affectionate Woman the Christian Church had a Wilderness to hide her self in provided for her by God's most gracious providence whither she was born as upon Eagles Wing and he had done this Old Testament Church Exod. 19.4 where the same Phrase is used when she fled from the face of that Dragon Pharaoh here Revel 12.6.14 Messiah's Church harmoniz'd with Moses's Church having two wings of a great Eagle wherewith she did flye into such hiding solitary places as God prepared for securing her in her being in the worst of times and wherein he fed her v. 6. tho' he did not feast her yet he nourished her v. 14. and kept her alive during the long lease of Antichrist as he had done this Church in the Wilderness for forty years Grotius saith that these wings allude not only to Israel's flight out of Egypt into the Desart but also to the History of David who cryed Oh that I had the wings but of a Dove not of an Eagle Psal 55.7 8. that he might be saved from that Dragon Saul God gives rest to his Church from persecution Act. 9.31 and always preserves her being tho' in a Wilderness tho' she want her splendor and well-being Mat. 16.18 Mark Thirdly As Michael and his Angels were too hard for the Dragon and his Instruments in Warring against the Old Testament-Church for Pharaoh was drowned Amalek was discomfited and the Countries of King Sihon and King Og were conquered by Christ's conduct the Captain of Israel's Hosts in the Wilderness Josh 5.13 Heb. 2.10 Even so the Dragon and his Instruments make war against the New Testament Church Revel 12.7 while she brought forth many Children unto God under the name of the Man-child v. 5. even Christ Mystical as Mr. Joseph Mede interprets it from Gal. 4.19 yet can he not prevail v. 8. but is totally routed and ruined so as not to rally or rage any more for he is cast out of Heaven v. 9. that is from molesting the Church at that time and down to the Earth as Wrestlers saith Grotius cast down the weaker to the ground so Michael or Christ whom none is like in strength Psal 89.8 prevails against the Devil the strong Man is mastered by the stronger Man Luke 11.21 22. and is at last by him cast into Hell Revel 20.10 As the Devil and all his Imps could not obstruct the passage of Moses's Church from possessing the Earthly so nor Messias's Church from entring the Heavenly Canaan Fourthly Now follow the more Particular Remarks upon all the forty two stages Recorded by name in Numb 33. from v. 1 to v. 50. especially where any memorable matter is mentioned befalling Israel in their Wilderness wandring at any one of those particular places For the accomplishing of which work I have truly travelled to furnish the Reader with the choicest cream and quintessence extracted out of the best Learned Rabbins Antient Fathers and Modern Divines both Criticks and Commentators in various Languages The First particular Remark is upon Rameses the first Stage that Moses mentioneth Numb 33.3 beside what is above-said hereof in the General Remarks Mark moreover First That Raamses Hebr. signifies Worms-or Moths the Mystical meaning whereof may well be that as Egypt signifying Anguish and Tribulation and representing this present Evil World that wallows in wickedness is no sit place for the true Israel of God to abide in therefore the Lord calls his Adopted Children out of Egypt Exod. 4.22 Hos 11.1 Heb. 12.23 c. as before for nothing but anguish attends them there John 16.33 c. So Rameses tho' a Treasure City Exod. 1.11 yet our Lord cautions us Lay not up your Treasure where the Worm or Moth may corrupt it Mat. 6.19 Rameses was but a City wanting foundations and made up only of Mortar c. Exod. 1.11 14. Whereas if we according to Christ's Councel lay up our Treasure in Heaven which is a City that hath foundations whose Builder and Maker is the Great Creatour Heb. 11.10 then need we not fear any Moth or Worm to corrupt it or any Thief to break through and steal it for 't is a City above the reach both of Malignant Men or Dawned Devils Hereupon the Seed of Abraham cannot find rest here below in places built by frail creatures Heb. 11.8 9 10 13 to 17. for they hear their Creator crying Arise Depart this is not your Rest for it is polluted Mic. 2.10 and Arise let its go hence saith Christ John 14.30 Mark Secondly Israel marcheth from Rameses to Succoth which signifies Booths built of Boughs as before Behold here the Infant Estate of the Old Testament Church Numb 33.5 At Succoth like a company of Sucking Children they fall upon Building Childish Summer-houses with Boughs and Branches of Trees no better Buildings no fairer nor firmer Fabricks could be expected from them when they came thus rawly out of the Egyptian slavery and were only come now to the first step from Egypt of their forty two stages and stations in the Wilderness and newly entred under the Conduct of Christ cloathed in the Cloud who here came to be as a Schoolmaster to this company of Children and to take his first Tuition of them Exod. 13.20 21. These Children of Israel as they are frequently stiled in Scripture being now but as it were in their A. B. C. could not possibly but be very ignorant of Canaan's glory and of Sion's Excellency when they can sit down in Succoth thus satisfied with such sorry Coverings as Booths of Boughs N.B. First Christ came now and became a new School-master to those simple Children and taught them they must have a better covering he therefore covers them with his cloudy Pillar Wo to them that cover with a covering but not of Christ's Spirit Isa 30.1 and of his Merit also Put on the Lord Jesus Rom. 13.14 N.B. Secondly Grown Christians brought into the Beauty of Sion may not forget they were once but in Succoth Catechumeni A. B. C. Scholars having very little knowledge of God and but Babes in Christ 1 Cor. 3.1 2. 1 Joh. 2.12 13. There is first the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or being of a Believer then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or well-being and beauty thereof As we may not stay alway at Succoth but press on to Sion He is a Monster that grows not up from being a Child Rehoboam is call'd a Child when grown up a Man 2 Chron. 13.7 So in Sion we must remember Succoth to humble us c. Mark 3d. The second Stage they came to was Aetham which signifies hard ground as before only hinted Thus there layeth hard ground betwixt us and Heaven which Canaan typified many Losses and Crosses many Tryals and Troubles c. We have great need therefore to be well shod with the preparation of the Gospel of Peace Eph. 6.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well booted Christians that we prove not Habers upon this hard ground 'T is the Conduct of Christ that
this is he v. 12. and this is intimated in 2 Sam. 5.2 The Second Remark is The Person Anointed David which signifies Dilectus desiderabilis one Amiable and Acceptable to all His Character as a Type of Christ was White and Ruddy yea Totus desiderabilis altogether Lovely and all asunder Lovely Cant. 5.10 16. Lovely David was both for his Inside a Man after God's own Heart Chap. 13 14. one of an Vpright Heart notwithstanding his foul Failings Psal 57.7 not of a Rotten Heart as Saul was David did all the Wills of God Acts 13.22 and therefore was he God's Corculum a Man of God's Desire and Delight better than Saul for his Inside chap. 15.28 and as for his Outside 't is described here v. 12. he was of a Comely Countenance not Effeminate but of a Masculine and Majestick Aspect his very Eyes seemed to sparkle and to breath forth a Military Magnanimity as Martinius Interprets Japhe Gnenim here not that he had Red Hair as some say but that he had a meet mixture of White and Red in his fresh Complexion which argued both a Loving Comely Amicable Disposition and a Lively Martial Constitution a brisk Spirit for the Noblest Exploits The Third Remark upon the Concomitants of David's Unction is That he was Anointed with Oyl out of an Horn v. 13. as is noted before upon v. 1. and not out of a Glass-Vial as Saul was and Jehu after him 2 Kings 9.1 though it be read there a Box of Oyl yet the Hebrew word is the same with that 1 Sam. 10.1 which is Translated a Vial Pak Vasculum is in both places to shew the short continuance say some of their Kingdoms but David and Solomon were Anointed out of an Horn of Oyl 1 Sam. 16.1 1 Kings 1.39 Thirdly The Consequents of David's Unction the third part hath these Remarks First The Spirit of the Lord came upon David when Anointed v. 13. namely to endow him with extraordinary Gifts of Fortitude Prudence c. and of Prophecy as well as of Piety and Poesie after which he did Noble Exploits as the slaying of a Bear and a Lyon c. and became famous for such Heroick Facts insomuch that the very Courtiers of Saul had notice of them and took notice of him for them whereupon they upon occasion afterward commended him to their King v. 18. as one every way accomplished The Second Remark is The Spirit of the Lord departed from Saul and an evil Spirit from the Lord came in its stead v. 14. That is Saul lost those Royal and Heroick Gifts given him when the Spirit of God came upon him to qualifie him for Regal Government 1 Sam. 10.6 9 10. and the Lord for his sins did deliver him up to Satan so that he was frequently disquieted by the Devil and fall into Fits of Phrenzy and Fury N. B. 'T was just with God that he who had Idoliz'd his own Reason above God's Command in the Case of Amalek should now have that Idol broke in pieces and be bereaved of the common use of his Reason No doubt but when Satan saw Saul so extreamly discontented for the loss of God's Favour and with it of his Kingdom also then did he fill his Melancholick Mind with Fears and Frights from his own guilty Conscience so that like a distracted Man he was for destroying all he found in his way Friends as well as Foes nor did his Body say some fare better than his Mind for this Diabolical Distemper seem'd sometimes to choak him The Third Remark is The Renowned Remedy against this Melancholick Malady v. 15.16 c. Wherein Observe First That though David was thus chosen of God and Anointed by Samuel to be a King yet in the Humility of his Heart he returns to his keeping of Sheep being willing to wait upon God for his leisure and pleasure of raising him to Royal Dignity Secondly Now begins God by his good Providence to work for the bringing of David to the Court that he might be known a Man fit to wear a Diadem to which he was destinated after Saul's Death Thirdly The Instruments God useth to bring David to the Court were two The First and general were Saul's Physicians who advised Saul that Musick would mitigate his Melancholy v. 15 16. and indeed their Advice was confirm'd by the success for Nature demonstrates That the Devil hath not that power over Man when his Mind is composed as when 't is disorder'd by Passion and discomposed yea and Scripture declares that the Devil had less power over Lunaticks in the Decrease than he had at the Increase of the Moon that Mater Humidorum the Mother of Moistures which causeth the Ebbing and Flowing of Humours as it doth of the Main Ocean in the Body of Man Matth. 17.15 Mark 9.22 It was but sometimes that he cast the Lunatick into the Fire and sometimes into the Water now because Natural Philosophy did suggest to Saul's Physicians that Musick had a mighty Influence in sweetening those bitter Passions of his Melancholick Mind which the Evil Spirit made improvement of to his grievous Molestation they therefore gave Counsel at a general Consultation of Court-Physicians That the most skilful Musician might be sought forth and brought thither to make Musick before him The Second Instrument God used was more immediate and particular for fixing that general Advice of the Physicians personally upon David this was one of Saul's Courtiers whom the Rabbins upon what grounds is not known do affirm to be Doeg however it was some Courtier that had such personal knowledge of David's Accomplishments that he gives the King a distinct account of them Characterizing him as a Man of a great figure v. 17 18. The Fourth Remark is The marvelous Manner how this famous Matter came about that David was brought from his Father's Sheep to Saul's Court Wherein consider N. B. 1. Saul upon his Servant's double Suggestions both general and particular sends for David to his Father v. 19 and though Samuel had told Israel the manner of a King That he would take their Sons to himself c. chap. 8.11 12. Yet Saul takes not David from Jesse by violence but obtains him by Intreaty N. B. 2. Had those Servants of Saul been better instructed they would have incited Saul to send for Old Samuel rather than Young David That the Lord's Prophet might have tryed his skill for healing Saul's Soul which was now much out of frame this had been better than the sending for a Young Musician who could only qualifie the Distempers of his Body N. B. 3. Consider how Jesse being but a mean Man in the World sent a small present with his Son to Saul v. 20. a Present that would be contemptible to a King in our Times N. B. Yet this Jesse did to Ingratiate his Son into Saul's Favour whom he presumed it would not find over-critical and curious especially now being as it were in an Exile Estate by Samuel's Doom from God
own House the Temple but upon their Dwelling Houses also Thus Gods later House of the Christian Church planted at Rome c. by the Apostles was laid Desolate also for when Religion did degenerate from its primitive power and purity was become Barren being all moss-be grown with Formality and made in time not only a matter of Form but of Scorn also about the Sixth Century the Saracens in the East and those Barbarous People the Goths and Vandals in the West broke in and bore down all before them Thus also we may well expect the removal of our Candlestick a Treading down of our Vineyard and utter Desolation The like Sins bring the like Judgments God may call for a Famine c. If we will not hear his Word we may hear his Rod Mic. 6.9 yea and feel his Sword too Elisha hath his Sword as well as Hazael and Jehu 1 King 19.17 though of another nature to wit his Threatnings and Imprecations all which were infallibly accomplished such as stand it out against the power of two Kings shall yet fall by the Hand and Power of Prayer and when ever our Elisha's unsheath and brandish their Sword of the Spirit which is the Word of God Eph. 6.17 't is a fair warning that the Sword of Jehu and of Hazael are at Hand see Hos 6.5 and Jer. 1.10 all these aforesaid are for our examples 1 Cor. 10.6 and for our Caution and Admonition v. 11. God Hangs up as it were some in Gibbets for publick patterns of Divine Justice Alterius perditio nostra fiat cautio The Torture of others should be a Terror to us Lege Historiam nè fias Historia worthily are they made Examples who will take none Foelix quem faciunt aliena pericula cautum To take warning effectually at the Destruction of Wicked Men for their wickedness is a right and the best washing of our feet in the Blood of the wicked Psal 52.6 with 58.10 the Righteous seeing the Ruine of the Irreligious are made themselves the more Religious thereby The Perdition of the one is for caution to the other and not to take warning is a sure presage as well as a just Merit and desert of utter Destruction which if we Repent not will be our Portion our Candlestick our God and his Gospel will make a removal from us and then wo unto us Hos 9.12 this may be as surely foreseen and foretold as if Letters had been sent from Heaven to such a purpose as were sent to the seven Churches of Asia The Fourth Remark is Though Jacob had a well grounded Faith and good cause to Hope well both of his Warrant for his Journey into Egypt of his welcom thither and of his welfare there yet some strong pang of fear did possess him in his passage from Hebron Had not his Faith been below his Fear and had not his Fear got above his Faith God had not said to him at Beersheba where he pray'd for a prosperous Journey those chearing up words Fear not to go down to Egypt Gen 46.1 2 3. Jacob might justly see sufficient cause of Fear upon sundry Accounts As 1. His Father had been forbid to go thither in the like occasion of Famine Gen. 26.2 2. The very Journey might seem too far for him now become so frail and feeble through old Age he might fear to die by the way 3. In going to Egypt he feared to seem a forsaker of the Land of Promise which was the Pledge of the Heavenly Canaan 4 He feared that coming into that Impious and Idolatrous Country his Righteous Soul would be vexed with their unrighteous Conversation as Lot had been i◠Sodom 2 Pet. 2.7 and with their Idolatry also for about this time began their worshipping of a Pide Bull or Cow named Apis from whence the Israelites learnt to worship a Calf Augustine de Civit. Dei lib. 18. cap. 4. 5. He might justly fear likewise the Debauching of his Posterity by the Pleasures and Treasures of Egypt Hebr. 11.26 wherewith they being bewitched in that pleasant and plentiful Land might not only become Dissolute and Sensual in life but also lay aside all Thoughts of returning to Canaan 6. Jacob might lastly fear not only the corrupting of his Family both in Worship and Manners but also their Slavery in that Country which was foretold by God to Abraham Gen. 15.13 and so his going now thither seem'd to hasten that Misery upon them which would of it self come soon enough without his going down to fetch it These and the like might be the many Grounds of Jacob's Fears as on the one hand he admits not of that fond Stoical Apathy which is no better than a stupid blockishness so on the other hand his ordinary Faith might be run down by an extraordinary Fear through those carnal Reasonings of a wicked Heart that through Satan's Suggestions pored too much downward upon the rushing and roaring Streams which ran so swiftly under him and his until he was help'd to look upward at his God and the God of his Fathers who had hitherto kept touch with them in his Promise by the Almighty hand of his Power and Providence c. whatever Jacob's Fears were he took the right Method to get rid of them He prays down his Fears and prays up his Faith The very Heathens will not dare to take a Journey without first offering Sacrifice much less ought Christians whose Father Jacob did not dare to neglect it He consults with God as David did after saying Shew me the way I should choose that my Soul may dwell at ease Psal 25.12 13. and 32.8 and the Prayer-Hearing God gives him an Answer of Peace Gen. 41.16 and sweetly counter-comforts him against those his Fears aforementioned As 1. The same God who forbad his Father to go down bids him the Son not Fear to go down 2. As to all those Mischiefs of Soul and Body to thy self and to thine thou fearest may be met with in Egypt fear them not for I will go down with thee c. v. 3 4. thou shalt have me thy Antidote against all those Evils 3. Neither shalt thou die by the way c. but thy Son Joseph shall close up thy eyes when thou diest 4. Whereas thou art afraid that the Egyptian Servitude shall suppress thy Offspring I will there make of thee a great Nation c. This made him couragious Inference hence is First Oh happy and thrice happy are the Children of Jacob the close walking Christians who with their Father Jacob have God saying to them I will go with you both in all your Journeys by Land and in all your Voyages by Sea and not only so but also I will go down with you into your Graves and I will surely bring you back again from thence This is as good Security as can be to God's Servants both while they live and when they die For 1. While they live God is their good and their comfortable Companion
which indeed is not to be found any where but in the Church My Dove is but one Cant. 6.9 that Amity found in the World is rather Conspiracy than Unity as that of Herod and Pilate against our Lord. And it teaches also how lesser and almost scattered Churches may lawfully joyn themselves to other Churches that stand their ground in enjoying the Lords Supper c. The Fourth Qualification is This House must hold the Partakers of the Paschal Lamb all the Night long until the Morning No man must go forth Exod. 12.22 to mingle among the Egyptians any more The like Command God gives us to shut our selves in our Chambers until the Indignation be over-past Isa 26.20 21. Noah was saved by keeping in the Ark and Raâ—aâ— by staying in her House Let such as forsake the holy Assemblies beware that they wiâ—hdraw not to perdition c. Heb. 10.25 39. when as Christ and his Blood preserveth those that continue in the Apâ—stles Doctrine and fellowship Act. 2.47 1 Joh. 2.19 The Tâ—â—rd Circumstance in the Matter of this Paschal Feast First It must be a Lamb or in some Cases a Kid Exod. 12.3 5. Qui ovem habet Agnum Immolet qui verò ove caret Haedum the Hebrew word Sheh signifies either of them Such as had not Means to bring a Lamb a Kid was allowed using the same Rites 2 Chron. 35.7 Oh the Tenderness of Divine Goodness towards us in accepting such as we can get according to cur Ability Levit. 5.7 11. and 14.22 and Deut. 16 17. where there in a willing Mind 2 Cor. 8.12 God looks more at the willingness of the Offerer than at the worthiness of the Offering The Godly Jews did notwihstanding this Divine Condescension in allowing a Kid more frequently and more freely offer up a Lamb both the Lamb and the Kid were types of Christ who as a Lamb in Innocency Meekness Patience Profitableness c. yet was he as a Kid taken from the Goats ver 5. to shew that he suffered as a Sinner though in himself he was without Sin 2 Cor. 5.21 Heb. 4.15 and was separate from Sinners Heb. 7.26 both by way of Imputation as God made â—ur Sins to meet upon him and by way of Reputation as he was numbred among Transgressors and made his Grave with the wicked Isa 53.6 9 12. Though the Law leave it seemingly indifferent to the choice of either Lamb or Kid only when they were now in a confused state say some yet Use and Custom made it more common to furnish the Paschal Supper with a Lamb and accordingly did our Saviour celebrate his last Passeover for the Lamb did more livelily represent Christ who is the true Lamb of God so called Joh. 1.29 c. and is by figurative speech call'd also our Passeover 1 Cor. 5.7 Secondly This Lamb must be Thamim Zakor an unblemish'd Male not exceeding a year old ver 5. though it might be offered within the year even at eight days old Exod. 23.19 but being a year old it was come to its full vigour which typified Christ 1. to be the spotless Lamb of God as he is styled 1 Pet. 1.19 and all other Sacrifices that were Types of him were to be without blemish Levit. 1.3 10. c. that is to have neither deficiency nor superfluity not Blind Broken Maimed Scurvy Scabbed c. Levit. 22.22 Mal. 1.8 c. And 2. This Immaculate Lamb being a Male of about a year old then come to its vigour signified that though Christ was of a Lamb-like Meekness yet had he a Masculine vigour especially when he alone whipt such a number of sturdy Money-Merchants out of the Temple c. Thus likewise a Lamb at his full vigour sacrificed did more fully express the vigour and efficacious vertue of the Sacrifice of Christ Some say God chused a Lamb for this Paschal-Sacrifice in detestation of the Egyptians Idolatry who worshipped their Pagan God Jupiter in the shape of a Ram or Lamb. The Fourth Circumstance is the manner how namely this Paschal-Lamb must be Kill'd roasted whole in the night eaten up all and nothing remaining with unleavened Bread and sour Herbs c. the Posture of the Persons in eating it is referred to the Seventh Rite Vers 8 9 10. The manner how consists of Seven several Rites The first is The Lamb was kill'd that his Blood might be shed and sprinkled as before So Christ the Lamb Rev. 5.6 was Crucified that his Blood might be shed for without blood-shedding there is no Remission Heb. 9.22 1 Pet. 1.2 and sprinkled also upon the door-posts of our hearts as above Heb. 9.14 to wit by the Hyssop-bunch of our Faith Secondly As the Lamb must be roasted with fire this is twice commanded ver 8 9. which was not to be done because now Israel was in haste to be gone only and therefore the most expeditious manner was most requisite for it would be sooner roasted than boiled but more especially that the Type might carry a more congruous Conformity and Correspondency with the Antitype in our Saviour's Sufferings as the fire the most Active of all the four Elements was a figure of God's Spirit which is compared to fire Matth. 3.11 and call'd the Spirit of burning Isa 4.4 wherewith Christ was inflamed in his most ardent Affections towards us insomuch that he cryed Oh how am I straitned till my Sacrifice for you be accomplished Luk. 12.50 and through this eternal Spirit he offered up himself to God for us Heb. 9.14 So it signified how the Lamb of God was roasted in the fire of his Father's wrath upon the spit of his Cross while he was made a Curse for us by his Death Gal. 3.13 Jer. 4.4 Lam. 1.13 and 2.4 Wrath is call'd fire c. The Third Rite It must not be sodden or boiled at all nor so much as perboiled and then roasted for in seething the water mixeth it self with the matter seethed therefore this Prohibition seemeth to signifie that Holy Simplicity which was found in Christ and which should be found in us that we know nothing but Christ and him crucified 2 Cor. 11.3 and 1 Cor. 2.2 c. The Fourth Rite Much less may it be eaten Raw which seems to be a superfluous Prohibition as likewise was that reiterated Command it shall be roasted with fire ver 9. were there not some more mystical meaning implied therein which seemeth to be this Seeing the Paschal-Lamb was a type of Christ Joh. 19.36 As that Lamb must not be boiled because much of the Moisture and Substance of the Meat boiled goes out into the Water as well as much of the Water goeth into the Meat as before which prohibited implicitly all mixtures in Religion and Religious Worship as Levit. 19.19 the Inventions of Men ought not to be mingled with the Institutions of God our own Good works must not be jumbled in our Justification with our Faith in Christ This is forbidden Gal. 2.16 and 3.9 10 11 12. So
are the ways of an Holy God to those of wicked Princes 1. The Angel blames Balaam for going so soon Balak blames him for coming no sooner 2. The Angel did withstand him as an Adversary the King welcomes him as a Friend with Royal Entertainment therefore he flew Oxen to Feast him ver 40.3 The Angel met him with a Sword to signifie that the same should be his end if he persisted in his wicked way but Balak met him with a Banquet this worse part Balaam chuses and ends as a Fool Jer. 17.11 The Tenth Remark is The Devil and his Servants are imitating Apes of God and his Servants as to outward observances Here Balak hath his Chapel built in an high place and Dedicated to Baal that signifies a Lord or Patroon ver 40 41. here he has his Altars and Sacrifices yea and Idolatrous Feasts at the appointment of Balaam Numb 23.1 c. and 25.1 2. Deut. 12.2 All this was in Imitation of God and his worship for as God sends his People help from his Sanctuary and succour out of Sion that high and holy Hill Psal 20.2 And comes to bless them from all Places where he Records his Name Exod. 20.24 So the Idolaters Thought their high Places were the fittest Places for obtaining their requests in even from God himself though it were for Cursing his People from those high Places Balaam makes an Experiment what his Conjuring Imprecations might avail against Israel Yea both Balak and Balaam with the Princes of Moab and Midian do wickedly concur with one Consent to set up their abominable Idolatry and Sin upon high being no more ashamed to serve Baal than the Godly are to do Service or offer Sacrifice unto the true God N. B. Now follow the accursed Endeavours of Balaam to curse Israel which he attempteth three times to accomplish in Numb 23. But all those three times he was basely basted and befooled with over-ruling Disappointments by the God of Israel of these three attempts in their order The First attempt of this Sorcerer of Satan is described by these particulars First The two Circumstances of Time and Place are specified in the last verse of the foreging Chapter Secondly The Causa sine quâ non was this false Prophet's hope of bribing God with both his Sacrifices required by Balaam v. 1. and prepared by Balak v. 2. and with his Prayers which he mumbled over when alone v. 3. and boasted before God of his Supererogating Devotion v. 4. then Thirdly The Event hereof was The notorious frustration of his impious Enterprize wherein First Whereas Balaam endeavoured to procure a Magick Oracle under a Divine pretence yet God over-power'd the Devil and his Instrument commands Balaam to return unto Balak and bless Israel v. 3 5 6. God's over-ruling power over Balaam's Black and Necromantick Art was the Efficient cause of frustrating his endeavours Secondly The Material Cause was both the mind and the tongue of this mad Prophet were by a mighty hand from Heaven marvelously Metamorphos'd so that he contrary to his Cursing Intention and Resolution blesseth Israel and loudly preacheth God's loving kindness as unrepealable towards them His Sermon he preached was partly Apologetical saying Tho' I was called to Curse yet am I so restrained from it as if my hands were bound and my mouth muzzled up from doing it v. 7 8. and partly Encomiastical wherein he is forced to affirm to the very face of Balak that the People whom he called him to curse were blessed c because of their Prerogative Power and Amplitude above all other People and therefore he wished the same fate and felicity of them to himself that his end might be as happy as theirs v. 9 10. N. B. Now follow the Remarks upon Balaam's first attempt The First is Balaam's Altars and Sacrifices v. 1. are supposed to be his Worship to the Devil upon these grounds First Because all this was done upon the high places of Baal and Baal's Worship was no other than a Worshipping of Devils Levit. 17.7 Deut. 32.17 Psal 106.37 1 Cor. 10.20 Revel 9.20 Secondly Because Balak a Pagan and a Worshipper of Baal did joyn with Balaam in this Worship yea it was a Worship wholly in Balak's name and upon his account Now it seems improbable that Balak would be at all this Cost and Preparation for the true God whom he Worshipped not but rather for Baal-Peor whom he Worshipped Numb 25.3 Thirdly Because 't is expresly said that Balaam used Inchantmems Numb 24.1 Namely Spells Charms and Communications with the Devil and such Diabolical Arts seem best accommodated to accomplish his Diabolical End to wit for Cursing Israel Fourthly Because he look'd out a solitary place v. 4. chap. 23. wherein to Conjure and call up Evil Spirits who appear mostly in darkness and solitude that thereby he might satisfie Balak's desires and in this solitary place he might possibly be possess'd and fall into such horrible Raptures and Transports as he would not be seen in lest he should be contemn'd Fifthly Because he had not yet consulted with God before he Sacrificed c. Hence it may be inferred that his Worship was not as from God so nor to God but Superstitious from the Devil and to the Devil Sixthly Because he erected Seven Altars as if he were Soothsaying from the Seven planets or from the Seven Daemons which he believed did preside those Planets and did govern their influences so did expect an Oracle from them The Second Remark is others suppose Balaam's Worshipping here was to the true God and their grounds are these First He might be the Prophet of God as the Sibyls were and as was Caiaphas Secondly He calls the true God his God Numb 24.13 and Names him Jehovah Numb 22.5.18 Thirdly 'T is very improbable that the true God should vouchsafe such Divine Revelations to him had he been a Prophet of the Devil then would he have been a Prophet of God and of the Devil too Fourthly The Neighbourieg Nations near the Patriarchs might learn the manner of Sacrificing to Jehovah such as the Aramites Moabites Midianites c. and might retain it 'till Moses's time by Tradition from their Ancestors tho' corrupted with their own Superstitious and abused to much impiety Fifthly Balaam's number of Seven Bullocks and Seven Rams was a Sacred Number Sanctified of God for many Mysteries hence the 7th of days was the Sabbath and the 7th of years was the Jubilee by God's appointment And more Examples of this Mystical Number may be seen in Ainsworth's Notes upon Levit. 4.6 Hence we read often Seven Days unclean and Seven Days lamenting the Dead c. Besides God directed Job's Friends to offer the same number of seven Bullocks and seven Rams c. Job 42.8 Yea and David's Sacrifice at the bringing up of the Ark was of the same Nature and Number with this of Balaam's 1 Chron. 15.26 And so was Hezekiah's for the Kingdom 2 Chron. 29.21 Sixthly After the same manner doth
slew them in their Flight Therefore 't is said The Lord fought for Israel ver 14.42 melting the hearts of their Enemies and making them run away in a Fright God Affrighted them Josh 2.11 and 5.1 The Third Remark is The Unparallell'd Trophies of this Glorious Victory even hung up in Heaven it self far more famous than those hung up in Westminster-Hall even in the very Coelestial Orbs Namely the standing still of the Sun over Gibeon and the Moon in the Valley of Aialon ver 12. while the full Conquest was accomplished This was effected by the power of Joshua's Prayer and by the force of Joshua's Faith For he was stir'd up by an extraordinary instinct of God's Spirit to pray for this Miracle unto the Lord this is call'd His speaking to God ver 12. and he had confidence of success Therefore did he venture to utter his Command upon those two great Luminaries to obey him even in the presence and Audience of the People while they were pursuing their Enemies Joshua feared that the length of an ordinary Day would not last him long enough to compleat his Conquest therefore did he beg of God to lengthen out that Day by the Sun and Moons standing still that he might have time long enough for his great Work in cutting off those Cursed Canaanites before they could reach their fenced Cities Let us as Moses did Exod. 3.3 turn aside to behold this Bundle of Wonders taking a prospect of the particulars both in the History and in the Mystery First in the History First Behold and Wonder that the Glorious Sun of the Firmament which runs its race with a Gyant-like strength Psal 19.5 should yet be stop'd in its Race-running by the Command of a meer Mortal Man saying only Shemesh Dum Sun be silent Hebr. yet these words spoke to it puts a spoke into its Chariot-wheel and hinders this Champion in his full Career and stops this Bridegroom from going down to his Bride unto whom he is said to hasten Ecclesiast 1.5 Running Six Thousand Miles in one Hour according to the Computation of Learned Artists Secondly Behold and wonder that the Primum Mobile the whole frame of the moveable Heavens should obey the voice of this Man and stand still with the Sun So that the Supreme Sphere wherein are the fixed Stars stood still also so that the whole Course of the Heavenly Bodies was altered It was no Poetical Phrase as some interpret ver 13. but it was really done though no Heathen Writers mention any such halt made in the Heavens for we have no Authentick Author among them till the Trojan War which was a Thousand Years after Joshua N. B. Note well here was a Sabbath of Heaven for such as had not kept a Sabbath on Earth which might be just so many Sabbaths of Years from the Creation as there were Days in their Solar or Lunar Year or just so many Jubilees from the Creation as be Weeks in the Year This may help to fix Chronology right as Sadler in his Olbion observeth Thirdly Behold and wonder that not only the Sun and the Heavens but also the Maker himself of the Sun and the Heavens even the great God of both Heaven and Earth did obey the Voice of a Man ver 14. This was what God promised that Man should Command God concerning the Work of his hands Isa 45.11 Oh Glorious Condescension that a Mortal Man should Command the Immortal God c. Fourthly Behold and wonder that one Day should become two Days without any Night intervening There was no Day like this ver 14. not only because God obeyed Man as above but also because of the length of this Day being as long as two Days for the Sun is said to make an Halt and hasted not to go down about a whole Day ver 13. That is for the space of a whole Artificial Day between Sun-Rising and Sun-Setting for that was the Day which Joshua both needed and desired a Day to give him Light for his Work that the Night might not come too soon to hinder his pursuit and Slaughter of the Enemy No Day was like this in length about that Climate the Comparison being so limited and not of Universal extenty for the Hyperboreans as Greenland c. have a longer Day of half a Year long no not Hezekiah's Day wherein the Sun run back ten degrees which as some compute consisted of 32 Hours but this Day consisted of 36 Hours if not of 48 according to the Opinion of others Secondly As to the Mystery First Behold and wonder How the Sun 's standing still so long over Gibeon without Variation could not but greatly confirm the Faith of those New-Converts the Gibeonites when they saw God's Glorious Candle shine upon their Heads so long together without any declining as that was the expression of Job's comfortable time Job 29.3 so this was a Confirmation of their Embracing Israel's God Secondly Behold and wonder how Joseph's Prophetick Dream was here fulfilled There it was foretold that the Sun and Moon should do obeisance to Joseph himself But here it is performed that the Sun and Moon do Obeisance to a Son of Joseph even to this Joshua as Gen. 37.9 Hereupon this Miracle was sealed with a Miraculous Day of three Days long as Dr. Lightfoot saith Thirdly Behold and wonder how great is the power of Prayer even a kind of Omnipotency is ascribed to it as Luther said It hath a Command over all the Elements As 1. Over the Air Jam. 5.17 2. Over Fire 2. Kings 1.16 and 1 Kings 18.37 38. 3. Over Water Exod. 14.15 16. And 4. Over the Earth Numb 16.29 c. Psal 106.17 Yea 5. Over the Sun and Moon here 6. Over the Angels 2 Kings 6.17 7. Over God-Man Christ the Lord of Angels Gen. 32.26 Hos 12.4 and Matth. 15.26.28 8. And Lastly Over the Great God Exod. 32.10 where God bespeaks his own freedom as if Moses's Devotion had been stronger than God's Iudignation saying Let me alone So here and Isa 45.11 Fourthly Behold and wonder How in the Gospel a more Glorious Sun than this Sun of the Firmament stood still even the Sun of Righteousness Mal. 4.2 when blind Bartimeus cryed to him 't is said expresly Jesus stood still Mark 10.49 because he had power with Christ by his strong Faith breaking through all Obstructions as the clouded Sun doth c. casting away his Coat though a Beggar he stands not upon the loss of it and above all in stopping this Sun of Righteousness in his Journey Therefore his Name is celebrated in the Gospel when many Mighty Monarchs are either passed over in silence or else lie shrouded up in the Sheet of Shame Oh that we with our cries could constrain Christ to stop his departure from us as they did Luke 24.29 crying Vespera jam Venit nobiscum Christe maneto Extingui lucem ne patiare tuam 'T is towards Evening Oh that at Evening time it may be light as
Chap. 7.8 which he did not the like for any other though at present he placed her in the Palace of David Which soon grew too narrow to entertain the Grandeur of Her that was the Daughter of so powerful a King whereas his other Wives were Daughters of such Nations as were Subjects and Tributaries to him Yet are we told here that Solomon did serve God and Himself before he served this great Queen for his Wisdom did well chuse in the first place to build a Temple for God's Worship and then a Palace for himself which he likewise finished and in the third place a Palace for this Queen distinct from his own but adjoining close to it therefore he finished his own before it Chap. 7.8 The second Means of confirming the Kingdom of Solomon were Internal which be two 1. His Piety And 2. His Prudence Remarks first upon his Piety highly extoll'd in ver 3. The 1. is Solomon is said to Love the Lord which is the great command Matth. 22.36 37. The fulfilling of the Law Rom. 13.10 and is not only the best ground of Obedience Joh. 14.15 but also laies an Holy constraint to do all Duty 2 Cor. 5.14 And this is said of Solomon to evidence the Sincerity and Ardency of his Soul towards God in his younger Years though his Zeal fail'd after The Second Remark is The Excellency of Solomon's Piety is first set off by the contrary to it namely the Impiety and Will-worship of the People ver 2. Contraria juxta se posita magis elucescunt One contrary placed by another gives Lustre to each other The People worshipped in high places which was expresly forbidden in the Law of God Levit. 17.3 4. Deut. 13.14 This was therefore Will-worship and Impiety in the People the Reason rendred there because no Temple was yet built this only excus'd them a tanto but not a toto in part but not wholly for they had then other places to offer Sacrifices at as Gibeon where the Tabernacle and the Altar of Moses were 1 Chron. 16.39 and 21.29 and 2 Chron. 1.3 5 6. And they had Sion where the Ark of God was 2 Sam. 6.16 17. and 1 King 8.1 and they having the Tabernacle were as much confined to it as to the Temple Deut. 12.2 3 4 5 6 7 8 11 12 13. But long Custom even from some Patriarch's Practice made this Heathenish Custom Jer. 7.31 Ezek. 6.3 4. Hos 10.8 More imitable and the Law of the Tabernacle less regarded But Solomon's Piety in building a glorious Temple must be the most probable means to call off the People from their former vain Customs both sweetly and swiftly The Third Remark is Solomon's piety is next illustrated by its own exercise in his Worshipping God both at Gibeon where the Tabernacle of God was ver 4. and at Sion where the Ark of God was ver 15. and though it be said Only he Sacrificed in High Places ver 3. which seemeth to tax Solomon of the same folly with the Wilworshipping People But this must be looked upon as very improbable that the Holy Spirit should so highly commend him for his transcendent Love to God and discommend him for so gross a failure and all with one Breath in one Verse Therefore those High Places there mentioned may relate to the People's practice or only to Gibeon and Sion where Solomon as we read only worshipped Though the word High Place be usually taken in an ill sense yet here ver 3. and 2 Chron 1.3 't is taken in a good sense which is plainly explained by the subsequent verses in both those places above quoted And though it be said here that Solomon Sacrificed in High-places in the Plural Number yet both those High-places are expresly mentioned to be Gibeon and Jerusalem both places permitted by the Lord untill the Temple was erected Compare ver 4 15. here with 2 Chron. 1.3 4 5. where we find recorded how Solomon did his Devotion in both those places As First At Gibeon call'd the Great High-place where was the greatest Synagogue in the Land for there stood the Tabernacle and the Brazen Altar that Moses had set up being brought thither as to its place the chief Residence of the Sons of Ithamar who waited on the Sanctuary when Shilo fell Thither did Solomon go and all the Congregation with him 2 Chron 1.3 and there offered Sacrifices described both in their quantity and quality ver 4 15. here and in that place God appeared to him ver 5. which was a Divine approbation of Solomon's Piety in this High Place There God gave him the Grace of Wisdom in the highest degree of a Spiritual Habit. And Secondly We read of his going from Gibeon which first submitted to Joshua Josh 9.3 4. and was afterwards given to the Priests and Levites Josh 21.17 up to Jerusalem where he stood before the Ark of God and offered up Burnt Offerings and Peace Offerings c. ver 15. and 2 Chron. 1.13 And there God gave him the Act and Exercise of that great Habit of the Grace of Wisdom before given him when he determined that dark and doubtful Case betwixt the two Harlots when he was saith Dr. Light foot but Twelve Years Old Thus far of Solomon's Piety the first Internal means of his Confirmation in his Kingdom The second means of his Establishment was his Prudence or Wisdom which is to be discoursed upon under a double Head The first is How Solomon obtained it and secondly How he Exercised it Remarks upon the former are First Solomon went to Gibeon to seek God by Prayer as well as by Sacrifice that he might be the better prepared to Build the Temple whereunto he now thought it high time to Address himself both after a Three Years preparation for materials and after the slaughter of Shimei the last of his Malecontents Now when he had spent all the Day in most Passionate and Pathetical Prayers for Wisdom in his so great Undertakings and Government 't is probable saith Peter Martyr N. B. He begg'd the same Petition in his Dream by Night for what we earnestly long for while we are Waking we usually Dream of them in our desires when Asleep The Second Remark is The Lord appeared to Solomon at Gibeon ver 5. The King had spent all the Day in due Devotion and God appeared to him at Night to evidence to him his acceptance of that Worship N. B. Dr. Hall hath this Divine Contemplation upon it Well may we expect to enjoy God when we have been duly and truly serving him That Night cannot but be surely Happy when the Day before hath been Sincerely Holy And in 2 Chron. 1.7 where the same History is recorded there is no mention neither of Solomon's Sleep or of Dream but barely That God appeared to him by Night which makes some Learned Men to think this was a Vision and not a Dream and the rather because Solomon so largely Answers God's Question in it The Third Remark is
that he might be a Witness of his Translation for the good of the Church in all Ages 4. God suggested to him that at their parting he should have a double Portion given him Therefore Elisha must be pardon'd for disobeying his Master Remark the Fifth Elijah passeth from Jericho to Jordan which He smote with his Mantle and Divided it as Joshua had done before and passed over it with Elisha fifty Sons of the Prophets looking on ver 7 8. This was Elijah's eleventh Miracle wrought by very improbable means not by the Ark of God as Josh 3.17 but by his Mantle only having a Divine Power accompanying the means N.B. That there might be a meet Parallel betwixt the two great Prophets who were to meet the Messias upon Mount Tabor Moses and Elias Matth. 17.3 4. What Moses had done to the Red Sea by his Rod an unlikely Instrument Exod. 14.16 21. That Elijah doth to Jordan with his Mantle here and Moses's Body was hid as Elijah's Body was translated Remark the Sixth Elijah drawing nigh to tread upon his last ground offers a munificent Boon to his faithful Servant who asks a double Portion ver 9. Mark 1. A Pious Master cannot but be kind-hearted so far as he can to such a Servant as he hath found faithful to him before his Departure from him Thus the best of Masters our blessed Messias was kind-hearted to his Disciples saying to them before his Departure from them Ask what ye will and ye shall receive it that your Joy may be full Joh. 16.24 Mark 2. Elijah bids not Elisha Ask what he would c. as having Power in Himself to gratifie his Request but as God's Instrument only and this he did by a Divine Instinct knowing what he craved of God for him would be done c. Mark 3. Elijah saith not Ask of we after I be gone but before I go saith Peter Martyr to teach us Invocation of Saints departed is no Duty of God's commanding We may have Communion here but no Commerce hereafter with them Mark 4. Elisha asks a double Portion which is variously sensed N. B. As 1. Vatablus saith He ask'd only two parts of Elijah's three for 't is not probable he could be so confident as to expect any excelling of his Master 2. Peter Martyr saith it was not his Pride but his Zeal for ability to bring back Israel from Idolatry which Elijah had not done therefore he asks a more powerful Spirit and Christ promis'd greater Works to be done by his Apostles than by himself Joh. 14.12 3. Erpennius saith Elijah wrought eight Miracles only but Elisha sixteen so doubled them 4. Junius and Grotius say He alludes to the double Portion of the first Born Deut. 21.17 above all their Brethren so Elisha being to succeed Elijah was to be the Head of all the Prophets He desired double to what the rest of the Prophets had 5. Piscator c. say his desire to excel even his Master in spiritual Gifts was no Sin but warranted by God's Word 1 Cor. 12.31 and 14.12 and the same is 1 King 1.37 where God said Amen to Benaiah's Prayer making Solomon's Reign to represent the Church Triumphant as David's did only the Church Militant 6. Osiander c. say that Elisha was more frequently conversant among Men than Elijah had been who mostly led an absconded Life and he taught the People more and lived with greater Pomp in King's Courts so needed more double Grace Mark 5. Elijah answers thou hast asked a singular Gift not single of Prophecie but of Miracles too yet seeing thou hast not ask'd Riches and Honours c. for thy self but spiritual Blessings for God's Glory and the Churches good God will give thee them provided thou see me when I am taken up N.B. This was the Sign by Divine Direction to make Elisha watch and pray the more earnestly Hereby his Request was justified for had it been unlawful the Prophet would have reproved him as Christ did his Disciples in the like Case Luke 9.46 47. Mark 10 36 37 38. Had Elisha been negligent in beholding his hopes had been dash'd and he had lost his begg'd Boon N.B. Such have need to be doubly Diligent and Vigilant that desire double Grace c. Elisha gains it by being an Eye-witness of Elijah's glorious Rapture as the Men of Galilee were of Christ's Ascension Acts 1.10 11. and gain'd the Spirit after it Acts 2.2 3 4. The second Part is the Concomitants upon which Remark the First When Elijah had long and happily fought the Wars of his God and accomplish'd his warfare with many glorious Victories then his God sent him a Chariot of Triumph to fetch him home from Earth to Heaven ver 11. then comes a bright Cloud formed in the fashion of a Chariot and manag'd by the Holy Angels those Seraphims or fiery Spirits fetch up this Seraphical Doctor who was of a fiery Spirit also so there was a suitableness Psal 68 17. and 104.4 N.B. This fiery Chariot was the Means or Instrument of Elijah's Translation yet was it not really a Chariot of Fire saith Lavater for then it would have burnt up the Prophet and would have been rather a torture to him than a Rapture of him But it was the Angels saith Grotius that appeared in the splendid form and similitude of a fiery Chariot only and in a Whirlwind also both which Fire and a Whirlwind had affrighted Elijah in the Rock of Horeb 1 Kings 19.11 12. here was again Terrour and Violence N.B. None ever saith Dr. Hall enter'd into Glory with ease this most favourable change had some equivalency in it to a natural Dissolution Oh that we could cry come Death come Fire come Whirlwind all worthily welcome that carries us to Heaven Remark the Second upon the Concomitants is The Time when the Place where and the Posture and Practice Elijah was in when this Chariot of Heaven came to fetch him to Heaven 't is expresly said as he was walking and talking we are not told what these two were talking on Peter Martyr saith it was about anointing the two Kings Sanctius saith it was about Modelling the Colleges of the Prophets and Mr. Mayer's Opinion is as probable as either of the other saying N.B. That Elijah foreseeing the wickedness of Jehoram wrote a Letter and now committed it to Elisha that he might deliver it to that wicked King when he saw that time 2 Chron. 21.12 but more of that when we come to it However this must be taken for granted that this was Divine Discourse betwixt those two great Divine Prophets for this is certain that Elijah had committed to Elisha the anointing of Hazael to be King of Syria 1 Kings 19.16 17. which was not done till after Elijah's Departure and undoubtedly Elijah was instructing Elisha about all those future Matters of Moment N.B. What a God-pleasing Ordinance Holy Conference and Godly Discourse is in our Walkings and Talkings Without all doubt Elijah knew well
extravagant 1 Cor. 5.4 5. and whereby he forces away foul Beasts Ezek. 34.25 28. Zech. 11.7 8.3 Christ hath his Shepherds whistle which his Sheep do well know and obey John 10 4 5. The Voice or Whistle of a stranger they will not hear ver 5 8. No not any strange Doctrine from any Angel of Heaven Gal. 1.8 9. Christ causeth his Sheep to hear his Voice Cant. 8.13 4. He hath his Shepherds Brand or Mark stamping upon all his Sheep Holiness to the Lord Zech. 14.20 They all do wear their Holy Lords Livery of an Humble Heart and Holy Life 5. He hath also his Shepherds Dog to loose off and run for reducing his wandring Sheep into their appointed Pastures Isa 7.18 The Dog of Persecution drives scattered Sheep home into Concord 6. Christ hath his Sheep-walks also even green Pastures by still Waters as well as a Rod and Staff c. Psal 23.1 2 3 4. This was a great Comfort unto David Notwithstanding all this Six-fold Congruity There is this Disparity wherein Christ the good and the great Shepherd as before exceeds and excells all other Shepherds as 1. He hath many more Sheep than any Shepherd in the World for all the Elect both Jews and Gentiles even upon a Thousand Hills are his Ps 50.10 They that have been are or shall be He is the great feeder of his Sheep unto the ends of the Earth Mic. 5.4 5. 2. Those many Millions of Sheep are all his own and not any other Mens as is usual with us they are all his own not only by the right of Creation as they are all sheep of his own Creating Ps 95.7 and 100.3 All the sheep of his Hands but also by the Right of Redemption for he laid down his life for them John 10.11 Even for gentile sheep also ver 15 16 they are not their own but are bought with a price 1 Cor. 6.20 3. No Lion or Bear can prevail against him c. That wrath of Man which will not turn to the praise of God he will Restrain Ps 76.10 Christ is stronger than a strong Devil Luke 11.21 22. Yea than a whole Legion of Angry Devils Mar. 5.3 8 9. and Luke 8.29 30. The Sixth Enquiry Who are those Friends and Neighbours that rejoyce Answer Repentance is Joy 1. To God the Father Jer. 32.41 Ps 35.27 2. To God the Son when he sees the Travail of his Soul successful Prov. 8.30 Isa 53.10 11. 3. to God the Holy Spirit as it is grief to the unclean Spirit 4. to Holy Angels for making up the Breach in the City of God by the fall of bad Angels Eph. 3.10 they lovingly bear them in their Arms both while they live and when they dye 5. And to Saints both in Heaven and upon Earth c. Finally N.B. Note well 1. The Dignity of the Penitent to be of this Royal Flock under such a Royal Shepherd such cannot want Ps 23.2 N.B. Note Well 2. The Misery of the Impenitent that have no shepherd they may wander Rot and Dye for refusing to return they are not sheep but Dogs thruft out of Heaven Revel 21.27 and 22.15 The Second Parable is of the lost Groat Luke 15.8 9 c. wherein be those parts 1. The party loosing 2. The matter or commodity lost 3. The manner of seeking it 4. The means made use of whereby it was sought 5. The successful finding it and 6. The joy at this success there was great joy as before of the sheep c. First the party loosing described here 1. By her Sex it was a Woman 2. By her substance having only ten Groats yet loseth one of them Enquiry the 1. Who is this Woman Answer 1. Some sense it to be the Church of Christ Described at large with various Characters in Prov. 31.10 to the end Omitting other passages all Congruous to the Church we find there a mention of that House wife's Maidens ver 15. whose work was to sweep the House and to take up what they find lost in the dust thereof she looks well to the ways of her Houshold ver 27. There is mention made of her Candle also which she keeps always lighted by Night ver 18. These Characters carry a Congruity with this Woman in this Parable and the Church's Maidens are her Ministers that 1. light up the Lamps and snuff them with Golden Snuffers 2. That sweep the House of all Spiritual Defilements Jer. 15.15 That seeks out the pretious which are lost in a vile dirty World 4. That carefully keep the fire in cherish every Spark 5. That open and shut the Doors of the House 6. That furnish Tables with shew-bread c. Answer the 2. But others sense it better to be Christ himself who is compared to this good House wife a Woman for these Reasons Reason 1. The State of Humiliation Christ came with into the World was a weak Estate appearing under many weaknesses of Mans fallen Nature as being Weary Hungry Thirsty c. as before in the good Samaritan Reason the 2d Because Christ is said to bring forth his Seed with sorrow as a Woman doth John 16.21 and he saith of himself concerning his Travelling-work about the Worlds Redemption Isa 53.10 11. How am I straitned untill it be Accomplished Luke 12.50 as God is called both Father and Mother of all living Creatures in the Old Creation even so Christ may be called the like of all living Christians in the New Creation yielding the full Seed of the Spirit whereof we are bred and formed c. Gal. 4.19 Christ cries as a Travelling Woman Isa 42.14 Reason the 3d As Christ is called Wisdom whom the Father possessed before the Creation and was by him as one brought up with him c. Prov. 8.22 30. So he is compared to the Wise Woman who hath Furnished her Table in her New-built House and sent forth her Maidens to wit Ministers to call home the simple saying Come eat of my Bread and drink of my Wine c. Prov. 9.1 2 3 4 5 c. In opposition to which Satan is called the Foolish Woman ver 13. for his seducing Souls out of the right way which is Christ John 14.6 Reason the 4th Christ likewise carries a Congruity to this Woman in lighting her Candle c. Luke 15.8 for at Christs Incarnation his Godhead was lighted up in the Candlestick of his Man-hood burned bright in his Life and Doctrine and shone forth to Astonishment in his Manifold Miracles his Life was the light of Men John 1.4 5. He came a light into the World yet a dark World received it not John 3.19 20. and how did he sweep a Dirty World with the Besom of his Word and Spirit c. Enquiry the 2d The Matter or Commodity one Groat was lost out of ten this was the whole substance of this Woman by Sex 't is not said here one lost of an Hundred as in the first Parable but one of ten pieces which was the
Draught thereof never Thirst any more after any of the Vanities of the World or Villanies of Sin 4. He Thirsted that we may Drink better Drink as we do daily c. The 6th Of the last words of Christ upon the Cross was It is Finished when Jesus therefore had received the Vinegar he said it is finished John 19.30 Then had he no more work to do or Suffer not to Descend into Hell either in Soul or in Body as some Romanists say As the Vinegar was the last bitter Dose he received from the wicked Hands of those Villains So the Receit thereof was the last bitter part of his Unparallel'd Passion The first time of their offering him Vinegar before he was Nailed to the Cross he received it not but only Tasted thereof and did not drink it up for he left the rest wherein his Redeemed must pledge him of the same bitter Cup filling up the measure of the Afflictions of Christ Col. 1.24 but here he drinks all off to shew that he took the whole Curse for Sin into himself so that now N.B. Note well our Sufferings by Afflictions for our Sinnings against God come not in the Nature of a Curse but of a Cure They are more Medicinal than Penal and there is rather a Spiritual Remedy than any Divine Vengeance now in them they come now all out of Divine Faithfulness as David saith I know that out of thy very Faithfulness thou O God doth Afflict me Psal 119.75 As if he had said Lord thou wouldst not be Faithful to my Soul unless thou hadst thus and thus Afflicted my Body The ground of our being Afflicted is now offended love and the end thereof is fuller Embracements Jer. 31 18.20 All our Sorrows and Sufferings as they come to us through the Sufferings of Christ as through a Colature Sile or Strainer they leave the Curse behind them there our Dear Redeemer drank up all that Vinegar leaving none of it for us it was our Saviour solely that fully satisfied God's Justice for Man's Sins by his Meritorious and Mediatory Sufferings and left not the least part thereof unsatisfied for us to satisfie by any Sufferings of ours The Lord looked upon the Travel of his Soul and was satisfied with all our Souls Isa 53.11 N. B. Note well So that if Inquiry be made what must be the Antecedent to this Relative It in this saying of our Dying Saviour it is finished the Answer in general must be that full Satisfaction to God's Justice for Man's sin was now fully satisfied when our Redeemer received this last bitter Potion of the Vinegar all the parts of his unparallel'd Passion were now Accomplished save only his commending his Spirit into his Father's Hands he had nothing now to do but to Die and to give up the Ghost N. B. Note well But more particularly what is said to be finished here must have a beginning and an Intervening midle as well as end or finishing Now the beginning of Christ's Passion was at the beginning of his Incarnation when he Divested himself of that Divine Glory which he had with the Father before the World was John 17.5 and puts on him the the Form of a Servant Phil. 2.6 7. in his Humane Nature and the Intervening Midle from his Cradle to his Cross was a continued Series of Suffering all his Life long both in the Private and in the Publick part thereof his whole life was indeed as is above said but a lingring Death he was designed by bloody Herod to Die so soon as he began to Live and this Diabolical design for Destroying him was carryed on uncessantly by the Scribes Pharisees and Priests even all his Days But now when his Hour was come for Finishing his Passion behold the Man how many little Deaths he endured in his Agony Buffetings Scourgings Mockings c. before he came to Die that worst of Deaths even the Death of the Cross N. B. Note well Behold how Commensurate was the Second Adam's Passion to the First Adam's Transgression Adam had sinned in Paradise the most pleasant place in the World and his sin consisted in seeing the loveliness of the forbidden Fruit in his Touching and Tasting it for the Eating of which he was Derided by God with an Holy Derision Gen. 3.22 't is an Ironical Irrision Man is become as one of us for his vain Affectation of Aspiring unto a Deity What God speaks there Laughing we all should always Read with Weeping for Hinc Illae lacrimae from hence sprung in all Misery and Mischief upon Mankind this foul Fact of his Eating Forbidden Fruit plainly opens Pandora's Box as the Poets feign from Moses's Pentateuch and pulled up the Sluce to let in an Inundation of Sin and Misery and all Evils to fly out upon us N. B. Note well Behold how the Circumstances of Christ's Suffering do wonderfully Correspond and carry an Accommodated contrary proportion proportionable in those points to Adam's sinning As 1. His place of sinning was the best place even Paradise so Christ's place of Suffering was the worst place in the World even Calvary call'd so from Calvus or Bald-pate 2 Kin. 2.23 24. This Calvary or Golgotha was a place of Skulls such as were Bald all the Hair being rotted off a stinking place for our Sweet Saviour to Suffer in 2. As Adam sinned by seeing the lovely look of the Forbidden Fruit Gen. 3.6 So our Saviour suffered by seeing this sad Spectacle of such an Heap of Bald Skulls No doubt but his Tender Heart was much Afflicted with beholding so doleful a sight seeing such a Slaughter of Men was all made by sin 3. As Adam finned in pleasant Touching so Christ to Expiate Adam's sin was not only touched with our Infirmities Heb. 2.17 4 15. but also had the Torturing Touches of the wicked one 1 John 5.18 in his Torments upon the Cross 4. As Adam sinned in his sweet Tasting so did Christ Tast not only of the Vinegar mingled with Gall but Drank up the Second Dose thereof yea and Tasted the bitterness of Death for every Man Jew and Gentile Heb. 2.9.5 As Adam was derided for vainly affecting a Deity so Christ was mocked for saying truly he was the Son of God c. And he was mocked for many other Crimes yet doth he challenge his mockers to convince him of any sin John 8.46 besides 6. The second Adam Died in the same Day of the Week and at the same Hour of the Day as is noted before to bring Life into the World that the first Adam sinned and brought Death into it thereby The 7th and last of the seven last words or sayings of our Blessed Saviour upon the Crâ—â—s was Father into thy Hands I commend my Spirit Luke 23.46 This was the lasâ— of all our Saviour's Sayings for immediately after he had so said while he was yet living under his six Hours Torments upon the Cross and having a power to lay down his Life when himself pleased John
Auditors who were amazed at it verse 21. and as to his Adversaries whom he so confounded with such convincing and uncontrollable Arguments as constrained them to come over to him and consent to that great Gospel Truth The Circumstances commendatory of his Doctrine are three 1. The Time of his Preaching 't is said to be straightway He did here as holy David had done before him who when he had considered his former evil ways he turned his feet quite contrary-way to God's Testimonies and he made haste and delayed not to do so Psal 119.59 60. So Saul here lingers not loiters not nor trifles he away his precious time whereof it way enough and more than enough that he had spent so much in his youth 1 Pet. 4.3 but immediately minded the one thing needful Luke 10.41 42. and the Ministry his Master call'd him out unto as after he admonished Archippus to do Col. 4.17 Now well knowing that delays are dangerous and opportunities are head-long Thus he saith of himself that immediately he fell to work without consulting with flesh and blood Gal. 1.16 and if once past become irrecoverable therefore haste haste haste c. 2. The Place where as well as the Time when it was in the Jew's Synagogues For Christ had commanded that the Gospel should be Preached first to the Jews as to the Elder Brother Matth. 10.6 Acts 1.8 and 3.26 This therefore was called necessary even by this Man Acts 13.46 and accordingly he acted here either to convert them as he was or to leave them without excuse as he did when he turned from them shaking the dust from off his feet and Preached to the Gentiles 3. The Matter what he taught that Jesus was the Christ the Son of God This makes it plain that he was learning in Christ's School and led up to the knowledge of this deep Divine Doctrine all the three days of his lying in Darkness Otherwise he could not have obviated that double Errour of the Jews who thought 1. That this Jesus the Son of Mary was not the Messiah or Christ And 2. That the Messiah was to be only some meer mortal man yet some secular glorious and victorious Prince He confutes both these 'T is no matter how dark and dull the Scholar is if Christ be but the Teacher c. Secondly The Effects of his Preaching at Damascus were twofold 1. His Auditors were amazed admiring that such a Pestilent Persecutor was become such a powerful Preacher verse 21. and wondring as much at the change of this young Saul as they did at that of the old Saul saying with astonishment Is Saul also among the Prophets 1 Sam. 10.11 So here Is Saul also among the Preachers quantum mutatus ab illo Oh the change c. Hereby the Almighty power of the Lord Jesus was made manifest unto many to whom the Ministry of this sudden and strange Convert became the more effectual so that they glorified God in him Gal. 1.23 24. 2. His Adversaries were confuted in all their cavils and their contumacy confounded For this Teacher did so prove the Deity of Christs by comparing Scripture with Scripture and by laying down one place to another as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies v. 22. like the Carpenter who fits all the parts of his work together that each may perfectly agree with the other and then erects he his Fabrick by bringing all his pieces and joyning them together each in his proper place This did this Metaphorical Builder whose Grace grew bolder and greater by exercise and opposition and who quoting the Prophecies and Promises of the Old Testament shewed how exactly they were accomplished in the New concerning Christ This he spake with such evidence and demonstration of the Spirit that they could not gainsay or confute him but resolve to hold still their cursed conclusions with utmost obstinacy and at least some of them to answer by Arms what they could not by Argument as will be made apparent by the sequel when we come to the second Remark to wit his Danger for his Doctrine N.B. Here we must suppose a long pause of time betwixt Paul's Doctrine first Preached at Damascus and his danger of losing his life for it in the same City For Luke tells us it was after that many days Acts 9.23 But himself expresly telleth us that those many days were no less than three years Gal. 1.17 18. for so long a time did he continue his carrying on of Gospel-service there excepting only his Journey into Arabia which was nigh to Damascus and 't is supposed that City did then appertain to the Arabian Kingdom N.B. Luke in the Acts makes no mention of this Journey among those wild and barbarous Gentiles nor of the Time when he returned either to Damascus again or to Jerusalem for he wrote not the History at length but only the principal passages thereof therefore Paul himself supplies that want Gal. 1.17 18. yet relateth he not how long he remained among those Rude Arabians before his Return to Damascus nor how he spent his time there No doubt but it was in Preaching the Gospel Note from hence 1. That Paul's first Preaching the Gospel to the Gentiles which had hitherto been hid in those promises Isa 49.6 and Jer. 1.10 c. And which Mystery was made known that it should be performed by Paul's Ministry Acts 9.15 was when he went here from Damascus into Arabia Note 2. When the Gospel came thus into that Gentile Country then was it most truly made Arabia Felix as is the common name of one part of that Country for happy is that Kingdom which hath the Gospel When Paul came to Preach within those Tents of Kedar he made them thereby as comely as the Curtains of Solomon Cant. 1.5 The Rude became Rich by it The 3d Note hereupon is Behold here Divine tender compassion to a young tender Convert This Saul Christ calls him not forth to a Conflict presently after his Conversion but he must have three years time wherein to settle before he be drawn forth to suffer for he must be inured to it by degrees The skilful Armourer tryeth not a slender Piece of Armour with Musket-shot nor doth the judicious Lapidary hammer his softer Stones upon the hard Stithy or Anvil nor doth the discreet Husbandman turn the Wheel upon his Cummin or the Flail upon his Fitches Isa 28.26 27 28. God proportions the burden to the back and the stroke to the strength of him that beareth it sparing his suffering Servants as a Father spareth his own Son that serveth him Mal. 3.16 17. Though Bread-Corn be bruised yet must it not be so mauled as as to be marr'd Thus Saul was spared for a long time before he was exposed to danger He must be like Moses the promulgator of the Law who for fear did flie out of Egypt into Arabia before he was call'd forth to grapple with Great Pharaoh So this grand Promulgator and Publisher of