a way of being overturned by this wicked Man Sheba yet both have an happy new reestablishment by the Wisdom of a weak Woman 'T is less Matter who is the Instrument where God will be the principal Agent many Men marvel why this City that so abounded with Wise Men should make a Weak Woman their Embassadress with Proposals of Peace when their City was so near to be stormed and how she whom by her Sex Nature had made timorous durst stand upon the Top of the Wall where Joab's Engines were uncessantly hurling great stones to batter it down that his Army might enter and plunder the City The Answer is some suppose she was a Governess in the City as Deborah was in Israel Judg. 4.4 and Queen Athaliah 2 King 11.14 However she was known to be a Wise Woman v. 22. Who could both wisely and elegantly tell her Tale and whom Joab would hear speak sooner than a Man and doubtless a good Woman whom God would and undoubtly did protect in that place of Danger N. B. Note well 2. This Wise Woman having first wrought upon and brought over General Joab the Besieger to yield unto an Accommodation she in her Wisdom expostulates with her Citizens the besieged and as Josephus relateth she spake thus to them Will ye utterly undo your selves your Wives and Children for the sake of this one Wicked Fellow Sheba who is not only a Stranger to you All but also a Rebel against good King David from whom you all have received many Benefits c. Moreover it is more than probable that this Wise Woman did throughly understand the Sentiments of the City Senators before she came upon her Embassage otherwise Had she not known before hand their resolve of not to run any risque of ruining themselves and their All for Sheba's sake she would never have so readily replied to Joab that Sheba's Head shall be thrown to him over the Wall as she promised v. 21. Which she might promise the more confidently not only because she knew the Resolution of her faithful Citizens to promote it but also because she observed how Sheba's own Souldiers were now struck with a Pannick Fear so would not protect him nor hinder the project Joab only desired to have him delivered up More was done for Peace than was desired The Traitor's Head was cut off and cast over the Wall the Army departs without Plunder c. N. B. Note well 3. This History hath a Mystery in it Though many Allegories of the Antients are but the frothy Exuberancy of wanton Brains yet that of Dr. Hall here is excellent saying Sheba the Traitor is our Lust the City Abel is our Breast God calls to us for the Traitor's Head having no quarrel to our Persons but to our Sins If we love the Head of our Lusts better than the Life of our Souls we shall justly perish in the Vengeance We cannot be more willing to part with our Sins than our merciful God is to withdraw his Judgments as Joab did here I add my own Allusion not incongruous to that of the Contemplative Doctor namely Sheba the Son of Bichri in Hebrew signifies the â—â—rst Fruits of Captivity resembling out Original Concupiscence in the faln Estate which must be beheaded and mortified by the Spirit Rom. 8.13 Before we can have Peace with God and the Armies of his Judgments withdrawn from us 2 Sam. CHAP. XXI THIS Chapter is a double Narrative First of Famine and Secondly of Wars in the latter end of David's days saith Dr. Lightfoot Remarks upon the first part namely the Famine are 1. The Time when those three Years of Famine were this is uncertain saith Peter Martyr Some Expositors are for a Transposition of those Stories both of the Famine and of the Wars which they say fell out before the Rebellions both of Absalom's and of Sheba's rendring probable Reasons for their Opinion seeing 't is said here in the General only that this Famine fell out in the Days of David v. 1. but other Authors of profound Judgment in Concurrence with Dr. Lightfoot do see no Reason for admitting any such Transposition in the Scriptures seeing it is never safe to allow it but when it is necessary and cannot be avoided And therefore 't is best to take them in that Order wherein the Holy Spirit hath placed them yet sometimes Scripture-story puts those Passages that belong to one matter all together though they happened at several times Dr. Lightfoot placeth this Famine after the Suppression of Sheba's Sedition upon which occasion David penn'd his Fourth Psalm as he did his Third Psalm at Absolom's Rebellion grounding his Opinion 1. Upon that Expression Sheneh Achari Sheneh Hebr. Year after Year v. 1. Which Phrase is not found in the Description of any other Famines therefore it imports that the three Years Famine must be joined to the Story that went before concerning Sheba His 2. Ground is that offer which the Prophet Gad from
God delivered to David Shall seven Years Famine come upon thee Chap. 24.13 That is as He interpreteth it there have been three Years Famine already for the Gibeonites and the numbring of the People took up almost another whole Year Now saith Gad shall three Years Famine more come to make them up seven this seems to direct us to the time And Sanctius saith here Mallem hìc res ordine narrari quo gestae sunt this matter of the Famine is related in its place and Order The Second Remark is the Cause of this Famine made known by God's Oracle The natural Cause was the Drought v. 10. David though a Prophet knew not the Supernatural Cause until he consulted with the Vrim and God told him it was to punish Saul's false Zeal who had so perfidiously and perjuriously brought the Gibeonites unto Perdition v. 1 2. N. B. Learn we from David here to say with Job Lord shew me wherefore thou contendest with me Job 10.2 and Surely it is meet to be said to God I have born Chastisement I will not offend any more that which I see not teach thou me If I have done Iniquity I will do so no more Job 34.31 32. We ought not to do as the Dog doth who runs snarling at the Stone thrown at him but minds not the hand that threw it Fools look only at the lower Causes c. Man's sinning assuredly goes before Man's suffering as the Needle doth the Thread that follows it therefore should we find out our Sin and be sorry for it before the Lord or our Sin will find us out surely Numb 32.23 And whatever is the Instrument of our Suffering let God be looked on as the chief Cause and Agent whose favour we must labour to reobtain N. B. This Sin of Saul's slaying the Gibeonites contrary to a solemn Oath and though they were Proselytes out of a Zeal not to God but to himself and to Israel that he and his People might possess their Estates lay long fast asleep like a Dormant Debt not called for nor awakened for forty Years after the Fact Thus Joab's killing Abner did sleep all David's days Now Saul's Sin is reckoned for in this Famine whereby the present Prince and People are now punished Peter Martyr renders this Reason why David is now punish'd for Saul's Sin because he had now reigned many Years yet had not still righted these oppressed Proselytes And the People mostly were punished and pinched with this Famine because they had been Accessaries to Saul's Sin either by exciting him to it or by assisting him in it or by rejoicing at it and not endeavouring to prevent it nor labouring to get them restored to their Rights after the Fact was done The Third Remark is the means made use of for removing this Judgment of Famine Namely the getting both God and the Gibeonites reconciled to Israel v. 3 4 5 6. Wherein Mark. 1. Those Gibeonites had complained of their Grievances to God and he had heard them for he is gracious Exod. 23.27 N. B. The Reason why they had not all this long time complained to King David Peter Martyr imagineth That hapned to them which befals all that are deeply oppressed they are so dispirited that they dare do nothing for their own Relief and possibly they suspected that David Saul's Son in Law would be unwilling to Rescind the Acts of Saul his Father in Law Now therefore was God's time Mark 2. God now rouzes David He asks them what would satisfie them seeing Saul had so wrong'd them from a Zeal without Knowledge Rom. 10.2 Against the Publick Faith which God under no pretence will suffer to be broken no not though it was won by a Wile Josh 9.15 Yet was it binding to Successors David well knew all this therefore offers them full Recompence such as they required that both God might remove the Famine and the Gibeonites might pray for the removal of it Gen. 20.7 Job 29.13 Mark 3. It was not a Money-matter they sought for satisfaction but that seven of Saul's Sons might be hanged up before the Lord in Gibeah of Saul that the place wherein he plotted to root out our Families even at his Royal Palace say they may now become the open Stage for the rooting out of his Family God had his great Hand in this matter not only to rid David of that long troublesome House but also in confining the Gibeonites to request no more but seven of Saul's House That so there might be the just number desired yet Mephibosheth be spared The Fourth Remark is the Matter Manner and Form of the Expiation of Saul's Sin whereby God was reconciled and the Famine removed from Israel at the Gibeonites Prayer Mark 1. Mephibosheth Jonathan's Son is so named to distinguish him from that other Mephibosheth the Son of Saul's Concubine v. 7 8. This poor Cripple was saved for Jonathan's sake because of the Lord's Oath between them and surely had David thought rightly upon that Oath it might have saved Mephibosheth's Lands from his Sycophant Servant Ziba as well as his Life at this time from the Gallows N. B. How much more will the Father of all Mercies be mindful of the Children of Believers for Jesus sake and for the Covenant made with their Parents Mark 2. But David doubtless at God's Direction took the two Sons of Rizpah Saul's Concubine and the five Sons of Merab call'd Michal's because she had adopted them at her Sister's Death having none of her own Chap. 6.23 Who was Married to Adriel 1 Sam. 18.19 So they were not Michal's Mark 3. The Manner of this Expiation it was the Execution of this sevenfold Matter by hanging them all up before the Lord v. 9. Though David had sworn that He would not cut off Saul's Seed 1 Sam. 24.21 22. Yet God dispensing with David in this Oath directed Him to do thus otherwise David had been as guilty of Perjury as Saul himself was and God would not have been so well pleased with this Sacrifice as to remove the Dearth at it Mark 4. Rizpah's Motherly Affection to her two hanged Sons v. 10. She erected a Tent upon a contiguous Rock made of Sackcloath in token of Mourning to secure her self from the parching heat of the Sun in the Droughty Day and from the malignant Vapours of the dark Nights Resolving to watch their Bodies from all Annoyances because they were doomed by David with the Direction of God who in this extraordinary Case dispensed with his own double Law Deut. 21.23 and 24.16 To hang there until the Anger of God was appeased for Saul's Sin and Rain reobtained which some say Rizpah prayed earnestly for in her Mourning Tent and that the Lord would accept of the Sacrifice of her Sons for an Atonement to remove the Famine c. N. B. If so then Rizpah must be a Religious Woman having this Providence made an Ordinance to her however she was certainly a Virago of a more than manly Courage that
of three Days were expired for three Reasons The First is this very History contradicts it in saying both that the Lord repented him of the Evil ver 16. now God Repents not of any Evil already inflicted but only of that he threatens to inflict Jerem. 26.3 13. and that he stopped the destroying Angel bidding him Hold his hand ver 16. which was needless if nothing of the Sentence and of the term of Time had been Revoked for the Angel could not go beyond his Commission of three Days The Second Reason is Nor is it credible that either the Angel did not come to Jerusalem until the Three Days were expired or that David did defer his Repentance and Deprecating this Divine Displeasure from his People so long as till Three Days were directly run out The Third Reason is What Bechartus and Peter Martyr alledge that in the midst of Wrath God remembereth Mercy Hab. 3.2 And cuts short his Days of displeasure for the Elect's sake Matth. 24.22 not because God is changeable but because he recalls only what he had determined to do in case of Impenitency persisted in But if David and the People become truly Penitent upon this condition God decreed the Plague should not continue the whole Three Days The Third Part is God's putting a Period to this Pestilence Remarks upon it are First The time when this was done It was when the Destorying Angel had destroyed great Numbers in other parts of the Land and was now on the Third Day come to Jerusalem to destroy it also ver 16. Compare with this the 1 Chron. 21. where this story is much inlarged 'T is said there As the Angel did not only stretch forth his hand to destroy but was destroying with his Sword ver 15 27. Many being already Slain therein even then God Repented and stopped the Angel Where Mark 1. Even good Angels are Executioners of God's Justice and Judgments as both here and at Sodom To do Justice upon Malefactors is so noble an Act and Office as not unbeseemeth an Angel Mark 2. This Good Angel was God's Servant being at his Lord's beck and check obedient to his commands both in striking or stopping Either the Angel knew not the Number how many were to be Slain or he is bid to hold his hand as is spoken after the manner of Men. Mark 3. This Destroying Angel did not begin to Destroy at Jerusalem as Ezek. 9.6 1 Pet. 4.17 Jerem. 25.18 and 21.9.49.12 but came last to it hereupon David had good ground to say The Lord loved the Gates of Sion more than all the dwellings of Jacob Psal 87.2 Sanctius renders this Reason for the Plague not beginning at Jerusalem Because saith he the Citizens perhaps paid their Poll-Tax of an half Shekel having the Tabernacle and Priests present with them which would teach them their Duty Mark 4. God's Repenting and stopping the Angel thereupon was mutatio Rei non Dei effectus non affectus concilis non decreti c. 'T was God's purpose not to proceed but to put a Period to the punishing of the People so soon as he had brought them and their King to unfeigned Repentance the acting or neglecting whereof disposeth of all Temporal Judgments whether off or on as is expressed Jer. 18.8 10. and as is exemplified in Nineveh Jonah 3.10 otherwise God is not as Man that he can Repent Numb 23.19 1 Sam. 15.11 29. Rom. 11.29 'T is only said so because God did here what Men do when they Repent namely cease from farther punishing N. B. Here God's Repentings were kindled and he would not execute the fierceness of his Anger as Hos 11.8 9. David foresaw with an Eye of Faith that God's Compassion would not fail Lam. 3.22 and therefore chused like a loving Child to be chastized by his Father himself rather than by the hand of a Slave or Servants As all Creatures are to the great Creator Psal 119.91 David well-knew that his Heavenly Father would not Plague either him or his People according to the Demerit of their Sins but he would only correct them both in measure and mercy and that for their amendment only Mark 5. The Rabbins all grant that the term of this Pestilence was abbreviated but they cannot concurr upon what part of the Third day the Plague ceased Bochartus saith it ceased as soon as the daily Sacrifice was offered which probably was that in the Morning otherwise the Plague had proceeded to the end of that Day 'T is said ver 25. The Lord was entreated to stay the Plague no doubt but David and the Elders did most earnestly intreat it at their Morning Sacrifice c. The Second Remark is The means whereby God was pacified to put a period to any farther progress were Prayers and Sacrifices ver 17 to 25. First As to David's Prayer Mark 1. The Motive to it which was His seeing the Destroying Angel in an Humane figure with a drawn Sword in his Hand between Heaven and Earth upon which upper station he could strike the Highest Cedar as well as the lowest shrub This astonishing sight startles David expecting to be stricken by that frightful now visible striker so betakes himself to serious Prayer ver 17. Mark 2. David in his Praying for his People as a kind Shepherd for saving his Sheep offers himself to be a Sacrifice for them N. B. So was a Type of Christ that Good Shepherd John 10.11 yet was he much over-done by Christ his Antitype who did not only offer to do it but who really gave up himself an Offering for the Sins of his Sheep even when they were his Enemies and had deserved Eternal woe he himself being wholly innocent not as David saying I have sinned Mark 3. Not only David but the Elders also with him covered themselves with Sackcloth and fell upon their Faces in a deep Humiliation and in a devout Deprecation of God's Plague from the People 1 Chron. 21.16 It was undoubtedly after these solemn seekings of God's favour that God said to the Angel It is enough stay now thy Hand 1 Chron. 21.15 though the End be recorded before the Means to effect that End as is usual ver 7 17. The Third Remark is upon the Second Means David must find Sacrifices as well as Prayers ver 18 19 20 c. Wherein Mark 1. In order to Sacrificing an Altar must be erected the place where must be the Threshing Floor of Abraunah for many Reasons First Because there Abraham had his Knife held from slaying his Son Isaac as God held here the Sword of the Angel from Slaying the Inhabitants of Jerusalem Secondly It was the very place where the Temple was to be Built 2 Chron. 3.1 Thirdly And the Place or City where Isaac's Antitype our Redeemer was actually offered up whom this Altar and Sacrifice did represent N. B. Teaching that all David's Humiliations and Prayers could not appease God's Anger alone without the Sacrifice of Christ Mark 2. God sends the Prophet
muzzl'd Mouth was unmuzzel'd and now he not only confesseth his sin saith Calvin but aggravateth it saying I am not only an Hebrew of the Hebrews and so a Member of God's Church and a true Believer as Heber Gen. 10.21 and Abraham Gen. 14.13 were but also I am a Prophet in God's Church a Doctor in Israel yet have I done perversly and dealt perfidiously with the great Jehovah who made this troublesom Sea that now troubleth you so sore and the dry Land likewise which you would so gladly recover and as he created them by his power so he governs them by his providence and will unmake all again rather than his should want help in due season c. Thus like a Prisoner upon the Rack he not only tells all with Aggravations but also thrusts himself into the hand of Justice yet not without Hope of Mercy Mark 5thly When Jonah had told them not that he was of Judah for that was false saith Tarnovius nor of Israel lest they should think him a Worshipper of Jeroboam's Calves but an Hebrew taught from a Child to know the true God yet had now basely Disobliged him relating his Message to Nineveh and his Miscarriage in turning his back c. to them they were sore afraid ver 10. being conscious to themselves of their greater sins than this of Jonah and preceiving saith Calvin that Jonah's God was a just Judge so severely pursuing him with a Storm for his Disobedience how much more might the same God punish them for their greater Rebellions as Idolatry c. Yet whatever they thought concerning themselves and their sins against God saith Daneus they say Why hast thou done this as if he had been the only Misdoer among them all c. Mark 6thly The Sentence passed upon Jonah wherein 1. They make Jonah to be his own Judge saying What shall we do unto thee ver 11. meaning saith Mercerus thou art a Prophet of the Lord and knowest best how he may be pacified seeing also thou art the Party whom he pursueth They feared to execute Jonah looking now upon him as a Saint of God and as a Prophet and so durst not offend Jonah's God And in this great grief they appeal to him that they might not perish with him Hereupon 2. Jonah denounceth his own Doom against himself Cast me forth into the Sea c. ver 12. wherein we have as before his real Repentance so here his famous Faith triumphing over Death offering himself to it with great Courage and his illustrious Love likewise in chusing rather to die as a piacular person than to cause so many Men die for his Crime N. B. 1. Man is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Life-loving Animal David asks What man is he that desireth life and loveth long days c. Psalm 34.12 and Austin answers There is no Man but would be Master of such a Felicity Therefore Jonah did not rashly offer himself to Death his natural Reason would oppose it but he did it by a supernatural Revelation as a Prophet whereby he prophesy'd of the Calm that would ensue when the raging Sea had got its prey He only did freely submit to the mind of God that had mark'd him out by the Lot to Punishment N. B. 2. Jonah was a Type of Christ in this saith Mercerus that Christ offer'd himself to Death without which the Tempest upon the World could never have been becalm'd and quieted and who without Murmuring took the Sins of the World upon himself as Jonah did of the Ships-Crew here and in that much more of his being in the Whale's Belly three days and nights as will appear afterwards in its proper place Remark the Ninth The Execution of that Sentence which Judge Jonah being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self condemn'd Tit. 3.11 denounced against himself Mark 1. Its Antecedents which are Two First Their fear of executing the Innocent made the Mariners row hard ver 13. to save Jonah's life if possible N.B. The Trinity consulted to make Man in God's Image Gen. 1.26 therefore Magistrates may not rashly marr it but rather maintain it if it may stand with Justice they must shew Mercy as the Mariners did here however they should sweat to save their Souls Man is like a Glass once broken cannot be made up again Secondly When they saw all their cordial Compassion and utmost Endeavours as the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies with all their might to bring the Ship to shore for saving Jonah but could not striving only against the Stream and the irresistible Will of God Voluntas Dei est necessitas Rei Then they betake themselves to Praying when Rowing could not prevail Ora labora is the Rule And 1. the Object of their Prayer was not Aeolus or Neptune those Pagan God's of Wind and Sea but Jehovah whom they name thrice ver 14. Thus much they had learn'd from Jonah to invocate the true Jehovah and not their false Gods as they did ver 5. before this 2. The subject of their Prayer was deprecating both that they might not perish for Jonah's sake and also that innocent Blood might not be imputed to them for he had done them no harm 3. Their Submission in it was an acquiescing in God's good pleasure saying Our Rowing in vain against a tempestuous Sea that still continues so is God's revealing his Will 't is thy Will and Law that thou hast appointed him to be executed tho' full sore against our Wills c. Mark 2. Its Concomitants ver 15. where 1. They took up Jonah not against his will for his own Sentence against himself had given his Consent to it so that he in a sort offer'd his Carcass unto condign Punishment Herein Jonah's Charity is very exemplary who yielded to perish alone rather than to have others perish with him and for him 2. They cast him into the Sea this was their last Refuge being forced to do it in their utmost Extremity The Mariners had tried all means to save him Now they saw 't was God's Will which no man can resist Rom. 9.19 that they must either drown and destroy him or be drown'd and destroy'd with him then they cast him over-board N. B. 1. Thus dealeth God with his Servant Jonah formerly faithful and able in his Office and therefore sent to Nineveh All his foregoing Acts of Obedience could not preponderate this one Act of his Disobedience in refusing to go thither when God commanded him N. B. 2. Our good Deeds are so far from outweighing our bad Deeds that a lesser fault laying unrepented of may do us more mischief than all our well-doing can possibly claw off as may easily be instanced in Moses Miriam David c. yet all this proceeds from displeased love of God Mark 3dly The Consequents thereof which are twofold First Respecting the Mariners who were not only deliver'd from the danger of the Tempest the Sea ceased from its raging when it got its prey ver 15. Nec
the King ver 2. Mark 1. The King manifested his Favour to her first by his Gestures No sooner had he seen her charming Countenance and lovely Looks so far was he from being offended with her coming but he immediately held forth his Royal Scepter to her which tho' a Dumb yet was a demonstrative Sign that she might come and be welcome N. B. Here God shew'd himself to be the grand Heart-disposer even of the hearts of Kings Prov. 21.1 God's Providence order'd it so that she obtained favour in his sight and not at first did the King frown upon her so that she fell into a Swoon before him as Josephus saith nor did he cashier her out of his Presence as he had done Vasthi The same God who is the Heart maker is the Heart-mover and mender 'T was alike the Lord's work long before this that Laban should leave Jacob with one Kiss and Esau meet him with another who rather would have Kill'd him than Kiss'd him c. Mark 2. Then the King testify'd his Amicable Acceptance of his Amiable Queen by Words as well as Gestures speaking to her good words and comfortable ver 3. as Zech. 1.13 When Esther saw the Scepter stretched out toward her as a Testimony her Presumption was pardoned for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Josephus He that toucheth it is out of Danger Chap. 4.11 then she drew near and first kiss'd it saith Mariana and after did she touch it in token of her thankful acknowledgment of that Rich and Royal favour and the King perceiving by her both bold Adventure and ravishing Posture that she had some pressing Petition to present to him he Salutes her with a Sugar'd Speech accosting her with the Honourable Attribution of her own Name saying What wilt thou Queen Esther Whereas Angry Envious ones will not vouchsafe to name the Persons they have an Hatred against as Gen. 37.19 Joh. 7.11 and 9.29 Thy Suit shall be granted to the half of my Kingdom fear not to utter it c. N. B. If this Proverbial and even Prodigal Promise so much in this King's Mouth did encourage Esther to open her Mouth c. How much more may the exceeding great and precious Promises of our gracious God 2 Pet. 1.4 encourage us to pour out our Petitions before him seeing an admirable Exuberancy of Divine loving kindness and an unspeakable confluence of all kind of Comforts both for this World and for a better is contained in them especially considering what confidence is given us of God that when our Faith turns his Promise into Prayer then will God turn that Promise into a Performance he will perform with his Hand what his Mouth hath spoken and do what he hath said 2 Sam. 7.25 2 Chron. 6.15 17. Remark the Third Esther having heard this prodigious Promise from the King to her did not presently pour forth her whole desires to him ver 4. but prudently improveth his Royal Favour and Offer with all Modesty desiring at present only Let the King and Haman come this Day to my Banquet c. Many saith Menochius were now present whom Esther desired to be absent and Haman was absent whom she principally desired to be present She doth not with the Fool utter all her Mind at first Prov. 29.11 but with the Wise reserves it for a fitter opportunity well knowing the King loved Haman's Company and especially at a Banquet wherewith she would wisely oblige him that being made Merry with Wine his Mind might be sweetned into a Complaisant Humour and so more prompt to promise what she had particularly to propose to him Lyra hath a Notion from Rabbi Solomon That Esther invited Haman alone to accompany the King that so the other grand Courtiers might therefore envy him and thereupon endeavour to undermine him c. ver 5. Remark the Fourth The King observing Haman at this time Absent calls aloud saying Hasten Haman to be presently present ver 5. He comes in all haste but to a bad Bargain at the Issue and accompanies the King to Esther's prepared Banquet where when the King was well warmed with Wine he again renews his former profuse Promise saying What is thy Petition c. to the half of my Kingdom ver 6. supposing Esther's Modesty was such as she durst not propose her Request because of the greatness of its Contents therefore doth the King both encourage and assure her he would grant it tho' never so great N. B. So saith the King of Kings to his Spouse Isa 45.11 Jer. 33.3 and much more than so a whole and a better Kingdom Luke 12.32 Remark the Fifth Esther's Answer ver 7 8. Her present Petition was only to Invite the King and Haman to her Second Banquet the next Day and then saith Vatablus she promis'd to produce her Petition The Learned render sundry Reasons why Esther thus delay'd from day to day 1. The three Days Solemn Fast was not yet over 2ly She foresaw her Second Banquet would more oblige the King's Favour towards her as more meriting So Bonartius 3ly Nor durst she at the first desire of the King so great a Matter as was the rescinding of his own unalterable Decree saith A Lapide 4thly Perhaps there were some Persons present at the First Banquet whose Company she liked not and so would have them Absent 5thly She would have had a firmer Proof of the King's purpose to perform his Promise leaving no room for Levity by so oft promising So Serrarius 6thly She might probably not yet have so clear an Answer in her own heart to her former Prayers and therefore desired some farther Time that Night to seek God for more full Satisfaction 7thly Bonartius saith that Esther herein observed that Golden Rule Festina lentè Make no more Haste than good Speed She had learn'd to prefer Opportunity before Time for a fit Opportunity hath a beauty and a lustre in it above all other parts of Time and therefore is it call'd with an Accent upon it Now is the Accepted Time 2 Cor. 6.2 N. B. Whatever the Reason was of Esther's putting off her Petition until the next Day The most Wise All-disposing God disposed it so by his Holy Hand that Mordecai might first be so highly Honoured and Haman's High Gallows might be beforehand prepared as the sequel of the History sheweth Behold here the pious Prudence of Esther for hereby she made both Haman the more Secure and the King more Kind and Courteous saith Rupertus The Second Part of this Chapter is Mordecai's danger of Death by his denying Honour to Haman the second time Remark the First Now was Haman more highly puff'd up with this new Honour looking upon himself now under a double Honour whereof he was worthy as the Phrase is 1 Tim. 5.17 when not only the King had Advanced him above all the Princes but also the Queen had most highly Honour'd him in inviting him to be the King 's sole Companion twice to her Royal Banquet with
puts wicked Craft out of Countenance that for a need Sanballat was such an one as could suck such a Lye out of his own Fingers-Ends as he had done before in Ezra 4.13 Vatablus saith Nehemiah's Answer to Sanballat ver 8. was Tu mentiris 't is a Fiction of thy own framing and Geshem must be its Patron c. yea he passeth his Judgment upon the Plot ver 9. that it was only to make them afraid while he thus Ranted at randome that the King of Persia would not only judge him and the Jews but also himself and his Samaritans saith Osiander on this Report However at this pinch saith Masius out of Junius Nehemiah daâ—teth out a short but Pithy Ejaculation in four Words Hebr. to the Lord Saying These Men would weaken my Hands but thou the Captain of my Salvation strengthen thy Soldiers Hands Having dispatch'd the External Impediment we come to the Internal Remark the First When the Devil found his Tools from without Sanballat c. to fail him he now that he might not starve his Work for want of Instruments makes a new Experiment of other Tools from within the Principal whereof was Shemaiah a Priest who only pretended himself a Prophet though only made so by Tobiah's Gold that had hired him to this pretence and who like a grand Devotionist shut himself up in his Chamber that he had in the Temple among all the other Priests Chambers here saith Menochius he pretended to Pray for the Preservation of Nehemiah who as he Prophesy'd was in great Danger of Death that very Night ver 10. and therefore perswades him to secure himself in the Temple which was saith Wolphius as a strong Castle beside the sacredness of the Place which Sanballat durst not attempt especially while the City-gates are not yet Compleated Oh deep Dissimulation however Nehemiah looking on him as a Friend went to him to know the meaning of his becoming an Anchoret who then would make him believe his eminent and sudden Danger to which he was subborn'd by Sanballat in Imprisoning himself from pretended fear c. Remark the Second Nehemiah rejecteth the Counsel of this false Prophet from many Topicks As 1. Because it was base and below his Dignity to embrace it ver 11. he accounted it better saith A Lapide to dye bravely like a Captain than to fly basely like a Coward and as a Malefactor take Sanctuary in the Temple c. 3. Because it was false ver 12 13. his Sagacity discerned that Shemaiah was but Sanballat and Tohiah's Hireling a meer Mercenary that had sold his Tongue to tell Lies Nehemiah perceiv'd it false Counsel because saith Wolphius it was quite contrary to God's Counsel given to him to Compleat the City c. N.B. God's Word is the best Touch-stone to try Truth by And 3. Because it was Impious Counsel to make him Sin out of fear ver 13. which be was most afraid to do but resolves against it and to commit himself to God who had hitherto so protected and prospered him and not to Sin by distrust as this Priest did c. Remark the Third Then makes he God his Chancellour being yet unable to relieve himself by Law he remits Justice into God's Holy Hands for revenge upon Tobiah and Sanballat Enemies without and upon Shemiah and his Mistriss and false Prophetess Noadiah Traitors within and many more pretending Prophets all Pensioners to the Publick Adversary ver 14. which Nehemiah would not Name saith Wolphius prudently yielding so far to the sad Circumstances of his Day his Dolour in pacifying the late Sedition Chap. 5. made him thus wary well-knowing how many were still discontented some because so much as they would was not given them and others because more than they thought just was taken from them these were brib'd to betray and disgrace him so he remits all to a just God Remark the Fourth The wonderful and quick dispatch of Nehemiah's Compleating the Walls and Gates to the confounding of all his Enemies ver 15 16. All was perfected in fifty two Days in Elul or sixth Month our August c. Mark 1. Lyra and other Learned Men render Reasons of this speed As 1. For Accomplishing Daniel 's Prophecy Dan. 9.25 2. The Date is from Sanballat 's Letter to Nehemiah 3. Only breaches here and there in the Walls were repaired having most of the materials still remaining in the Rubbish 4. The Multitude of Men employed to carry on each their Part and Princes present to prick them on 5. The Gates are not said saith Sanctius to be built a new but only the Doors 6. But above all God help'd them as their Enemies confess'd therefore Josephus is mistaken in saying it was two Years and three Months in doing Sanctius saith Nehemiah made this haste for his returning the sooner to the King and Queen to both whom he was exceeding Dear so would not be longer absent from them N.B. Beda adds it was done iâ— all Parts in the sixth Month both to Answer the six Days of God's working to make the World after which a Rest followed And also the six Ages of the World spent in Tail and Travel then cometh the Sabbath of Rest in a better Age. N.B. This sixth Month was call'd Elul Hebr. the Radix or Root whereof signifies Nothing because as is supposed their Corn being all at that Time Reaped there remained then Nothing upon the Ground Remark the Fifth and Last upon the sixth Chapter is The Conspiracy of the Nobles or White-ones Hebr. with Tobiah c. ver 17 18 19. Mark 1. Those Nobles cloath'd with White Garments had black and sooty Souls under them in Confederating with the Churche's Enemies even in a Time when the Walls were built and Nehemiah was still present saith Masius Mark 2. These Nobles are named and branded as Pensioners to Tobiah not only corresponding with him by Letters but also had sworn to be true to him against Nehemiah and against their own City and Nation and the Church of God Mark 3. Some of those Nobles had seemed forward for the Work and had help'd to build the Wall Chap. 3.4 yet now shew themselves in their Colours discovering that they were but painted Hypocrites Mark 4. 'T is said of them Tobathau Omerim Hebr. they spake good of Tobiah alluding to his Name though he had little enough of goodness and they Hypocrites had as little skill to judge aright of it but this Corruption came in as a curse upon them for their mixt Marriages with the Pagans which is noted here to shew how necessary it had been in Godly Ezra to disanull all such unlawful and mischievous Matches Nehemiah CHAP. VII THIS Chapter demonstrates three things First How Nehemiah prudently improved the Walls when finished and the Doors when set up by appointing a faithful Watch over the Walls and Gates so soon as the Levites had celebrated the Dedication of them in the first four Verses Secondly How he replenish'd the City with
stubborn they were as not to understand it for malice c. N.B. Note well As these peevish Pharisees watched Christ here so do Wicked Men still Watch and Pry into Professors and their Conversations 1 Pâ—â— 3.2 they over curiously and critically observing what they carâ—â— and carâ— at but it is a brave and blessed priviledge to suffocate envy by Jeading blameless and convincing lives as Christ did and not only to stop evil mouths by preventing them all occasions of â—laspheming but also to force them open in Just and Due commendations by the lustre of a Righteous and Holy Life c. The Eleventh Remark is All Divine Precepts from God commanding man doth not presuppose a power in man to obey those commands as in this instance is plain Christ commands this man to stretch forth his Hand This was impracticable and Impossible for him to do because his Hand was withered Indeed Christ bids him stand forth that the Miracle might be the better notified and that the Lord by whose power it was wrought might be the more glorified This he might perform seeing his legs were not withered â—oo as his hand was so could not be stretched out until the power commanding was the power performing when Christ gave out this command stretch forth thy Hand he gave the man at the same time power to obey Together with his commands there goeth oâ—â— a power as Luke 5.17 Christ's words were operative as they were in the Creation and are so still in our regeneration Dei dicere est efficere both the Creature and the New Creature are passive at the first The Twelfth Remark is 'T is labour in vain yea lost labour to seek any quelling of Christ or any subduing of his Gospel and subverting of his Kingdom The Psalmist asks the outragious of his day saying What are ye all mad To attempt any such vain thing whereof ye cannot render any good reason nor ever hope of any good success Psal 2.1 2 to the end The Kingdom of Christ will irresistibly break through all oppositions maugre the malice-both of Angry Men and of Inraged Devils Irriti ergo sunt omnium hostium conatus in vain are all the wicked's Indeavours Therefore let Earth and Hell conspire together against the little stone 't will grow into a great Kingdom in despight of them all Dan 2.44 45. Here the envious Pharisees lay catching and carping at the growth of the Gospel and they enter into a confederacy with the Herodians whom yet they hated in their Hearts for their being of Herod's Religion to wit that of the Cursed Edomites yet these two parties could easily enough comport comply and complot to do Christ a mischief which they might the better accomplish because it pertained to Herod's Jurisdiction to take cognizance of the actings of Jesus of Nazareth which lay in Galilee twice did those two contrary parties join together against Christ Mark 3.6 Mat. 22.16 Luke 20 20 21. yet both these Catch-Poles were baffl'd and befool'd great multitudes still follow'd Christ who healed all that came to him Mat. 12.15 Mark 3.7 10 11. N. B. Note well Alas how many Herodians or Melchites a kind of Mongrel-Christians in the East so called of Melech the King have we that will be of the King's Religion what ever it is a potch'd one as Herod's these shew'd their Malice against-Christ now but the consults of these Emissaries shall be confounded as they were then Seeing there be other two Miracles of Christ wrought upon the Jews Sabbath at which they took the like offence as at the former to wit his healing of the crooked Woman Luke 13 11. and of the Dropsie-Man Luke 14.2 c. Though these two Miraculous Deeds were done in Christ's thirty third year under his third Passover yet because of their congruity with that of healing the withered Hand it may not be amiss to make some few Remarks upon them in this place leaving that of his healing the Man that was born blind John 9.14 to a larger discourse afterwards in its proper and more convenient Place and Time The First Remark is Where Christ met with the same Malicious Cavils and Misconstructions of his Miracles from those Catch pole Pharisees He always most justly return'd them the same Answer pleading the lawfulness of his own miraculous 〈◊〉 from their own common Compassion to their Beasts in pulling them out of a Pit on tâ—â— Sabbath-Day Arguing thus If a Sheep slip'd into a Slough of Water must be relieved by you how much more my Rational Sheep all which bear Golden Fleeceâ— and every thing about whom is good either ad Esum or ad Vsum their Flesh is food and their Fleece is clothing c. must necessarily be succour'd by me on the Sabbath-Day Mat. 12.11 12. The Second Remark is Though the Jews Tradition did allow of drawing an Ox 〈◊〉 an Ass out of the Pit or of loosing them from the Stall and leading them to the Water Luke 13.15 14 5. yet their superstition was such and so sottish as they wouâ—â— not defend themselves from Assaults upon their Sabbath which advantage Pompey 〈◊〉 Great Improving made all his Batteries on that Day against Jerusalem and Storming took it without resistance Afterwards they grew more rigid in this point so that 〈◊〉 the Sabbath they would not Spit Ease-Nature or get out of the Jakes if by mishap they had faln into it as that Jew of Tewksbury who faln into a Privy cry'd … ata Sancta colo de stercore surgere nolo Whereunto the Earl of Glocester reply'd Sabbath nostra quidem Solomon celebrabis Ibidem Sir Reverence of the Sabbath keeps me here And you Sir Reverence shall our Sabbath there Thus the Wretch deservedly perished by lying two Sabbaths Theirs and Ours there The Third Remark is Such as are more for the Ceremony than for the Substance of God's Worship are Hypocrites Thus Christ brands the Ruler of the Synagogue for this Luke 13.15 The Syriack Naseb baphe is render'd Assumens Vultum one that sets a good Face upon a bad cause and personates a better man than he was a mere Picture of Piety the Latin is Histrio an Actor upon a Stage a Prince in shew but a Peasant in truth The Devil is double handed in this that he blackens the Holy Actions of good Men as of Christ here but whitens the wicked Actions of the bad representing Holy Jesus black as one having a Devil and a Fiend of Hell glorious as an Angel of Light 2 Cor. 11.14 The Fourth Remark is 'T is Christ's touch with his hand upon us that cures us of our crookedness and makes us straight to glorifie God Lu. 13.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she stood bolt-upright Christ's Spirit is called Digitus Dei the Finger of God Luke 11.20 a touch herewith set Ezekiel upon his Feet Ezek 2.1 2. and raises Daniel from his groveling upon the ground into an upright standing posture yet this required three times
of himself or of the matter it self but rather in the Surmises of frail flesh saith Jerom Vere non Tardat Christus sed Respectu Infirmitatis nostrae N. B. Note well There be indeed promises of God that have a time prefixed as Gen. 15.13 and 18.10 and Jer. 25.11 But other Promises be Sealed yet not Dated having no time prefixed as that of Deliverance to David Psal 50.15 and the promise of Christs coming c. with whom a Thousand years is but as one day Ps 90.4 2 Pet. 3.8 yet comes unexpected Luke 12 40. Remark the 7th Our Lord delays his coming Luke 12.46 For glorious ends as 1. For gathering all his Elect 2. That the Mystery of Iniquity may be Ripened and Repealed 3. That all Prophecies may be Accomplished 4. To leave sinners excuse less giving them space to Repent in 2 Pet. 2.9 Rev. 2.21 Mora sponsi est opportunitas Resipiscendi Hilary 5. To exercise the Patience of the Saints and 6. To inflame the Desires of his Redeemed Crying come Lord Jesus come quickly Bemerah bejamenu Hebr. with Expedition and in our Day why Lord are thy Charets so long in coming as Judg. 5.28 Remark the 8th The Lord's supposed Lingring was the occasion of the Virgins slumbring and sleeping which may not be taken Conjunctively as if they did all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both slumber and sleep but Disjunctively the Wise slumber'd and the Foolish slept Remark the 9th There be three sorts of Sleep 1. Somnus Naturalis 2. Mortalis 3. Spiritualis 1. Some understand this of natural sleep saying the day of Judgment shall be at Midnight 1 Thess 5.2 But this cannot be for Midnight to us is Midday to our Antipodes 2. Others say 't is the Mortal sleep or sleep of Death so do Hilary Augustin and Chrysostom Sense it from Dan. 12.1 2. So Jairus's Daughter was Dead to Men but a sleep only to Christ but this cannot be the Sense for at the last Day all shall not be Dead but some shall be Alive 1 Thess 4.17 both Wise and Foolish so it cannot be the sleep of Death 3. It must therefore be meant of a Spiritual sleep the Wise Virgins slumbered in sins of Infirmity though they every day expect their Bridegroom yet are not every hour so watchful as they ought to be the Spirit is willing but the Flesh is weak Matth. 26.41 whereas the Foolish were fast a sleep in their sins of Security and Enormities This must be the sense for those Reasons Reason 1. Because all the parts of the Parable are Spiritual as Lamps Oyl c. The 2. Reason because the words in the Original are used in the Mystical Sense both by Divine and Profane Authors as Aliquando bonus Dormitat Homerus Homer himself may slip sometimes saith Horace and Mark 13.36 Gal. 5.14 1 Thess 5.6 c. Reason the 3d 'T is the Scope of the Parable to rowze up unto a Spiritual Watchfulness Add. Reason the 4th Our own smarting Experience testifies our aptness to Nod both in Credendis and Agendis in Faith and Manners Remark the 10th The difference betwixt these Virgins is not that some had sins and some had none for all have Spots but some are not the Spots of Gods Children Deut. 32.5 Therefore when the cry is made now by the sound of the Gospel as will be after by the Trumpet of the Archangel We must all examine our Selves 1 Cor. 11.28 Whether we be slumbring Saints or sleeping sinners they differ thus 1. Saints are sometimes overtaken with nodding at unawares Gal. 6.1 As David against his purpose Ps 119.106 and Peter Matth. 26.33 35. But sinners set themselves to sleep by lying down drawing the Curtains c. 't is his choice he deviseth Mischief on his Bed Ps 36.4 Mic. 2.1 c. 2. Saints Nodding at unawares are easily awaked with the least Noise yea their own Nodding oft awakens them the crowing of the Cook awakes out of slumber c. but sinners in a fast sleep loud Hollowing and violent Jogging scarce does it and they flye in the Face of those that awaken them 3. Saints awaked from slumbring rub their Eyes Rowze their Spirits shake themselves as Samson did Judg. 16 20. but sinners be willing to sleep still and will throw Bedstaves at those that Awake them so their choice is their Judgment Remark the 11th We must 1. Be Virgins for Purity of Profession without Spots 2. Wise Virgins having Wisdom from above Jam. 3. â—7 3. Watch unto Prayer 1 Pet. 4.7 4. If we Nod let the Heart be awake Cant. 5.3 And by Lamp-light as the Lion sleeps with his Eyes open then sleep we not the sleep of Death Ps 13.5 5. Get Christ our High Priest not only to snuff our Lamps with the Golden Snuffers Exod. 25.38 37.23 2 Chron. 4.22 But also to pour in fresh Oyl as the Olive-Tree Zech. 4.2.3 In every Ordinance Christ is the Rock that follows us as well as Israel 1 Cor. 10.4 That our Lamps may still be lighted 6. Hold on hold up and hold out to the end Matth. 24.13 Revel 2.10 3 12. Numb 36.7 12. Jerem. 32.7 Rehoboam turns Gold into Brass but Asa returns Bâ—ass into Gold 2 Chron. 12.10 1 Kin. 15.15 Remark the 12th Comfort against final falling 1. The Wise may slumber but not fall fast a sleep as the Foolish 2. True Grace is Oil Multiplyed as 2 Kin. 4.24 upon which we live even to the last 3. Christs promise Jer. 32.38 40. John 10.28 29. and 14 16. 2 Thess 3.3 Tit. 1.1 Matth. 16.18 1 Cor. 1.8 9. 4. Christs Prayer Luk. 22 32. Hebr. 7.25 and 9 24. John 16.23 God hears him always John 11.42 and we Pray in his Name as Job Oh! That I may be as in Months of Old Job 29.2 5. Christs purchace of perseverance as well as of other Graces Eph. 1.3 We are begot by the Eternal Spirit and born of Immortal Seed 6. Christ cannot dye in Saints Rom. 6.9 10 11. If one dye then all may so Christ is left without Members an Head without a Body Jus aptitudinale may be lost but not Jus haereditarium we may lose our aptness for Heaven but not our Right to it or our Heritage of it The Parable of the Pounds and Talents Holy David saith I will incline mine Ear to a Parable to which he inviteth all Ranks of People Rich and Poor to give heed Ps 49.1 2 3 4. Accordingly let all sorts Sizes and Sexes Attend while I open this dark Saying the Scope whereof as Augustin saith is to put all Persons upon Working out their Salvation with Fear and Trembling Phil. 2.12 That every one may make the best Improvement of their Lords Goods whether Natural Civil or Spiritual Gifts of God to them according to their utmost Abilities in order thereunto Mat. 25.14 c. and Luke 19.12 c. In this Parable there be two parts first the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Materiale
Instance which Christ himself uttered as a Specimen of the Management of the Day of Judgment both for Matter Manner c. Mat. 25.31 to the end of ver 46. Where the Lord Judge Denounceth the Final Doom both upon the Sheep at his Right Hand and upon the Goats at his Left ' and all by way of Dialogue c. ye saw me naked c. Now 't is farther Alledged that seeing the Father Judgeth no Man but hath committed all Judgment to the Son John 5.22 And that the Son will Judge the World as he is Man in Humane Nature and that none of all the Posterity of Adam shall be excused for their Absence from this General Assizes none shall be allowed to appear by a proxy but every Individual Man Woman and Child Poor or Rich Jew or Gentile shall be compelled to appear personally before this Judge's Tribunal 2 Cor. 5.10 And there have a fair and full Tryal either for Weal or Woe Now upon this Supposition the Day of Judgment may take up a much longer time than most do imagin for it Requires as much time to speak a Mans Life as to read it c. we may well believe that this General Just Judge will not suddenly shuffle up any Matters for Eternity in that Day Upon these Considerations that Holy Man of God Mr. Shepheard in his Sincere Convert page 37. saith that this Day of Christs Kingly Office in Judging the whole World shall haply last longer than his private and less Glorious Administration in Governing the World shall do c. this saith he may be made evident both by Scripture and by Reason c. N. B. Note well 3. This is the time however long or short wherein all Mankind both the good and the evil Servants must Reddere Rationem give an exact Account of their Stewardship whether they have wasted their Lords Goods either Pounds or Talents or have improved them in Tradeing Luke 16.1 2. and 19 15. c. Mat. 25.19 c. All Persons must appear before the Judgment Seat of Christ to Reckon with the Judge about all things they have done in the Body 2 Cor. 5.10 whether they have received the Graces or Gifts of God in vain 1 Cor. 15.10 Oh! Blessed is that Faithful and Wise Steward who giveth a good account to his Lord at his coming Luke 12.42.44 Now the particular account Men must then give is Threefold First of their Thoughts which are known to God Hebr. 4.12 13. in that day God will Judge the Secrets of Men by Jesus Christ c. Rom. 2.16 Then the Book of Conscience shall be opened which is Index Vindex Judex 'T is Gods Spye and Mans Overseer faithfully Recording every Vain as well as Villainous thoughts Rom. 2.14 15. John 8.9 1 Cor. 10.29 Hebr. 10.2 Tho' sinfull Thoughts be free as to Men yet are they not free to Conscience which is better Sore than Seared much less can they be free to an All knowing God John 21.17 Acts 1.24 Secondly They must Reckon with this Lord Judge for their words Mat. 12.34 35 36 37. If idle and wast words must be accounted for in the Day of Judgment how much more for evil and wicked words Cassiodore saith that among ten Thousand Talents of Mens common Communications there is scarce an Hundred pence no non decem quidem obolos not so much as ten half penny 's of Spiritual and Savoury Discourse Alas How much frivolous and fruitless Speeches do frequently slow from every Mans Mouth hereupon Wise Xenophon and Plato did propose this profitable practice that Mens Speeches and Discourse might be written down in a Table Book both at Meals of Meat and at all Meetings c. that they might be brought to shame when they Reviewed their many Extravagant Expressions Thus the Psalmists Heart was greatly grieved when he Reflected upon what he had spoke amiss but a little before Ps 73.13 21 22. Therefore did he pray Set a Watch O Lord before my Mouth keep the Door of my Lips Ps 141.3 well knowing what an unruly Member the Tongue is which no Man can Tame Jam. 3.2 3 4 5 6 7 8. where the Tongue is called not a City of Evil or a Country of sin but a whole World of Iniquity hereupon we ought to put our untameable Tongues into the Hands of God as David did who alone is able to tame them the Difficulty of which Work we are taught by the God of Nature who hath given the Tongue its place and Situation betwixt the Head and the Heart that it might take Counsel from them both before it utter any words c. and the God of Nature hath fenced the unruly Tongue within bounds by a double Wall the one of flesh to wit the Lips and the other of Bones to wit the Teeth that it may be kept the better within Compass from all Extravagant Speeches c. For this very cause of the Tongues unruly Nature God hath ordered not only that Children shall not be able to speak untill they grow up to some wit and understanding whereby they may the better order their Speeches with their Tongues but also that all they who are born Deaf must be Dumb likewise because they being Deaf cannot hear Instruction for Teaching them the Right use and Government of the Tongue Even a fool when he holds his peace is accounted wise c. Prov. 17 28. Thirdly Then an Account must be rendered as for all their Thoughts and for all their Words so for all their Works Namely for all such Works wherein there hath been any Omission of Good and wherein likewise there hath been any Commission of Evil It may be Succinctly Reduced into those distinct parts the Reckoning hath a double Relation both unto good and unto evil First unto the first of Good which is thus Expressed Either 1. De bonis Omissis of good that is waved or De bonis Demissis of good that is wasted Or 2. De malis Commissis of Evil that is committed or De Malis permissis of Evil that is permitted when it is in the power of our Hands to prevent the Perpetration of it hereby we make our selves partakers of other Mens Sins 1 Tim. 5.22 N. B. Note well Participans Nutans non obstans non Manifestans c. Which the Grave and Godly Mr. Greenham Interprets thus saying we become Accessories to other Men who are the principal Actors of them either by commanding or by commending or by consenting or by counselling or by countenancing or by communicating or by concealing if we be not Admonishing nor Mourning nor Praying for the Offenders c. And Accessorium Sequitur principale saith the Maxim in Divinity he that is but Accessory to other Mens sins is likewise Involved in the Guilt of the principal sinner and so he may partake of the Plagues thereof Revel 18.4 1. Sam. 3.13 Rom. 1.32 see much more upon this point Dr. Ames Cases of Conscience pag. 299 c.
Enquiry the First how shall the Servants have Rewards Rendred to them Answer This Lord-Judge will then Render to every Man according to his Works Rom. 2.6 to Well-doers Eternal Life ver 7 10. But to Evil-doers Eternal Death ver 8 9. And this Judgment of Christ shall be according to Truth ver 2. For the Right understanding of this Scripture take these three Cautions Caution the 1. This must not be meant of Children who dye while young and live not to work good or evil c. Some of which are Saved by the Eternal purpose of Electing-love and by the Grace of the Covenant of Grace which saith I will be thy God and the God of thy Seed Gen. 17.7 Deut. 30.6 Isa 61.9 65.23 Rom. 4.16 9.8 c. Whereas other Children are out of the unaccountable Wisdom of God passed by and left of God as Children of Wrath in the fallen Nature c. Oh! The Depth c. Rom. 11.33 34 35. That the Election obtains and the rest do not ver 2.5 7 8. The 2. Caution is This Rewarding every one according to their Works must not be meant of such as are called at the Eleventh Hour of the Day Matth. 20.6 9. as was the Penitent Thief Luke 23. ver 40 41 42 43. He had lived wickedly all his Life yet now at the point of Death he was Converted by hearing Christs pretious Prayers and by seeing his profound patience c. Then he brake out into that brave Confession worthy to be writ in Letters of Gold his Real Repentance Received from his Gracious Redeemer a full Remission of all his former sins Ingressa pietas priorem Impietatem Depulit saith the Father his now begun Piety drove away all his former Impiety that little time he lived after his Conversion he spent it in expressing his Faith by his Works and so he is said to live very much in a very little space had he lived longer he would have done no less but have lived better c. his Penitent Prayer which he made upon his Cross was as Jacobs Ladder whereon Angels Descended to fetch up his Soul into Paradise his Judge Jesus Judged him by the State he Dyed in and not by the State he had formerly lived in c. The 3. Caution is That Expression Rom. 2.6 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Juxta non propter according and not for their Deeds and so 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To give every Man according as his Work shall be Revel 22.12 Both which Scriptures do signifie the Quality Quantity or Measure rather than the Merit of Works which is but a Popish Delusion upon these Accounts in short 1. There is no proportion betwixt Mans Work and Gods Wages 2. What we Merit by must be our own but our good Works are from God Isa 26.12 Not from our selves so cannot Merit at Gods Hands 3. Our good works are but a due Debt to our Maker so cannot Merit any thing 4. when we have done our best works we are still but unprofitable Servants Luke 17.10.5 Good works are the Via non causa Regnandi saith Bernard they are the way in Christ John 14.6 to walk in unto glory not the procuring cause of Glory c. The 2. Enquiry is How will the Lord Reckon with and Reward the Godly Answer This is certain that the Saints shall Rise first 1 Thess 4.16 when Christ appears the Saints shall appear with him in Glory Col. 3.4 and shall Reckon with their Lord as they are the Blessed Sheep Set upon the Right Hand of Christ Mat. 25.33 34 c. From whence some Divines do say that the Sins of the Saints it a Velantur per Grattam Domini ut non Revelentur in Judicio are so valled by the grace of Christs Righteousness as not to be Revealed in the Day of Judgment and their Reasons be these 1. That Exemplification of the Judgment Day 's process Mat. 25.35 36. The Judge mentions only their good Deeds not as a cause but only as an Evidence of their Acceptance c. which they in all Humility seem ignorant of in Admiting Christs Candour and Kindness to them c. ver 37 38 39 but there is not one word mentioned of any Evil Deeds c. 2. Our Lord expresly saith that Believers have Eternal Life and shall not come into Condemnation John 5.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not come into Judgment as the word signifies not as the Rabbi's fondly fancy saying there be four sorts that shall not come into Judgment 1. He that is extream poor 2. He that hath a wicked Wife 3. He that is so deep in Debt as cannot possibly Extricate himself and 4 He that is Tormented with the Torture of the Collick as if all those had Hell here in this Life c. These Jewish Fables are Recorded by De Dieu c. but the true Sense is that Believers shall not come into that Judgment which endeth in Condemnation for 't is said There is no Condemnation to them that are in Christ c. Rom. 8.1 where the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 3. That Maxim in Divinity is alledged peecata non Redeunt Justificatis Sins return not to the Justified for that Blessed Scapegoat the Redeeming Angel Gen. 48.16 carries away upon his Head all the sins of his Redeemed into the Land of Forgetfullness as some Sense it Levit. 16.21 Christ so blotteth out the black lines of their many sins with the red lines of his Meritorious Blood that even the thickest Clouds of their Iniquities shall be remembred no more Isa 23.25 and 24.22 and Hebr. 10 16 17. Moreover it is alledged 4. What Hezekiah affirmeth to Gods glory thou hast cast all my Sins behind thy back Isa 38.17 So as they shall never appear before thy face any more 5. David's Assertion is urged God hath Removed our Sins so far from us as far as the East is from the West Ps 103.13 which two contrary quarters can never meet together again 6. The Prophet pleads Gods promise thou wilt cast all our Sins into the Depth of the Sea Mic. 7.18 19. That is so as they may never be Buoyed up again out of thy bottomless Bowels c. 7. 'T is said likewise that the Lord is too gracious to shame his Saints by laying open their sins in the sight of a wicked World God himself saith thou shalt not bear a grudge against the Children of thy People Levit. 19.18 't is the glory of Man to pass by Infirmities Prov. 19.11 How much more is it the glory of a gracious God to do so c. If Mans love can cover all sins Prov. 10.12 much more can Gods love c. God multiplies Pardons Isa 55.7 even above 77. times Matth 18.22 And upon Real Repentance our Sins are all so fully remitted by him as if they had never been committed
Powers of Darkness to make their Assault and Battery upon our Blessed and Bleeding Redeemer The Devils in Hell concurred with those Incarnate Devils the Jews to lay load upon Christ on the Cross but he proves too hard for them he Conquers and Captivates those Assaulting Devils and as the Roman Conquerors in their Triumphs used to do tyed their hands behind their backs leading Captivity Captive in Triumph Eph. 4.8 Col. 2.15 Sixthly This prodigy was an alarming providence to awaken those wretched Priests and People whose Eyes were blinded with too much light that they could not for light see light so labours to blow out the Light of the World Yet all this without Grace would not awaken their seared Consciences As God gave the Egyptians three Days Darkness to Repent in during which time Israel might have made an escape out of Egypt but that they scorned to steal a deliverance so God gave those Pestilent Jews three hours Darkness to Repent in but they were like Jezabel's Children to whom God gave a space to Repent in but they repented not Rev. 2.23 They had the Space but not the Grace of Repentance N. B. Note well God is quicker and shorter now in his long-sufferance of Sinners They of old had three days and these but three hours to Repent in Seventhly This portentous Darkness did portend the Black and Gloomy days that were drawing nigh to fall upon the whole Nation of the Jews Thus the Prophets predicted most dismal calamities coming upon Judea under this very Notion of Darkness as Isa 5.30 8.22 Lam. 3.2 6. Jer. 13.16 Joel 2.2 Zeph. 1.15 These Prophesies came to pass in Babylonish Captivity but what Christ foretold that such a dismal day of Darkness should come upon the Land of Judea at the final destruction of Jerusalem and now at hand as had not been since the Creation of the World Matth. 24.29 Mark 13.19 where 't is called Affliction it self as if all Evils were in its Bowels Eigthly There be other curious Criticisms which I shall sum up together under this last head of Reasons As 1st That there might be an harmonious congruity betwixt the two Adams The first Adam did fall from his state of light into darkness as some say about the midst of the Sixth Day and continued for three hours in that darkness after the Fall before the Promise of Grace by Christ came to him So long lasted this darness also at the Second Adam's Death Yet others do affirm that Christ died at the same hour of the Day wherein Adam Fell and brought in Death into the World c. 2dly That these three hours darkness did denote the three days of Christ's lying after his Death in the darkness of the Grave after which came light in his Resurrection c. And 3dly That though this darkness lasted till Three in the Afternoon yet then began the light again So though darkness be now upon the Jews and light upon the Gentiles yet when the fulness of the Gentiles be come in in the Afternoon of the World the Jews recover light again The Third Great Wonder Christ wrought upon the Cross was that at the very moment of his dying he could cry with a strong and with a loud voice and that two several times Mat. 27.46 50. after he had hung six hours upon the Cross with so many unsupportable Burdens upon his Back as is before related still his natural strength was not at all Abated nor any decay of Nature was upon his Vitals his Voice was loud and strong still even at the very point of his giving up the Ghost Mark 15.34 37. Whereas in the common course of the World Dying Men who die a lingring death as our Lord did become weaker and weaker the nigher that death approacheth toward them they thrattle in the Throat and their Voices can heardly be heard by the By-standers This Wonder is recorded not only by Matthew and Mark as above but also by the Evangelist Luke chap. 23.46 that he cried with a loud voice at the very minute of his breathing out his last breath And those strong cryings are mentioned also by the Authour to the Hebrews Heb. 5.7 Therefore Pilate with the Centurion and Souldiers marvelled that he was so soon dead Mark 15.44 45. John 19.33 now no natural Reason can be rendered why Christ died so soon before the two Malefactors that were Crucified with him who because they were not already dead as our Lord was had their Legs broke to dispatch them for it happened beyond the common course and custom of ordinary Nature seeing those that died this death of the Cross usually lived several days as above yet Christ died at the end of Six hours The reason hereof must be supernatural to wit though his death was a violent death as to wicked men yet was it a voluntary death as to himself He laid down his life when himself pleased No man saith he can take my life from me but I lay it down of my self I have power to lay it down and I have power to take it again and because I lay it down so voluntarily of my self therefore doth my Father love me John 10.17 18. N.B. Note well Thus also the more voluntary our Services are both in Dying or in Suffering the more grateful they are to God Moreover the strength our Lord had at the ending of the three hours Darkness was an evidence that his Wonder-working hand wrought both the beginning and continuance of it so long for as Moses stretched out his hand toward Heaven to bring the three Days Darkness upon Egypt Exod. 10.22 So the Messias here stretched forth his Voice and Power when his hands were stretched forth upon the Cross and commanded this Plague of the three hours Darkness-upon Judea Moses was a Minister of Legal wrath so he inflicts a longer date of Darkness than the Messias who was a Minister of Evangelical Love did Yet Judea though the Land of Promise and the Lord 's own or Immanuel's Land Lev. 25.23 Isa 8.8 Hos 9.3 must not altogether escape unpunished Amos 3.2 c. but shall have a shorter date of darkness than Egypt notwithstanding its sinning against so much light and love But beside all this the very posture of Christ's dying makes his Death the more wonderful for 't is said He bowed his Head and gave up the Ghost as if he bowed it to meet Death in the Teeth Whereas in the common course of Nature dying men do not customarily fall or bow down the head until they be downright dead but our Lord in his Dying comes forth to be a Conquerour over Death for before Death could come at him as it doth at Weaklings that can live no longer but are ready to drop down and die at every breath he sets upon Death it self and Conquers it So strong was Christ as to cry with a loud voice and to give up the Ghost at his own choice and
obstructions early in the Morning of the First Day and was a signal Symbol of Christ's Victory over the Devil Death Sin and the Grave Some say the Earth-quake was caused by the Descending Angel who when he came to sit down upon the great Stone he had rolled away from the Sepulchre made the whole Earth to shake like a mighty Man when he sits down upon a Bench makes the whole room shake under him But 't is more probable the Descending of this Angel was not the Cause but the Consequence of the Earth-quake for Christ himself was the cause thereof who no sooner began he to stir in the Grave but he shakes the Foundations of the Earth so that the Earth was in pain the pangs of a Travelling Woman was upon her as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 2.24 signifies till she was delivered of him and the bonds wherewith Death had bound him in the Grave He by the Power of his Divine Nature more easily broke asunder than Sampson his Type did the New Cords wherewith the Philistins manacled him when the Spirit of God came upon him As this was a Triumphal Sign of Christ's Power over the Earth and Hell and over all the Powers of both So that it may be demonstrated He was Lord of Heaven as well as of Earth and Hell He commands the Holy Angels from thence to come and do him Homage hence that Angel which was the chief Speaker to the good Women calls Christ The Lord See the place where the Lord lay Mat. 28.6 intimating that he was not only your Lord the Lord of Saints but also our Lord the Lord of Angels too therefore he stiles him the Lord Absolutely for at his Resurrection did Christ begin his Kingdom whereunto Angels as well as Saints do belong as Subjects Ephis 1.19 20 21 c. Moreover the Syriack reading saith here that this Gabriel called Christ Our Lord to the Women which shews that Christ was truly and properly God In this sense some say that the Angel which rolled away the Stone was sent as an Officer to let his Lord out of Prison without the Keepers consent and that he sat down upon the Stone in contempt of all the Weapons that the Souldiers who watched the Sepulchre held in their Hands and which indeed did fall out of their Hands at their woful sight of this glorious Angel who though he appeared in Humane shape did by his splendour appear to be more than a Mortal Man the Majesty of his Visage shewed his mighty power as his Habit did his Innocency and Holiness which raised an Heart quake in the Bodies of the Keepers when the Earth-quake had been shaking the Pillars of the Earth 'T is no wonder that the lustre of this Angel did drive the Watchmen into the Paroxysm of a shaking Ague being now made sensible that they had been bearing Arms against Almighty God and were now become obnoxious to his Irresistible and Unavoidable Wrath 'T is a fearful thing to fall into the Hands of the Living God Heb. 10.31 How great must be the Majesty of our Lord Jesus a beam whereof He put forth at his Transfiguration when this Angel's but our Lord's Servant's Countenance was like Lightening and his Garments white as Snow And if the splendid Appearance of but one Holy Angel did so Affright a company of Couragious Souldiers such as the Roman Armies which had now Conquered the World consisted of How then shall Wicked Men stand in Judgment at the last Day when the Lord of Angels shall come with whole Myriads of glorious Angels to Judge the World Oh the unspeakable Akings and Quakings of Conscience and the unconceivable convulsions of Heart that shall then seize upon and surprize them in that dreadful day when the World is all of a light fire about their Ears c. Nor may we think that Christ stood in need of this Angel to help him out of the Prison of the Grave by rolling away the Stone for such was the Almighty Power of his Divine Nature that nothing could resist his naked Nod and thereby could as easily Arise out of the Grave when the Stone was unrolled away as he did Appear in the Room among his Disciples when the Doors were shut without any penetration of Diameters as the School-men phrase it John 20.19 26. but more of that in its place afterward This Ushers in the 2d Grand Remark concerning the Concomitants of Christ's Resurrection in respect of its Time Manner and Manifestation First The Time when the precise point whereof is not recorded in Scripture as is abovesaid but the Day whereon it was is by all the four Evangelists to wit the first day of the week and not without intimation that it was Early in the Morning of that day when the Earth-quake was for as the Earth had shook at Christ's Passion because it could not bear his Suffering so now again it shakes at his Resurrection to shew that it could not hinder his Rising and as Hilary hath it Hell it self shaked also as much as the Earth did because he who was Lord of all Acts 10.36 and had the Keys of Hell and Death Rose from the Dead in Despight of all the Infernal Spirits who therefore then fall into a trembling Fit c. As the time of Christ's Rising from the Grave was Oriente Sole when the Sun was about Rising but yet did not appear in its shining lustre above the Earth for it was meet according to the rule of Good Manners that the Sun of Righteousness who was the Creator should have the preeminence of Rising before the Sun of the Firmament called Shemesh which signifies but a Servant it being but Christ's Creature So in this sense is our Lord called the Bright and Morning Star Rev. 22.16 as well as the Day-Star 2 Pet. 1.19 which shineth brightest of all the Stars betwixt the Dawning of the Day and the Rising of the Sun betwixt those two terms it may well be supposed our Saviour Arose from Mat. 28.1 Mark 16.1 Luke 24.1 John 20.1 In all which four Quotations no mention is found concerning the Hour much less the Minute of Christ's Rising it being enough for us to know the Day and the Morning of that Day Wherein All the Evangelists do concur in their fourfold Testimonies which is one above the threefold Cord that cannot easily be broken Here Inquiry is made Why our Lord rose on the first day of the Week Answer The Reasons are 1st The same Day of the Week that the first and old Creation began with the same day must the second and new Creation begin with also Now this was the first day of all the seven which the Lord made Psal 118.24 with ver 22 23. All which are applied to Christ and his Resurrection Acts 4.11 1 Pet. 2.7 c. As God on the first Day of the Week drew the World out of that confused Chaos as well as out of that abhorred estate of nothing and
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
by Abraham If they hear not Moses and the Prophets neither will they be persuaded though one rose from the Dead Luke 16.30 31. How can they believe the Creature who will not believe the Testimony of the Creator himself revealing his Will to Moses c. 4thyl Those Dead Saints when raised and appearing to living Saints did discourse about Divine Doctrines such as that of Christ's Resurrection and Future Glory in his State of Exaltation as Moses and Elias had done before about Christ's Decease in his State of Humiliation as before both which patterns do direct us to the like practice that when living Saints meet together their discourse should be of Divine Matters as is commanded Mal. 3.16 Though they have not attained that holy state of the Resurrection of the dead Phil. 3.12 We ought to do what we can though we cannot do what we ought this is acceptable to Christ Mark 14.8 5thly The death of the Godly is only as a sleep of the Body till the Morning of the Resurrection come 't is said they slept Mat. 27.52 6thly Christ is a Saviour to Saints before his Death as well as after even of Old Testament Believers 7th This is a Pawn that Christ will raise our Vile Bodies and conform them to his Glorious Body Phil. 3. last The 6th Inquiry is What became of those raised Bodies were they Mortal or Immortal Bodies Answer 1st Some say they were Mortal and that they did die and dissolve into Dust so soon as their Work was done Their ground for this Assertion are these 1. They were only raised up for a little time to testifie the Truth of Christ's Resurrection which when they had done there was no farther Work for them so they laid down their raised Bodies as soon as this was finished which may teach us a willingness to lay down our Bodies when we have fulfilled our Ministry and finished the Work our Father hath given us to work in the World as our Lord and Master as well as these did John 17.3 2. This is the more probable say they because those Bodies which the Angels Assumed wherewith they Feasted with Abraham Gen. 18.8 16. and with Lot Gen. 19.3 c. were laid down again when that special Dispensation was Dispatched and so likely was Moses's Body wherewith he talked with the Messias in his Transfiguration laid aside likewise when that Glory was withdrawn Thus by special Dispensation some are made Rich or Poor let God Abase or Exalt as his Soveraignty pleaseth c. 3. Because these raised Bodies of those Saints say they of this first opinion when they had given their Testimony to the Truth of our Redeemer's Resurrection must either lay down their Bodies again or live an Animal Life upon Earth or Ascend up with Christ into Heaven but they did neither the Second nor the Third therefore they did the first of the Three For as we read nothing of their living on Earth 〈◊〉 conversing with Men after their Resurrection as we read of Lazarus after his John 12.1 2 3 c. save only their Appearance to many so we read as little of their Ascending into Heaven but rather the contrary seeing our Lord was seen to Ascend alone Acts 1.9 10. Answ 2d Others more probably are of Opinion that they were raised Immortal and that they died not again as Lazarus and others whom Christ in his state of Humiliation raised up after a while did but were conversant with Christ during the Forty days he was upon Earth after his Resurrection and then at his Ascension they did Ascend with him in their Bodies as he did into Heaven where they were to be ever with the Lord. Their grounds for this Opinion are these 1. If being raised they had been Mortal and Died again this could not have been so plain a proof and such an Evidencing Specimen and Document of the solid Resurrection that is to come at the last Day which was the Reason and End of this Special Dispensation 2. As the Scripture speaks of a first Resurrection and of the first Fruits of the Resurrection So these Saints Bodies thus raised here might well be priviledged with the first Resurrection to die no more and with being the first fruits of the Harvest to wit of the General Resurrection of all Christ's Redeemed ones 3. As this was more comfortable to them to die no more but to be taken up into Heaven c. So it was more Glorious to Christ who now being entered upon his state of Exaltation raiseth Bodies up now not to die again as he had done in his former state in the form of a Servant but to live for ever and to be Attendants upon their Lord in his Triumph which can never without great Attendance have its due Pomp and Magnificency both while he stayed on Earth and when he went up into Heaven Though the Scripture be silent hereof as it is in the Minute of his Rising 4. Had they died again it had been only a Suscitation rather than a Resurrection c. The Romanists do Triffle in saying that those Saints wandered upon the face of the Wide Ocean or in the remote parts of the Inhabitable Earth c. till Christ Ascended or they tarried for him in the Earthly Paradise c. We say they attended alway on their Lord. Thirdly The Manifestation after the Time and Manner of our Lord's Resurrection which Introduceth the Third Grand Remark herein to wit The Consequents thereof in Christ's several Appearances at several times to sundry persons the Forty Days betwixt his Resurrection out of the Earth and his Ascension into Heaven The Evangelist Matthew speaking short in this after his Manner yet speaks thus far of the Manifestation of Christ's Resurrection That 1. It was declared by an Angel to Mary Magdalen c Mat. 28. ver 1 to 9.2 That it was confirmed by those Women through Christ's Appearing to them v. 9 10. And 3. That it was ratified to his Disciples by his Appearing unto them ver 16 17. to whom as a Triumphant Mediator he gave Commission for laying the Foundation of his New Evangelical Church ver 18.19 20. having now in his state of Separation made his Triumph over Hell the Grave and Death by his Resurrection wherein he set his Foot upon the Neck of that King of Terrors and Terror of Kings bringing Death under his Dominion So that now Death is become but a necessary Engine only to Transplant the Trees of Righteousness which are both of God's Planting and of his Watering into the Celestial Paradise and 't is only a strait Trap-door to let out the Saints out of this Life of Misery and into a Life of Glory Though the precise point of Time the very Instant and Moment thereof wherein Christ rose be not revealed nor likewise the express specifical and distinct Manner of his Rising is clearly recorded in Scripture yet the demonstration of it a posteriori is most Amply Insisted upon by
the Death of his Master proâ—leing perad venture some way of future livelihood for himself or setting his own private affairs at home upon the loss of his Lord who had hitherto well supplyed his wants But whatever was the cause sure I am the effect was grievous He was wofully hardned The 2d Remark is the place wheâ—â—ouâ— Lord made his Appearance 'T was still in Jerusalem even this Sixth Appearance in that City and not once one yet in Gaâ—â—lleâ— though that was the only place which Christ had promised to go before them unto as a Shepherd before his scattered Sheep to gather them together again this he promised before his Death that he would do so when he was risen again Matthew 26.32 And this was all the Angel promised that the Disciples should see him in Gallee Mare thew 28.7 Mark 16.7 Yet much more is here performed 〈◊〉 was promised for our Lord was seen Six several times in Judea before he was seen in Galilee â—est they should flee away thither for fear from Jerusâ—lem before the time therefore did he Six times appear in and about the City and N.B. So he was better than his word to them who had been worse than their words to him for they all had Unanimouâ—ly promised to cleave close to their Lord even â—â—to Death Matth. 26.35 This they promised out of Pride and Presumption which always miscarryetis N.B. Whereas an humble holy Jealousy of the treachery of our own hearts and self-suspicion will hold better out and sooner find Divine say our in Confirming and Corroborating Grace Therefore our Lord striveâ— not with them there for the last word but lets them Joy in and injoy their own over weaning conceptions of their own worth till time should confute their Carnal confidence as indeed it did ver 5â— Then all the Disciples forsook him and â—â—ed even then when there was no such daâ—ger to inforce them to fly for when himself was apprehended by his own consent at before he had capitulated with the Enemy for their security notwithstanding all this causeless slip they gave him he will be better than his word of promise and appears twice to them in the City whereas he only promised to be seen of them in Galâ—lee to shew N.B. that infirmities bewailed do not break the Squâ—â—â— of the Coveâ—ant of Grace peâ—cata nobis noâ— nocent Si â—â—n placeâ—t saith Ambrose our Sins thurt us not if they please 〈◊〉 not The Church stands as right with Christ when penitent as while Innocent Cant. 7.1 2 c. With Chapter 4.1 2 c. Her Hair Teeth Temples all as Fair and well Featured as ever after her recovery from her former salls Cant. 3.1 2 3. c. 5.2 c. The 3d Remark is the time when his Sixth Appearance was 't is expresly said to be Eight Days after John 20 26 that is a full Week after including the two extreme Days as is done in calling that Ague a Quartan or the fourth Day Ague which hath two well Days betwixt two ill ones So here the first day of Christ's Resurrection is reckon'd in as one of the Eight and that Day Week the other to make up the number of Eight Hence it appears that the Disciples knowing their Lord's Pleasure and having once had the Priviledge and experience of his Presence the first day of his Resurrection did ever after by Divine Inspiration dedicate â—he same day for their Solemn and Sacred Assemblies Acts 20. â— 1 Cor. 16.2 from thence this first Day of the Week was call'd the Lord's Day Rev. 1. â—0 For Christ did not appear daily or continually during the Forty Days to his Disciples but only by Intervalls Here is a Week's Distance 'twixt the Fifth and this Sixth Appearance N.B. The reasons hereof are supposed to be these 1. To Inflame the Disciples desires of seeing him again the more whose first Appearance had filled their hearts so full of Joy John 20.20 Luke 24.41 This short Taste made them long for more such sweet Injoyments 2. That Thomas might within that time meet with some of the Ten Disciples to give him information c. 3. Because the Solemn Assembly of them altogether was no sooner for Christ would not appear to Thomas alone but before all his Fellows partly that the man might the more be confirmed by the Testimony of all the other who had seen the Lord and partly that Thomas might be rebuked openly before them all according to 1 Tim. 5.20 Yet such was Christ's condescension in compassionating obstinate Thomas that he will for his recovery Act the same things over again that he â—â—d done the First Day a Week before coming in when the Doors were shut and standing in the midst of them again John 20. verse 19.26 Christ's Kindness was so strong as he will not lose Weak Thomas according to Romans 15.1.3 notwithstanding all his Wilfulness and Obstinacy added to his Incredulity From these praemises do arise practical and profitable corollaries N.B. As 1st Such as are wounded in their Faith by the Tempting Adversary ought to take right means and methods in order to the curing of their wounds we should do as Jehoram did when wounded by an Assyrian Arrow he returned to Jeâ—reâ—l to be healed of his wounds 2 Kings 9.15 So when the Devil hath wounded us in our Faith or other Graces we must return to the Use of Holy means that so we may recover again Thus did those Disciples who after the failure of their Faith and flying from their Master in his misery c. They leave now their lurking holes meet together in Jerusalem and warm those small sparks of Grace and little Faith still left alive one in another and there they met with the True All-Heal the Saviour of their Souls who appeared to them and strengthened in them what Remained and was ready to die Rev. 3.2 They assembled with some hope to see him again Therefore we may not forsake the Assembling of our selves Heb. 10.25 lest we miss of Christ's Appearance as Thomas did c. N. B. 2dly We learn hence what a Spirit of Meekness ought to possess the Churches of Christ towards their Fellow members that fall through strong Temptation Gal. 6.1 Thus it was in this Thomas's case who was call'd Didymus because of his doubling and doubting and was obstinate therein yet was not be cast out of their Company by excommunication for this Crime but he was gently born with by them till Christ came to cure him N.B. 3. Oh what a loss it is to lose the blessing of Christ's Appearance but once at one time and at one only meeting as was Thomas's case here to be wilfully absent but once from Divine Worship In Publick and Solemn Assemblies of Saints where Christ maketh his Sanctifying and satisfying Appearances without great danger and damage Our Lord taught Thomas the worth of that priviledge by the want of it in his woful obduration and wilful obstinacy
for beginning this great work of bringing both Jews and Gentiles together into one Bond of Communion this place was therefore God's choice where both of them abounded and the mentioning of Cornelius's his being of the Italian Band Acts 10.1 may be look'd upon as an intimation from the Holy Spirit that this very City was designedly pitched upon for this very end wherein both Jews and Gentiles should meet here first in Christ's Sheepfold 4. In their unwillingness to deliver God's Errand for both were backward to it both were more for disputing than for dispatching their Lord and Master's commands Much unlike to Abraham who followed God blindfold and went out not knowing whither Heb. 11.8 N.B. But though he knew not whither he went yet did he know full well with whom he went namely that he walked as a Child in his tender Father's hand which is sufficient incouragement even to a timorous Son as it was to David Psal 23.4 to walk through the Valley of the shadow of Death but neither Jonah nor Bar-Jonah had this confidence First Jonah the Prophet did take shipping at Joppa this very same City when he would flee from the presence of God and decline his duty Jon. 1.3 He Rose indeed like a Servant whom his Master calls up to do his commands verse 2. but it was to Run from his business not to perform it Whatever was the Reason that moved Jonah to Run away from God's command yet is this strange he should fall into such a fixt Opinion that he might and take up such a fixt Resolution that he could flee from the presence of the Lord mentioned twice in verse 3. He could not be ignorant how David had described the Omni-presence of God Psal 139 7 8 9 10 11. Yea natural Reason would rebuke him for thinking he could flee from God Jovis omnia plena God fills all places saith the Heathen Poet. Secondly Bar-Jonah the Apostle was backward enough also as is before related for though he did not as the other Jonah who out of a sullen humour and a melancholy discomposure at the dislike of his Message crept into a Ship-Cabbin or got under the Dâ—â—k before the Ship was ready for her Voyage that he might be sure to go in her and therefore paid for his passage before-hand presently upon his going first on Board which used not to be paid till Passengers come to the Port or Haven designed c. Yet this Bar-Jonah did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stick fast in the Mud of his own doubting heart of unbelief and could find no way out Acts 10.17 In this sense the same Greek word is â—â—â—d to express the perplexity of Herod's guilty Conscience Luke 9.7 as Beza noteth N.B. 'T is true Jonah Run away but Bar-Jonah stood at Mark for the former had only an ordinary Divine Command Arise go to Nineveh c. Jon. 1.2 but this latter had an extraordinary Divine Vision and Commission to converse with the Gentiles notwithstanding Peter's doubting was so prevalent that he verily thought his Jewish Custom in shunning Gentile-Communion was a Reason strong enough to refuse God's Command therefore he cryed Not so Lord c. Acts 10.14 till he was expresly bid to go doubting nothing verse 20. and then he delayed not to obey the Heavenly Vision as Acts 26.19 2. The Disparity betwixt Jonah and Bar-Jonah are these 1. The former was sent in Embassage to a prodigiously vast and populous Gentile-City but the latter was God's Embassador at the first only to a Gentile-Family and his Friends and Relations 2. Jonah's Doubting was worse than Bar-Jonah's for Jonah not only doubted whether the Conversion of the Gentiles might not prove the Rejection of the Jews whereof he was very unwilling to become the Instrument and Bar-Jonah might have the like Doubt But also Jonah doubted whether that great King and his City would not rather deride and punish him than regard his Message for he had no such good Character of them as â—eter had of Cornelius before his going to him Acts 10.22 to incourage him 3. Jonah also feared that his Threatning Message to Nineveh would not proye true for God's graciousness he thought would Reverse the Doom of destroying it within forty days if the City did Repent and then they would repute him for a false Prophet but Bar-Jonah had no such Reasons of any such fear here 4. This Refractory Prophet is punished for a Run-away and put close Prisoner into Little-ease the Whale's Belly out of which upon his prayer he is delivered when made more sensible of his duty by this Miraculous Deliverance yet when thus forced to set upon his work and became successful in it he became passionate and in a pet fit he must needs lie down and die Notwithstanding this God most graciously spared him as well as Nineveh and left him upon Record not only as a Type of Christ's Burial and Resurrection as he lay three nights in the Whale's Belly and then was cast upon dry ground Matth. 12.40 but also as a Caution and Warning-piece to Prophets and People that 't is possible they may prove over-passionate and though good men may Run over far away from their duty This doth not cum Petroquadrare Bar-Jonah did not do as this old Jonah did c. This brings in the first Circumstance namely How Peter was expected by Cornelius Acts 10.24 but so was not Jonah expected by Nineveh Peter after he had lodged the Centurion's Messengers for him whereof Nineveh sent none for Jonah in all civility tho' Gentiles all night verse 23. In the morning he rose up and went with them taking six Brethren from Joppa with him that they all might testifie with him the Grace of God which was dropped down from Heaven upon the Gentiles when it might be questioned as it happened afterwards to be Acts 11.1 2. when Peter returned the second time to Jerusalem to be after observed Now comes he to Caesarca where it is expresly said Cornelius waited for him and he had called together his Kinshmen and near Friends to wait with him for Peter N.B. For this good man Cornelius thought he could not express his love to his Relations and Acquaintance who had probably with him forsaken all Pagan Idolatry better than by giving them an opportunity to hear the Word of Life and receive Instruction for their Souls And 2dly How he was accepted and entertained So soon as Peter was come Cornelius met him fell down at his feet and worshipped him verse 25. Acts 10. that is with a most humble Civil Worship not with any Divine Worship for he had forsaken his Pagan Idolatry and though he could not think him to be God yet perhaps might mistake him for an Angel and designed to worship him accordingly for which Peter blames him verse 26. by letting him know he was no more than a Man who must adore God but must not be adored either as God or as an Angel by Mortal Men We must glorifie
some besides this Pagan Governor who Judged him as mad in preaching it 2 Cor. 5.13 and in pressing towards the prize which he now persecuted so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Phil. 4.13 with as much eagerness as ever he had persecuted or prosecuted the poor saints and servants of Christ while he made havock of them Acts 8.3 The ninth Remark is 'T is likewise highly honourable and greatly comfortable when a prisoner at the bar can beside the testimony of his own conscience make a solemn Appeal to the consciences of his Judges that he speaks nothing but the words of truth and soberness Thus Paul makes his appeal 1. To Festus with all modesty waving the reflection he reviled him not as Christ had taught him 1 Pet. 2.23 nor called him whited wall as he had done Ananias the intruder into the High-Priest's office but gives him his Noble Title tho' his person was unworthy Yet for God's ordinance of magistracy's sake mildly minding him according to his own advice 2 Tim. 2.24 25 26. that his Conscience must tell him his discourse was not like as one distracted And 2. To Agrippa to whom he useth a most Rhetorical insinuation v. 26 27. which could not but leave a forcible impression upon his heart persuading him that he being Educated in Judea could not but hear of the Life Doctrine Miracles Death and Resurrection of Christ c. all which were done openly John 18.20 and he could not but believe the Prophets The tenth Remark is So convincing is the power of the Gospel and the purity of its professors that at the long run the Adversaries thereof are shamefully confounded as here 1. The King is convinced to be almost a Christian v. 28 he is brought nigh God's Kingdom yet so clogg'd with the world as we do not find he ever came there which occasion'd Paul to wish for Agrippa and all his auditory all the good that was in himself for the accomplishment of a true Christian yet to be freed from all the evils that then were upon him verse 29. 2. Festus is easily influenced by Agrippa to acquit Paul from the Crimes laid against him yet he would not release him for fear of the Jews And 3. the malitious Jews got nothing for all their travel charges and impudent importunity but a being branded for a company of cursed Caitiffs for their thirsting after the blood of the innocent in the judgment of so many honourable personages Thus are those wretches packed home to Jerusalem with a stigmatizing indelible opprobrious blot upon their names and perhaps not without horrour of Guilt within their Bosoms Notwithstanding all those acquitters of Paul like the Black-moor in the Bath and the spotted Leopard Jerem. 13.23 got no saving change by these Transactions CHAP. XXVII Paul 's passage to Rome THIS Chapter containeth Paul's Voyage from Cesarea towards Rome which may be resolved into two General parts 1. The Causes of his voyage thither And 2. The Casualties that came upon him in his passage 1st The Causes were three first Efficient which was a decree in court by the Judges ver 1. where his companions are named Secondly Formal he must not travel it by Land least the Jews should ly lurking in the way to take away his life according to their old Oath and Design but he must pass by Sea v. 2. Thirdly Material to wit the places by which they passed from Cesarea were Sidon ver 3. Cyprus v. 4. Myra v. 5 6. Gnidus ver 7. and Crete v. 7 8. 2dly The Casualties in the general was sailing was now dangerous towards the depth of winter v. 9. more particularly they are reducible to three heads 1. The Antecedents 2. The Concomitants And 3. The Consequents 1st The Antecedents are the procuring causes of all the sad casualties namely the Centurion's too much obstinacy in rejecting the Apostle's advice and his too much obsequiousness in receiving the Counsel of the Master and owner of the Ship verse 10 and 11 12. 2dly The Concomitants are 1. A contrary tempestous wind verse 13 14 15. 2. The peril of the place v. 17 18. 3. The continuance of the storm for three days v. 18 19. 4. Heaving over board the lading Merchandize And 5. An utter despair of life v. 18 19 20. in the eye of Reason c. 3dly The Consequents are the Catastrophe or comfortable issue 1. Promised by Paul not only from his prophetick Spirit but also from an angelical Vision v. 21 22 23 24 25 26. 2. Performed through the use of ordinary means by night as the casting of their Anchors v. 27 28 29. The abiding of the Marriners in the Ship v. 30 31 32. The taking of due sustenance to support nature in its strength after Paul had begged a blessing v. 33 34 35 36 37. Then the second unladeing of the Ship v. 38. Lastly what was done extraordinarily by day v. 39 40. and suffered v. 41. The Ship is lost yet all its crew saved v. 42 43 44. The Remarks from those Resolves are these The first is The disposals of all men both Saints and Sinners are determined as here it was determined verse 1. first By God himself the Supreme cause Acts 23.11 and then by those Subordinate civil Magistrates Festus Agrippa and others with whom the Governour consulted concerning Paul's passing to Rome All these great men seem to be self-condemned in their acknowledging Paul's innocency yet not setting him at Liberty This neglect of Justice they do but varnish over with a pretence of Law fulness and necessity saying he might have been freed had he not appealed unto Caesar Acts 26.32 whereas the true secondary cause was that they durst not do it for self-ends and popularity for fear of the Jews but the principal primary cause is here included it was determined otherwise by the great God who disposeth all things according to his pleasure For Paul's appeal to Ceasar did indeed bind them up only from condemning the prisoner till Nero had heard him but not at all from setting him at Liberty had they pleased because Paul might have with-drawn his Appeal and enjoyed his freedom seeing Nero had not yet made those Sanguinary Laws whereby the profession of Christianity became a Capital Crime N. B. This is comfortable to consider that even great men cannot do what they please against the Saints but what the great God pleaseth The second Remark is Saints do share with sinners in matters Secular and External 'T is said expresly there were other prisoners beside Paul v. 1. that must all be pack'd together to Nero's Court at Rome They are mingled the good with the bad in the same misery Time and chance saith Solomon happeneth alike to all Eccles. 9.11 To the one as well as to the other especially in common Calamities for Hezekâ—ah's pride did contribute to the Babylonish Captivity wherein the good Figgs were involved with the bad as well as his Son Manasseh's Abominations Tho' they be thus
Golden Age of the Church in Virgil's Verses only with a little change of their Order 7. Yea Augustin himself And 8. His Contemporary Jeronimus in his Catalogue of Antient Fathers do afford their Suffrages as to the main of this comfortable Doctrine All these Fathers were Stars of the first Magnitude in the Firmament of the Primitive Church all grounding their Opinions upon Isa 65.17 and 66.22 Behold I Create New Heavens and a New Earth c. and upon Mich. 4.1 3 c. with Isa 2.2 4. in both which places it is said that in the last Days the Church shall have a glorious Victory and a Kingdom c. and that then Swords shall be beaten into Plow-shares and Spears into Pruning-books Nation shall not lift up a Sword against Nation neither shall they learn War any more but every man shall sit under his Vine and under his Fig-tree and none shall make them afraid c. Yea and upon more such Prophetick Scriptures both in the Old and in the New Testament too many to mention here which never had their Accomplishment in any Age to this Day It must indeed be acknowledged that the Heresie of Cerinthus and the old Chiliasts or Millenaries were long ago exploded c. But we find this Reason for condemning them namely because this Cerinthus being a Jew had his foolish Conceits concerning the Thousand Years from his Judaism and the Chiliasts his Followers did Judaize also with him they all entertained Carnal Conceits concerning Divine Matters and carnally interpreted this Scripture of a Thousand Years as if it held forth only a Temporal Felicity to wit that the Earth during these Thousand Years should be not a Paradise of Spiritual Delights but a Stew of all Impure Pleasures and a Stage of all Libertinism and Sensual Licentiousness Not unlike to that stupid Phantastick Paradise which the Turks doatingly dream of from their Impostour Mahomet in their abominable Alcaron This also is the fond Fancy of the Blinded Jews concerning their Mock-Messiah whose Coming they do expect To this Tremellius the Jew excellently answers de mille annis in Rev. 20. nihil eorum narratur quae Cenrinthus tam imprè garriebat c. that is Here is in the Thousand Years nothing told of which Cerinthus profanely prated for where is any luxurious Eating and Drinking where is Marriages and mad Merriments and where are Sacrifices and Festival Days to be observed at Jerusalem c The holy Scripture names not any thing of such unholy practices therefore Cerinthus and his Followers are justly Branded for Hereticks by both Antient and Modern Divines who unanimously affirm that this Beloved City the New Jerusalem shall enjoy a Thousand Years not of Carnal Pleasures but of Spiritual Joys wherein holy Men and holy Women shall live in peace from Persecutors and in love one with another without Differences either of Opinion or Practice c. rejoycing together in a most blessed and heavenly manner while Satan is Chained up c. To conclude Though this Golden Age call'd a Day of Refreshing and of the Restitution of all things Acts 3.19.21 be affirmed by Antient Fathers and confirmed by Modern Authors both Foreign as Alstedius Keplerus Cunaeus Daubricius Piscator Molinaeus and Tychobrake and Domestick as Dr. Hackwil Dr. Twisse and Mr. Mede c. which shews it is no Outlandish Toy nor any Yesterday Fancy Yet in what Year this New World shall begin all these great Lights of the World look'd upon it as one of the great Secrets of Heaven which as Nuncius Propheticus who subscribes himself T. B. saith well Our Dim Eyes cannot pierce those Ten-fold Orbs above to discern Indeed so many Men so many Minds Alsted determines upon Ninety four others upon Ninety seven for the first Year hereof Others judge the time uncertain and certainly their Judgment in my Judgment is most certain Let us turn our private Opinions into both publick and private Prayers that the Lord Jesus may hasten his Glorious Kingdom and be like a Roe upon the Mountain of Spices c. The 5th Remark I have inserted some more of my fifty years Collections out of many learned Authors about this Millenary point which hath been canvased pro and con as a profound Mystery in all ages of the Church c. 1st Hierom on Ezekiel saith in Lib. 11. Cap. 36. that Tertullian Lactantius Victorinus Irenaeus and Apollinarius five learned men were all of the Millenarian opinion And Aben-ezra upon Isa 65.22 as the days of a Tree so shall the days of my People be and they shall long enjoy the work of their hands saith thus As this Tree there mentioned doth endure a thousand years before it perisheth even so those that shall be raised at the time of the Messiah's appearing tamdiu victuri quamdiu patriarchae ab Adamo ad Noam Shall live so long as the Holy Patriarch's did from Adam to Noah some of which lived very night to a thousand years Other Rabbinical Criticisms carry the same congruity namely that John in the Revelation doth number all by sevens as 7 Churches 7 Spirits 7 Stars 7 Candlesticks 7 Angels 7 Seals 7 Vials 7 Thunders all which numbers do plainly point to the seventh or Sabbatical year and under the six Seals Angels Vials and Trumpets is comprized the sixth age of the world or the last six thousand years thereof allowing 333 years and the third part of a year to each which make up about two thousand years of the same alloy is that curious Notion As the first Adam did fall upon the sixth day and upon the sixth hour of that day and was judged in the same hour at Evening And as the second Adam was Crucified upon the sixth day and at the sixth hour of that day c. So on the sixth age of the world expiring God will take away all evils out of the world and then begins that seventh or Sabbatical year of rest to his Church c. Moreover Justin Martyr reads that phrase aforesaid â—sâ— 65.22 the days of my people be as the day of the tree of life which words saith he do implicitly point at the thousand years that the first Adam should have lived in his Paradise-felicity had he not eaten of the forbidden Tree c. 2dly Learned Weems in his Ceremonial Exercitations observeth a three-fold â—â—rour concerning Christ 1. Error personae a mistake of his person Hence we are told of False Christs c. 2. Error Conditionis a mistake of his condition thus the Jeâ—s look'd for a Messiah to come in worldly grandeur and glory at his first Appearing c. And 3. Error Temporis that is a mistake about the time of his coming the second time c. How many mistakes have been made about this abstruse point I have discovered at large in my Discovery of Antichrist Chapters 12 13 14 15. I shall add a little here to what I have related there and before here in foregoing paragraphs Dr. Fulk and Diodate
and Votaries hereby hindring them of that mutual Help that God ordained them and of that Remedy against Sin If God thought it not good for Adam in his Pure state to be alone how much more for his Posterity in the Corrupt state who have more need of that Remedy This forbidding to marry to their Clergie at all times and to their Laity at some times of the year is one of Romes Doctrines of Devils 1 Tim. 4.1 3. and they are Devils rather than Divines that speak disgracefully of Marriage and call it a Defilement Though Paul saith it is not good to marry 1 Cor. 7.26 28. yet doth he neither contradict Moses here nor himself elsewhere Heb. 13.4 for the Apostle speaks not there of Moral good which onely is opposite to sin but of Expedient good or Secundum quid in respect of present Persecutions under the ten Heathen Emperours Therefore it was not expedient Had he spoke of Good simply he could not have said If he marry he sinneth not The 2 Note this holy Ordinance of God Marriage Prov. 2.17 how holy should it be contracted and accomplished Adam did not steal the Woman when formed but receives her from God when he brought her to him Alas how many entreth into God's holy Ordinance at the Devils Portal either by Theft or Fornication This is the way to bring a Curse upon them and not a Blessing As Adam did not snatch Eve by force so neither did Eve come running to Adam but is brought to him by God They be holy and happy Couples whom hearty Prayers and holy Means bring together The last Blessing partly external and partly internal was that of the Sabbath instituted in Paradise both before the Fall of Man and before the Promise of Christ as Mr. Perkins saith in his Cases of Conscience about the Sabbath even in the state of Innocency Therefore the History of the institution of the Sabbath is mentioned immediately after the finishing of the Creation as is expressed both in Gen. 2.1 3. and Exod. 20.11 before the History of Adams Fall 'T is true our first Parents did not stand in that state of Innocency to keep the first Sabbath therein but did fall upon the sixth day the very day of their creation yet God makes mention of his Sabbath Gen. 2.3 before he made mention of their Sin Gen. 3.1 c. to shew that they should have kept the Sabbath though they had never finned If Man had continued in the pure state seeing he was appointed to dress the Garden and not to live idly even in Paradise it self 't is enough probable that even then and there he should have kept the Sabbath as a Rest and Intermission from even such a labour as became that place and state and as a Symbol or Sign unto him of a more compleat Perfection to be attained unto in Heaven far beyond that Perfection and Happiness he had on Earth The first point to be Discussed is that the Sabbath was Instituted from the Creation as the Prophet Malachi gathers an everlasting Rule and Law from a Foundation grounded on the first Creation saying Did be not make one And wherefore one that be might seek a Seed for God Mal. 2.15 so may we argue accordingly Did not the Lord rest upon the Seventh day and why upon the Seventh day that he might sanctifie the Seventh day to himself and his Worship Indeed Tostatus and Pererius two Popish Writers do assert that the Sabbath was not Instituted till the time of Moses at Sinai and that the Sanctifying of the Sabbath spoken of in Gen. 2.2 is mentioned by Moses there by way of Anticipation onely But this must needs be a gross mistake in both those Popelings For 1 no such Anticipation can be exemplified in either Testament for so great a distance of time as was betwixt the Creation of the World and the giving of the Law by Moses See Phil. â— 5 2 Suarez another Popish Author doth grant that some observation of the Seventh day began from the beginning of the Creation Suarez De Diebus Festis and all the best Interpreters do unanimously affirm that the Seventh day was Sanctified from the beginning of the World 3 The ancient Jews never dreamed of any such Anticipation for it was their received opinion that the Feast of the Sabbath was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all Nations from the beginning of the World Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14. 4 It is also evident that the holy Patriarchs did keep the Sabbath by a godly Tradition before the Moral Law was given for 't is said Exod. 16.23 To morrow is the Rest of the holy Sabbath to the Lord. This was before the promulgation of the Law Exod. 20. and though here is the Sabbath first mentioned yet here it was not first instituted they had much neglected the Sabbath in Egypt and here a new Rule is given for its renewing and constant observation 5 The Creation of the World in six days and Gods resting on the Seventh was the cause of its Institution for a Sabbath as its effect Now to put off the Institution and Observation of the Sabbath until the promulgation of the Law at Sinai is to cast the Effect behind the Cause above 2544 years and to begin the Memorial that the World was made which certainly most concerned those of the first Age thereof to regard and remember not until above 888 years after the World was marr'd by Noahs Deluge which must needs be altogether improbable 6 The very words and Phrases the Holy Ghost uses Gen. 2.2 3. doth convince the contrary for there the compleating of the Creation is twice conjoyned with the Sanctification of the Seventh day and that in the same manner and phrase as the creation of Man and all other Creatures is conjoyned with their Benediction Gen. 1.21 22 27 28. 7 When the Law came to be given by Moses the fourth Commandment doth plainly intimate that the Sabbath was instituted when the Creation was finished for in six days the Lord made heaven and earth and resâ—ed the seventh day c. Exod. 20.11 where God proposes his own Example for mans imitation That which the Lord himself had done in person the same must man do at Gods Command Thus the Apostle to the Hebrews seemeth to argue 1. From the Sabbath or Rest upon the Seventh day whereof the godly are partakers in this life which he intimates was a Rest appointed from the Creation of the World 2. There is another Rest mentioned in the Old Testament to wit the Rest in Canaan unto which Joshua brought the people of God 3. There is yet a Sabbatism or Rest remaining for them This is 1 Spiritual here as God rests in his love to us Zeph. 3.17 so we rest in our enjoyment of him Psal 116.7 2. Eternal in Heaven where the Sabbath is everlasting Heb. 4.3 4 5 7 8 9. Thus also the Ancient and Orthodox Fathers do universally ground the Institution of the
Chron. 21.12 Is but three Years To solve this doubt some say seven Years was God's first offer but David praying for a shorter time brought God down to reduce them unto three Years as Abraham had prevailed with God to make an abatement from fifty to ten Persons for saving Sodom Gen. 18.24 32. and as Ezekiel had got God to allow Ox-dung for Man's-dung to knead their Bread with in a Famine by a sore Siege Ezek. 4.12 15. Thus God might likewise condescend to David's Prayer as he had done to the Patriarch Abraham's and to the Prophet Ezekiel's This is but gratis dictum a Being wise above what is written and therefore 't is better answered for reconciling this difference 1. By Grotius that numbers might be set down by Notes or Figures as most Nations do which might easily cause a mistake of the Figure three for the Figure seven But 2. Because the aforesaid Supposition seems to weaken the Authority of the Holy Scriptures if mistakes be allowed therein therefore Judicious Junius with whom the best Expositors do concur doth affirm that this offer of God by Gad ran thus Shall three Years Famine as 1 Chron. 21.12 saith Come upon the Land for the Sin of David to make up those that have been already for the Sin of Saul which lasted three Years and the fourth Year was almost out Now God offers David Shall three Years Famine more come to make up the number seven as is expressed here v. 13. Beside 3. Others are of opinion that this fourth Year after the Famine for the wronged Gibeonites was the Sabbatical Year wherein Israel had no new Harvest so could not make up their losses of the three last Years Famine and if this Notion will hold then three Years more such make them seven indeed Mark 6. Though God offered to David's choice whether he would chuse either Famine Sword or Pestilence yet had he Decreed to send the last of the three and neither of the former God in the mean time leaving David to the Direction of his own Wisdom and Will but so as his Will was inlightened and inclined by the secret motion of God's Spirit to chuse the last of them N. B. Which gives a manifest Demonstration that the Determination of Man's Will by God's Decree may well consist with the Freedom of our Wills for David here did freely chuse that one of the three which God had from Eternity decreed and determined should be chosen The Second Part is the Progress of this Plague which David did chuse v. 14 15 16. Wherein Remark 1. The ground of David's choice He said I am in a great strait v. 14. Great Sins bring great Snares David in the fulness of his sufficiency was in straits as is said of the wicked Job 20.22 which of those three direful Judgments to chuse and his straits were the greater because he saw God resolved to make him smart by one of them none of which were eligible Remark 2. David had experience of the evils of both Sword and Famine but none of the Plague The smart of the late Famine was still fresh and felt upon the People And that of the Sword which must have a Commission to conquer and kill his Subjects that were to flee before it was an evil that would much redound to the dishonour of Religion and of God himself who had received David and his People into his Protection by Covenant Remark 3. He chuses neither of the other for though the Hand of God order them both yet there is the Hand of Man in the Sword as it were the Hand of the Creature in the Famine as the Locust Caterpillar Mildew c. But the Plague whereof David had no Tryal was an immediate stroke of God against which though Man can make no Defence as he may do either in War or in Famine especially David and his Nobles but Prayer and Humiliation yet this was David's choice wherein He was equally exposed in his own Person with the meanest of his People and upon this ground only from his former Experience of God's Gracious Goodness He chuses rather to be chastized by a Compassionate Father than by the Hands of such whose Tender Mercies are but very Cruelties Prov. 12.10 N. B. 'T is true to fall into the Hands of the Living God is a most terrible thing as he is an Incensed Judge Heb. 10.31 That is when God taketh to task irreconcileable Rebels and Reprobates who do despise and despite the Spirit of Grace and tread under Foot the Blood of the Covenant Heb. 12.29 But when he comes on the contrary as a tender Father to chastize his own Children He corrects them in measure Hebrew by Peck and by Peck not by whole Bushels at once and staies the rough wind in the Day of the East Wind Isa 27.7 8. Jer. 30.11 Hab. 2.2 The Third Remark from this Second Part is the Egress of the Plague from God that same Morning when Gad was sent to David with these sad Tidings and its Progress among the People even to the time appointed ver 15. Concerning the Continuation of this Pestilence how long it raged in slaughtering the King's Subjects there be two Opinions The First is of those Learned Men that affirm It lasted but from the Morning to the Evening of the first of those three Days offered to David and accepted off by him and thus they Interpret that clause even to the time appointed to be until the Evening Sacrifice and Prayer which was the usual time of Israel's solemn meeting for God's Service Psal 141.2 Acts. 3.1 This Opinion is more plausible and pleasing to the Judicious than that of those who Interpret the appointed time to be the Noon of the first Day because say they the Day is divided into three stated times to wit Morn Noon and Night's approach So that the Noon or the Meridian Sun is one of the Appointed times of the Day as well as the Rising and the Setting Sun This Computation cuts the time of the Pestilence short concluding that it lasted but six hours instead of continuing three days But because Dinner-time was not so much noted among the Hebrews as was the Evening when they had their Gnethmogned Hebrew their Time of Convention for Evening Prayer therefore is this Opinion more probable than that which I thereupon do omit as altogether improbable c. The Second Opinion is that the Plague lasted from that very Morning of Gad's coming to David ver 11. After whose choice it immediately issued forth Vntil the Third Day Which is the Term expressed ver 13. And which Expression leaveth no room for Conjecturing one day only much less but six hours of one day So that the appointed time ver 15. most probably must have Relation to the three days aforementioned in ver 13. And not otherwise without doing Violence to the Law of God Zeph. 3.4 But this we may safely assert with Peter Martyr that the Plague lasted not until the Term
baptized Peter's Question was without Question Can any man forbid Water c Acts 10.47 He argueth from the thing signified to the sign and his Question in effect is a vehement Assertion and a most cogent Argument as it is improved by him afterwards Acts 11.17 importing that such as God hath granted Inward Baptism unto no Man no Minister must deny the Outward N. B. As he that hath a right to and a propriety in an Inheritance cannot without manifest injury and injustice be denied the Writings and Seals thereunto appertaining Because these Gentiles had the Grace signified and promised in Baptism and so had got the Inward part therefore to deny them the Outward part could not but be a very injurious Act Hereupon they were baptized in the Name of the Lord Acts 10.48 which was not a differing practice from Christ's precept In the name of the Father Son and Holy Ghost Matth. 28.19 for under that title the Lord is meant not only Christ the Anointed but also the Father who Anointed him and the Spirit by whom he was Anointed So the same phrase Acts 2.38 and 19.2 5. Rom. 6.3 and Gal. 3.27 is understood N. B. Thus also the Sacrament of Baptism seals up Adoption in Infants born of believing Parents and pronounced holy 1 Cor. 7.14 having thereby the Inward Grace they have a right to the Outward Sign as it doth Seal up Faith in those of Riper years c. The twelfth Remark is The Call and Conversion of the Gentiles became a dreadful stumbling-block to the Jews yea to the Believers as well as Unbelievers We read how They of the Circumcision who believed were astonished c. Acts 10.45 Those were the six Brethren who accompanied Peter from Joppa to Caesarea Acts 11.12 N. B. Peter acted prudently in taking so many men of the Jews with him to bear a full Testimony by so many mouths concerning the Grace of God given to the Gentiles foreseeing what an offence it would prove to the Jews But these six Companions of Peter were only amazed at this and well they might beholding the Holy Ghost bestowed upon the Gentiles this first time in the like manner as it was at its bestowing upon the Jewish Nation Acts 2.4 namely by immediate Infusion Whereas at all other times where any mention is made of giving the Gifts of the Spirit we find a mention also of Imposition of Hands used in order to obtain that extraordinary grace this made those six men astonished not yet understanding the mystery of the Call of the Gentiles but thinking that Christ and his Grace had only been promised to the Jews But the very Apostles and Brethren in Judaea only hearing of these things but not seeing them were down-right offended at Peter when he returned the second time to Jerusalem and plainly quarrelled with him for going to the Gentiles and eating with them Acts 11.1 2 3 c. Now comes in that great Point to be disputed Whether Peter did well in admitting the Gentiles into Gospel-Communion without Circumcision This is justified by two Topicks The first is the Argument pressed in Peter's Apology to those who took him to Task for his Baptizing Cornelius c. And the second is drawn from the commendable and successful Edification of the Gentile-Church at Antioch As to the first it consists of two parts the Offence of the one party and the Defence of the other First The Offence was too captiously taken but not really given so it was Scandalum acceptum not datum This conversing with the Gentiles or Heathens was look'd upon as a piacular and detestable crime among the Jews as not only contrary to the Tradition of their Elders and Precepts of their wise men but also to those Scripture allusions Let him be to thee as on Heathen Matth. 18.17 and not to keep company or to eat with Idolaters 1 Cor. 5.10 11. therefore the Apostles Brethren and Jews of the Circumcision charge Peter home for violation of their Law N. B. We may well wonder here that those Believers who had not only one God to their Father but also one Church to their Mother yea were born of the same Spirit and were fed by the same Milk of the Word of God should yet quarrel upon this occasion because the Gentiles were not only informed of the Truth but also reformed from their Errours yea and plainly transformed into the same Image of the Word which they had through grace now received as if the Jews designed to make a Monopoly of a whole Jesus to themselves from the Gentiles We may wonder the more at this contention N. B. Because we find no such quarrel at Peter and John for their going down to Samaria though the Samaritans were odious enough to the Jewish Nation c. This only may be said to qualifie that Journey beside their Commission from Christ Acts 1.8 because the Samaritans were neither uncircumcised nor Idolaters both which they knew the Heathens or Gentiles were and therefore more detestable to them N. B. There was indeed a partition-wall betwixt Jew and Gentile of God's own erecting that the former might not have any familiar converse especially in Marriages with the latter and the â—abbi's made this wall larger than God had made it making it unlawful to eat with or enter into the house of a Gentile hence arose this Objection of theirs against Peter's practice Acts 11.3 Whereas the Law of God forbad not all commerce with the Gentiles much less that whereby they might be gained to God but that only which might corrupt the Jews and withdraw them from God And Peter himself who is now cavilled at professeth his conscientious observation of that Law of God Acts 10.28 to Cornelius c. and to God himself verse 14. Yea and of the very Traditions of the Elders also over and above the Law of God John 4.9 and 18.28 c. till God convinced him by a Vision Acts 10.15 c. First These Believing Jews who contended with Peter here were all zealous of the Law Acts 21.20 21. in Paul's case there as now in Peter's here and still were so weak as to be too much addicted to Jewish Ceremonies insomuch that they thought Circumcision simply necessary to Salvation Acts 15.1 5. and would have the Believing Gentiles also circumcised until they were better instructed as there by the Decrees of the Church Acts 15.29 So here by the Relation of Peter as here followeth for their farther and fuller satisfaction Nor did those Zealots of the Legal Rites object against Peter saying Why hast thou Baptized the Gentiles or why didst thou Preach to them For this would have been an injurious affront to Christ and contrary to his express command Mat. 28 19 Acts 1.8 c. Secondly The Defence Peter maketh to their offence objected from ver 4. to v. 18. Acts 11. wherein Peter not pretending any preheminence over the Church as his pretended Successors do at this day willingly submitteth himself and
his Actions to the Judgment of the Church at Jerusalem giving them an Account of the whole Transactions and the Reasons which moved him to do what he had done The Vision of the Sheet c. are twice at large Recorded in the 10th and 11th chapters that the tendency of it namely to put no difference now betwixt Jew and Gentile seeing the partition-wall was broke down now by Christ might become the more unquestionable a Truth both to Peter who was most especially concerned in it and to others also who now doubted of it and disputed against it In this Defence or Apology there be these Remarks 1. In the general Peter affirmeth that he had done nothing upon his own head but all according to Divine Direction therein 2. More particularly he is his own Compurgator That he had lived hitherto in a strict observation of their Ceremonial Righteousness verse 8. Though he thought himself far from being justified thereby abstaining from all appearances of evil to them 3. That he had not been too facil or easily reclaimed from their Legal Rites therefore the Vision was repeated three several times c. verse 9 10. before his full Regulation herein 4. The Voice of Divine Providence in sending the three Messengers that gave him his Call verse 11. and the Voice of God's Spirit to clear up his Call with a Divine as well as Humane Warrant c. verse 12 13 14. are asserted for their satisfaction 5. He gives an Account how in his Preaching those Gentiles had the pourings out of the Spirit upon them in the like power as had been upon them that were Jews Acts 2. v. 4. upon Pentecost-Day 6. Then he urgeth the Promise of Christ which he then call'd to mind of baptizing Believers with the Holy Ghost first mentioned by the Baptist Matth. 3 11 Mark 1.8 but after approved of by Christ Matth. 11.9 as by the people John 10.41 and expresly spoken also by him Acts 1.5 7. The Conclusion Peter drew from the Premisses seeing God hath made the Gentiles equal in Grace with the Believing Jews what was I to withstand God verse 17. It was God that call'd them to Life and Salvation and not I saith he therefore it was not in my power to deny them Church-Priviledges and Church Communion Here Peter's Argument is very cogent to such a Conclusion N.B. They that have the thing signified which is the greater have right to the Seal signifying which is the lesser And seeing the sanctifying Graces of the Spirit were given by God to those Gentiles he infers hence had he denied them Baptism he would therein have been a Resister of God and a wronger of them in with holding that token from them which God had sent to them 8. This Defence of Peter's was so pungent and convincing that it conquered the Cavillers they were not only silenc'd from gain-saying but satisfied fully that it was of Divine Dispensation to give the Gentiles Repentance unto life verse 18. which can come from no hand but from the Almighty 2 Tim. 2.25 The Objectors hereupon let fall their Monopoly they dreamt of concerning Christ and Grace and being good men they acquiesced as those that contended more for Truth than for Victory Now follows the second Topick for adjusting and justifying the Gentile's Reception into Gospel-Communion This is drawn from the wonderful success of God's Word among the Gentiles at Antioch called Grecians as contra-distinct from the Jews aforementioned v. 19 20. This is more manifest in the following Remarks First The 120 Ministers mentioned Acts 1.15 who were scattered upon Stephen's stoning Acts 8.1 went Preaching up and down first as far as the bounds of Judea extended then some of them stepped farther as far as Phoenice Cyprui and Syria but all this time dealing with the Jews only not being yet perswaded of the Calling of the Gentiles But Peter having now broke the Ice for a freer passage to them at last some of them made bold to go beyond the partition wall to Preach to the Greeks or Gentiles at Antioch Thus all things do work together though not asunder for good Rom. 8.28 even the Persecution that arose about Stephen did the more disseminate the Gospel c. The second Remark is Divine Light must not be let in all at once but by degrees Thus it was not only with those Banished Ministers who for some time confined themselves to teach the Jews only in strange Countreys yet when more Light was let in they venture among the Gentiles as here at Antioch But it was thus also with the Apostolical Church at Jerusalem who made at the first all this great Ruffle afore-mentioned against Peter's conversing with the Gentiles yet now perceiving many Gentiles were converted at Antioch they now send Barnabas that Son of Consolation to confirm and comfort them in Church-Communion verse 21 22 Thirdly The God of all grace makes even a Gentile-City to cry grace grace Zech. 4.7 Manifested in their Professions and in their Practices also with correspondent conversations All this the good man Barnabas saw and rejoyced at it upon Earth as the Angels also rejoyced at it in Heaven Luke 15.7 and no less did all other Believers who are but learning that Angelical Lesson when they heard hereof in Jerusalem and in other places as Caesarea c. Hereupon Barnabas exhorted this great number of Believing Gentiles verse 21. and this much people which were added to the Lord v. 24. that with purpose of heart they would cleave unto the Lord verse 23. as Deut. 10.20 and 30.20 that is cleave close to the Profession of the Truth of Christ with their whole heart tide life tide death whatever it cost them and not foil or slubber their Religion with the slur of a rotten unsound and insincere heart The sound heart is neither ashamed of the Gospel nor a shame to the Gospel Psal 119.80 Fourthly The greatest honour in the Kingdom of God and of the Gospel was conferred upon this Gentile-City Antioch now made even above Jerusalem it self Insomuch that Christ's Disciples were first call'd Christians in this City verse 26. to shew that Christ from thence spread forth his Banner which he had first set up as his Standard therein by a people that had his own name put upon them and who would apparently own and follow him in his good ways maugre the malice of Men and Devâ—ls and in despite of all the designs of a beholding and contradicting World against them as is intimated before N. B. As Caesarea the Seat of the Roman Governour of Indea first seeth the Door of Faith opened to the Gentiles in the conversion of Cornelius and his Friends and Family so Antioch the Seat of the Roman Governour of Syria first heareth and beareth the honour of the honourable name of Christian which therefore will be a Renowned City so long as the World lasteth and the Church in the World N.B. This Antioch of old had been call'd Hamath Ezek.