Works hath a double respect The 1. Respecting Gods part ma the 2. Respecting Man 's As it 1. Respects God who is Unchangeable so that Covenant must in some sense be Unchangeable also to wit in the substantial part of it which is as Unchangeable as Gods Justice by this all the Sons of Adam that do not Believe are Condemned and by this Christ was brought from Heaven to be made under the Curse of that Covenant Gal. 3 13. that he might fufil it for all that Believe in him 2. As it Respects Mans part so it is Changeable as to its accomplishment by Man with whom it was made it being not built upon Gods Unchangeable purpose within himself that it should stand for ever in that first Paradise Dispensation and not be changed but it was left to the Liberty and Free Will of Man either to keep it or break it as he himself best pleased God neither purposed nor promised to give Adam any additional Grace of influence whereby he should be caused to keep this first Covenant as he doth in the second Covenant but only Life is promis'd him on condition of his obedience by that Grace he was created with That God never intended the first Covenant Dispensation in Paradise to stand for ever is evident three ways 1. The Scripture saith nothing of Adam after his Fall save only his begetting of Children and of his Dying but little of his Life and as little of the Place of Paradise where it was is not well known which intimates God had a farther design to lay aside that first Law-Dispensation and to set up the Covenant of Grace given therefore to Adam in Paradise immediately after his Fall 2. God no where saith that he would be the God of Adam as he oft saith the God of Abraham for in the first Covenant he was to win this Honour by his Obedience and so to wear it This Royal Charter thus dated expired at his Disobedience God the Creator never said he would be Adam's God in the first Covenant so as to grant him influences to obey and to obey to the end as was to him and to us by God the Redeemer in the Covenant of Grace Ezek. 36.27 Deut. 30.6 Jer. 32.39 40. c. The 3. Evidence is The Lord did purposely give Adam that positive Law of prohibiting his Eating the Fruit upon pain of Death and did purposely suffer the Serpent to tempt him although he foresaw the Tempter would Master the Tempted All this was a Divine design to have the first Covenant abolished and then to deal with faln Man in the Dispensation of a better Covenant They first Covenant gave way for the Theatre of Grace to be Acted in the second to be short the Law Covenant is abolished not only the Ceremonial Law under which the Galatians were not but also the curse of the Moral Law in sundry Respects 1. It remains not for Justification for no Man is justified by the Law in the sight of God Gal. 3.11 for the Law promiseth Life only on condition of compleat Obedience and this is not to be found in any Man save in the Man Christ Jesus 2. It remains not for Condemnation for Christ is the end of the Law for Righteousness and he Redeemeth us from the curse of it so that there is no condemnation to them that are in Christ Jesus Rom. 8.1 A Believers first Husband as to judging and condemning him is Dead and if he to wit the Law Covenant will he cursing and condemning any one in Christ that soul may say Uxori lis non intenditur the Law cannot commence a Suite against a Wife under Covert Baron I am Married to Christ Go Sue my Husband Rom. 7.2 3 4. Nor 3. Doth it remain in its commanding any more than in its condemning Power as it hath lost its Damning so its Domineering Authority Thus the Apostle argues Ye are not under the Law but under Grace that is not under the First but under the Second Covenant you are not under the Rigour and Irritation under the Curse and Coaction of the Law as Slaves under a Tyrant forcibly provoking or Compelling and Cursing you by Vertue of Sin therefore saith he sin shall not have dominion over you Rom. 6.14 rebel it may but reign it shall not in any under the Covenant of Grace Sin may have a Being and also a Dwelling in a truely Believing Soul but like those Beasts in Dan. 7.12 hath its Dominion taken away though its Life be prolong'd for a Time and a Season Although it be dejected from its regency yet it is not ejected from its inherency By this Men may know under what Covenant they live If you be led by the Spirit as your Tutor into all goodness righteousness and truth Eph. 5.9 and fetching you home from all your outstrays you are not under the Law or Covenant of Works Gal. 5.18 but are Sons of God Rom. 8.14 and have received the Spirit of Sonship or Adoption Gal. 4.6 Rom. 8.13 15. mortifying the Flesh c. Thus the Law as a Covenant Christ becoming sin for us and a curse for us and satisfying for all that ever the first Covenant required of us in our stead and as our Surety hath taken out of the way and Nail'd it to his Cross with the same Nails wherewith himself was Nailed Col 2.14 So we are dead to the Law and it is dead to us by the Body of Christ Rom. 7.4 his Body bearing our sins upon the Tree 1 Pet. 2.24 So that now 't is only the Rule of all Righteousness in the Hand of a Mediator Gal. 3.19 and in the Hand of his Spirit also Rom. 7.9 and 8.9 without which subserviency the Law is but a dead and a killing Letter 2 Cor. 3.6 when Christ is not the Writer his Spirit the Ink and Mans Heart is the Table whereon it is written by the Finger of God Rom. 2.15 and 6.17 and Heb. 8.10 To have the Law from which is our only fear a Servant to the Gospel is our great comfort now through the over-ruling Grace of the second Covenant the Law Covenant is become David's delight Psal 119.92 And Oh how he loved Gods Law ver 97. as his Rule and Counsellor ver 24. above Gold ver 127. yea as his Comforter against the sting of Death which is Sin and against the strength of Sin which is the Law not made by the purchase of Christ subservient to the Gospel 1 Cor. 15.56 57. where Blessed Paul Christs chief Herauld proclaims Victory over Sin and Death with a World of Solemnity and Triumph through Christ who had disarm'd Death and unsting'd Sin by satisfying the curse of the Law as he hath taken away not Sin it self but the Guilt of it so not Death it self but the Sting of it it may now be safely put into our Bosoms How the second Covenant is Everlasting though the first be abolished both à parte ante and à parte post will
and all glorious within and without and any Alchymy here is abominable Mans Tool pollutes it Exod. 20.25 Secondly Of its Excellent form signifying Eternity This Adopting Ring is round as it is made up of the Eternal Spirit Heb. 9.14 And of Everlasting love Jer. 31.3 So it hath neither beginning nor ending They Disparage the Excellency of this Adopting Union that dare affirm this more than a Gordâan hnot may be untyed by any Alexander our Lord hates putting away Mal. 2.16 Though we oft let go our hold on him yet he abides Faithfull 2 Tim. 2.13 And having this Seal or Sealing Ring the Foundation stands sure ver 19. So that he will never let go his hold of us his love is as unchangeable as himself John 13.1 c. Semel Electus Semper Ditectâs saith Austin if once chosen then ever loved beyond the end c. Thirdly The Mystery of its Excellent Posy which was I am thine and thou art mine as it is phrased Cant. 2.16 doth signifie farther to us the grace of Adoption Grotius saith here Vnus Aââli usus inter alios est signanââ gratiâ Ergânon male veteres donum Spiritus Sancti quo nos obsignamur bâit Annulo Respââdere putant the use of a Ring among other uses is to Seal with therefore the Antients did not think amiss in Interpreting by it the gift of the Spirit whereby we are Sealed 2 Cor. 1.21 22. And after Believing me are Sealed Eph. 1.13 and 4.30 Rev. 7.3 to 8. As God sets the Seal of his Spirit to out Souls so we set the Seal of our Faith to his Truth John 3.33 Thus are we said to receive the Spirit of Adoption whereby we cry Abba Father as our Lord cryed to his Father Mar. 14.36 And as this penitent Prodigal did to his here ver 18.21 Rom. 8.15 And because we are Sons God hath sent forth the Spirit of his Son into our Hearts Crying Abba Father Gal. 4.6 Thus Christ giveth the white Stone which hath a new Name written in it like the Posy within this Ring which no Man can read saving he that receiveth it Rev. 2.17 There be many indeed who lay claim to an interest in the Heavenly Father as that Mad Man at Athens laid claim to a share in every Rich Ship that came to shore there c. or as Hanghty Haman who hearing that the King intended to Honour some Man foolishly thought himself to be that same Man c. Esth 6.6 Or as those presuming professours that boldly knock at Heavens Gate and Cry Lord Lord open to us c. Christ who is called an Everlasting Father Isa 9.6 Professeth unto them that he never knew them and bids them depart being but workers of Iniquity Matth. 7.22 23. Alas their Faith was but a fancy and their Confidence no more than Presumption but the True Believer hath a Faith that is unfeigned 1 Tim. 1.5 and 2 Tim. 1.5 He knows whom he hath believed 2 Tim. 1.12 He apprehends Christ by his Faith as Christ apprehends him by his Spirit Phil. 3.12 So resigning up his All to Christ Gal. 2.20 As this Penitent Son doth to his Indulgent Father He therefore can groundedly say according to the Posy within this Ring My Father is mine and I am his as the Spouse did Cant. 2.16 Fourthly The Mystery of the Richness of this Ring set round about with sparkling Jewels may signifie the Faith of Evidence or Assurance both for Pardon of Sin and for acceptance of Person Indeed there be also plain Rings which is the Faith of Adherence and Recumbency upon Christ the Rock of Ages Isa 26.3 4. Wherein there may be some mixture of Faith and Vnbelief as Mar. 9.24 Yet this Child of light though in some Darkness as to Assurance still leans upon the Lord c. Isa 50.10 They may be True Sons and not Bastards though they cannot Read or Write their own Names So nor such as cannot Read this new Name written in the white Stone or in the Royal Ring which is a Name better than of Sons and Daughters Isa 56.5 The assurance whereof is the Sweet-Meats of a Sanctified Conscience Prov. 15.15 which is Joy unspeakable and full of glory 1 Pet. 1.8 Oh Soul hast thou got this Ring whether broken or whole whether plain or Enambled with Pearls God hath assuredly brought thee into his Miraculous Light 1 Pet. 2.9 A Lease of an Estate for three Lives is much a Lease for a 1000. years is more but this Ring is an Evidence for Eternity Neither Tongue nor Pen can Describe how the Ewe knows her Lamb by smell and bleating Nor how the Spirit of Adoption teacheth Christs Sheep to hear his Voice John 10.3 Cant. 8.13 Oh Soul walk worthy of this Robe und of this Ring This returning Son saith not because I know my Father will disown me no more therefore I will play the Prodigal again c. The 3d. Entertainment this lost Son finds with his loving Father is Shooes for his feet it may well be supposed he returned as good as barefoot Home or with Old Shooes and Clouted like those of the Gibeontâes Josh 9.5 c. N. B. Note well 1. Here is much more restored by the Second Adam than was lost or ruined by the First Adams For the First lost indeed the Robe of Righteousness but the Second Adam redeems not only a Royal Robe for his Redeemed but also a Royal Ring and Royal Shoes yea and the fattest Call after all to Feast upon c. For he is the Mediatour of a better Covenant which was Established upon better promises Heb. 8.6 and 7.2 A Covenant of grace and not of works N. B. Note well 2. The Mystery signified by this History of these shoes is the grace of Perseverance in the way of Sanctification Teaching us that every True Repenting Soul returning to his Fathers House hall his feet shod with Gospel Shoes which enableth him to hold on and out in the way of Holiness untill he come to the Race end to wit the Heaven of Happiness 1 Cor. 9.24 Heb. 12.1 N. B. Note well 3. The Mystical feet to be ââod here are our Affections by which we Run from God untill they be shod with the preparation of the Gospel of Peace Eph. 6.15 Which is Armour of proof indeed then do we Run to God the Natural Motion of our Affections in the fallen Estate is an uneasy Trott untill the Lord take us by the Arms and teach us to go Hos 11.3 The Septuagint reads it ãâã ãâã ãâã ãâã ãâã which signifies to pace a more easie Motion to the Rider c. The Gospel is the Doctrine Drine with our peace with God in Christ there is Peace and Joy in Believing Rom. 14.17 and 15,13 And when we are Gospelized that is shod with Gospel Comforts then are our Hearts enlarged to Pallace or to run the way of Gods Commandments Ps 119 32. By the Gospel of Peace God Creates Peace Isa 57.19 Such a Soul toucheth
3. If it be appropriated to the Prince of life and glory as Christ is called so the gate of Ezeâââls Temple was for the Prince Ezek. 44.2 3. A mans Mouth is his gate and his tongue in that gate should neither stir nor sit still but at Christs command there is a time to speak and a time to hold ones peace Eccles 3.7 Christs time of speech and silence is a seasonable and profitable golden time such God-praising tongues are indeed as the tongues of Angels 1 Cor. 13.1 whereas God-blaspheming Tongues are no better than the tongues of Devils those Incarnate Devils have their tongues undoubtedly touch'd with fire from Hell To conclude concerning the Body and its Parts in a word all the Members of Mans Body were the weapons of righteousness before the fall but since they are become ãâã ãâã ãâã ãâã ãâã weapons of unrighteousness Rom. 6.13 which phrase imports the Devil to be a King who hath his strong holds 2 Cor. 10.4 as well as his Kingdom Matth. 12.26 Sin is his Captaân-General commanding the whole Body Rom. 6.12 he hath his fighting Souldiers under him which war against the Soul 2 Pet. 2.11 and every member of the body becomes a weapon of sin in the hands of those Souldiers Rom. 6.13 Now the throat is an open Sepulchre ready to receive a Mort-morsel in its gaping nature Psal 5.9 which sends out much noisome stench and wherein is oft buryed the good name of their betters when their Tongues as a Rapier hath first run them thorough now the feet are swift to shed blood Rom. 3.5 Isa 59.7 as Pauls were till God stopp'd him in his cursed Career or run into all evil trotting apace and taking long strides towards Hell as if fearing Hell should be full and no room to be for them before they get thither Now the hand is an hand of mischief Psal 26.10 Mans right hand is a right hand of falshood instead of a right hand of fellowship Gal. 2.9 of Faith and Love yea the Heart that principal internal member as 't is primum vivens ultimum moriens the first that liveth and the last that dyeth was before the fall as the Throne of Solomon whereon the King sat and as the Sanctum Sanctorum the holiest place of the Temple wherein God dwelt but now 't is become Satans seat Revel 2.13 he hath filled the Heart from corner to corner Act. 5.3 and he hath filled it with Murther Adultery c. Matth. 15.19 yea with all unrighteousness Rom. 1.29 top-full of vanity and villany So that the heart of the wicked is now little worth Prov. 10.20 as little as may be till purchased by the merit and renewed by the Spirit of Christ 'T was a great Curse Elijah denounced against Ahab that his Ivory Pallace should be turned into a stinking Privy 1 Kin. 22.39 with 21.22 and 2 Kin. 10.27 yet far worse is befaln the Heart of Man which was holy and excellent but now is become a receptacle of all uncleanness See my Hearts Treachery at large While Adam was a wise man in his pure estate his heart was at his right hand he managed his matters discreetly and dextrously he was handy and happy at all his concerns but becoming a fool by his disobedience then his heart falls to his left land Eccles 10.2 this made him and his do all things aukwardly as those that are left handed ever after His Eyes were at first in his head Eccles 2.14 but sinking into his heels he ran away from God when his heart was touched with hell-fire in the fiery darts of the tempter Ebur nitidissimum adhibito igne nigrescit the brightest Ivory if smutched with the fire contracteth a filthy blackness then was the Ivory Pallace of innocent Adam sadly soiled CHAP. IV. Of the Soul of MAN HAving discoursed largely of the excellency of the Body which is but the House Scabbard and Cabinet the Soul is the Guest the Sword the Jewel in the Body I now come to speak of the Souls Excellency 1. in general As the greatest thing in the great world is Man so the greatest thing in the little world Man is the Soul which Jacob calls his honour Gen. 49.6 or glory as the word Chabod signifies The Soul is the glory of a Man not onely as it is the Breath of life and of a more noble nature than other Creatures but also as it is a beam of Eternity an abridgment of the invisible as the Body is of the visible world and as it is a Spirit that had its immediate original from the Father of Spirits Hebr. 12.9 Gen. 2.7 Num. 16.22 and seeing the Soul is a nobler part of Man than is the Body therefore 't is frequent in Scripture Synecdochically to put Soul for Man and Souls for Men Gen. 12.5 14.21 Exod. 1.5 c. The very light of nature hath called it Divinoe particula Aurae a Particle of Divine Breath that the Soul is of a noble nature is one of those Natural principles which Philosophers call ãâã ãâã ãâã ãâã ãâã the common notions of the light of Nature like that the whole is greater than the part and like that one and two make three c. Nature dictates those Truths and so likewise that the Soul of Man is an excellent Creature and made for excellent employment insomuch that the Sage Heathen Seneca could say of his Soul Major sum ad majora natus sum quà m ut Corporis mei sim mancipium My Soul is a greater thing and made for greater ends than that it should be a bond-slave to my Body Hereupon Christ refers that great point that a Soul was better than the whole world Matth. 16.26 to their own though carnal Consciences intimating how it was Truth in it self and that if they had the least spark of natural reason left in them they must judge it to be so the bare recital of it was sufficient demonstration how much more doth the light of Grace far clearer than that dim light of nature discover the excellency of the Soul that it is a pretious Jewel which God himself made up and laid up in the curious Cabinet of the Body that at death is resigned up unto God again All Saints learn this lesson from their dying Saviour saying Father into thy hands I commend my Spirit Luk. 23.46 Our Lord had received his Soul as he was the Son of Man from God and now as a Sacred Depositum or pledge his Father had betrusted him withal he commits and commends it into his Fathers hands again as a most faithful keeper of it who within three days restored it to his Body at his Resurrection The like did David who was Christs Father and figure Psal 31.5 Into thy hands I commit my Spirit And this lesson that blessed Proto-Martyr Stephen learnt of his Saviour Act. 7.59 Lord Jesus receive my Spirit This was one of the seven Sentences which our Saviour spake upon the Cross and though undoubtedly
rapt up to Heaven at their Deaths whom they worshipp'd as Gods and had the Devil known Moses's Assumption he would have made Israel to worship him as a God N B. The Story of Moses's appearing with Elias who was Assumed c. at Christ's Transfiguration seems to favour this Ancient Conceit of Moses's Assumption About which Point the hot Dispute might be ' twixc Michael and Satan But the 3d and chief Reason is a Mystery that the Law whereof Moses was the Minister being once Dead and Abrogated by Christ should never more be sought after nor its legal Rudiments both being abrogated by the Grace and Gospel of Christ both out of the Conscience and out of the Church The abolishing of Sacrifices c. was foretold by Daniel Chap. 9.24 25 26 27 and confirmed by the Apostle Gal. 4.9 10 11. and 5.4 and till the Jews return and seek the Lord their God and the Son of David their King Hos 3.4 5. their State lies buried they that are for the seventh Day-Sabbath c surely do not beâieve that Moses is buried by the Messiah they would send us back to Moses's School c. The 4th Kemark Moses died in the Mount Deut. 32.50 but was buried in the Valley here N.B. Let Man rise never so high to the highest Pinnacle of worldly Honour while he lives yet must He be laid low enough in the Valley of the Grave Psal 49.13 when he dies 'T was the Valley of Moab's Land which was a large spâce of ground so that Moses's Grave could not be found when God left no Signs of it on purpose to conceal it N B But why had Moses Possession of the Land of Moab by his Burial when God said He would give to Israel none of that Land Deut. 2.9 Answer This is to be understood of that Land whereof Moab was in peaceable Possession at that time but there was another part of their Land taken from them by the Amorites Numb 21.26 which though in the Hands of other Lords was yet call'd the Land of Moab the old Name and in which put was Mount Nebo where Moses died c. N. B. But why must Moses be buried over against Beth-peor the Place of that abominable Idol Baal's Temple Numb 23.28 and 25.3 where Balaam expected God to meet him for cursing Israel but in vain yet where he laid that sad stumbling block before Israel that God might be made their Enemy had not Moses stood in the Gap by his Intercession for them Psal 106.23 Israel is told here of the Place of Moses's Burial over against Beth-peor to mind them of their Sin and of his Mediation c. The second Consequent of Moses's Death was the Lamentation made for Him ver 8. which lasted thirty days as for Aaron Numb 20.28 and for Miriam also as Josephus saith it was their manner to make thirty days the measure of publick Mourning for principal Rulers whereas seven days Mourning was sufficient for Persons of a private Figure thus Joseph did for Jacob Gen. 50.3 seventy days by the Egyptians and but seven days by Joseph ver 10 't is the Lot of many or God's Servants to have more Honour after their Death than in their Life The third Consequent was the Nomination of his Successor namely Joshua ver 9. which demonstrateth the care and kindness of God to his Church in not leaving her without a Governour Sic uno avulso non deficit alter aureus The great Tree of Providence as one Branch is broken off so another riseth up in the Room Joshuah was full of the Spirit of Wisdom fitted for the Succession wherein he was a figure of our blessed Jesus who was filled with the Holy Spirit when he entred his Ministry Isa 11.2 Luk. 4.1 God bade Moses Lay thy Hands on Joshua Numb 27.18.23 with 8.10 by which he received a greater measure of the Spirit Herein Joshuab the Son of Nun shadowed out our Jesus the Son of God to whom Moses gave âestimony Job 5.46 Act. 26.22 23. and talked with him about his Decease in his Transfiguration Luk. 9 30 31. The fourth Consequent is the magnifying of Moses's Office and administration as in a Funeral Song ver 10 11.12 a nonesuch for Birth Life Death and Burial The First Remark upon this last Consequent is Moses is magnified for his Familiar Communion with God so as to know him Face to Face ver 10. Jehovah spake to him as a Man speaketh with his Friend Exod. 32.11 perhaps in humane shape besides out of the Cloudy Pillar as He did hold a long Conference with Abraham his Friend Gen. 18. and thus God spake to Moses Mouth to Mouth Numb 12.8 Humanitus dictum which manner of Communication magnifies Moses above all the Prophets The Second Remark is Moses's five Books are compleated by these Clauses writ by Joshua or Eleazar c. Divinely inspired That the Pentateuch being the first Original of all writings might be worthily celebrated over all the World being confirmed by God himself Numb 12.7 8. approved and expounded by all the Prophets after Mose yea by Christ himself and his Apostles so that they who hear not Moses will not be perswaded though one rose from the Dead Luk. 16.31 Hence Theodoret doth well call Moses ãâã ãâã ãâã ãâã ãâã The Fountain and Ocean of Divinity out of whose Works all the Prophets and Apostles have watered their several Gardens The Third Remark is Moses is made a none-such for his mighty Miracles as well as for his Familiarity with God in his Ministry ver 11 12. wherein God magnifies his own Majesty Moses being but God's Minister and Instrument so dignified here N.B. This Praise of Moses may not prejudice the Praise Christ gives of John Baptist none greater born of Women Mat. 11.11 Though he wrought no Miracles as Moses did Yet exceeded he all in Dignity and Doctrine As those Elements that are nearest Heaven be the purest so the nearer Christ the more excellent He was the immediate forerunner of Christ He began Gospel Baptism and baptized our Lord himself c. But unto us God hath raised up a Prophet like unto Moses as he promised Deut. 18.18 Act. 3.21 even our blessed Messias the Son of God a Man approved of God by many Miracles c. Act. 2.22 Heb. 2.4 by whom God reconciled the World to himself 2 Cor. 5.19 whom though God buried not as he did Moses yet he raised him from the Dead Psal 16.10 Act. 2.24 and 13.37 that he saw no Corruption Of Him Moses wrote Joh. 5.45 47 and to him all the Prophets give their Testimony Act. 10.40 43. and 13.39 He is the true God and Eternal Life 1 Joh. 5.20 Here ends the Pentateuch which contains the History of 2553. Years from the Creation of the World and which is all as Sciccard saith that was Translated by the Septuagint of the Hebrew Bible into Greek by Ptolomy's order SOLI DEO GLORIA The IId Volume Joshua Chap. I. The History
First VOLUME from ADAM to MOSES Containing about Two thousand four hundred thirty three years CHAP. I. The History and Mystery of the Worlds Creation THE Creation was Gods first Emanation flowing forth or going out of himself giving the first Being and beginning to Time Place Persons and Things till then God was as it were Deus contractus containing all in himself now Deus expansus explicatus spreading his hand which had hitherto been as contracted to create the World not because he was now weary with doing nothing as Atheists say but he did it when it pleased him to manifest his own Wisdom Mercy Power and Glory as Augustine saith Nec cessando torpuit nec operando laboravit August cont Advers leg lib. 1. cap. 2. God who is the most pure Act is neither idle in Resting nor weary in working Hereupon 't is said what God did or how he employed himself before the Creation is a Sea over which no Ship hath ever Sailed is a Mine into which no Spade hath ever delved an Abyss into which no Bucket hath ever dived our fight is too tender and slender to behold this Sun 'T is Humane folly to say there was a World before Adam then he is falsely called the first man frequently in the Scripture of Truth this is to be wise above what is written but 't is Divine Faith to say that this World was created ãâã ãâã ãâã ãâã ãâã Affabrè factum neatly made up by the word of God Heb. 11.3 and then Time Place c. had their beginning Gen. 1.1 If so there could be none before it As we know not what God did before neither what he will do after the world Augustine smartly answers this sawcy Question That God was making an Hell for such over-curious Busie-bodies the Philosopher reading this first of Genesis was heard to say Egregiè dicis Domine Moses sed quomodo probas Excellently said Sir Moses but how will you prove what you say Augustine answers Credo non probo I believe it I need not prove it Theologia non est Argumentativa Alsted Divinity doth not use to prove her Principles the Mysteries whereof are better understood by Believing than believed by understanding 't is the nature of Faith to believe God upon his bare word and that against Sense in things Invisible and against Reason in things Incredible Sense corrects Imagination Reason corrects Sense but Faith corrects both Aufer Argumenta ubi ââie quaeritur c. saith Ambrose Away with Arguments 't is enough I believe though I cannot prove every Principle and Fundamental of Faith as this of the Creation The word Creation according to the Criticks comes from the Greek word ãâã ãâã ãâã ãâã ãâã to effect or perfect and 't is taken in a double sense 1. Proper and literal so 't is a making something out of nothing Gen. 1.1 2. Common and Mystical so 't is a making something out of that which is worse than nothing Eph. 2.10 All Creatures were made at first without praeexisting Matter but when we come to be made New Creatures though there be a praeexisting yet there is a strongly Resisting Matter which is far worse and no less requires the All-creating power As the former is call'd Creatio transiens so this is Creatio continuans we can bring nothing to this glorious work except Opposition Yea when we are once created in Christ we can indeed do something to uncreate our selves were it not that Creating power comes to renew our decayed grace and Spiritual Witherings Psal 51.10 Creation here treated upon is taken in the proper sense and is the External Efficiency Act or Operation of God whereby be made the world in the beginning of time out of nothing very good and for his own glory There is a concurrency of four Causes in this as in other act considerable 1. A quâ the Cause Efficient 2. Ex quâ the Matter 3. Per quam the Form And 4. Propter quam the End Yea all those seven circumstances contained in one Verse Quis Quid Vbi Quibus Auxiliis Cur Quomodo Quando concur here in this Divine Action of the Creation Bereshith Bara Elohim Eth Hashamajim veeth haerets In the beginning God Created the Heavens and the Earth Gen. 1.1 Sundry Enquiries are here to be answered The first Enquiry is Who is the Efficient cause of the Creation Answ 'T is God the Creator call'd also Lord the Governour The External Efficiency or operation of the Divine Being is twofold 1. Creation 2. Providence in respect of the first he is called God the Creator and of the second Lord thè Governour Those two are called Relative Attributes as they do clearly hold forth a Relation betwixt the Maker and the Matter made And those two Titles God and Lord are first conjoyned in Gen. 2.4 As soon as the Universal Creation had attained to an Absolute perfection then stood it in need only of a continued Sustentation as Lord signifies a Sustainer 't is now added to the Name God which had been used singly about thirty three times before now he is first called Lord God that as his Work was perfect so his Name might be perfect also Thus likewise the Prophet couples those two Names together for the Churches comfort Isa 40.28 saying the same God-Creatour is still Lord-Governour or Sustainer who will not cast off the care of his Church as one toiled or tired for he Governs now as he did Create without either Toil or Travel and not subject to weariness as Man is The Hebrew Text is Elohim Bara Dii Creavit as being of the Plural number which holds out the Mystery of the blessed Trinity called by Elihu Eloah Gnoshai God my Makers Job 35.10 and by David the Makers of Israel Psal 149.1 and Soloman saith Remember thy Greators Eccles 12.1 This word Elohim signifies Almighties or Almighty powers yet is this Noun plural joined with Bara a Verb singular because God is but One Deut. 6.4 although in power Infinite There be three which bear witness in Heaven the Father the Word and the Holy Spirit and these three are one 1 Joh. 5.7 yet all three are called Creators 1. the Father is so Eph. 3.9 c. 2. the Word or Son is so Heb. 1.8 10. Col. 1.16 c. and the Spirit is so Gen. 1.2 Psal 33.6 104.30 Job 26.13 33.4 The Psalmist saith By the word of the Lord were the Heavens made and all the Host of them by the Breath or Spirit of his mouth that is God the Father by the Son through the Spirit Created all things 1 Cor. 8.6 Prov. 8.24 27 28. Joh. 1.3 10. Heb. 1.1 2. Revel 3.14 Isa 40.12 13. c. All which do declare that Three in One and One in Three wrought in the Creation of the world as afterwards they did in the formation of Man Gen. 1.26 and in making Borders of Gold with studs of Silver for the Church Cant. 1.11 Rab. Solomon Interprets we there I
by the Eye but by the Ear. This truth God taught Moses when he pray'd Lord I beseech thee shew me thy glory Exod. 33.18 God corrects him for this calling him from the Organ and object of the Eye to the Organ and object of the Ear saying I will not demonstrate the glory of my goodness to thy Eye but I will proclaim it to thy Ear v. 19. Exod. 34.6 all which condemns the Popish Doctrine that seeing of Pictures those Lay-mens books as they call them are good means to make men Religious which the Romish Church make a matter of Duty and hearing of Sermons which is Gods Ordinance only a matter of conveniency for it pleased God to ordain the hearing of the Word not the seeing of Pictures as the means of grace to build up his Church in the way of Faith and Holiness to Heaven 4. God hath placed in the Ear a double Natural Excellency 1. Discretion 2. Delectation or delight 1. There is a discretion or judgment seated in this Organ Doth not the Ear try words Job 12.11 The Ear judgeth distinctly of the variety of Sounds and of the truth or falshood of Sentences examining every word of the Sentences Hence the Criticks observe that Osnaijm the Hebrew Dual Number for Ears doth also signifie a pair of Ballances for as the Head or beam-head of the Ballance standeth between the two scales and determineth the weight of what is laid therein so the Head of Man hath one Ear hanging on one side and another on the other and the mind judgeth of the worth of words by the Ears as the Ballance doth by the Scales and therefore the two Greek Names for the Ear and the Mind ãâã ãâã ãâã ãâã ãâã have a symbolical sound All which together with the Admiration or Interrogation in that Text Job 12.11 which is the strongest asseveration doth intimate that a Judicious Christian taketh not up Truth upon Trust but he tryeth all things by the ballance of the Sanctuary and holdeth then fast that which is good but abstaineth from that which appeareth to be evil 1 Thess 5.21 22. 1 Cor. 2.15 Phil. 1.9 Hebr. 5.14 not carried away as he is led 1 Cor. 12.2 not blown about with every wind of Doctrine Eph. 4.14 not pulled away with the error of the wicked 2 Pet. 3.17 nor taken prisoner by seducers 2 Tim. 3.6 and so made prize of by them Col. 2.8 for want of either skill or will to try Truth from Error 2. God hath placed Delight as well as Discretion in this most excellent Organ therefore Solomon calls the Ears the Daughters of Musick-passively understood Eccles 12.4 The Instruments of Hearing both External and Internal which receive the Musick as well as if actively taken the Instruments of Speaking that in vocal Song do make the Musick both which fail'd in old Barzillai 2 Sam. 19.35 and therefore he thought himself an unfit Companion for Musical David as some sounds as the sharpening of the saw c. are very harsh and ungrateful so other sounds whether by blast or by beating on Instruments or by a tuneable voice are both refreshing and ravishing to the sense of Hearing 5. There is not any Member that the Devil envies more than the Ear because God hath ordained that Organ to be an open door to life and Salvation as before and therefore that envious one endeavours to shut it up as appears in the case of the man possessed with a deaf Devil Mark 9.25 where Christ rebuketh Satan calling him thou deaf and dumb Spirit because he had made the young man so and thereby had most malitiously marr'd the workmanship of God the Devil had possessed his Ear to hinder him from hearing the Word of life Naturalists say that the Dragon hath the greatest spite against the Elephants Ear because he knows that to be the only part which he cannot defend therefore doth he bite it off and from thence sucks out his Blood So the Red Dragon the Devil endeavours to bung up the Organ of Hearing that Faith Life and Salvation may not come that way When this deaf Devil doth possess mans Ear then it is that God speaks once and twice and man perceives it not Job 33.14 Intus existens prohibet alienuni the Devil within makes man not only averse but adverse as well as unable to attend the word of God without and therefore 't is said v. 16. God openeth the Ears of men 6. This ushers in the sixth Excellency of the Ear there is no Member that God expresseth in Scripture so much of his care of and so much of his pains about as about this as 1. God planted the Ear Psal 94.9 and therefore the Fsalmist argues he that is the Author of the Senses shall he be senseless 2. When the Devil hath made it an heavy Ear Isa 6.10 59.1 and dull Matth. 13.15 then God awakens it Isa 50.4 3. When the Serpent hath not only stopp'd up his own âears Psal 58.4 but also the Ear of Man to make him deaf to the charmings of the word of God then God opens it Job 33.16 36.10.15 Isa 50.5 and Christ saith to all that belong to him Epphatha be thou opened or let all lets be removed let all coverings be uncovered Mark 7.34 Revelat aurââm he takes off the veil that is upon the Ear for so the Hebrew Reading is Jigeleh Ozen he will reveal or uncover the Ear of all outward obstacles to make Man hear the better 4. When Satan hath bolted and blocked up this door of the Soul with Ignorance Vnbelief Passion and Prejudice so that as 't is said of some Creatures Man also hath got Fel in Aure Gall in the Ear then God bores it Oznaim Karitha mine Ears hast thou bored Psal 40.6 or digged open When he saith Epphatha together with that word there goeth a power as Luk. 4.32 which breaketh open the door and maketh the Bore so big that the Word of God may enter and find room Joh. 8.37 yea God calls up the Ears of the Soul to the Ears of the Body that one sound may pierce both then the deaf do hear and the blind do see Isa 42.18 5. When the Devil hath drawn the foreskin of security sensuality and wilful obstinacy upon the Ear so as to make it an uncircumcised Ear Jerem. 6.10 Act. 7.51 then God comes to Circumcise the Ear and with it the Heart Rom. 2.29 Jer. 4.4 this makes an Israelite indeed Joh. 1.47 When the foreskin of the flesh or old Adam is cut and put off by the Spirit of Christ both ad intelligentiam ad obedientiam to understand and obey the word and will of God Thirdly The Tongue is an Honourable Member of the Body therefore is it call'd Mans Honour Gen. 49.6 Jacobs Tongue never gave consent to his Sons villany and Mans Glory Psal 16.9 30.12 37.9 which is explained Act. 2.26 The Tongue is Mans glory above all other Dumb Creatures and surely such a
place saith thus A good Man obtaineth favour of the Lord but a Man of wicked devices will he condemn Here 's the first Opposition A good Man findeth favour with the Lord that is his Offering is acceptable and hat what he will because Gods Will is his Will as Luther said in his rapture and would have nothing but what God would give to him and what he should have from God But a man of wicked devices such as no good Man is who may be in but never of wicked devices if evil haunt his Heart as oft it may and doth yet 't is the device of the Man he is not the Man of such devices he cannot Plot and Plow mischief such as are wholly made up of wicked devices and in whom ways of wickedness are found driving daily the Trade of sin such God will condemn as Cain here and call them to a severe reckoning Jerem. 6.19 and Revel 2.23 Why his best Services Solomon calls here the devices of his own Heart therefore worthily condemned Prov. 12.2 The second Opposition is Prov. 15.8 The Sacrifice of the wicked is an abomination to the Lord but the Prayer of the upright is his Delight Mark the wise Mans Antithesis 1 He makes Prayer opposite to Sacrifice The Sacrifice of the wicked and the Prayer of the upright Prayer indeed in a great Sacrifice if rightly performed as before but a wicked Mans Prayer God accounteth no Prayer yet is is call'd a Sacrifice to wit a poor lean one such as some suppose Cain here Offered and such as many carnal Jews Offered under Moses's Law Mal. 1.13 14. with v. 8. Thus unsanctified Men bring but lean sick corrupt Sacrifices and Services to God There wants the Fat Health and Soundness of Devotion in them they ate but the outward Rind and Shell there is no Kernel or Substance 't is an empty Sacrifice Therefore it deserves not the name of a Prayer 2. Solomon shews here That God is not only barely displeas'd with a wicked Mans Prayer but he loaths and abominates it his very Incense stinks of the very hand that offers it Isa 1.13 A Man cannot listen even to good words which are spoken with a stinking Breath and good Meat my be disowned for being dress'd up by some nasty Sloven Thus Gods Stomach as it were riseth at the Prayers of the wicked which though good materially are not so formally and eventually neither proceeding from a right principle nor tending to a right end they are not wrought in God John 3.21 so are nauseous to God On the other hand the Prayer of the Righteous is his delight that is his most Melodious Musick Cant. 2.14 and 4.3 and his most fragrant Perfume Psal 141.2 3. not only coming up into Gods Nostrils as an Odour of a sweet Smell Gen. 8.21 but also even into his Ears Psal 18.6 and so strangely to charm him as it were Isa 26.16 where Tsakun Lashash the Hebrew signifies they poured out such a Prayer with more Spirit than Speech more Fervor than Language as was an holy Spell or Charm unto God see the margin insomuch that God to speak with reverence as if holily Charmed breaks out into these words Ask me concerning my Sons and concerning the work of my hands command ye me Isa 45.11 Oh that we could both understand and believe the latitude of this Royal Charter and make also an understanding and a believing use and improvement of it This leads me to the second ground of the difference 'twixt Cain and Abel Both do Offer the one a Sheaf the other a Sheep yet the one is accepted the other rejected from a threefold Difference in the Action 1. In the matter of it 2. In the Affection or Devotion wherewith they offered 3. In their Faith whereby they did this service to the Lord. 1. In regard of the Matter of their Sacrifice Abel made choice of the best he had to present unto God so the Text tells us Mibbkoroth Tsonoh the firstlings which was the strength of the flock Umechel behen of Cheleb which signifies the Cream or Fat of Milk the fattest of his Fat Sheep he chused the best of the Best for God and Chrysostom gives this reason the great God was in Abels Heart and therefore he brought the Greatest and the Fattest to the Greatest and best deserving God he thought that he could never do enough for God who had done so much for him The best of all things the Hebrews express by the Fattest of all as Gen. 45.18 Numb 18.12 Psal 147.14 and thus the Apostle calls Abels Sacrifice ãâã ãâã ãâã ãâã ãâã a greater and fuller offering than Cains because it was Fatter he brought more plentifully but Cain brought more sparingly neither was he so careful in his choice but the first that came to his hand would serve his turn miperi haadamah of the fruits of the Earth to wit not the first fruits but those of a second growth and of less worth such as were the over-rise or After-growth mikkets Jomim at the end of the year as before So Cain did but defungi Officio do the External duty yea and more perfunctorio after a slight and superficial way Hence observe 1. It cannot consist with a gracious Heart to shuffle off the Great God with slight services Alas Men do but trifle with God when they think any thing will be sufficient to satisfie him Oh how many imagine that if they do but draw near to Gods Worship and bow before him Attention or not Attention Sleeping or not Sleeping all 's one with them God they think is well enough pleased with their presence in the place of his service but the great God will not be put off thus with the refuse of things Mal. 1.13 14. he takes it as an affront to have Maimed and Corrupt things offered to him and so curseth all such deceivers God requires more than a bare sitting before him as his People Eze. 32.31 he will also have the very Fat of our Services the strength of our performances even the best of our Oil the best of our Wine and the best of our Wheat c. Numb 18.12 Inferences hence 1. If men were denounc'd Cursed that brought God Corrupt things under the Law Mal. 1.14 no doubt but the like Curse is denounced against those that do so under the Gospel God abhors that Man who is able yet not willing to work any other than weak Worship and Service to him God in Malachi takes state upon him telling them He is a great King and therefore requires the strength of their Services which reason is as much in force now as it was then if any man should dare to pay the King his Rent in base Coin would he accept of it as current and with courtesies Oh Soul neither will the King of Heaven accept of thy slight and slubberd Services How careful was Israel to send the very best of the Fruits in the Land of Balm Honey Spices Myrrh Nuts
Though many books as all those forenamed be lost yet no Canonical Scripture the preservation whereof entire hath been a standing divine miracle of mercy to the Church in all ages 2. The Apostle Jude doth indeed say that Enoch Prophesied but he doth not say that he wrote what he prophesied he saith not It is written as if he were quoting some passage out of the sacred Scriptures 3. Though there might be in this Apostle Jude's time a book of some Apocryphal author containing in it the true Prophecy of Enoch but mixing with it many forged Fables yet Jude had a peculiar particular Revelation that this special Prophecy cited by that Author did verily come from the Prophet Enoch as he speaks of the Contention betwixt Michael and the Devil about the body of Moses no where mentioned but in his verse 9. in sacred Scripture This he might have by Divine Revelation 4. That Enoch was a Prophet strictly taken as the word in its proper notion doth signify to foretell things to come This he certainly did in naming his Son Methuselah which signifies he dieth and the Dart cometh which is a clear indication of his Prophetick Spirit whereby he foresaw and accordingly did foreshew thereby that the lease of that wicked old World was only the Term or Time of his Sons life for no sooner was his Sons head laid but in the floud came like a dart cast by a divine hano 5. That Jude had Enochs Prophecy concerning the destruction of the World most probably by Tradition from his Fore-fathers which is the 2d of the two aforesaid opinions how the Apostle came by it and not out of any book It being delivered from hand to hand from Father to Son down to that time and so applies he that Prophecy to the Gnosticks or loose-coats of his day intimating that the like sins would certainly bring the like Judgments Thus he argued with the Jews then Sensualists having not the Spirit v. 19. from things taken for granted and from their own Testimonies 6. Suppose Jude did cite this Prophecy out of some Apocryphal Author or which is more likely took it up upon the generally received Tradition of that time yet doth not this render this Catholick Epistle of Jude as some would hence have it no better than Apocryphal for then the Apostle Pauls Epistles and several other ãâã ãâã ãâã ãâã ãâã or Sacred Scriptures must be Apocryphal also seeing many such Quotations are made in them 'T is frequent with the holy Penmen of sacred writ to interlace some such circumstances as are not mentioned in their proper places or Histories As 1. In Exodus we read of the opposition which the Magicians made against Moses but no mention is there of their names yet Paul undertakes to name them James and Jambres 2 Tim. 3.8 Which he took up from Tradition of the Jewish Talmud yea Apuleius and other Histories describe the contest speaking of those two famous Magicians and the same Apostle quoteth three sentences out of profane Poets yet this is so far from making his Epistles Apocryphal that indeed it maketh those sayings of Heathen men to become Canonical Scripture 2. David in his Psal 105.18 telleth us how Josephs feet were hurt in the Fetters and he was laid in Iron Whereof Moses in his History of Josephs imprisonment Gen. 39.20 mentioneth not a word yet this makes not the book of Psalms Apocryphal The same 3. May be said touching Moses quaking Heb. 12.21 4. Touching the Water of the Rock following Israel through the Wilderness 1 Cor. 10.4 5. And touching Jacobs worshiping upon the Top of his Staff Heb. 11.21 Yet are all Canonical 7. Although Jude receiv'd this Prophecy of Enoch by Antient Tradition yet not by Tradition only for he was ãâã ãâã ãâã ãâã ãâã Inspired of God 2 Pet. 1.21 therefore it makes nothing for the Foolish Traditions of the Romanists who argue from hence that seeing the Apostle did deliver this Prophecy to the Church which he receiv'd by Tradition therefore say they the written Word of God containeth not all things in it that are to be known by the Church necessarily concerning Faith and Manners there must be ãâã ãâã ãâã ãâã ãâã as well as ãâã ãâã ãâã ãâã ãâã Traditions as well as Scriptures without which they are not sufficient To this Popish Objection 't is Answered 1. Besides what hath been said before though some Books be lost yet no Sacred Scripture the most Holy and most Wise God hath so order'd the matter by his good Providence that no Book no Scripture no Saying or Sentence is lost that was necessary to Salvation 2. The same Spirit whereby Enoch Prophesied as all the other Prophets did Luke 1.70 did inspire Jude also with an extraordinary Spirit of discerning whereby he certainly knew it to be no other than Enoch's Prophecy This the Romanists may nor pretend to The third Answer is Though this Prophecy of Enoch was to that time but a Tradition yet then it seemed good to the Holy Ghost by the Apostle Jude to make it a part of Canonical Scripture 't is there made Authentick and put into the Canon The fourth Answer is Though hitherto it had been deliver'd only by Tradition yet was it always Consonant to the Truth of other Sacred Scriptures so this cannot palliate those Romish Traditions which are directly repugnant to the Word of God All the Prophets Evangelists and Apostles set forth that great Truth of Christs coming to Judgment whereof Enoch Prophesied so it was agreeable not contrary to the Word of God Oh the bold presumption of the Church of Rome to equal Friars Dreams with Holy Scripture though quite contrary to Scripture But 2. If Enoch were not a Prophet in the strict sense as Moses Samuel c. yet was he a Prophet in the large sense as he was a publick Preacher as he had his Word of Exhortation to that wicked World in which sense the word Prophecy is taken 1 Cor. 14.3 and 1 Thes 5.20 Thus Enoch was undoubtedly a Preacher of Righteousness as well as Noah 2 Pet. 2.5 Thundering out direful Threatnings to the old Impenitent Wicked World the sum whereof was those two verses v. 14 and 15. in Judes Epistle for that Apostle considering the Circumstances and corrupt Manners of that profane people to whom Enoch Preached gathered thence the substance of his Sermons as Behold the Lord cometh c. as at the Deluge of Noah and as at the giving of the Law on Mount Sinai c. both which were dreadful Comings of the Lord. This Doctrine of the General Day of Judgment unquestionably Enoch Preached Though he did not write it and Jude one of Gods Pen-men sanctifies his Sermon and puts the stamp of Divine Authority upon it applying it to his own Licentious Times for deterring them from sin Hence note 1. That the Doctrine of the Resurrection and of Coming to Judgment was known to the Fathers before the Flood 2. The like Threatnings are
in the Faith of it v. 13. It is the custom among men first to take Possession and afterwards to Inherit and Enjoy which may be some reversion only and personal peaceable possession may by some long Lease be Interrupted for some Generations This was Abrahams case yet took he Possession of the Land because of his Title to it which was threefold 1. By Promise 2. By Conquest 3. By Purchase 1. By way of Promise God made Canaan to belong unto Abraham by making a Promise of it to him no less than four times Gen. 12.7 and 13.15 and 15.7 and 17.8 This Promise of God being a fourfold Cord Abraham accounts his best Free-hold hereupon he left his present Possessions in Ur and in Haran though he saw not so much as a Foot of the Land of Canaan made over to him as an Inheritance in his day Act. 7.5 yet he look'd upon all as his own This History containeth a Mystery to wit thus it is with all the Faithful as it was with the Father of the Faithful such have the Spirit of Truth to assure them of their Interest in Divine Promise 2 Cor. 1.22 and 5.5 Eph. 1.14 't is an Earnest This makes them exceeding Rich though they see not the Actual Performance of them in their day The wealth of a man is not reckoned so much by the ready Cash he hath by him in his Coffers as by the substantial Bills and Bonds c. he is able to produce thus the greatest part of a Believers Wealth lyeth in good Bills and Bonds under Gods own Hand and Seal all Signed in his Word and Sealed by his Spirit He therefore accounts Heavenly Promises far better than Earthly Performances as Abraham did only take Possession of Canaan which afterwards he was to Inherit so a Christian takes Possession of Heaven with his Name written in it Luke 10.20 and with his Heart Panting towards it 2 Pet. 3.12 having his Conversation there while his Commoration is here and Abraham asked a Sign to assure him of his Inheritance Gen. 15.8 not because he believed not Gods Promise thrice made over to him before but that he might the better believe after How great is Gods Love to us in giving us his Sacraments wherein he maketh himself Visible as well as Audible to us Yet this is greater Love to give us the Privy Seal of his Spirit as well as the Broad Seal of his Sacraments for our better security 2. By way of Conquest Canaan belong'd to Abraham in his Conquering Chedarlaomer c. Gen. 14.4 15 17. This great King was the Son of Elam the Son of Shem Gen. 10.22 and According to Noahs Prophecy Canaan shall be Shem's Servant Gen. 9.26 this Chedarlaomer was Lord over the Canaanites and over those chief Cities which stood in the plains of Jordan Abraham conquers him in battel so Canaan became the Conquerours by Conquest he became the Heir of Canaan the History holds forth this Mystery that all Christians the Children of Abraham are by their New-Birth Born Heirs of Heaven the Celestial Canaan they should therefore be Valiant for it Jer. 9.3 And Violent to Storm it Mat. 11.12 'T is the meek that Inherit the Earth Mat. 5.6 but 't is the Violent that both wins and wears Heaven as above As Davids worthies brake through all Difficulties to come to the well of Bethlehem 2 Sam. 23.16 So the good Souldiers of Christ 2 Tim. 2.3 should endure all hardness and hold Heroick resolutions to have Heaven by Conquest whatever it cost them that they may be more than Conquerours even Triumphers Rom. 8.37 2 Cor. 2.14 what was said of Cyprus that the Richness of that Country did sollicit the Hungry Romans to attaque and overcome it may be much more said of Heaven in its bliss-ful Riches When Israel heard that Canaan was the glory of all Lands this made them run violently through all dangers to subdue and enjoy it when Joshuah saw the slackness of seven Tribes which had received no Inheritance nor cared to do so consulting their own case and not daring to wage a new War he severely checks them saying How long will ye be slack to go up c. Josh 18.2 3. So we must lay hold on Eternal Life 1 Tim. 6.19 3. By way of purchase Canaan was Abrahams Though all the Land was his by Promise yet he procures only a Burying place by purchase Gen. 23.16 â not having a Foot of it for his own present possession This purchas'd Burying place was an earnest for all the rest hence all the Patriarchs Dying after desir'd to be Bury'd in it Gen. 47.30 and 50.25 a Sepulchre of ones own was a sign of firm possession Isa 22.16 As in Shebna's case who hewed out for himself a stately Sepulchre in Jerusalem as it he had been of the stock Royal and had a right there whereas he was but a stranger an exotick Plant and a meer Mushroom or Terrae-filius an up-start Forreigner yet died a disgraceful out-cast v 18. but Abraham's Assurance made to him of this Burying-place Gen. 23.20 was a Prophetical Sign of a certain future possession as Jeremy's was Jer. 32.7 10 15 43. Hence flow some Remarkable Inferences As 1. Abraham was the first Purchaser of Land that is mention'd in Scripture yet his Purchase was not a place to build on but to Bury in which teacheth us our chiefest care should not be for this present Life being only Pilgrims here and living only as in Tents but for the life to come the very Egyptians had some notions of this great Truth in their building but mean houses yet most costly Tombs but the Hebrews saw it more clearly in calling their burying-places Beth Cajim the House of the living Job 30.23 Isa 14.13 Psal 49.14 and 89.48 as Heaven is call'd the Congregation-House of the Souls of Just Men Heb. 12.23 So the Grave is the Congregation-House to Which the Bodies of all the Living are assign'd 'T is the publick or common meeting-place hence when Godly Men Die they are said to be gathered to their People Gen. 25.8 17. and 49.33 Numb 31.2 'T was the Jews custom to Hew out their Sepulchres long before their Death to be standing memorials of their mortality thus Joseph of Arimathea had his Tomb in his Garden that his choicest delights there might be moderated with meditations of Death whereof he was there also minded Mat. 27.57 60. The 2. Inference is Abraham is call'd the Heir of the World Rom. 4.13 much more must he be the Heir of this little Land of Canaan reputed no bigger than our Wales wherein he had now sojourned about sixty years yet purchased not one Foot of Inheritance save only this Burying-place in it at that time for his Dear Dead Sarah 't is not Improbable though that some of his Family so numerous might Die in so long a space of time yet we read not a word of his Carking care for purchasing Possessions wherein to entertain his numerous Family
that gives the Shadow or Antitype This in the General but in Parcular First Here are the two Wives of Abraham Hagar and Sarah which are the two Shadows or Types being the first Couples the one a Bond-woman the other a Free these two shadow out the two Testaments Hagar the Old Testament or the Law which was a dispensation of Bondage and Sarah the New Testament which is a dispensation of Freedom hereupon the Gospel is call'd the Law of Liberty Jam. 1.25 as it teacheth the way to free us from the Law of Sin and Death which binds uâ over to Eternal Destruction Joh. 8.36 The second Couple are the two Soââ of those two Mothers Ishmael and Isaac shadowing out 1. The Children of the Flesh born Servants of the Bond-Servant as were the Carnal Jews who opposed Christ and as are all formal Hypocrites that have not the Faith of Abraham And 2. The Children of the Promise or Spirit Free-Born of the Free-Woman as are all the called and chosen of God The Third Couple is the Son of the Bond-Woman Mocking and the Son of the Free Mocked Gen. 21.9 signiâying how the Seed of the Flesh would raise Persecution against the Seed of the Spirit Gal. 4.29 The Fourth Couple is the casting out of the Bond-Woman and her Son from Abraham's Family and the remaining of the Free-Woman and her Son therein shadowing forth the Abolition of the Old-Testament Dispensation in the Church which then was only Abrahams Family and the abiding for ever the Administration of the New-Testament John 8.35 Gal. 4.30 31. The Fifth Couple is Ishmaels exclusion from the Inheritance of Abraham as well as his ejection out of his Fathers Family and Isaac's enjoying it signifying that neither the Carnal Jews nor formal Hypocrites shall have any part of that Eternal Inheritance which the Children of the Promise shall enjoy The Son of the Bond-Woman shall not be Heir with my Son Isaac Gen. 21.10 and Gal. 4.30 under Abrahams Inheritance is figured the Heavenly Blessings in Christ and Life Everlasting Gal. 3.18 29. and 4.7 and 1 Pet. 1.4 which no Ishmaels or reprobates shall Inherit no such Dirty Dogs shall ever Trample upon that Golden Pavement Rev. 21.21 27. and 22.15 So that these words of Sarah were not spoken so much Passionately as Prophetically foretelling the separation of the Holy Seed from the Prophane thereby whereof Abraham through his fond Affection to his Son Ishmael did not yet under stand so well as she who uttered this Speech even from the Spirit of God which was likewise confirmed by God himself Gen. 21.10 12. and hereupon the Apostle doth not record this to be so much the saying of Sarah as the saying of the Holy Scripture which is the Voice of God himself Gal. 4.30 The Sixth Couple which Paul bringeth in when treating of this very History Gal. 4.25 26. is Mount Sinai and Mount Sion or Jerusalem which is above he saith 1. This Hagar is Mount Sinai which is a Mountain situated in Arabia beyond the limits of the Promised Land and the Arabians some say do call Mount Sinai by the name of Hagar which signifies in their Tongue a Pilgrim or Stranger and so are all they no better than Strangers to the true Jerusalem who are not saith Calvin the Children of Abraham's Faith from Hagar the Arabians were called at the first Hagarens but since for more Honours sake they call themselves Saracens as if descended of Sarah Hagars Mistress These Saracens under the conduct of that grand Impostor Mahomet have been desperate Enemies to the true Jerusalem and great opposers of Christ and his Gospel This Mount Sinai saith Paul answereth to the low Jerusalem that is to the Jewish Synagogue Born in Bondage who were killers of Christ and of his Prophets who pleased not God and were contrary to all men 1 Thes 2.14 15. so were rather Ishmaelites than Israelites Gen. 6.12 whose Hand was against every Man c. This Hagar is that is signifies or prefigures Mount Sinai or Jerusalem the lower which constisted of cursed Scribes and Pharisees in Christ's and Pauls time men of low Principles seeking Justification by the works of the Law and by a formality of the Covenant of works these were Hagar or Chagar which in the Arabick signifies also petram a Rock having Rocky Hearts against Christ who is called the Rock 1 Cor. 10.4 not one drop of true Piety could be squeezed out of them and now 't is become a common Proverb such a one is as hard-hearted as a Jew Thus Jerusalem that now is saith the Apostle is in Bondage with her Children and gendreth to Bondage which is Hagar Gal. 4.24 25. they were as was once said of the Romans Homines ad servitutem parati so dis-spirited after their murdering Christ that they truckled under every Aggressor and like their Brother Issachar became Asses couching under all burdens Gen. 49.14 They were so Degenerated from that Free Noble and Heroick Off-spring of Abraham in their Ancestors days that they seemed rather to descend from Hagar the Bond-woman than from Sarah that Noble Lady and Princess seeing Partus sequitur Ventrem the Birth follows the Belly This is the Character of the Earthly Jerusalem so subjected to the Heavy Yoke of Ceremonies Sacrifices and Circumcision which the Hagarens or Saracens observe at this day that 't is said neither they nor their Fathers were able to bear it Acts 15.10 Besides that horrible Dread which was upon their Rebellious Fore-fathers at the giving of the Law upon Mount-Sinai Exod. 20.18 19. is upon their Spurious and Degenerate Off-spring to this day and this saith the Apostle is an Allegory or Figure of the Old Covenant as Sarah is of the New and New Testament Church which he calls the Heavenly in opposition to the Earthly Jerusalem which in the Hebrew Tongue is Jerushalajim in the Dual Number importing as their Cabbalists confess the Upper as well as the Lower Jerusalem and its name Jiru-Shalom signifies a Vision of Peace so it well shadoweth the Gospel of Peace or the New Covenant Luke 2.14 Rom. 5.1 10.15 1 Cor. 7.15 Eph. 2.17 c. and this New Covenant is said to come from above or to be above 1. Because God the Father revealed it not by descending down into the Mount as he did at the giving of the Law but remaining in Heaven he sent it down by his own Son this the Author to the Hebrews teacheth Heb. 12.25 2. Because Christ the Head of the Covenant and of his Covenanted Church did Descend out of Heaven and Ascended thither again from whence he governeth his Church and maketh good his Covenant in all to her 3. Because the Christian Church in Covenant with Christ hath her being and well-being her birth and breeding c. from above John 3.3 5. and hath her Conversation in Heaven while her Commoration is on Earth Phil. 3.20 Col. 3.2 This Covenant is the Mother that brings forth all Believers both Jews
in this Eternal purpose of Grace Eph. 3.11 as if he thought long with Abraham to speak with reverence until Immanuel's day should dawn John 8.56 yet all these many Myriads of Ages Christ was Jom Jom daily his delight Great was Gods love manifested to Man in making him a meet Helper in time but 't was much greater in providing him a meet Mediator before all time before either Man or Mountains were made and so before Man could take notice of his necessity thereof This shews how marvelously the Fathers Heart was engaged in a design of Grace to Man with whom he might have justly proceeded being at liberty to prosecute the curse of the Covenant of Works and never have treated with his Son about Saving Man Inference 2. How should we love the Son of God who might have refused to he sent as well as the Father might to have sent him yet Christ came though upon hard term Zech. 13.7 and became a Servant to God in this great and gracious design he made himself of no Reputation Phil. 2.7 submitted to fulfil all Righteousness Mat. 3.15 therefore began he at the beginning of Mans sin and carry'd on his Redemption work to the end thereof as he was Conceived and Born of the Virgin Mary to take away Mans Sin contracted in his Conception and Birth he lived a life of sorrows and sufferings to take away our life-sins and he died that shameful and cursed Death of the Cross to save us from the curse of Death Eternal and all along God was in Christ reconciling the World to himself 2 Cor. 5.19 both the World of Jews and that of Gentiles therefore submitted he to the Seals of both Law and Gospel He was Circumcised Luke 2.21 Baptized Mat. 3.16 took the Passover Mat. 26.18 and the Lords Supper ver 26. though he needed none of them either to take away his sin for he was sinless Heb. 4.15 c. or to strengthen his Faith for he had no weakness in it Heb. 2.13 and Isa 49.5 and 50.6 7 8 9. All this was to shew that Christ was under the Covenant of Redemption with the Father distinct from that Covenant of Reconciliation with Sinners whereby all the Seals become proper to a Covenanted people and not common to strangers thereunto Gen. 17.7 Exod. 12.48 Mat. 28.20 Col. 2.11 12 c but Christ rcceiv'd the Seals by a command from the former Covenant of Redemption and Surety-ship for us which he had compacted with the Father not as we poor Sinners receive them as Seals of the Covenant of Grace and Reconciliation to expiate all our Sins in them We should all Ride at this Anchor of Hope in Christ who pass'd through all these Ordinances with delight Psal 40.8 as if they had been his Meat and Drink John 4.34 and took sin out of them as he passed under them And by doing and suffering all the good pleasure of his Father Isa 50.5 6. and 53.2 3 4 5 7 8 9 10 11 12. John 10.17 18. and 12.49 50. and 17.4 6. He purchas'd and demanded not only his own Glory John 17.5 but also the Glory of all his Redeemed given to him according to the Articles of Agreement betwixt him and his Father in that Covenant ver 24. where Christ saith not Father I wish but Father I will as equal with God This being the great End first in intention though last in execution why he humbled himself to be the Sworn Priest Prophet and King of his Church 3. Inference Oh how should we love God and the Lord Jesus Christ 1 Cor. 16.22 who hath sworn to he all these to us Psal 110.4 Heb. 7.21 what God barely saith he may Repent of upon a reserve of our Repentance as Jonah 3.2 and 1 Sam. 2.30 but what God Swears is irreversible the Father will not Repent no not to Sacrifice his Son though Abraham might relent to slay his Isaac and the Son will not Repent of being Sacrificed though then he had Dolores Parturientis Joh 16.21 strong pangs of Travail Heb 5.7 and was much straitned till it was accomplish'd Luk. 12.50 here is sure footing for our Faith though the Father and the Son might justly break Covenant with us because we break Covenant with them yet will they not break Covenant one with the other for they have sworn each to other and will not Repent as sure as the Sins of the Patriarchs and Prophets which are past Rom. 3.25 are remitted by this Lamb slain from the foundation of the VVorld Rev. 13.8 and before the World even ever the same Heb. 13.8 He took away all the transgressions of them that were under the first Testament Heb. 9.15 and they are all set down with him in his Kingdom Mat. 8.11 and Luke 16.23 so sure shall all our sins if Redeemed be Remitted also and we Reign with Christ in Heavenly places Eph. 1.3 4 5. and as sure as God hath put down all Persecuting Powers in former Ages so he will those of this Age for he hath said All knees shall bow to Christ Phil. 2.8 Psal 2.8 and bids his Son Sit at his right hand till all his Foes be made his Footstool Psal 110.1 and Heb. 19.13 there is a Spirit Zech. 6.8 that in a way of Providence will never leave stirring up of Spirits till this be accomplished even the weak shall be as David Zech. 12.8 to effect it oh let prayer be made for Christ Psal 72.15 that the Father may perform his Promise to his Son both for his Friends and Foes This shews how our Prayers for Christ Psal 72.15 gratifie the Fathers Bowels as Joab Davids 2 Sam. 13. last and 14.1 The Fourth Inference is Oh the strong consolation that this Eternal Covenant of Redemption which gives a Being and Life to the Temporal Covenant of Reconciliation affordeth to our Faith fixing first upon that former Covenant betwixt Jehovah and Jesus Considering 1. How the Father el shaddai loved us so before we were he designs Decrees and fore-ordains his Son to be our Redeemer before the World began to make him the beginning of his ways Prov. 8.22 primus Faederatus the first Covenanter in the VVomb of Gods Eternal Decree we reckon it a great Favour when a Friend will plead for us in our absence or when a Father will purchase an Inheritance for a Child Unborn yet all this God designed Christ to do for us before we were yea before the Mountains or Man or the VVorld were v. 23 24. while we were Creabiles onely and not Creaturae capable only to be Created but not yet Creatures actually for known to God were all his works not only from but also before the beginning of the VVorld Act. 15.18 2 Consider That this Bargain was struck up 'twixt the Father and the Son not only before we were but from Eternity 't was Everlasting Love Jer. 31.3 Ã parte ante as well as Post the Covenant of Reconciliation to Adam and to Abraham c. was but
Christ saith something to this in Luke 15.7 There is more joy in Heaven over one sinner that repenteth than over ninety nine Just persons that need no repentance for such the Pharisees conceited themselves to be they were not sick of sin so slighted they Christ the Physician as he oft told them and thus it is with most men when a Physician comes to visit them in their Health he hath then the face of a man only but if upon a bed of sickness they send for him he hath then to them the face of an Angel Oh! welcom welcom a thousand times welcom And assuredly the penitent Prodigal the poor forlorn Son could not chuse but feel and find stronger obligations to love his compassionate Father more after his Return and kind Reception than if he had never relinquished his Fathers Family and spent his All in a far Countrey Luke 15.13 20. to 32. yea better than his Elder Brother that staid at home Austin said the greater sinner I have been the greater skill hath my Physician shewn in curing me Hence may it well be questioned whether God be more glorified by Innocency or by Penitency God would never have suffered Evil to be unless he knew how to bring forth the greatest Good out of the greatest Evil he would not have suffered sin to enter were it not for promoting both the Glory of his Love to us and the Grace of our Love to him hereupon the Character of Pompey ãâã ãâã ãâã ãâã ãâã is well given to Repentance which is a fair Daughter of a very foul Mother to wit Sin Herein the Wisdom of God is glorified being the most sublime Chymist to extract best Antidotes out of worst Poisons The third Account God might have kept all Men yea and all Angels in a sinless condition as so many Courtiers to proclaim the Glory of Creation-love and Law-Goodness and of the never broken Covenant of Works so Innocency might have been maintained by the common Influences of a Law-Love both in Adam and Angels to neither of which God ever promised perseverance but had this been so the World would never have had place for the Ark of Gods Glory Jesus Christ and the fulness of the Godhead had never dwelt bodily in the Manhood Col. 2.9 There would have been no Relation 'twixt a Saviour and a Sinner had not Man been sick there had been no Physician to dyet and salve him the most high had never emptied himself of his Glory of the Godhead to be united to a Lump of Clay there had never been such an high and honourable Bridegroom for such a low and sinful Spouse Death should never have conquered Death nor sinful Dust made glorious Kings casting down their Crowns before the Lamb c. then no Redemption-Love no Covenant of Grace or Gospel All which were Gods Eternal purpose Eph. 3.11 to be made known in time by the Church to Angels and Men v. 3.5 9 10. Inferences hence 1. How ought we to love God in time that loved us before all time 2. That fetched us out of that vast Mother Nothing to make of us Vessels of Mercy putting Trumpets into our hands to proclaim his praises we might have been in Judas's place and he in ours how might we be now frying in the Furnace of Hell 3. We have but a little love to bestow give it all to God Gen. 43.11 who loved thee with great love Eph. 2.4 and that from Eternity and will let thee blacken his fair Love with thy feeble and sinful Love Man hath many more Motives to admire this Covenant of Redemption which gave being and life to the Covenant of Grace and of Reconciliation in Meditation As 1. That not only the Father and the Son were thus deeply concerned and that from all Eternity as is aforesaid but also the Holy Spirit is concerned in it Though God the Father be the Author and God the Son is the Mediator of it yet God the Holy Ghost is likewise the Seal of this blessed Covenant as the sequel may make more manifest For First God the Father was the Author and Original or Fountain thereof 't was Jehovah Elshaddi Gen. 17.1 2. The Father had the first hand in it I will do it I even I Gen. 9.9 which emphatical Duplication of the person I importeth both the propriety of the Author and the certainty of the Action The Father made the first motion for bringing Mankind into the bond of the Covenant Ezek. 20.37 It was the Fathers honour to be first in their Redemption as it was the Womans dishonour to be first in their Transgression 1 Tim. 2.14 'T was the Father who was the Fountain God the Father was in Christ the Son reconciling the World to himself 2 Cor. 5.19 It was the Father that gave Christ the Son for a Covenant to the World Isa 42.6 and 44.8 John 3.16 16.27 Secondly God the Son was concerned as Mediator of this Covenant Heb. 12.24 The Father drew the first Platform of Mans Redemption in his own bosom propounds this to the Son who lay in his Fathers bosom Job 1.18 The Son freely consents to be sent out of his Fathers bosom into the World saying Here am I send me Isa 6.8 And lo I come to do thy will O God Heb. 10.7 9 10. As the Father gave Christ for a Covenant not only when Christ came into the World but before the World was even in his Eternal Counsel when he elected us in him So the Son was willing to be given and to be sent and to perform all his part of the Fathers Plarform personally upon Earth where he willingly lived a miserable life and after died a cursed death in our Nature and stead whereby he became the Mediator of the Covenant Heb. 8.6 and Surety for it Heb. 7.22 he being God Man was both Adapted to be the ground of Man's Union with God and enabled to maintain Man's Communion with him Hence this our Immanuel Isa 7.14 is call'd the Angel of the Covenant Mal. 3.1 for having so great a hand in striking up this Covenant of Redemption whereof as the Father is the Fountain so he is the Foundation being the Beginning of Gods way Prov. 8.22 And all Promises are propounded ratified and accomplished in him 2 Cor. 1.20 21. Christ is the Messenger to make it known as well as the Mediator to maintain it 1 Tim. 2.5 Hence he is call'd the Prince of Peace Isa 9.6 and according to the Septuagint there ãâã ãâã ãâã ãâã ãâã the Angel of the great Counsel and Covenant Thirdly God the Holy Spirit as he was the VVitness of this Eternal Contract and Covenant Heb. 10.15 16 c. bringing all to light so he is also the Seal of this Covenant Eph. 1.13 This Covenant is a Covenant of Promise and the Spirit of this Covenant is the Spirit of Promise As the Son was promised by this Covenant to transact all that was required for Gods Satisfaction and Mans Salvation from
without Man so the Spirit was promised by the same Covenant to transact all that was required for the Sanctification of the Spirit and Belief of the Truth 2 Thes 2.13 from within Man appertaining to the Election of Grace The Holy Ghost therefore must be given as well as Christ who is one Comforter as another Comforter Joh. 14.16 17. The Father sends the Son and the Son from the Father sends the Spirit Joh. 15.26 Acts 2.2 The Spirit comes both as a VVitness as a Seal and as an Earnest to confirm this Covenant As Faith is Man's Seal so the Spirit is God's Seal Joh. 3.33 Eph. 4.30 not only by confirming the Promises of the Covenant to the Soul but also by engraving the Image of the Covenant in the Soul of Man And he is the Earnest also Eph. 1.14 2 Cor. 1.21 22. not only as binding the bargain but also as part of the payment so call'd the first-fruits thereof therefore Chrysostom saith Should not God give the Inheritance promised he would come to the loss in losing his Earnest How then ought we to love all the Three Persons in the Trinity seeing Opera Trinitatis not only ad extra but also in this respect ad intra too sunt indivisa they did all personally concur in this great work of Man's Redemption in the Eternal External and Internal part thereof 1. The Father first framed the main Model and made the first motion hereof calling things that are not as certain as if they were Rom. 4.17 he fore-ordaining as well as fore-knowing and fore-seeing Man's Fall said then out of his ãâã ãâã ãâã ãâã ãâã or love of God to Man Tit. 3.4 Deliver him front going down into the Pit I have found a Ransom Job 33.24 then was the Father gracious to man so as to find out his Son a Ransom an Atonement tor him or a Cover for his sin as a sore is covered with a Plaster or as the cursing Covenant of the Law was covered with the Mercy-seat the guilt and filth of his sin shall be forgiven him Jam. 5.15 and he shall not go down into the Infernal Pit to all this the Son 2. Gave his Hand as is the manner of contracting Covenants Ezek. 17.18 Jer. 50.15 to the Father that he would be the Grand Undertaker herein Isa 38.14 which is understood of the second Person to whom sick Hezekiah turneth from the Father in his Pathetical Prayer Thus Christ was the beginning of Gods way Prov. 8.22 The Fathers Covenant with the Son was the first out-going of God to his Creature Man and this was Christs delight ver 30. and thus he became the Lamb slain from yea before the Foundation of the World in this Eternal Covenant Revel 13.8 And for all this unutterable compliance in the Son to the Father touching this Covenant Christ expresly affirmeth that the Father loved him before the Worlds Foundation John 17.24 And 3. The Holy Spirit was concern'd in managing this Covenant of Redemption As 1. He must overshadow the Virgin Mary Mat. 1.20 Luke 1.35 as he had overshadow'd the confused Chaos in the Creation bringing all into form Gen. 1.3 so curiously framing Christs Body in her Womb she knew not how Eph. 4.9 Psal 139.14 15. 2. He must take up his Temple in all those whom the Father hath given to the Son 1 Cor. 3.16 and 6.17 and Rom. 8.11 14. and 2 Tim. 1.14 that he may preserve them both in Grace and for Glory and were it not for the indwelling of this Holy Spirit in Saints did he turn us over to be secured by Gifts of the Spirit only the Devil would make an hard shift to blast the best Gifts in the VVorld as he blasted those excellent Gifts in Adam at the beginning of the World which far excell'd in degree any Gifts we can receive Christ hath charg'd his Spirit with all his Redeemed in this Dark forlorn World and way-less Wilderness that none of his should be lost therein and this Spirit is a Spirit of Power 2 Tim. 1.7 and greater or stronger is he that is in them than he that is in the VVorld to wit the Devil call'd the God of this VVorld 2 Cor. 4.4 1 John 4.4 so that neither Men nor Devils can draw them away Totally and Finally from God God puts his Spirit into all his and causeth them to walk in his Statutes Ezek. 36.27 and if at any time as indeed many times they be dead this quickening Spirit doth quicken them in their way Psal 119.40 37 25 149. and 143.11 Rom. 8.11 and 1 Cor. 15.45 Christ sendeth the Spirit to dwell with us and to abide in us Joh. 14.16 17. Christ sets the Spirit at work and the Spirit sets Faith at work and by this mighty power of God we are preserved to his Heavenly Kingdom 1 Pet. 1.5 Timothy's transcendent Gifts would soon have evaporated had they not been kept by the Holy Ghost that dwelled in him 2 Tim. 1.14 This abiding Spirit carries on his work to perfection Isa 59.21 and Psal 138.8 and Phil. 1.6 He is a foolish Builder that cannot finish when he begins a Foundation Thus all the three be concern'd I meddle not with the Antelapsarian or Sublapsarian Notion for non datur prius posterius in Deo God beholds all things uno intuitu at one glance altogether NB. 1. The first Sin of Man was indeed primarily against God the Father as it was a Breach of his Command yet was it principally against God the Son as it was a vain Affectation of becoming like God in Knowledge and Wisdom which is only proper and peculiar to Christ in his Hypostatical Union call'd the Wisdom of God In the first Sin of Man was sown the Seed of that only unpardonable Sin against the Holy Ghost under the New Govenant therefore Christ and the Spirit are concern'd 2. Meditate how this Covenant was made 'twixt two Persons that cannot Lie and that before the World began Tit. 1.2 as Christ was God he cannot Lie no more than his Father to pray now for the coming of Christs Kingdom doth as much gratifie the Fathers Bowels as Joab's Requesting for Absalom 2 Sam. 13. last and 14.1 God will make good his Covenant to his Son Christ was Haeres Natus and is Haeres Constitutus a Born Heir and a Made Heir God will not let him want his Lordship of all Acts 10 36. 3. Meditate God loves his Saints from Eternity yea while Children of wrath Eph. 2.3 Amore Benevolentiae though not Complacentiae until called according to his purpose Rom. 8.28 Paul puts Purpose and Grace together 2 Tim. 1.9 Gods Eternal purpose is made to appear in calling to Grace Tit. 1.2 and 3.4 Decretum patriae ceu intentionis finis brings forth Decretum viae medii executionis making us first holy then happy Rom. 5.8 9 10. 4. Meditate Look on your selves in Christ as the Father doth who Elected us with him as well as in him God
and a 1000 more for Temporal Spiritual and Eternal Blessings both privative for removing Evil and positive for receiving Good whether the good things of the Throne or of the Footstool They are all the Branches of this blessed Tree of Life they do all happily Centre as so many circumferences or parallel lines in this gracious Covenant it being nothing else but a Confluence and Collection or compound of all the Promises as the Sea is of all the Rivers the Firmament of all the Stars they do all meet together in them as the Beams do in the Sun or Lines in the Center Thus it may be said also that the Covenant is not a single strong hold or Tower but even a whole City of refuge into which the Righteous run and are safe Prov. 18.10 yea when the proud Waves of Temptation and Bâisterous Billows of Tribulation have beat upon them here have they cast the Anchor of their Hope succesfully and rode out the Storm safely for Rocks and Mountains may depart but this Covenant cannot fail Isa 54.10 11. Thus the Nature of the Covenant may be most seen in the Promises what is said of Godliness 1 Tim. 4.8 that it hath the Promises of the Life that now is and of that which is to come may more abundantly be said of the Covenant from whence Godliness cometh it being the Grand Charter the Magna Charta of a Christians Hope for both Worlds both for Safety here and for Salvation hereafter The Covenant is indeed a Promise but every individual Promise is not the Covenant they are not convertible Terms neither is it yet a bare Promise but 't is also confirmed by an Oath Heb. 6.17 not because God the Covenant maker is unfaithful and needing such a Sacred Bond but because Man is incredulous and will not believe God upon his bare word There be two things that make any matter more credible 1st The Quality of the Person 2dly The manner of the Speech The 1st 'T is the God of Truth who cannot Lie that speaks in the Covenant I will be a God to them and they shall be to me a people Heb. 8.10 c. Here the Quality of the Person speaking is enough to beget Belief if the word of a King be look'd upon so Sacred a matter as to be held as inviolable as the Laws of Medes and Persians how much more the Word of the most High God King of Kings and Lord of Lords Revel 19.16 a God of Truth Deut. 32.4 who cannot Lie Tit. 1.2 as Gods Children are Children that will not Lie Isa 63.8 nay 't is impossible for God to Lie Heb. 6.18 for that would not imply potency but impotency and infirmity which cannot consist with Omnipotency and so would if so Ungod God himself as his Love moved him to make the Promise so his Truth binds him to perform it The 2dly Is the manner of the Speech if the Word seriously spoken be also confirmed with an Oath which sometimes helpeth Truth in necessity and cleareth Mens Innocency betwixt Man and Man Exod. 22.11 this maketh a Promise more credible 'T is a vulgar saying An Honest Mans word is as good as a Bond how much more is the word of the most True God whose word is sufficient of it self to render it credible Yet God tendering Mans Infirmity though his word cannot be made more true than it is in it self because it may be made more credible in respect of us therefore hath he bound it with an Oath yea and set to his Seal too how then should we rest assured concerning the Truth and Faithfulness of the Covenant God hath not barely spoke it but he hath solemnly Swore it both which are two Immutable things Heb. 6.17 18. yea and Sealed it to us also with a double Seal 1. With the Broad Seal of his Sacraments 2. With the Privy Seal of his Spirit The Sacraments are Gods Visible Oaths as it were to us he taketh the Body and Blood of his Son into his hand and solemnly sweareth to bestow upon us all the purchases of Christs passion they are Gods Broad Seal and his Spirit is the Privy Seal whereby after our believing we are assured of Gods Love Eph. 1.13 after Faith of Adherence comes in the Faith of Evidence Recumbency on Christ brings Assurance from him and Assurance is Gods Seal as Faith is our Seal He that believeth sets to his Seal that God is true John 3.33 We yield first our Assent and Consent of Faith leaning upon the Lord Christ and laying the whole stress of our Salvation upon him hereby the Contract is made and then God puts his Seal to the Contract God honours our Sealing to his Truth by his Sealing with his Spirit which is not only Gods Seal but also his Earnest not a Pawn which must be return'd again but an Earnest which is part of payment and assures or binds the Bargain Should not therefore the joy of the Lord be our strength Neh. 8.10 And the Covenant conveys to us most strong Consolation far better than the Comforts of Philosophy which Plato calleth ãâã ãâã ãâã ãâã ãâã Toys and Trifles and Socrates did find them no better when he came to Die Yea and Cicero when he applyed his Philosophical Cordials as Anodynes and Antidotes to some Disconsolate pangs that were upon him cryed out upon this Experiment of their being ineffectual Nescio quo modo Imbecillior Mediana quà m Morbus I know not what is the matter that my Disease or Malady is too hard for my Medicine or Remedy But the Consolations of Gods Covenant are strong in themselves and therefore should not be small to us Job 15.11 We should cast our Anchor of Hope which is a sure and stedfast Anchor always upward and fasten it not in the depths of the Sea but in the height of Heaven whereof it gets firm hold and sure possession Heb. 6.19 Inferences hence are 1. 'T is the Blood of this Covenant that must raise up Mankind out of the Pit into which they are faln by the first Sin Zech. 9.11 All Mankind to wit both Jews and Gentiles are faln into a Pit wherein there is no Water of Comfort for them in themselves and herein they are detained as so many Prisoners in the Prison of this waterless or comfortless Pit As first The Jews who for contempt of Christ and his Gospel John 1.11 Acts 13.46 with chap. 3.14 and 7.51 have rejection for rejection they are trodden under foot as Prisoners in the Pit Isa 51.23 who were once the highest of Nations Deut. 4.7 8. and 26.19 and 33.29 and whose Land was the glory of all Lands Ezek. 20.6 now wrath is come upon them to the utmost 1 Thes 2.16 let all places and people beware of rejecting Christ and his Gospel Heb. 2.3 and 10.29 c. and John 15.22 Mat. 11.21 22 23 24. This Sin makes Grace it self to become our Enemy 1 Sam. 2.25 Mercy Triumphs over Justice Jam. 2.13 before Grace be
a Priest and 3. Gold as to a King The Covenant makes 1. Christs Prophetical Office ours hereupon we must go to him in all Arduous affairs in all our difficult Cases as the Israelites did to Moses Exod. 18.22 And hear him in all things Matth. 17.5 Christ is an excellent Teacher even of Ignorant Disciples Act. 4.13 'T is no matter how dull the Schollar is if Christ himself will be but the Teacher for he enlighteneth the Organ or Faculty as well as the Object opening our understandings in us as well as his Scriptures to us Luk. 24.27 31 45. And all this he doth gradually as Noah did First opening the Window of the Ark Gen. 8.6 Then he removed the covering thereof ver 13. and then he stepped out himself into the before drowned but now dryed World ver 18. Thus our blessed Noah Christ our Comforter comes and first opens the Eyes of our understandings Isa 42.6 7. Act. 26 18. Eph. 4.18 Col. 1.9 Then he removes the Vail or Covering that is upon the Heart as well as on the Head 2 Cor. 3.14 15 16 17. And then Christ steps into the Soul before drowned in sin but now dryed up by Grace that he may dwell in our Hearts by Faith Eph. 3.17 2. His Sacerdotal Office is ours wherein Christ was the Altar the Offering and the Offerer He offered himself the Sacrifice of his Manhood upon the Altar of his Godhead which did not only Sanctifie but also Dignifie the oblation putting an infinite worth into it Christ is the High-Priest of our profession Heb. 3.1 Who can have compassion on the Ignorant c. Heb. 5.1 2. All our Sacrifices or Services we must put into his hands who must bring them as well as burn them to the Father for us Lev. 1.15 This Office is the Grand Magazine of all our Grace and Comfort we have on this side Heaven as a relief against all temptations Heb. 2.17 and 4.15 When any sinner brought his Sacrifice to the Priest as the person was not to Offer it himself so the Priest was not to refuse it This should raise up our Faith to know that Christ is both able and willing he will not nay he cannot refuse our offerings he blesseth the weak as well as the strong where he finds sincerity looking more at Truth than at Measure 'T was the High-Priests Office to bless the People Numb 6.23 24. And 't is a blessed sign that our High-Priest hath blessed us when other Souls be blessed by us The Covenant gives us Interest into the merits of this incomparable Sacrifice which takes away the guilt of all sins greatest as well as least As the Red-Sea drowned the stoutest Champions in Pharaohs Army as well as the faintest and weakest Soldiers Exod. 14.13 30. His choicest Captains as well as his common Soldiers Exod. 15.4 So sins of all sizes and of all sorts of sinners are drowned in the Red-Sea of Christs Blood He shed as much Blood for Peasants as he did for Princes peccata non redeunt if once upon our Repentance our sins become drowned in the Blood of Christ we shall see them again no more as Israel the Egyptians unless Dead on the shore Christ is our Goel or near Kinsman who hath Redeemed our inheritance in Heaven which was Mortgaged by sin for us he is our Surety paying our Debt to Divine Justice 3. His Regal Office is ours also Here 's the ground both of our Assurance and of our perseverance that Christ is our King that Conquers all our cursed Canaanites our Corruptions in us Mic. 7.18 and Treads the Tempter with his Temptations under our Feet for us Rom. 16.20 Heb. 2.8 1 Cor. 15.25 He puts down all Powers opposite not only from without us but also from within us This is our Joshua or Jesus who calls upon us and capacitates us to put our Feet upon the Necks of our Enemies Josh 10.24 provided always he come as King into our Hearts in his Regal Capacity as the Psalmist intimates Psal 24.7 8 9.10 The Everlasting doors of our Souls must open to him as a King of Glory he will come in as a King or he will not come in at all Though Christ be a King yet hath he no Natural born Subjects we are all Born with War in our Hearts against Christs Kingly Office other Lords bear Dominion over us Isa 26.13 We are not born but made his Subjects Christ first makes an Holy War upon our Rebellious Hearts and must make us Subjects or he can never find us such This is done in the day of his Power Psal 110.3 not External but Evangelical to make us come in to him as true Voluntiers when he speaks to us with a strong hand upon our sturdy Hearts Isa 8.11 The Elect tast not of Death untill they see the Son of Man come in his Kingdom Matth. 16 28. Those carnal Capernaites would have Christ their King because he had been their Cook Joh. 6.15 'T was for Loaves not Love ver 26. But we must love the Lord Jesus Christ as our King Priest and Prophet or we are Anathema Maran Atha 1 Cor. 16.22 That is Cursed till and at the coming of Christ they that will not kiss his Golden Scepter his Iron Rod will make them his Footstool for rejecting his Throne Luke 19.27 Happy be such as yield subjection to him hold dependance on him and have their Acquiescence in him Matth. 11.29.30 Thirdly All the Motions and Operations of the Spirit are made ours to wit 1. The Quickening 2. The Actuating 3. The Regulating 4. The Corroborating 5. The Comforting Influences of the Holy Ghost are all made ours by the Covenant yea and 6. As he is Convincing 7. supplicating 8. Sanctifying 9. Sealing 10. Discerning 11. Witnessing 12. Adopting Spirit All this and all more that can be said concerning Diversities of Gifts or Graces all are ours by the Covenant yea all those excellent endowments for secular as well as for Spiritual employments Exod. 31.3 1 Sam. 11.6 c. Isa 28.26 All Arts and Sciences do flow from the Spirit therefore is he called the seven Spirits of God Rev. 1.4 3.1 4.5 yet the Spirit of Grace 't is said the World cannot receive Joh. 14 17. though it may the Spirit of Gifts Do we want Water Wind or Fire The Spirit is all these we cannot have clean Hearts unless washed with this Water Psal 51.10 Joh. 3.3 5. we cannot have warm Hearts unless warmed with this Fire Luk. 24.32 There is no Sailing to the Port of Heaven without this Wind Joh. 3.8 the fresh gales of this breathing Spirit must first fill the Sails of our Affections turning them into Graces and then we go off a ground roundly and pass on the Road comfortably This is a mighty priviledge to have the presence and influence of the Spirit for as God the Son made an agreement or Covenant with God the Father before all time so God the Holy Ghost doth transact the
said notwithstanding all thy inward Combatings I am thy Salvation though Esau and Jacob Flesh and Spirit do struggle within thee The Congruity betwixt these two Parallels or Twin-Couples is next and most remarkable First the Congruity 'twixt Esau and the Flesh As 1. Whereas Esau was the first Born being Born before Jacob so we are Flesh before we be Spirit we bear the Image of the Earthly Adam before that of the Heavenly Pride is Elder than Humility and Sin than Grace 2. As Esau was Stronger as well aâ Elder than Jacob being all Hairy at his Birth more like a Man than a Child a Bearded Man or a manly Child and therefore broke forth before his Weaker Brother So is the Flesh oft Stronger as well as Elder than the Spirit in us and doth oft break forth before it especially in an hour of Temptation meeting with our corruption the Tempter giving Fire by his fiery Darts to our dry Tinder and drawing forth thereby our fleshly Lusts which War against the Soul 1 Pet. 2.11 3. As Esau strove and struggled for the Birthright that he might also have the Blessing being Types of Adoption and Salvation So those that are in the Flesh and walk after the Flesh not after the Spirit even carnal Men do after a fort strive and struggle making a kind of a Bustle for Heaven All Mân the worst of Men even wicked Balaam would he saved Numb 24.10 They Universally like the End but like not the means to the End they all like Happiness but they like not Holiness the way to Happiness Heb. 12.14 Many seek to enter in that shall not be able Luk. 13.24 There be many seekers and but few finders because they seek not at the right time Psal 32.6 Nor in the right way Joh. 14.6 Nor at the right Door Joh. 10.9 Nor in a right manner 1 Cor. 9.24 Psal 119.2 and 145.18 Si talis sit condââto quarâeatium qualis dormientium repugnantium it seekers find not what will bâcâme of ãâã and wââst of all of opposers and gain-sayers 4. Aââ Esau became a cunning Hunter chusing rather to imitate Nimrod and Ishmael than Abraham and those Holy Patriarchs that lived before him So those that are in the Flesh are wiser in their Generation the Children of this World than those in the Spirit the Children of the Righteous Luk. 16.8 carnal Men are more cunning Hunters than the Spiritual who cannot Shift and Plot as they can The Swine that wanders can make a better shift to get home to the Trough than the wandring Sheep to the Fold and as they are more cunning and Crafty so they are more Cruel fie ce and violent for destroying both themselves and others 5. As Esau priz'd not spiritual priviledges without their being lined with present profit Gen. 25.32 So carnal sensualists look all at present pleasure ââlling their Souls for such Trifles and saying What profit is it to serve the Almighty J b 21.13 Carnal and earthly things are both present and pleasant to their Palates They are not unlike the Toad which always strives to fall a sleep with her paws full of Earth These dare not trust God with future things ãâã ãâã ãâã ãâã ãâã Give me to day and take thou the Morrow saith the Epicure 6. As Esau vexed his Earthly Father with his wicked Wives Cursed Canaanitish Women So carnal and Prophane Esaus do displease their Heavenly Father by betrothing to themselves ungodly Canaanitish ways and things they are as he was Gen. 28.8 Whether himself or his ways or Wives did please God or no was no part of his care Alas God is not in any of then thoughts he is not in their Heads Psal 10.4 Nor in their Hearts Psal 14.1 Nor in their Words Psal 12.4 Nor in their Works or Ways Tit. 1.16 Those are Prophane Esaus indeed Heb. 12.16 7. As Esau was a wicked Son like the Ruffians and Roysterers of our time playing away his Birthright for poor Potage thinking the performance of that Promise not to be accomplished almost Four Hundred Years after was too long a time for him to wait he and his Sons would be all Dead before that so valued not his Primogeniture to which the Promise was entailed though he had a Godly Fatherâ which shews that neither is Grace entailed nor can the priviledg of being the first Born make any Person truly Pious This is done not by our first but by our second Birth he that is once Born must be Born again So many Spiritual Fathers have Carnal Children which value not the Church in their Fathers House nor will willingly wait Gods time but are all for Anticipating providence as Absolom and the Prodigal who were both for present possessions not staying either Gods or Mans time 8. As Esau was not only a wicked Man but he comforted himself in wickedness Gen 27.42 So carnal ones as Cursed Doeg strengthen and comfort themselves in their own wickedness Psal 52.7 They warm themselves by something of Hell-Fire of their own kindling whereby they kindle their own endless Flames and are made at last to lye down in sorrow upon the Bed or Gridiron of Everlasting Burnings Isa 50.11 and 30. last and 33.14 Sin hath ever been reckoned a Soul-Murderer never a Soul Comforter 9. As Esau in the Hebrew signifies Doing Conveniunt rebus nomina saepe suis His Name and his Nature do notably accord for he was a great doer and hunter to purchase thereby the Blessing and when after much pains in catching and Cooking Venison he comes to his Father thinking he had earn'd and merited his Blessing and when proudly he Challengeth it he receives no better answer than Who art thou Thus those that are in the Flesh come with much carnal confidence to God and Challenge the Blessing of him not as a gift but as a Debt Coelum gratis non accipient as that Popish Pharisee once said they 'll either merit Heaven with their work or they 'll make no claim to it as their Wages they 'll not have it upon free cost they 'll earn it by the deeds of the Law Those are Mystical Esaus all their hunting and doing can never catch Salvation blessed Paul had not so Learned Christ Eph. 4.20 Who durst have no confidence in the Flesh Phil. 3.3 But every where is a strict asserter of free Grace in all his Epistles Jacob got the Blessing by Faith when Esau lost it in all his doings though he sought it with Tears Heb. 12.16 17. He only Howled Hos 7.14 like a Dog tyed up for the want of his Dinner he cryed perii non peccavi for his loss but not for his sin though he Wept yet did he not Repent for that cannot be true Repentance which carried along with it an hatred to his Brother 10. As Esau had this Doom put upon him to serve Jacob so God hath put this Curse upon the Flesh that it shall serve the Spirit Sin shall not have Dominion over
all humane diligence though that was much in both Mother and Son here as in the fourth Remark could not have compassed the Blessing without the concurrence of Divine Providence this Solomon sheweth Prov. 10.4 The diligent hand maketh Rich then as correcting his former Sentence he saith ver 22. The blessing of the Lord maketh Rich Mans diligence though as Active and Agile as the word signifies as Boaz who follow'd his Business himself had his Eyes in every corner on Servants Reapers yea and Gleaners he would lose nothing for looking after will not all do without the Blessing of Gods Providence therefore all our pains and policies without Prayer are but Arena sine Calce Sand without Lime they will not hold together The Patriarchs did all acknowledge that their Endeavours were blest of God only and thereby made so successful This was the acknowledgment of Abraham Isaac and Jacob. Here all Esau's diligence in Hunting for some sweet Venison to please his Fathers Palate and so procure his Fathers Blessing was over-ruled by Gods Providence this is confirmed by sundry signal Circumstances As 1. That Isaac over-loving his evil Son Esau must be prepar'd with Blindness to correct his Errour 2. That whereas Isaac might have Blessed Esau immediately before his going out from him at that time when he call'd him to him yet must he long for some Venison of his Sons Hunting before he bestow'd his Benediction 3. This was also a marvellous over-ruling step of Providence that heâ who was so accustom'd to feed upon Esau's Venison should not be able to distinguish betwixt wild Flesh and tame the Dish of Kid-flesh brought to him by Jacob. 4. That Isaac should be able to discern it for Jacob's Voice and yet bless him for Esau's Person while Jacob nam'd himself Esau with Jacob's Voice 5. That Esau should be so long detained abroad till the whole Business of Blessing Jacob was transacted and peracted at Home Rabbies say That Esau was detained by the Devil who not seldom makes Fools of Hunters leading them about c. How much of the Devil was herein I know not but there was certainly a sweet Providence of God in it that Esau should come in as soon as Isaac had done and Jacob was gone out and not sooner 6. That lastly when Isaac did both know and acknowledg his mistake yet doth he not complain of the Cheat though he to please Esau barely mentions it nor is so Angry at Jacob as to revoke and reverse what he had done but ratifies the blessing upon him These and other circumstances do plainly demonstrate that the most wise God who doth all things in Number Weight and Measure did by a singular providence so over-rule Isaac that he must bless that Son which first brought him Savory Meat to the exhilarating of his mind that Rebekah must procure this first opportunity for Jacob that Jacob making the first offer must have both acceptance and the blessing Although therefore it be not expresly said that Rebekah did all she did by Divine Direction yet from thâse circumstances aforesaid 't is safely and solidly so determined as neither is it expresly said that Isaac by Divine Direction Blessed Jacob which undoubtedly was done so seeing the Apostle expresly saith that by Faith Isaac blessed Jacob c. Heb. 11.20 Though done by falshood and mistake for though his intention was at the first to bless Esau yet the strangeness of the Act and Event contrary to his intention so strangely disappointed put him for a time into a trembling astonishment and soon convinced him of his Erroneous intent whereupon ver 33. He confirms the blessing upon Jacob and then doth that by Faith which before he had done by Fancy misguided as to Man but well guided as to God who would not suffer Isaac's carnal affection to cross his prediction Gen. 25.22 23. The fear of God did so over-awe Isaac now that though he might have a mind to recall his blessing from Jacob yet he dare not do it but establishes it more upon him in Gen. 27.33 And more advisedly in the next Chapter Gen. 28.1 All this shews the marvelous workings of Gods Providence that while Esau was lingring about his Hunting in the Field not readily procuring his Prey in the mean time the Lord helps Jacob both to the Venison and to the Benediction Thus the Cripple complained at the Pool of Bethesda Joh. 5.7 While I am coming another steppeth in before me c. So was it with Esau here for he had not Hope unfailable Rom. 5.5 which is always bottomed upon Faith unfeigned 1 Tim. 1.5 He had much presumption and so was answered with a Who art thou Gen. 27.33 but he a prophane Man had no true Faith which Jacob had so hath his Fathers blessing by Gods Oracle setled upon him beyond Isaac's intent who expected Venison from Esau but not from Jacob. Why Isaac desired Venison before he Blest his Son there be several accounts As. 1. Some think it was the Custom of those times that the Son must perform some Service for the Father before he received his Fathers Blessing but no such manner is manifest any where in Scripture 2. Others say that Esau might Earn his Fathers Blessing but Temporal Service cannot merit Spiritual Blessings such as Isaac bestowed on Jacob Indeed Gregory compareth the Jews fitly to Esau for seeking Gods Blessing by their own Works and the Gentiles to Jacob who sought the Blessing by a shorter way not by Works but by Faith Esau Hebr. signifies Doing when he thought verily with himself that with his prepared Venison he had merited his Fathers Blessing so comes proudly to Challenge it of him who gave him no other answer but Who art thou We may with Esau Hunt long enough in our own Doings or Deeds of the Law yet shall we not meet with but miss the Blessing which is only to be obtained by Faith 3. Others say that Isaac desired Venison for cheering himself up with good Cheer and VVine for exhilarating his Heart that he might be the fitter instrument of Gods Spirit to convey the Blessing so much the better to his Son in the Vigour and Vivacity of his own Spirit aâ the Prophet Elisha call'd for a Minstrel to compose his Spirit for his Prophecying Work 2 King 3.15 Sorrow and other inordinate Passions do discompose the mind of Man The Prophet was both sadden'd for the loss of good Elijah and grieved at the presence of bad Jehoram so must have Musick to compose his mind before he Prophesied and accordingly we call for a Psalm before we Preach for rousing up our Spirits and that we may be filled with the Spirit Eph. 5.18 19. and Col. 3.16 And David ascribes this vertue to VVine as well as to Musick saying VVine maketh glad the Heart of Man Psal 104.15 that he may more cheerfully serve his Maker that the Heart may be lifted up as Jehosophats was 2 Chron. 17.6 in the ways of Obedience
for God loves cheerfulness in his Service God loves both a cheerful giver and a cheerful liver See also Judg. 9.13 and Prov. 31.6 7 of VVines Exhilarating vertue though we may not be filled with it to excess Eph. 5.18 4. The last Opinion I shall mention is that Judicious Authors Doctor Lightfoot who saith that Isaac sending Esau for Venison was not because Meat and Drink would conduce any thing for that spiritual purpose of blessing his Son but he put Esau upon this work that he might know thereby whether he should bless him or no for his missing of Venison before had occasioned the loss of his Birthright and now should he miss of Venison again so have nothing either for himself or for his Father to feed upon it would be a sign to Isaac that God would have him also to lose the Blessing This to be Isaac's mind Rebekah easily knew and therefore she accordingly makes use of the like means for her beloved Jacob's advantage Whereupon Isaac likewise passeth some blessing upon Esau when he saw that he had sped of a Prey which he looked upon as a sign that God would have him to have some Blessing according to what he had proposed to himself before yet Jacob gets the Blessing by his Mothers means whose Intention was undoubtedly good though the Execution be at least seemingly Evil which yet God over-rules for good not suffering Isaac to sin or to Act against his own Oracle and Divine Promise by his preventing Grace could we but bring Savory Sincere service to our God who yet must provide himself a Sacrifice Gen. 22.8 he loves and likes his own best our Heavenly Father would certainly Bless us we must not appear before the Lord empty Deut. 16.16 Then sends he us empty away Here another Doubt ariseth whether Jacob did well in doing those things at his Mothers instigation to deceive his Blind Father and his Elder Brother c. Answer There be Various Opinions concerning this 1. Some say Negatively that he did not well but very ill in making no fewer than four Lyes three with one Breath to his Blind Father for which 't is observed he had scarce one Merry hour ever after until the day of his Death Sin will make the Sinner smart for it when it doth as it surely will find him out Numb 32.23 Jacob was a Man of Sorrows and Suffâring all his days God followed him with one Sorrow after another till his Dying day Gen. 42.36 and 47.9 Few and Evil c. Some think that God Retaliated upon Jacob for telling these four lyes to Isaac 1. I am Esau who he was not 2. I have done as thou bad'st me to Hunt Venison whereas Jacob was neither bid to do so nor had he Hunted for any Venison 3. In Intituling God to his speedy helping him to it whereas he had taken a Kid from the Stall Gen. 27.19.20 Those were three Lyes uttered altogether as with one Breath Again 4. When asked once more If he were Esau he Answered I am ver 23. For this twisted Sin of Lying to his Father God paid him home in his own Coin when his own Sons flapp'd a great lye in Jacob their Fathers Face about his dear Son Joseph as if he had been devoured with Wild Beasts when they had sold him into the Hands of the Midianites whereby they plung'd their Old Father into a deep Despair and desire of a Preposterous Death Gen. 37.32 34. Yea and troubled this Isaac their Grand-Father too as Junius thinks from ver 35. For he lived Twelve Years after this and likely loved Joseph his Grand-Son best for his great towardliness By all which God taught Jacob and so he doth us what an Evil and bitter thing Sin is Jer. 2.19 How it insnares and insnarles the sinner at last So oft Jacob lyed and that Deliberately against his own Mind and Conscience for mentiri est contra mentem ire upon his own Head and not by any advice of his godly Mother who directed him what to do but not a word we find what he was to say she taught not her Son to lye in words whatever she taught him about those Deeds and therefore is excused as before though Modern Divines cannot altogether concur with Antient Fathers in excusing her judging that Rebekah might have taken a more justifiable course had she gone her self to her Husband and minded him of Gods Promise to Jacob and gently exhorted him to Act nothing against it and then to have intreated the Lord for the bending of his mind to the Obedience of Gods Will though it thwarted and cross'd his own such Sage Counsel backed with Arguments Cogent to him and pursued with Energetical and effectual Prayers to God for inclining Isaac's Heart to Obey his Oracle this had been Expedient beyând exception But the 2. Answ Posiâively others do think that Jacob in the general is excusable and did well in all as all was done by a Divine Instinct and inspiration of Gods Spirit as well in him as in his Mother that instructed him acting all through a firm Faith on Gods Promise and Oracle Thus the Chaldee reads Rebekah's words to Jacob It was said unto me by Prophecy that the Curse shall not come upon thee my Son but the Blessing therefore they both do concur with confidence upon a perillous project Thus much doubtless may be safely said of Jacob that he sinned not in Obeying his Mother in those things wherein his Mother sinned not in commanding them as hath been before proved He sinned not in representing Esau by his rough Hands and Garments because this he did not by any Levity of his own but by the Advice of his Godly Mother Nor did he sin against his Godly Father by deceiving him so as to lead him into any Error of doing what ought not to be done but he finds his Father blind in his Love as well as Eyes in Mind as well as Body whereby he was so far from Judging aright that he mistook the mind of God hereupon he leads the Blind not out of the right way but into it that Isaac might Obey and accomplish the Oracle of God neither did Jacob sin against his Brother Esau for he took nothing from him which was properly due to him but only challengeth a right to himself what was his own by right So in the Garments of the Elder Brother now kept by Rebekah not by Esau's Wives in Jacob's right he having now bought the Birthright the Mother of the Family keeping those Garments of the Priesthood which the Hebrews call Vestes Desiderabiles Garments of desire gooâly and fragrant puts them upon Jacob wherein he obtains the Blessing this was an Holy Type of our putting on the Lord Jesus Christ Rom. 13.14 The Fleece or Skin of the Lamb of God our Elder Brother that Robe of his Righteousness wherein only the Blessing of our not Blind but All seeing Father must be obtained Act. 4.12 Joh. 14.6 c. Those
ordering and over-ruling All yea and counter-comforting him against his four Cor-doliums or Hearts-griefs as 1. For his Banishment from his Parents God saith I will be thy Keeper 2. For leaving his Native Country he saith I will give thee this Land 3. For his solitary Journey he should be accompanied with Angels And 4. His Cordial against his Poverty was that God would make him great to East and West c. And this Vision was not only for Jacob's Comfort proper to him alone but 't is for the Comfort of all the Seed of Jacob in common even of all God's People that they should not doubt of God's Presence and Assistance at any time and in any place of their Troubles This is the literal Sense But the main mystical sense is to signifie the Saviour of Mankind as Christ himself the best Expounder of Visions and Scriptures doth Expound it as prefiguring himself Sundry Testimonies of this excellent Interpretation we have from John the Evangelist who writes chiefly of Christ's Divinity as Matthew and Luke of his Humanity as before whereof who can tell his Generation or Genealogy Isa 53.8 what is his Name and what is his Sons Name declare if thou canst tell Prov. 30.4 According to the Divine Nature Christ is without Descent or Pedigree as Melchisedech Hebr. 7.2 In concurrence with all these Scriptures the Evangelist John essays as his prime Project and principal Drift Scope and Subject to set forth the Deity of Christ his Co-eternity and Co-existency with the Father and how he was a Co-agent with him in the Creation Joh. 1.1 2 3 4 5. where that heavenly Eagle call'd ãâã ãâã ãâã ãâã ãâã John the Divine soars out of sight at his first flight the profoundness of which Praefatory Mysteries in those five aforesaid Verses did so astonish a Platonick Philosopher at the reading of them that tho' he call'd the Evangelist a Barbarian yet was he constrain'd to cry out He had comprised more stupendious stuff in those few lines than all the Philosophers had done in their Voluminous Discourses This was a fair Acknowledgment and he had been an Happy man had his Admiration hereof made a thorough work upon his Affections so as to bring him over from Atheism to Christianity as the reading of those very Verses did upon Learned Junius according to his own Confession in the History of his Life but alas this vain Philosopher only read this profound piece and wondred at it but still not having Divine Teachings he left it where he found it now this high-flying Evangelist gives three choice Testimonies that Jacobs Ladder did really represent our Blessed Redeemer Mans Mediator His first Testimony is Joh. 1.51 Ye shall see the Heavens opened and the Angels ascending and descending upon the Son of Man Where for the comfort of all true Believers he plainly alludeth to Jacobs Ladder Gen. 28.12 which representeth Christ who alone toucheth Heaven and Earth with his two Nature his Humanity as the foot of the Ladder placed on Earth and his Deity as the top of the Ladder reacheth to Heaven and so as he is the Mediator he conjoyneth Heaven and Earth together reconciling all in himself to the Father Col. 1.20 Eph. 2.19 so becomes the Bridge as Gregory calls him which reacheth over from Man to God a great Gulph indeed as Luke 16.26 betwixt them in the faln estate is fixed yet Christ only hath a reach long enough to transport us over it He is the only Mediator 1 Tim. 2.5 Beside him there is no Saviour Isa 43.11 By his only Merits and Mediation both the Ministry of Angels the Gifts and Graces of the Spirit descend down upon Man and mens persons and prayers do ascend up to God who is at the top of the Ladder saying This is my beloved Son in whom I am well pleased Matth. 3.17 The second Testimony of this Evangelist is John 3.13 Christ came down from Heaven and goes up to Heaven like Jacobs Ladder bringing God down to Man in his Assumption of Mans Nature to his God-head and carrying Man back again to God from whom he had faln in his Ascention of Mans Nature up to Heaven And all that Interval of Time betwixt his Assumption and Ascention the Holy Angels are said to Minister to him To say nothing how they sang Anthems at his Birth Luke 2.13 14 15. and how they will attend him at his second coming 2 Thes 1.7 8. As First In his Temptation Mat. 4.11 Secondly In his Passion Luke 22.43 Thirdly In his Resurrection John 20.12 Fourthly In his Ascention Acts 1.11 c. And as Christ is the Head of Angels Eph. 1.22 which are call'd Shinan changeable Creatures Psal 68.17 so receive their Confirmation by Christ not to forsake their first Habitation as the Apostate Angels did So he chargeth them with his Church Psal 34.7 Heb. 1.14 whom he calls His Fulness Eph. 1.23 not accounting himself compleat until She his Body be by the Guardianship of the Angels gather'd to him the Head that where he their Head is there they may be also John 17.24 in which respect the Church hath this Honour of making Christ perfect as the Members do perfect the Body and the Body the Head The third Testimony of this Evangelist is his calling Christ from his own Mouth the Door John 10.1 2 7. and to the same sense the way John 14.6 both which Titles tell us that He is porta semita scala Caeli as the Antient Fathers term him the only portal passage and path way to Heaven and Happiness We have no whither to go but to him John 6.66 We have no way to go but by him to attain Eternal Life John 14.6 Acts 4.12 Christ hath paved us a new and living way Heb. 10.20 unto Heaven with his own Meritorious Blood and his Flesh stands as a Skreen betwixt us and Everlasting Burnings Isa 33.14 Eph. 2.14 Isa 32.2 Micah 5.5 None of the Popish He or She Saints or Angels can make a Ladder of Life long enough and strong enough whereon Men may climb up to God We should say of all such sorry Saviours as Cicero said of the many Heathen Demi-gods Istos Deos minutulos contemno modò Jovem propitium habeam may great Jove be my Friend I value not the frowns of all the Diminutive Deities Let the Romanists fancy to themselves other false Ladders we do despise their Dunghil-deities 't is enough if the true Jehovah our Dear Jesus will be a Ladder of Life to us This Symbol of the Mediator was exhibited to Jacob here as most suitable to his sad Soul that he might be comforted with this Sign of Christ of Jacob's Seed who was to spring out of Jacob's Loins his Mediation in whom all Nations should be blessed The great Truth therefore that ariseth from hence is That Christ is our Ladder of Life and Love by which we have Communion with God upon Earth while we Live and Admission unto God in Heaven when we Die
from mine own evil to thy good ways I am still within Gods Precincts not stirring a step or stride without Gods guidance let me still be within Gods protection thou hast not fail'd me heretofore oh fail me not now in my greatest exigency Jacob as David did Psal 77.10 remembers the years of the Right Hand of the Most High his former experience relieved his infirmity and helped to corroborate his present confidence Gratiarum actio est ad plus dandum invitatio his gratitude for Mercies already granted him was an excellent expedient for procuring more and greater afterwards thankfulness for old Blessings is the best means and motive for fetching in new ones Oh how doth Jacob here celebrate the high praises of God both for his chesed or bounty in promising so graciously to him and for his Emeth or Faithfulness in so punctually performing all he had promis'd in time past these were the Mercy and Truth so oft join'd together Gen. 24.27 Psal 25.10 2 Sam. 15.20 and here Gen. 32.10 and elsewhere that Jacob sings aloud upon as David did in the like case Psal 59.10 16. both of them look'd upon Mercy as the fruit of Gods Faithfulness his Mercy moves him to make the promise his Truth binds him to perform it as before and 't is Covenant kindness that is most satisfactory to the Soul and turns our All into Cream when we can behold all the paths of the Lord to be Mercy and Truth all the passages and proceedings of God whereby he cometh and communicateth himself to us both in his Providences and in his Ordinances to be not only Mercy though that is very sweet but Truth too every Divine Dispensation whether âf Crosses or of Comforts cometh to us in the way of a Promise from God as he is bound to us by his Covenant our very Crosses as well as Comforts are Presents sent us from Heaven by vertue of the Promise the Lord shall give that which is good Psal 85.12 and will with hold no good thing from us Psal 84.11 when Crosses are good for us yea better than Comforts we shall have them out of the Covenant of Grace never but when need be 1 Pet. 1.6 when our Spirits are become too light and frothy 't is Gods Faithfulness to our Souls as David acknowledg'd Psal 119.75 that we are brought into some heaviness no sooner are we ripe to receive Mercy but God is ready to bestow it he is waiting to be gracious in the best season Isa 30.18 as he waited upon Jacob here preparing him by Crosses for Comforts first rudely as it were fighting him and then richly indeed Blessing him by all which we may clearly see how good a Master God is to his True and Faithful Servants and if we would have him such a Lord to us we must be such Servants as Jacob was to him After this fifth Argument Jacob inserts his principal Petition Deliver me I pray thee from the hand of Esau Gen. 32.11 which was the sum of all his Requests at that time and which when he had well bolstered up his trembling heart with those five aforesaid corroborating Considerations and Cordials he then placeth almost in the midst of his Prayer and his wrestling with God after a spiritual manner and the mercy of this Deliverance which God graciously granted him after this Prayer lay warm upon his heart to his dying day Gen. 48.16 The Angel that redeemed me from all evil and so from Esau bless the Lads Then follows his sixth Argument taken from the aggravating greatness of his danger and his own inability to relieve himself for I fear him lest he will come and smite me and the Mothers with the Children Gen. 32.11 as if he had argued thus Lord thou knowest I know not what to do there is neither Hope nor Help with me but mine Eyes are toward thee 2 Chron. 20.12 I know the bloody-mindedness of my Brother Esau and how he comes accoutred with many Arms and Armed men against me what can I a naked man and my poor weak naked Women and Children do in our defence against him and four hundred stout Souldiers Alas my Fear hath fwallowed up my Hope I am undone and all mine if thou help me not Here seems to be his carnal reasoning 'T is said v. 24. There wrestled a man with him which admits of several senses and among others this may be well admitted There wrestled the old man with him the old man or caânal part in Jacob wrestled with the new man or spiritual part in him for every new or good man is as it were two men Here the Flesh in his Fear got the upper-hand of the Spirit in his Faith He could not now say with David At what time I am afraid I will trust in thee Psal 56.3 Faith thrusts out Fear as one Nail drives out another All his other five Arguments were the proper reasonings of a strong Faith but this sixth is a Reason flowing from weak Flesh and strong Fear For Flesh doth not depend upon God the first and supreme cause but dwells below upon second causes poreing upon present things and representing perils which are but seeming to be not only real but as in a Magnifying-glass far greater than they indeed are Thus it plainly appears what a Conflict and wrestling Jacob had within the hidden man of his own heart betwixt the Flesh and the Spirit whereas before with his former Arguments wherein he altogether looked up to God he had argued his Soul into a brisk and couragious condition But now in this sixth Reason rolling his Eye downward upon Man and pro and con Reasoning about his present peril as to Humane Helps his low thinking mind moulds him immediately into a timorous temper and down he goes into the Pit of Despairing crying out I fear I fear As it was thus with good Jacob the Flesh mingleth with the Spirit making him cry out All 's gone I am gone my Wives are gone and my Children are gone my bloody Brother will not spare one of us So it may be with many of the Sons and Daughters of Jacob. Smarting experience may easily evince us what despondencies our own Carnal Reason reduceth us into when we pore too much upon the strength of our present prophane Esaus that wage war against us and our own weakness and inability to withstand them Who would have said that Sarah should give suck Gen. 21.7 that the Gospel should give sincere Milk 1 Pet. 2.2 for twenty years after the selling of our selves into the hands of our Enemies Our Unbelief hath oft said Can God prepare a Table in the Wilderness c. Psal 78.19 20. Yes If he will he can Matth. 8.2 and hath done it to admiration and still does it How oft hath our Fear made us cry out A Massacre a Massacre Those men of blood will murder Men Women and Children as they have done in many places in France in Ireland c. And indeed our wickedness
were silent not endeavouring to qualify his Soul-afflicting Questions Oh what shall I do And whither shall I go yet when they inform'd him afterward how they had not slain him but sold him he was then satisfied and concurr'd with them to cheat Jacob with Joseph's Bloody Coat Gen. 37.31 32 33 for it seemeth they were all in the conspiracy Reuben with the rest to conceal their craft and cruelty in the Sale of their Brother They dip Joseph's parti colour'd Coat in the Blood of a Kid and send it to the good Old Man by the Hands of their Servants who were Innocent as well as Ignorant of the cruel crime and durst not carry it themselves to him lest their discomposed countenances should bewray and betray their own guilty Consciences Heu quà m difficile est crimen non prodere vultu Their plot and project succeeds as they had propos'd it The credulous Father believes their lye cryes Some evil Beast hath Devoured him which was a truth in this sense that those evil Beasts his bad Sons had made him away Jacob's credulity is apparent herein seeing he doth not more strictly examine both his Servants and his Sons about the time and the place when and where they found this Rent and Bloody Garment The place should have been viewed where Joseph was pretended to be worried for there some scraps of him might be seen undevoured seeing 't is not likely that any Beast could devour him all The Neighbouring Inhabitants might have been asked whether evil Beasts Haunted that place such as that courteous Passenger who set wandring Joseph into his right way Gen. 37.15 yea and the Blood upon the Coat might have been under a strict scrutiny whether it were Man's or Beasts Blood But alas the good old perplexed Patriarch was under such a perturbation of Mind and such a consternation of Spirit that he was not permitted to think of any such things he accuseth the Evil Beast that was Innocent and acquits his Beastly Sons whom he knew hated Joseph of all suspicion or Fratricide or Murder thus those Hypocrites cover one Sin with another and involve themselves into the guilt of many Sins while they go about to hide one To the palliation of one lye arc required ten Thus they deluded Jacob but the great Jehovah could not be deceived by them And so far as Reuben was a joint conspirator with the rest in so wickedly imposing upon a credulous Parent almost to the breaking of his Heart and that for so many years till God at last brought it to light he is justly to be blamed Though his fervency for delivering Joseph as above deserves to be commended yet his inconstancy in good must be condemned for Truth in the beginning Zeal all the way and Persverance to the end are the three Ingredients whereof a right good man is compounded and compleated Section the Third Having first viewed Joseph's Sellers in the second place his Buyers come to the next consideration Those Buyers of Joseph pass under a double name 1. They are call'd Ishmaelites Gen. 37.25 27 28. and Gen. 39.1 And 2. They are call'd Midianites Gen. 37.28 and 36. These two were a distinct People descended from a distinct Original yet both the Off-spring of Abraham the Ishmaelites sprang from Ishmael his Son by Hagar Gen. 16.15 and the Midianites from Midian Abraham's Son also by Keturah Gen. 25.2 yet are these two names promiscuously used and as it were confounded together here as they are also in Jud. 8.22 24 26. because the Midianites lived in the Country of the Ishmaelites and exercis'd the Trade of Merchants among them so that they became a mixed people for a great part of them in their Habitations hereupon the Chaldee calls them Arabians a third name to the two former of Gnarab which signifies to be mixed because they were a mixed people Those Ishmaelites and Midianites were so intermingled each with other both in their Habitation and in their Conversation as to mutual commerce intercourse of Trade that they are oft taken for one the same People as here Gen. 37. the two Names signifie the same persons comparing v. 28. with v. 36. and Gen. 39.1 where 't is said Joseph's Brethren sold him to the Ishmaelites and the Midianites sold him unto Potiphar and Potiphar bought him of the Ishmaelites However here is a sweet providence of God for good to Afflicted Joseph to be perspicuously seen in many circumstances as famous footsteps thereof The first famous Circumstance is No sooner had those conspirators cast Joseph into the Pit where they design'd to famish him till he died by Famine which in it self is a more cruel Death than if he had died by their Swords Lam. 4.6 9. praestat semel mori quà m semper moribundum esse 't is better to be suddenly dispatch'd and soon put out of their pain than to pine away by Inches Lev. 26.39 and to be Tormented a long time with fear and sense of dying by Famine a far worse Weapon than the Sword Thus they Lodg poor Joseph stript of his two Garments which were to keep him warm both his Long Coat that reach'd down to his Ankles call'd Tunica Talaris and his parti-coloured Coat call'd Polymita as Lyra and Menochius say so Joseph lay naked to be Starved in the Pit there to starve him with cold as well as with Hunger and when they had laid him there they leave him in this disconsolate condition then they sat down to Eat v. 24 25. wherein was a most Marvelous Providence this did not fall out by any cast of uncertain chance out of Fortunes Office but 't was ordered thus by the over-ruling hand of God as the casting of Joseph into the Pit by the prevailing influence of Reuben who was one of the Conspirators Company to save him from being immediately Murder'd was a Miracle of Mercy NB. Rather than that Gods Innocent Joseph's should not be Delivered God will when no other can be had raise up a Redeemer and a deliverer for them out of the very company of the Conspirators themselves as He hath lately done in this late Damnable Popish Plot drawing forth some of themselves to discover it so their sitting down to Eat was no less a Miracle of Mercy for had they presently gone away and not sat down Joseph had in all probability perish'd in the Pit and never have been sold into Egypt so Jacob and those very Conspirators must have died by Famine the Death they doom'd Joseph to had he not been there to relieve them Gen. 45.5 and 50.20 Act. 7.11 12 13. How may step aside a little and with Moses Exod. 3.3 stand to behold Gods work of Wonder 1. In Gods governing Reuben's the Elder Brothers advice so as to get Joseph cast into the Pit Whether it were his entire Love to his Brother or it was nothing but his own Self-love designing hereby to reconcile himself to his effended Father that moved him most to make this
Conspiracy c. yet the Great God had his Holy Hand in it to bring the Murder to light thought it better to expose him in the open Fields that when found it might be judged by Spectators as a just judgment of God upon him for his opposing the Papists he had Murder'd himself Hereupon Hill gets a Sedan the Murderers meet him about Twelve a Clock Wednesday Night after his Saturday Nights Murder they Stow him into it carry him by turns to Covent-Garden and so to Long-Acre then to the Grecian Church where Hill met them with an Horse upon which they mount the Corps before Hill who held it up one of them leading the Horse as far as Primrose-Hill formerly call'd Green-Bury-Hill as if those three most active Villains of those very Names in this Barbarous Murder had been prognosticated and pointed out by that Antient Name and there they cast him into a dry Ditch just as the Conspiring Patriarchs did Joseph differing only in this that this Justice was dead but Joseph was living when thrown there yet was it done in order to make him dead In this place Gyrald who twice before was for stabbing him now runs the Justices own Sword through the Corps leaving his Scabbard and Gloves hard by that he might the more seem a Felo de se or Self-murderer Another Remark This very place Primrose-Hill besides its Prophetick Antient Name aforesaid hath is That it was the very place which the Powder-Plotters to Blow up King James and both Houses of Parliament did chuse whereon to behold that their so much desirable but to all good Protestants most Execrable and most Abominable Blast Though that Plot of Blowing up our Three States was through the goodness of God blown up it self by a blind Letter c. See my Church History second Edition page 476. As if this double choice of that self same Primrose-Hill both then and now yet for differing Ends had some Harmony of high expectation in it But as the hope of the former Hypocrites perished Job 8. 13 14 15. so hitherto hath the Hope of the latter Their sin hath surely found them out Numb 32.23 as that of the Patriarchs found them Gen. 42.21 22. God hath required Blood at their Hands by the Hand of Justice though they never came up to that Ingenuity of the Patriarchs there expressed to cry out We are verily guilty c. but have had such Brazen Brows notwithstanding the clearest Conviction to profess themselves as Innocent as the Child Unborn even at the very point of Death Yet in this they Symbolize with the Patriarchs who said Come let us kill Joseph and we will say some evil Beasts have devoured him Gen. 37.20 So say the present Plotters Come let us kill the King c. and we will lay all upon the Presbyterians and say They are the evil Bââââ that have done it Thus they stick not at brutish Acts being no better than Brutes and the evil Beasts themselves can commit them but care not to own them cover matchless Murder with a palpable Lie Thus the Powder-plotters taught them this Trick who then projected to lay the Blowing up of the Parliament upon the Protestants c. But as God rescued Joseph out of the Bloody Hands of his Brethren and that Protestant King and Parliament out of the like Hands of Papists in King James's Reign so God hath deliver'd doth deliver and we trust will do 2 Cor. 1.10 Section the Fourth Having discoursed upon 1. The Sellers 2. The Buyers of Joseph the third Circumstance is the cause how Joseph came to be sold 'T is expresly said to be envy 't is said his Brethren hated him Gen. 37.4 and they envied him v. 11. and Stephen saith peremptorily that the Patriarchs moved with envy sold Joseph into Egypt Act. 7. 9. The ground of it Moses mentioneth so wit Joseph being but a Child manifested himself of a most towardly disposition above all his Brethren appearing more Vertuous and more Religious than them all Hence he became his Fathers Darling Gen. 37.3 not only because he was the Son of his Old Age as 't is said there for so Benjamin was too and more than He but also because as the Chaldee Paraphrast reads that clause morally he was a Prudent and Pious Son and a wise Son makes a glad Father Prov. 10.1 He was ãâã ãâã ãâã ãâã ãâã an old stripling for his Grave Deportment in quo ante canos sapientia his behaviour was manly while but a Child and therefore some say hence Jacob by the Spirit of Prophecy foresaw He would grow up unto a greatness above Benjamin and all his Brethren as Gen. 49.22 26. Therefore is he peculiarly called the Son of Jacob's Love so Pirkei Rab. Eliez cap. 38. Though Benjamin was fifteen years younger than Joseph so more tender and more the Son of Jacob's old age yea and of whom 't is said that Jacob's Life was bound up in the Life of this Younger Lad Gen. 44.30 call'd a Lad there though then he was a large Lad thirty years old as some compute and had at that time ten Children yet Benjamin is but a Lad in their Phrase because the youngest of them and then Joseph being reputed lost the Fathers Darling But at this time Benjamin being not above one years old at Joseph's Sale could not be so capable of his Fathers Love as Joseph who was the first born of his beloved Rachel and much longed for on both sides before he was born and as Josephus saith had much of his Mothers resemblance therefore no wonder if he were the best beloved when he was born especially proving Puer bonae indolis a Child of good towardliness whom Jacob did not educate though his Darling in Idleness and Cockering Vanity which corrupts and undoes many youths but brought him up in that honest employ of feeding his Fathers Flocks Gen 37.2 then look'd upon as a calling not only honest but Honourable and exceeding advantagious for the Patriarchs wealth and the external Blessing of God consisted mostly in Cattel ol all sorts Therefore Jacob set his dearest Joseph not deeming it any disparagement to his Darling to feed the Flocks even with the Sons of his secondary Wives the Hand-maids to wit with Dan and Napthali the Sons of Bilhah and with God and Asher the Sons of Zilpah with those Joseph humbly consorted in this mean employ though those Sons of Jacob's Pilgashoth or Concubines made a Slave or Servant of him as Nagnar signifies they made him their Jack-Boy as Joshuah is said to be the Boy to Moses Exod. 24.13 Thus Ainsworth reads that Gen. 37.2 and he was a Lad with the Sons of Bilhah and Zilpah which Dr. Lightfoot understands that he was their Boy and Servant to run their errands This Cruelty of his Consorts to him some think he complain'd of to his Father hereupon 't is said there that be brought their evil report to Jacob that is their injurious usage of him
did hear of Reuben's Incest Gen. 35.22 and Jacob heard of if to which the Greek Version addeth and it appeared evil in his sight this necessarily presupposeth a knowledge of it as likewise do Jacob's words to Simeon and Levi Gen. 34.30 Ye have made me to stink c. that he must therefore know of their Cruelties But we have no such Intimation of Jacob's knowing this notwithstanding all these five Reasons aforesaid The other Opinion That Jacob could not be altogether ignorant of the Transactions 'twixt Joseph and his Brethren in that horrid Conspiracy seems to me not so much improbable upon these Grounds 1. Jacob was a Prophet and he who knew things to come so far off as were about two Thousands of Years even to the coming of Shiloh Gen. 49.10 by his Spirit of Prophecy could not well but be able by that same Spirit to look back and behold that thing which was done comparatively but the other Day as the Prophet Elisha said to his Servant Went not my heart with thee c. 2 King 5.26 that is knowest thou not how I have an extraordinary Spirit whereby I know all thou doest in my Absence though thou seek to conceal it from me the same might Jacob say to his Sons that in Spirit he had discerned all they had done to Joseph 'T is true It may be objected here that the Prophets did not know all things at all times as 2 Sam. 7.3 and 1 Sam. 16.6 c. Yea Elisha himself saith The Lord hath hid this same thing from me 2 King 4.27 And again He knew not where the Hatchets Head was sunk 2 King 6.6 Answ It is readily granted that God might also hide this matter of Joseph's Mischief from his Father for Thirteen years together notwithstanding that Jewish Fable how Serah Asser's Daughter Gen. 46.17 so Jacob's Niece or Grandchild told Jacob her Grandfather that her Uncle Joseph was alive for which good office say the Hebrews she was translated alive into Paradise otherwise Jacob had not mourned for Joseph when his Sons did deceive him with the blood of a Kid in stead of Joseph's Blood as he had deceived his Father with the flesh and skin of a Kid in stead of the flesh of Venison and his own Skin Gen. 37.32 c. 27.16 and Thirteen Years after this had Jacob still known of this he would not have swooned at the Tidings of Joseph's Life Gen. 45.26 't was a long time for Jacob to be mourning for Joseph as if Dead which his unnatural Sons imposed upon their too credulous Father first they cause his woe and then came to comfort him Gen. 37.35 Miserable Comforters 2. Considering how Joseph nourished his Father and his Family seventeen years before his Fathers Death as his Father had nourish'd him seventeen years before his Sale Gen. 37.2 for Jacob was 130 years old when he had his happy meeting with Joseph Gen. 47.9 and living with him seventeen years after he was 147 years old when he died v. 28. now it can scarce be probable that though Jacob were kept in the dark the first Thirteen years about this Matter that it should be still concealed the next Seventeen years too which was the sweetest part of Jacob's Life seeing the Selling Sons repented and the Sold Son advanced as after Besides 3. 'T is probable also Jacob had a jealousie that his Sons had told him a Lie when they shew'd him Joseph's Coat as though some Beast had devoured him Gen. 37.32 and 't was but rational that he must suspect the truth of their Story herein seeing he could not be Ignorant both of their Envy against him for his Gifts and Goodness and of their Hatred to him Gen. 37.4 11. so that they could not speak peaceably to him The hated will be harmed by the haters when opportunity serveth Therefore Jacob was justly jealous that they consulted his Ruine which admits of a double Demonstration 1. This Jealousie of Jacob concerning his Sons is supposed to be one Reason why he was so loth to let Benjamin go with them to Egypt seeing his sending Joseph to them upon a Visit had such a sad Success Compare Gen. 37.13 18. with 42.36 38. He was afraid v. 4. lest mischief should befall him Judicious Pareus personates here distressed Jacob as speaking thus I have now none left of my dear Rachel but Benjamin I shrewdly suspect that ye have bereaved me both of Joseph and Simeon both whom I fear ye have Slain Suppose Simeon be alive and in Hold as ye say for a Spy yet hath he been a naughty Son in making me stink among all my Neighbours by his bloody Butchery upon Shechem Gen. 34.30 I will not therefore exchange my only Hopeful Son Benjamin for him besides the Journey is dangerous and ye are wicked who perhaps have kill'd Joseph who was sent to you your selves and now ye pretend that Simeon is Imprison'd by the Prince of Egypt whom possibly in some rude squabble ye have kill'd also and now ye design to take off Benjamin also as I never saw Joseph more after I sent him to you so shall I never see Benjamin more should I send him with you Let who will go and release Simeon my dear Benjamin I will not venture All this doth Evidence that Jacob was not altogether Ignorant but had at least a presumptive knowledge of their Treachery to him about Joseph which he makes more plain by saying Gen. 43.14 If I be Robbed of my Children I am Robbed As if he had spoke thus If by your Importunity as ye have Robbed me of both Joseph and Simeon so ye Rob me of my Benjamin also the will of the Lord be done Esth 4.16 Act. 21.14 But the second Evidence is Jacob look'd upon his ten Sons as a company of Liars in telling him that Tale that Joseph was Dead and therefore when they came to acquaint him with a Truth that Joseph was alive 't is expresly said that he believed them not Gen. 45.26 This is the just Reward upon all Liars that they shall not be believed when they tell the Truth They had crack'd their Credits with their Father in imposing upon his Credulity that some evil Beast had devoured Joseph and now he knows not how to give credit to them in a matter of truth which he can hardly believe partly upon this account and partly because he feared the News was too good to be true For Tarda solet Magnis Rebus adesse Fides Men especially Men in Misery very hardly have a Faith for an unexpected Mercy more especially if very Great The Fourth Ground of its probability that Jacob was not altogether ignorant of Joseph's Sale drawn from the sense that some put upon Joseph's Title or Epithete Jacob gives him in his Last Will and Testament slyling him one separate from his Brethren Gen. 49.26 that is Joseph was a Nazar in this that he did separate as the Hebr. signifies himself from the evil Manners of his
Portion Gen. 48.5.22 Num. 1.10 1 Chron. 5.1 Thus Christians are the first-born of God Hebr. 12.23 having special Prerogatives as those under the Law had Deut. 21.17 even a double Portion of Grace and Glory 2. As Joseph wore a parti-coloured Coat so Christians are clothed with variety of Graces Joh. 1.16 2 Per. 1.4 5 6 c. 3. As Joseph was the best beloved of his earthly Father Gen. 37.3 so are Christians of their Heavenly 4. They are envied by false Brethren Nick-named Persecuted c. as Joseph was 5. The Keepers of them will take away their Coat or Vail Cant. 5.7 and if the World or Sin become their Mistriss 't will make them naked Exod. 32.25 6. Their Bow also abides in strength c. being made more than Conquerour Rom. 8.37 even Triumphers 2 Cor. 2.14 7. They are first Humbled then Exalted 8. They are Exalted to high Honour 1 Sam. 2.30 made Kings and Priests to God Rev. 1.6 9. They likewise feed many Prov. 10.21 10. Their Bones also be Buried in the Valley of Achor in the Door of Hope viz. of a better Resurrection Hebr. 11.35 Prov. 14.32 CHAP. XV. The History and Mystery of Jacob and Joseph Intermingled unto both their Deaths HAving handled the History of Jacob's sixth Cross to wit the supposed Death of his Jewel Joseph under which he long mourned even Twenty three years Gen. 37.34 but at last was comforted with that joyful News Joseph is yet alive Gen. 45.26 he is Lord of the Land of Egypt and he hath sent for us all to dwell with him Though these glad Tidings at first seem'd absurd and incredible to Jacob for those Men had crack'd their credit with their Father in telling him a Tale when they could first cause his woe and then come to comfort him Gen. 37.32 35. and therefore now were hardly believed His Heart fainted for his believed them not his fear prevailing over his hope in the Conflict put him into a swooning or fainting Fitt yet when he saw the Waggons c. ver 27. his Spirit revived Septuag ãâã ãâã ãâã ãâã ãâã as Fire stirred up that lay buried under Ashes such assurance have deeds above words his Sons stifly affirm it for Truth their Brother Benjamin also Attesting it with them and they likewise confirm it by producing before his Eyes the change of Raiment or Rich Robes Joseph had given them Benjamin shews him the three hundred Shekels and five costly Suits bestow'd by his Brother upon him above all they all set before him the ten He Asses loaded with the precious things of Egypt as well as the ten She-Asses carrying Corn and Bread c. for himself by the way and lastly the Waggons and Royal Chariots relating withal all they had seen and heard were the undeniable demonstrations Then his Spirit return'd to his Heart after a sad Recoil and he recovers out of his sudden Consternation being cheered up with a belief of all Gen. 47.19 22 23 26 27 28. Hereupon as strangely transported he cryeth It is enough leaping levalto's as it were he rejoiced more for his Son Joseph's Life than for his Lordship â Thus Jacob's twenty three years sorrow and that for a matter which was only suspected not real for all this time Joseph was Alive ever and anon in great Favour while his Father sorrow'd for him as if Dead God graciously converted into great joy He then was no Stoick as one without passions His belief rais'd him up as his unbelief cast him down Rom. 5.1 4. and thus also we Childishly torment our selves with our oft conceited and groundless fears as he did fear hath torment 1 John 4.18 setting the Soul as it were upon the Rack and rendring it restless but Faith worketh Hope Peace and Joy Rom. 15.13 filling the Soul with a contentful Complacency and Acquiescency No sooner had he well digested this fear but another fear comes upon him to wit Jacob's seventh Cross to make up his calamities into the perfect Sabbatical number of seven his fear to go down to Egypt though it was to see his Jewel Joseph there and his own late resolve so to do This grand Doubt lay first about his Warrant for his Peregrination or Journey to Egypt when this was removed he trusts God for his welcome thither and welfare there Such fears did fall upon him that in his consulting with God about it God gave him this answer Fear not to go down to Egypt Gen. 46.1 2 3 4. though he had good grounds of hope as to his prospect of present Providences in Humane Matters For 1. He was now forced out of Canaan by that Famine which God had call'd for Psal 105.16 so his Call from that place seem'd clear to him 2. He understood that there was Corn no where but in Egypt hereupon he saith to his Sons VVhy gaze ye one upon another as at your Wits end we must have Corn from thence or we cannot live we must certainly die Gen. 42.1.2 Therefore his call to that place seemed clear also 3. He had likewise the Royal invitation of Pharaoh thither and all accommodations for ease and honour as well as for subsistency in his undertaking the Journey 4. He had as joyful as well as lawful an Errand as ever Mortal Man had to see his own best-beloved Joseph whom he had not seen for twenty three years but thought verily he had been buried so long ago in the Bellies of some Brute Beasts that had devoured him 5. The Lord of the Land was his Jewel Joseph who had sent for him also by Royal Authority and sent both such Waggons and such Provisions not only of common but of precious things as made him his Sons their Wives and Children all willing and desirous to take this tedious Journey Remark first The common course of Divine Providence in Humane Affairs is That Parents do provide for their Children not Children for Parents 2 Cor. 12.14 'T is their Duty to lay up Portions and Provisions for their Posterity But here it was just contrary the Son was the Storer and the Father was the Starved Gods ways are not as Mans had Man been Gods Counsellor he would have counsell'd thus Seeing Canaan is promis'd to Abraham's Off-spring Let Jacob lay up Provision in his own Land and let Joseph be Famish'd out of Egypt and forced Home to his Fathers House and so possess the Land of Promise No saith the most wise God it shall be thus Jacob the Father must be Starved in that Land of Promise which flows with Milk and Honey and Joseph the Son must be the Storer in Egypt that Cursed Countrey of Cham as David calls it Psal 105.23 27. and 78.51 and though this seem absurd to Humane Apprehensions and apparently repugnant to my Express Promise yet Jacob must leave his Land of Canaan wherein he had seated himself as now a Possessor of my Promise so oft renewed and must go down into a strange Countrey there to be a poor Pilgrim
into vast Multitudes they spread further than Goshen and had Egyptian Families nigh and among them whence it was that the Destroying Angel did distinguish their Doors by the sprinkling of Blood Exod. 1.2.7.23 and that the Israelites departing borrowed of their Neighbours the Egyptians Jewels and Ear-rings c. v. 35 37. yet none save Joseph are said to live at the Court accounting with David that one Day in God's Courts was better than a Thousand in Saul's or Pharaoh's Courts Psal 84.10 and with Moses esteeming it better to suffer Affliction with the People of God than to enjoy the pleasures of sin for a season Hebr. 11.25 26. 6. It teacheth That as those Shepherd Israelites were an Abomination to the more Courtly Egyptians so every Israelite indeed Joh. 1.47 is still abominable to the Gypsies of the world Solomon saith He that is upright in the way is Abomination to the wicked Prov. 29.27 where he shews there is no love lost betwixt them There be Antipathies in Nature as betwixt the Lion and the Cock the Dog and the Sheep c. but none like that of the old Enmity Gen. 3.15 'twixt the Godly and the Wicked yet thus differing The former hates Non virum sed vitium not the Person but the Sin of a wicked man as the Physician hates the Disease but loves the Patient but the latter hates both the Grace and the Gracious 1. Grace because it contradicts his Vice which he so dearly loveth 2. The Gracious because such have a Counter-motion to his and justles as it were against him with his contrary courses 1 Joh. 3.12 Secondly Having viewed Jacob's Prosperity come we now to his Adversity the Catastrophe and Epilogue of his Pilgrimage-Comedy God did with him as the Bridegroom is said to do Joh. 2.10 kept the best Wine for the last Jacob tells Pharaoh his Days had been full of evil Gen. 47.9 He had many Crosses attending him I have as the Hebrews do numbred Seven principal ones There were others less principal that pinch'd him As 1. His hard Service in Laban's House 2. The Suborning of Leah for Rachel 3. The Fornication of Judah with Thamar unlike Joseph for Chastity 4. The detaining of Simeon in Egypt's Prison 5. The Bereaving him of his dear Benjamin c. yet the Lord was with him bore him through all as Psal 34.19 and at last brought him to a wealthy place Psal 66.12 even to sit down without any more Crosses in the fattest of that fat Land of Egypt for his last Seventeen years Gen. 47.28 so long Jacob had nourish'd Joseph Gen. 37.2 and just so long Joseph nourish'd Jacob Bis pueri Senes Old Men are twice Children The sweetest days Jacob ever saw were these Seventeen His time in Egypt was the largest white of Mercy with the least black of Misery in the whole Table of this Holy Patriarch's Life God reserved his Best for Jacob's Last yet this did not last always for at last the Infirmity and Imbecillity of old Age which is call'd an evil Age Eccles 12.1 came upon him which made his second state a state of Adversity that usher'd in Death by a lingring Sickness yet before this he saw God's Promise began to be accomplished God had said I will make of thee a great Nation in Egypt Gen. 46.3 and he saw before his last Sickness that his Offspring grew and multiplied exceedingly Gen. 47.27 God dies not in any mans debt neither will he let Jacob die till he see some part of the Payment of his Promise God is never short but oft over hit Promise nor will he suffer his Church to suffer this Seventeen years in Egypt though the first five of them were years of sore Famine for Moses in a few words of this 27th Verse minds us How 1. The Church was commodiously seated in Goshen 2. Was Accommodated with peaceable Possessions either Farmed under Pharaoh for the Land sell to him by the Famine ver 21. or frankly rather as a Donative bestowed upon her by him 3. Was wonderfully Advanced with an Increase of Wealth both in Coin and Cattel 4. And was mightily and marvellously multiplied with a numerous Off-spring above ordinary Custom which Moses further mentions as a Divine Miracle Exod. 1.12 But that which was adverse to Jacob after his so long prosperous Estate is his fatal Sickness the Harbinger of his Death The time drew nigh that Israel must die Gen. 47.29 or Hebr. the days of Israel drew nigh to die that is wherein he must yield to the stroak of Death he lying many days under this last Sickness being Sick unto Death this Jacob understood by a natural Instinct or it was Revealed to him by a Prophetick Spirit hereupon by his Paternal Authority he exacts an Oath of his Son Joseph not to Bury him in Egypt but in Canaan ver 29 30. Here we have these following Remarks First While Jacob as a Father did impose an Oath upon Joseph his Son yet as he was a private Person and his Son a publick Magistrate he useth expressions of Homage intermingled with his Injunctions saying If now I have found Grace in thy sight and I pray thee deal kindly and truely with me or Hebr. Do with me Mercy and Truth wherein as he injoins Joseph as a Son so he reverenceth him as a Prince Thus as Joseph did not disdain to Honour Jacob as his Father according to the Fifth Command Honour thy Father and Mother c. though he was but a poor old Shepherd and that in the presence of such Egyptian Courtiers then of his Retinue to whom Shepherds were an abomination at their first meeting Gen. 46.29 So Jacob the Father deems it his Duty to give due honour to his Son Joseph who was Lord of the Land at their last parting As the Divine and Natural Law did command that subjection which the Son paid to the Father in the former Instance So the Civil and National Law did require this Homage that the Father a Subject paid to his Son a Prince in the latter and herein Joseph's Dream was accomplish'd here that the Sun and Moon shall do Obeisance to me Gen. 37.9 The second Remark is God is more gracious to Jacob than his own Sayings Sentiments or Expectations when he met his Son Joseph he said Now let me die c. Gen. 46.30 yet God was so good to him as to give him a longer Lease of his Life than he desired He that could have been content to have died at that instant of having seen his Jewel Joseph shall live by a Divine Grant much longer and that a Life of peace and plenty the best part of Jacob's Life as to the quality of it was then to come when he wish'd to be gone and die few and evil had been his former days as himself says to Pharaoh Gen. 47.9 but his days which follow'd that time were few and good even all those seventeen years wherein Joseph nourish'd him paying his ãâã ãâã ãâã ãâã ãâã
is Omni-present The Second Mystery in the History is as Jacob adopted Joseph's Children saying They shall be mine v. 5. and my Name shall be upon them v. 16. In like sort God adopteth all whom our Joseph our Jesus presents and represents as his Dear Children saying I will be a Father to them and they shall be my Sons and Daughters 2 Cor. 6.18 This is call'd a Royalty or Prerogative Joh. 1.12 which Nonnus Paraphraseth ãâã ãâã ãâã ãâã ãâã stiling it Heavenly Honour such as is amazing 1 Joh. 3.1 and good reason that worthless worms are hereby made higher than earthly Kings Psal 89.27 Thus also the Name of God and of Christ is put upon all his adopted Children hence they are call'd Godly and Christians They are call'd by his Name 2 Chron. 7.14 Jer. 14.9 Deut. 28.10 They are married to Christ Rom. 7.4 so have their husbands Name put upon them Isa 4.1 as Solomon's Wife was call'd the Shulamite Cant. 6.13 of Shalom Peace from whence was his Name Oh that we could take hold of the Skirt of that Jew Jehovah our Emanuel Zech. 8.23 saying Let us be call'd by thy Name to take away our Reproach Isa 4.1 Isa 63.19 Jer. 15.16 Deut. 28.10 would we but avouch the Lord for our God he would surely avouch us for his adopted Children Deut. 26.17 18. we should say to Christ as that Roman Lady said to her Husband Ubi tu Caius ibi ego Caia I will not only bear thy Name but will also live in thy Presence and thou shalt be a Covering of Eyes to me as Gen. 20.16 I will not be sick of a Pleurisie seeking any more than thy self I will be satisfied with thy favour Deut. 33.23 Psal 65.4 when thou tellest me where thou feedest Cant. 1.7 8. I will feed and lye down with thee Psal 23.1 2 3 4 5 6. There is a Cornu-Copia all good with thee The Third Mystery in this History is There may be Difference of Opinion for a time betwixt the Holiest Persons and Relations as betwixt Jacob and Joseph here The Father was contradicted by the Son when he saw him cross his hands to lay his right hand upon his younger Son as about to convey the strongest and most honourable Blessing by this sign of the stronger and more honourable Hand upon Ephraim Though Jacob guided his hands wittingly and wisely Gen. 48.14 yet this posture displeased Joseph saying not so my Father v. 17 18. suspecting it to be some Mistake of his Father from the Dimness of his Eyes v. 10 11. which might disenable him to discern the Elder from the Younger so though he was well pleas'd with his Father's Blessing yet being displeased with his symbolical Posture he endeavours to correct the supposed Error of his Fathers hands with his own whereby he run into a real and worse Error himself Though the Eyes of Jacob's Head were Darkened yet those of his Heart and Mind were inlightned with a Prophetick Spirit whereby he understood God's Mind more than Joseph did and therefore he refused both his Correction and Direction saying I know my Son I know v. 19. Thus we see here is a pair of Holy Prophets the Father and the Son divided and in contrary Disputes yet not about the Substance of the Blessing but about the Ceremonies and Circumstances of it wonder not then that Differences do happen now in the True Church and the Doctors thereof be oft Divided It ever hath been so as Here before Christ and as afterward after Christ Gal. 2.11 and Act. 15.39 It will be so for ever But mark the Differences are only in Points less Material and such as concern not the Foundation This Difference betwixt Jacob and Joseph was about a Matter of Ceremony Joseph though a great Prophet and Diviner insisted too much upon the Ceremonious part would have the right hand imposed on the elder Son and so falls into a double failure 1. In binding God's Grace to the Priority of Nature 2. In distiking the Divine Motion of Jacob's Prophetick Mind which thus guided his hand Thus this mighty Man of God who could before Divine all things now knoweth not that the workings of Grace are not according to the Order of Nature and that Divine Blessings go not by a Natural and Carnal Seniority but by a Spiritual and Eternal Election Rom. 9.7 8 11 12. Joseph saw not this now for God reveals not all things at all times to his Prophets as before NB. The quarrel about Ceremonies is Ancient even in Father Jacob's days 't was also in the very Cradle of the Christian Church Col. 2.8 c. Soon after what coil was about Easter-keeping even to Blows and Blood Augustine in the Fourth Century complains hereof worse far when Antichrist rose then Formality are up the Reality of God's Worship as Pharaoh's lean Kine did the fat so down to 'twixt Luther and Calvin c. The Heart-burnings 'twixt Ridley and Hooper about Cap and Surplice was ended in Body-burnings in the Marian Days Peter Martyr advised Queen Elizabeth not to carry the Gospel upon the Cart of needless Ceremonies Some call them Innocent but oh how mischievous have they ever been in separating chief Friends as Jacob and Joseph here and many more ever since the Lord stand up and step in to stem the Tide and stop the Torrent of such Quarrels in our own Times The Second Part of Jacob's Last Will differ'd from the First For 1. The first was private few persons probably being present at its making but this second was more Solemn and Publick being his last farewel to the World All his Sons must then be call'd together who at that time lived in distinct Places and Families 2. The former Will He made ãâã ãâã ãâã ãâã ãâã when he was about to Die Hebr. 11.21 but this latter was made when he was ãâã ãâã ãâã ãâã ãâã The word used v. 22. to express Joseph's being at the very point of Death So Jacob in Gen. 49. had just finish'd his course as ãâã ãâã ãâã ãâã ãâã signifies and had finish'd the work God gave him to do in the World Joh. 17.4 after the first part Jacob said Behold I die Gen. 48.21 but after this second he died indeed he immediately gather'd up his feet and gave up the Ghost Gen. 49.33 3. The first concern'd only Joseph and his two Sons begot by him upon the Body of his Egyptian Wife 'T is somewhere said in Scripture that Jacob's Sons were of Cham which cannot be meant of his Twelve Sons for they were born to him before he came into Egypt but it must have Reference to those two whom he adopted there to be as much his proper Children as Reuben and Simeon Gen. 48.5 Now Joseph marrying an Egyptian Woman by whom he had those two Sons They were on the Mothers side the Sons of Cham so Jacob's Sons in this sense are said to be of Cham. Besides Judah also married the Daughter of Suah a Canaanitess Gen.
Their Situation as Gen. 49.13 Jacob speaks there as if he had been Joshua dividing the Land and appointing every Tribe where they should dwell Thus God who sets out the Bounds of all Mens Habitations Acts 17.26 gave Jacob a Divine Revelation to know above the reach of either Devil or Angel without it how his Sons should be Situated in the World And 4. Their Succession from one Generation to another Oh how many thousand dark Nights did this Dim-sighted and Dying Patriarch see through and about two thousand years forward until Shilo came into the World Dying Jacob bestow'd his last and best Patriarchal Blessing upon all the twelve Tribes so 't is expresly said Gen. 49.28 Though the Legacy he left to Reuben Simeon and Levi seems rather a Curse than a Blessing yet if we consider how these his three Sons had 1. Their Lot in the Land of Promise 2. Their Room upon the High-Priests Breast-plate And 3. Their share in that Eminent Sealing mentioned in Revel 7. equal with all the rest We must conclude that they were not Cursed but Blessed by Jacob and were therefore reckon'd as three of the twelve Patriarchs in all after Ages Omitting all the particular Benedictions of every Tribe because Moses mentions them again Deut. 33. I shall here insist only upon that single Sentence inserted in Dan's Blessing I have waited for thy Salvation O Lord Gen. 49.18 which is a pious and ponderous Ejaculation of this Dying Patriarch without any connexion either with that which goeth before or with that which followeth after The motions of the Spirit are not limited to any Rules of Method or Logical Order Jacob seems here to be transported into a Divine Extasie or Rapture making a strange Rhetorical Apostrophe turning his Speech from his Sons to God and from Benediction to Invocation his words here being Hebrew but three Lishugnathekah Kivethi Jehovah is ãâã ãâã ãâã ãâã ãâã much in a little and because of its Brevity Suavity and Fulness is truely called a Golden Sentence why this sudden Exclamation is inserted among his many Benedictions without any Coherence either with the Antecedent or with the Consequent various Authors have rendred various Reasons The first Reason is Some of the Fathers say that this Prophetick Patriarch foreseeing Antichrists Rise out of this Tribe of Dan whereof he was now speaking he made here a Confession of his Faith against Antichrist how this was a mistake in the Fathers I have at large shewed in my discovery of Antichrist page 10.11 12 13 14. The second Reason is that of Modern Authors who think 't is rather an Holy Sigh an Heavenly Groan to God feeling himself faint and almost spent with speaking in his Death-bed-sickness now desiring to be dissolved and so to be freed from all such weaknesses as he at that time wrestl'd with This wish is suitable to old Simeon's Luke 2.29 and Paul's Phil. 1.23 The third Reason is say others Jacob by his Prophetick Spirit foresaw the great defection that would after be in the Tribe of Dan and their Infection with Idolatry Judg. 18.30 and 1 King 12.30 for which 't is supposed Dan is left out in the Sealing Revel 7. hereupon he darts up this desire to God for them and for himself in them having an Eye at Samson of that Tribe their Saviour especially at Christ the Worlds Saviour of whom Samson was but a Type corresponding with this Antitype in many particulars of his Birth Life and Death There is yet a fourth Opinion That this Patriarch might speak these words to his Son Dan reading the words thus I expect Jehovah to be thy Salvation O Dan for this Tribe in general and Samson in particular were sore oppressed by the Enemy as appears in Judg. 1.34 and 18.1 30 31. and 16.16 17 21 c. so that this Ejaculation might well enough cohere with Jacob's sudden and smother'd Meditation out of which it did issue though it doth not with the Antecedent and Consequent Matter but take the words as in our reading and they hold forth this Golden and Great Truth this Divine Doctrine That as Jacob did so all the Children of Jacob ought to wait on God for his Salvation wherein three grand Considerables offer themselves 1. The Object 2. The Author 3. The Action 1. The Object in Jacob's Eye is Salvation a most comprehensive word containing though not in its strict yet in its large sense both freedom from all evil and fruition of all good so 't is the best of all Desirables and if there be any thing in the World worth waiting for it must be Salvation which is Threefold First Temporal and External Exod. 14.13 2 Chron. 20.17 outward Deliverance out of Eminent Danger This Jacob might include but it was not all he design'd as the whole and sole of his desire therefore Onkelos or the Chaldee Paraphrase reads it thus I expect not the Salvation of Gideon for that was but Temporal nor that of Samson for that was but Transitory but 't is Redemption by Shilo that my Soul desireth which leads to Secondly Salvation is Spiritual and Internal Rom. 1.16 and Heb. 2.3 It is potentially in the Word preached as the Harvest is potentially in the Seed the Doctrine of the Gospel is the Grace of God that brings Salvation Tit. 2.11 Thus are we saved from our sins Mat. 1.21 by Grace Eph. 2.8 and from an untoward Generation Acts 2.40 As when God takes a Soul and fills it as a Vessel of wrath with wrath and horrour this is Metaphorically call'd an Hell and Damnation in this World So when God inlarges the Heart and fills it as a Vessel of mercy with grace and mercy this is an Heaven upon Earth and a kind of Salvation Thirdly 'T is Glorious and Eternal This is the usual acceptation of the Word being the common Notion of that unspeakable Joy and Felicity which the Father bestows on his Adopted Children in another World when he comes to them by Sickness and Death knocks off their Shackles of a miserable Life and Hands them into his Heavenly Mansions of Everlasting Bliss The second thing after this Object is the Author of it Jacob calls it Thy Salvation as it is of the Lord alone beside him there is no Saviour Isa 43.11 Salvation is of the Lord Joâ 2.9 and it belongeth to the Lord only Psal 3.8 therefore is he call'd the God of Salvation Psal 68.19 20. and Psal 25.5 The God that gives omnimodam salutem as Hebr. Jeshugnatha having one Letter more than ordinary importeth even all manner of Salvation He saves us from ten thousand Deaths and Dangers He saves us to Day and will or at least can save us to Morrow All kinds of Salvation External Internal and Eternal are from the Lord none of them come from Kings or from Parliaments or from Navies or Armies the word is Exclusive 't is from the Lord only 't is not from any of the aforesaid asunder no nor from all them
hence Shall we conclude that because the Pagan Agamemnon did so who lived under the Conduct of the Devil that always delighted in ãâã ãâã ãâã ãâã ãâã or Man's Flesh and Blood therefore Jephtah must do so who had the Spirit of God upon him and whose Faith is celebrated in Hebr. 11.32 may we not safer say If Diana refused Iphigena out of pity to her how much more the God of all Mercy who spared Abraham's Son Isaac and accepted of a Ram in his stead might not accordingly have had pity upon Jephtah's Daughter more than Diana had upon the Daughter of Agamemnon c. wherein the Congruity or Parity doth well concur in both the Virgins cases and no less Correspondency is there in this point that as Agamemnon's Daughter Iphigenia was devoted a Priestess to Diana that Pagan Goddess so Jephtah's Daughter Jepthigenia though the Scripture vouchsafes not to give her either that or any other Name was devoted a kind of Nazaritess to the true Jehovah the Lord God of Israel The last Remark upon this Eleventh Chapter is The Inquiry Whether Jephtah sinned in this Vow either in the promising or in the performing part of it Answer 1. Some say he did not sin in either part but he did both of them by an Instinct from that Spirit of God which came upon him ver 29. so saith Anselm and other Fathers as Austin and Jerom favour this Opinion saying God did not move Jephtah to do this that Men should imitate him in so doing but that Men should understand how God the Father had but one only Son as Jephtah but one only Daughter yet he freely parted with him for a Sacrifice of Man's Redemption as Jephtah did with his only Child here N.B. But seeing this Allegory wants altogether a Foundation in God's Word 't is to be reckoned inter Naevos patrum among the Failures of the Fathers being no better than the Frothy Exuberancy of Wanton Brains Answer 2. But others do censure Jephtah as Tertullian Ambrose Nazianzen Chrysostom c. saying he was a Fool in making such a confused and inconsiderate Vow and a worse Fool in doing according to his Vow as more largely appears in what is said before Nor may we wonder that Jephtah tho praised for his Faith Hebr. 11.32 Yet might have his Failings with all other great Saints for every one of which Infirmities found in them they are not blamed by either Prophet or Apostle All that can be said 't is a folly to justifie Jephtah in all his Promises and Performances only the Ignorance of that Age may excuse him à Tanto but nothing can excuse him à Toto Judges CHAP. XII JVdges the Twelfth contains 1. Jephtah's War with the Ephraimites with its Cause and Event and then his Death from ver 1. to 7. 2. His Three Successors from ver 8. to the end The Remarks upon the first part are First Such was the Pride of Ephraim that they were Drunk with it Isa 28.1 3. as being descended of Joseph the most Honourable of all the Patriarchs and therefore out of Vain-glory and Envy they pick a Quarrel with Jephtah and his Gileadites as they had done before with Gideon Judg. 8.1 2.3 and with his few Followers for Monopolizing the Glory of a great Victory to themselves without their Assistance N. B. Though Gideon was a Meek Man and with a soft Answer pacified their proud Rage yet Jephtah a more Morose Man would not do so for they gave him greater Provocations calling him and his Followers a Company of Fugitives that for Carnal ends had chosen their Habitations on the wrong side of Jordan far from Shilo and the whole Body of Israel and they upbraid him for not calling them to be his Auxiliaries that they might have shared with him in the Honour of his Conquest and hereupon they threaten to burn his House with five ver 1. N. B. Here good Jephtah is involv'd into another Calamity Fluctus fluctum trudit a Succession of Sorrows attended him Velut unda supervenit undae one Wave follows another He was but newly returned from his Expedition against the Ammonites and but newly also after that made miserable by his Rash Vows Execution upon his only Child and Daughter and now must he be necessitated to fight with his own Implacable Brethren of Ephraim Crosses seldom come single However Jephtah resolves to be Innocent on his part and labours to appease them by his Apology ver 2 3. wherein he stoutly tells them they made little of a Lye for he had call'd them to aid him though they denied it and out of either neglect or fear of danger failed to come at his call though he call'd them by Authority as then the Judge of Israel and upon your failure saith he I did put my Life in my Hand and hazarded that pretious Jewel upon great Disadvantages yet the Lord stood with my few against the Ammonites many and hath delivered not only us but also your selves from their Slavery wherefore ye ought with all thankfulness to have Congratulated the Conquest and not Quarrel with the Conquerour for preventing your Danger in War and for procuring your Liberty in Peace forgive me this Wrong in running such Hazards to preserve you and yours c. N. B. This Speech prevails not now with Ephraim as Gideon's had done before not because this was less prevalent in it self and not back'd with as Cogent Arguments but because they were now deeplier prick'd with Pride and Envy having no share at all in Jephtah's Victory as they had some in Gideon's by taking the two Kings Zâeb and Oreb and now those two Hellish Furies Pride and Envy aforenamed do ripen them for their ruine as Prov. 16.18 The Second Remark is The Event of this Civil War when Jephtah found those Ephraimites irreconcileable passing over Jordan to fight him in his own Countrey even in the Countrey of Gilead with a vast Army and giving him and his Army whom God had honoured with Victory over the Ammonites though exceeding numerous most Opprobius Nick Names as Fugitives and the very Scum or Drâggs of Israel he will not be so Mealy Mouth'd with them as Gideon had been before him Judg. 8. but resolves to fight them Immedicabile vulnus ense recidendum est c. When he had nô hopes of Curing he falls upon Cutting and Corrects their Notorious Insolency with the Edge of the Sword N. B. And the same Lord of Hosts that had given him Victory over the Oppressing Ammonites gives him Victory likewise over those Arrogant Ephraimites that durst so Seditiously Rebel against their Supreme Magistrate whom God had extraordinarily call'd to be a Judge over Israel insomuch as he slew Forty two Thousand of them slaying not only these that stood in the Battel but also all such as fled from it discovering themselves to be Ephramites by their Lisping Language for when they could not pronounce Shibolath which signifies fluxus fluminis the Ford of Jordan
to better from Moab to Canaan further off from Sin and nearer to God Then may the afflicted Soul say with David I know that out of thy very faithfulness thou hast afflicted me Psal 119.75 as if God had not been faithful to my Soul unless he had thus afflicted my Body and with Job also When God hath tried me I shall come out as gold Job 23.10 With her Daughters in Law Hence Obser 2. Godly Souls should lead convincing lives Such and so amiable was the conversation of godly Naomi in the Eyes of those two Daughters of Moab that it convinced them both to love her and her People and to go along with her out of their own Native Country unto her Land Solomon speaks of four things that are comely in their goings Prov. 30.29 to which I may add a fifth to wit a Christian who should have an attractive Grace and Comliness in his going also All those that are within should have a lovely Carriage and Conversation in the very Eyes of those that are without that all such as see them may acknowledge them they are the Seed the Lord hath blessed Isa 61.9 Matth. 5.16 Phil. 2.15 1 Pet. 2.12 Plato saith If Moral Vertue could be beheld with Mortal Eyes it would attract all Hearts to be enamour'd with it How much more then would Theological Vertue or Supernatural Grace do so Cant. 6.1 the Daughters of Jerusalem were ravish'd with that Beauty they did behold in the Bridegrooms Spouse and those Daughters of Moab were ravish'd with that loveliness they had seen in their Mother-in-Law so that they would go along with her also True Grace and Godliness is such a blessed Elixar as by a Vertual Contaction it communicates of its own property to others where there is any disposition of goodness to receive it as here That she might Return from the Country of Moab Hence Obser 3. Every Heart should hang and Hanker Heaven ward as Naomi did Homeward from Moab to Canaan Moab was a place where Naomi had been courteously entertained otherwise she had never continued there for Ten years this was killing Kindness and Courtesie to continue her so long there until the Lord weaned her from it by embittering it to her how many of the Worlds Darlings are made to Dote upon this Deceitful World by living in the height of the Worlds Blandishments But God deals with his Children as Nurses do with theirs he lays Soot or Mustard upon the Breasts or rather Botches of the World to make them weaned Children as David was Psal 131.1 2. a bitter Life makes them look for a better Life and causes them to cry with Paul Cupio Dissolvi I desire to be dissolved and to be with Christ which is far far better Phil. 1.23 yea and backsliding Souls when God hedges up their Way with Thorns Hos 2.6 Are then made to cry I will return to my first Husband for then was it better with me than now v. 7. Eccl. 11.3 What way the Tree leans that way it falls North or South Hell-ward or Heaven-ward V. 6. This present evil World may have the same Character which Athens of old had from the old Philosopher 'T was a pleasant place to pass through but unsafe to dwell in for the Blandishments of the World because so doubtful are therefore more deceitful and because so luscious and delicious they are therefore the more dangerous as Lactantius said For she had heard in the Country of Moab Hence Obser 4. God will certainly revive his people with some good news from Heaven when their Hearts are almost dead within them upon Earth God reserves his Living and Almighty hand for a dead lift and now sends this good news from a far Country which was as cold Water to her thirsty Soul Prov. 25.25 This cheer'd up her drooping Spirit that was almost dead within her by her manifold Afflictions even a complication of Calamities had well nigh kill'd her when this true Divine Cordial came to her This is one of Gods methods first to kill and then to make alive first to bring to the Grave and then to bring back again 1 Sam. 2.6 Psal 90.3 Psal 16.10 and 18.16 the good news God sent concerning the Weal of Sion to his People as they sat weeping by the Waters of Babylon Psal 137.1 2. was a little reviving to them in their Bondage Ezra 9.8 and when His People were humbled he then granted them some Deliverance 2 Chron. 12.7 Heaven is call'd a far Country Mat. 25.14 good news from thence brought in by the hand of the Holy Spirit witnessing with our spirits that we are the Sons of God and if Sons then Heirs of this far Country of that fair City whose Builder and Maker is God Heb. 11.10 Oh how welcome should that be to us and how unspeakably comfortable 1 Pet. 1.8 Thus 't is reviving to every good Soul in particular as well as to the Church in General Naomi was revived with this News That the Lord had visited his people Hence Obser 5. God hath his visiting times and seasons in Relation to his own People which is twofold First Sometimes God Visits their Sins Jer. 14.10 and then he fulfils his word of Threatning Evil against them This is call'd God's Visiting in his Anger Job 35.15 but he retains not his Anger for ever neither will he contend forever Isa 57.11 lest the Spirit fail c. Hence comes Secondly That he sometimes also Visits in mercy It soon Repents the Lord concerning his Servants he presently cries It is enough stay now thy hand 2 Sam. 24.16 pro magno peccato parum supplicii satis est patri Terence he will not always chide nor keep his anger forever Psal 103.9 to prevent swooning in the Child that 's a whipping our Abrech or tender Father as the word signifies will let fall the Rod and falls a kissing it Jer. 31.20 to fetch Life again into his pleasant Child when seemingly most displeas'd with him This is that visit which David begs Oh visit me with thy Salvation Psal 106.4 Thus the Lord visited Sarah with a visit of love Gen. 21.1 and thus the Lord visits his People when he doth Redeem them Luk. 1.68 Christ hath his Visitations as our ãâã ãâã ãâã ãâã ãâã or chief Bishop 1 Pet. 5.4 to see his Vineyards Cant. 6.11 which he sometimes doth find to over-do his expectation as there v. 12. but mostly to under-do and then he lays down his Basket and takes up his Axe c. In giving them Bread Hence Obser 6. Grace and Bounty follows Want and Penury through Divine goodness to his People After a long scarcity of ten years God Visits them with plenty This holds true both in the Temporal and Spiritual Famine Am. 8.11 Israel wanted Bread when Moab had it The Reason is rendred Am. 3.2 The Sins of Moab were only Rebellion against God as of Subjects to their King but sins of Israel were base treacheries as of a Spouse
of them c. Whose Name was Boaz that is in the Hebrew strength or fortitude He was strong in the Lord and in the power of his Might Hence Observ 3. 'T is a brave attainment to be Rich in this World and to be Rich in Good Works too So Boaz was The Rich Man's Wealth is his strong City saith Solomon Prov. 18.11 Boaz did not make Gold but God his Confidence he did not fall down to Worship that Golden Idol but was Rich in Faith Jam. 2.5 and Rich to God Luke 12.21 Boaz which signifies strength made the Joy of the Lord his Strength Neh. 8.10 not his Riches though strong and mighty in them too well knowing that Man's Life consists not in them Luke 12 15. he can neither live upon them nor lengthen his Life by them a Man like a Ship may have enough to sink him but not enough to satisfie him V. 2. Ruth said to Naomi Let me go now into the Field to glean Hence Observ 1. God oft raises high Buildings upon weak Foundations Great things oft come from small Beginnings God put small thoughts into Ruth's Heart of gleaning in the Field And hence God order'd her great preferment to be the Great-Grandmother of God-Man the Saviour of the World Small thoughts in the Mind of Ahasuerus Esth 6.1 and of our Henry VIII brought forth mighty things Let me now go into the Field Hebr. Elekah na has hadah Si ' Jubes ut permitte me hoc facere Hence Observ 1. All Daughters ought to be Dutiful Daughters unto those Mothers whom God hath set over them they should ask their Counsel and obey their Commands as Ruth did here her Mother in Law Naomi The words of a Mother should be as a Law to both Sons and Daughters Prov. 1.8 as well as their Fathers Instructions and 't is very remarkable that in one place of Scripture to wit Levit. 19.3 God gives the Right hand to the Mother before the Father Fear every Man his Mother and his Father because their Birth is more costly to their Mother who always brings them forth with sorrow as Jabez's Mother did him and therefore call'd him Jabez a sorrowful Son 1 Chron. 4.9 Then it ever is to their Father and because their Mothers are generally more neglected than their Fathers as Rebecca by profane Esau in his saying The Days of my Mourning for my Father are at hand and then will I slay my Brother Jacob which imports he stood but in little awe of his good Mother in his not regarding her at all yea and Children by being so familiar with their Mothers do mostly contemn them If Ruth here could be so dutiful a Daughter to Naomi who was but her Mother in Law how much to be condemned are all those Children that are Undutiful to their own Mothers which bare them with Sorrow Let me go now Here 's not a word of Ruth's murmuring against the God of Israel in the midst of her Worldly Wants Hence Observ 2. That Poverty should not make any Person have low Thoughts of Piety Ruth doth not grudge at God for keeping his Servants no better as Argoland King of Saragossa did against the God of the Christians when he saw the many poor People that expected Alms from the Table of Charles the Great neither had she the less esteem of true Piety because of her own Worldly Poverty but she had learnt to be in want Phil 4.11 The Lord had made her willing to want what her wise Heavenly Father would have her to want she saw better things in God's Will than in her own Vnder God's Wings she was resolved to trust v. 12. who she well knew would turn her Water of Affliction into the Wine of Consolation when he pleased Into the Field to Glean 'T was an honest way to relieve her wants Hence Observ 3. All Honest Endeavours ought to be used for supplying of Wants but not by any wicked ways whatsoever Ruth here resolves not to return to Moab under her present Wants as âsrael did under their Wilderness Wants to return to Egypt neither doth she think of such wicked Ways of stealing to satisfie her Hunger or of setting her self to Sale in a common Stew for her Livelihood as too many Wanton Young Women do in our Day prostituting their Souls and Consciences as well as their Bodies to the Devil's Devotion and so fitting themselves two-fold more to become the Firebrands of Hell Neither yet doth Ruth resolve to take up the Begging Trade as too many Lusty Vagrants and Vagabonds do in our time but she rather resolves according to the Apostle's Advice to labour with her Hands Dum Vires Annique sinunt while she had Blood in her Veins and Marrow in her Bones that she might thereby administer to her own Wants and to the Wants of her dear and much honoured Mother Eph. 4.28 Poverty oft prompts Persons to Indirect and Unlawful Practices Prov. 30.9 and 6.30 yet an Honest Heart will rather Starve than Steal and rather die than do wickedly as Ruth here she durst not turn Stones into Bread at Satan's bidding and rather falls to labour with her Hands in this painful yet Honest Employment of Gleaning and so depend upon the good Providence of God therein After him in whose sight I shall find Grace Ruth would not Lease without leave and good liking Hence Observ 4. That even Lawful Liberty ought not to be used without Modesty and Humility in asking leave A good Heart enquireth after those three things 1. An Liceat 2. An Deceat 3. An Expediat Is it Lawful Decent and Expedient The Law of God made Gleaning Lawful to the Poor and Stranger Levit. 19.9 and 23.22 and Deut. 24.19 20. Ruth had both those Qualifications yet will she not make use of this benefit allowed her by the Law without the leave and liking of the Owner ver 7. not as some bold Houswives and Thieves do in our Day that say when God's Barn-door is ope in Harvest-time or any door they may fetch Wheat where they can c. Oh how God regarded and rewarded Ruth's Modesty and Humility and will do so others also Hence Observ 5. Such as find Grace and Favour in the Sight of God shall undoubtedly find no less in the sight of Man God will speak in the hearts of Men for all such as wait on him in the way of his Providence labouring with their hands Jerem. 15.11 Prov. 16.7 c. Go my Daughter Hence Observ 6. A meek Spirit gives forth mild Speeches Some Persons have quick and hot Spirits yea even good Persons as those two Brethren the Sons of Thunder alas how soon was their Choler up Luke 9.55 Naomi had undoubtedly that meek and quiet Spirit which is ãâã ãâã ãâã ãâã ãâã of great price in the sight of God 1 Pet. 3.3 4. 'T is of great value with God because 't is most like himself and his own Spirit that descended in the shape of a Dove 'T is
of Strength should wither away before they were old saith he 3. This Man of God threatens him with a Rival in the place of the Priesthood which he or his Posterity should behold with their Eyes to their great grief and regret v. 32 33. for though God raised up the Young Prophet Samuel to be his Competitor or Rival in his publick employ in his very day which he in person might see to his sorrow yet the full accomplishment of this threatning was not until the Days of Eli's Posterity which saw Abiathar of Eli's Race put out of the Priesthood and Zadok of the Elder Line put into his place 1 Kings 2.27 35. and that in the Days of Solomon to which this Clause In all the Wealth which God shall give Israel v. 32. pointeth at for then Israel flourished most and the Priesthood was then most profitable 4. This Man of God threatens him with the Violent Death of his Sons before their Father's Death v. 34 35. which was fulfilled chap. 4.11 promising withal to raise up a better Priesthood which would Honour God and which should continue to the Captivity or to the coming of Christ the most Anointed one 5. He threatens hâm with the Poverty of his Posterity v. 36. They shall come crouching as Abiathar did 1 Kings 2.26 when Banish'd to Anathoth Their sin is writ on their punishment before they pamper'd their Panches with Rost-meat c. v. 13. to 17. now glad of a Morsel of Bread and possibly those of the Elder Line did tyrannize over them for being their Rivals so long for withholding the Priesthood so great a term of time from the right Line of Eliazar to whom it was most properly due and hereupon might either degrade those Priests of the Line of Ithamar or cut them short of that plentiful provision God made even for the Inferiour Priesthood c. 1 Samuel CHAP. III. CHapter The Third is a Narrative of Samuel's Divine Call to his Prophetical Office Wherein The First Remark is The Circumstances of Samuel's Call As First The person who called him was the Lord himself calling him no fewer than four times v. 4.6 8 10. Through Samuel's mistake of the Voice of God for the Voice of Eli Josephus saith that Samuel was now but twelve years Old and therefore might it well be said of him that he did not yet know the Lord. v. 7. Namely in that way peculiar to the Prophets who had their Extraordinary Revelations from God's Spirit coming by times upon them which the Rabbins call Bath-Koll the Daughter of a Voice wherewith young Samuel was not yet acquainted Otherwise the same black brand put upon Eli's Son of whom it is said they knew not the Lord chap. 2.12 might be upon Samuel too who was Sanctified from the Womb and undoubtedly had the ordinary and experimental knowledge of God in his daily Ministring before him even in his tender Years who would not be Debauched by Eli's Sons of Belial as above The Second Circumstance is The Time when which is Threefold 1. When the State of the Church was in a very low ebb The Word of Prophecy was very precious at that time ver 1. a Prophet was very rare then and few or none appeared with open Vision by Name tho' mention be made in general of a Prophet Judg. 6.8 And of a man of God before chap. 2.27 Yet this Samuel is called the first of the Prophets by the Apostle Peter Act. 3.24 as long before that he is accounted the Head of them 2 Chron. 35.18 because he was the next famous Prophet to Moses 2. At that time ver 2. When the Lord had sent the day before that Man of God mentioned chap. 2.27 with heavy tydings to Eli then the very next day God calls and sends Samuel with the same sad message And 3. In that time of the Natural Day ver 3. When the Lamps of the Golden Candlestick were not yet extinguished which had been lighted the Evening before Exod. 27.21 Levit. 24.3 2 Chron. 13.11 So that this was betimes in the Morning and before day that God called Samuel The Third Circumstance is The place where in the Temple or Tabernacle N. B. 1. By which it plainly appeareth It was not the Custom of the Jewish Church to burn day as is the saying which yet the Superstitious Romish Church doth having their lighted Tapers burning upon their High Altars at Noon-day N. B. 2. We must suppose the Levites Lodging wherein Samuel slept was in some remoter part of the Sanctuary or Tabernacle for within them none might lodg or lay c. The Second Remark Concerns the Substance of this Word of Prophecy revealed to Samuel as the First did the Circumstances of his Call to be a Prophet who might say to Eli as Abijah afterward said to Jeroboam's Wife I am sent to thee with heavy tydings 1 King 14.6 The revealing of which would strike such Astonishment and trembling into the minds of Men as Their Ears should tingle to hear such a Thunder-clap ver 11. This Young Prophet first became a Prophet against Eli's House as afterward he was to all Israel v. 22 23. and confirms what the Man of God in the second Chapter had denounced against it that in the Mouth of two Witnesses God's Will and Word might be Established Samuel declareth both Eli's Sins and of his Sons and their punishments Also ver 12 13. that their Sin was Inexpiable ver 14. which some hence suppose was that Sin unto Death 1 Joh. 5.16 For which there remaineth no more Sacrifice Heb. 10.26 N. B. This may hold true of his Sons but not of himself therefore their punishment was Irreversible seeing God had Sworn it as well as said When I begin I will also make an end ver 12. And indeed tho' the fall of Eli's Family was exceedding fatal and formidable for their corrupting Gods Commonwealth and making good that old saying Like Priest like People in prophaneness Yet even the Death of Eli was very dismal he dying the Death of an unredeemed Ass By breaking his Neck Exod. 13.13 The Third Remark is The Gracious carriage of this Young Prophet when so high and Honourable a Preferment is put upon him by the Lord. Behold 1. His Humility tho' his Master observing his towardliness to good had bestowed on him an Ephod a Garment then used in Ministring to the Lord ch 2.18 and his Mother had given him a Coat to wear under his Ephod ver 19. and no doubt she spared no cost in making this Coat fine enough because he was not only her onely Son but also the Son of her Love as Joseph was to Jacob to whom he gave a finer Coat than to any of his other Sons Gen. 37.3 Yet is he not made Proud with either his upper or under Garment as most of such Young Striplings amongst us are especially if they should be dignified to wear Ministers Gowns at his Age. 2. His Modesty is very Marvelous not only
three ways to spoil the Countrey v. 17 18. it seems not only Saul's Army which he summon'd in by sound of Trumpet v. 3. but also the Three Thousand for his and his Son's Life-guard v. 2. did all shrink away save these Six Hundred when they saw Samuel desert Saul in so high Displeasure and Saul hastening after him from Gilgal to Gibeah v. 15 16. hoping still and hanging upon him for some assistance from him N. B. Secondly In their want of Smiths to furnish them with Arms v. 19. this was the crafty Policy of those Tyrannical Philistines not only to take away all the old Arms of the Subdued Israelites but all their Artisicers also that should have made them new Arms lest they should Rebel with them The Caldeans did the like to Israel afterwards 2 Kings 24.14 to prevent Rebellion Thirdly In the want of all Instruments even for their Husbandry v. 20 21. nothing being allowed but the File and though they had divers Tools for Tillage yet were they so blunt that they were unfit for War as sometime had been used Judg. 3.31 and 5.8 c. and to be sure the Philistines Foges would not sharpen them for any such use much less furnish them with Instruments for Battle N. B. 'T is sad with the Protestant Church when we must go down to Popish Powers to sharpen our Tools for God's Husbandry c. Mark likewise There was such a want of Arms that no Weapon of War was in any hand but in Saul's and Jonathan's v. 22. the Six Hundred Men were Weaponless N. B. All which shews into what Slavery God's People may be plunged by being the Slaves of sin c. CHAP. XIV CHapter the Fourteenth holds forth 1. The Wonderful Victory God graciously granted to Israel by Jonathan in this very low condition as above And 2. Saul's Rashness in imposing an Oath whereby he not only prevented a compleating of that Glorious Conquest but also proclaimed his own Hypocrisie which till then laid lurking in his Bosome The First Remark upon the first part is The Noble and Resolute Undertaking of Jonathan in adventuring to wage War against the numberless Number of the Enemies Army with the Assistance only of his own Armour-Bearer from v. 1. to v. 17. N. B. Saul had dishonoured God as well as displeased Samuel and brought Israel into a desperate Estate now God comes to Honour Jonathan his Son by bestowing upon him a special Instinct of his Spirit and an extraordinary strong actuated Faith founded upon those Divine Promises of One chasing a Thousand c. Deut. 28.7 and 32.10 and possibly this good Son of a bad Father might act Faith upon that Promise God gave to Samuel I will send thee a Man that shall save Israel from the Philistines chap. 9.16 These were Jonathan's Encouragements for so daring an Adventure and indeed the right grounds of all true Valour and Magnanimity N. B. Should we reckon only by the Rules of common Reason this Attempt of Jonathan's would be judged a Fool-hardy Enterprize therefore 't is judged to be the force of his Faith and that which was corroborated by his former experience in Conquering a Garrison of the Philistines without his Father's Assistance chap. 13.3 and hereupon he acquaints not Saul though he was his Father King and General with his present design v. 2. lest he should have hindered him from it unto which he had an extraordinary Call from God to undertake as appeared by God's so signally owning him with Success He well knew his Timerous Father would call him a Temerarious Son c. N. B. Manlius Torquatus's Son lost his Life for Conquering his Foes without his General 's Order to fight though his own Father was the General c. N. B. Though Jonathan durst not acquaint his Father who was above him yet did he his Squire who was under him and he proved an Obsequious Servant resigning up his Will into the Will of his Master when he took in the real Impressions of his Master 's Religious Arguments saying to him Come let us go up to this Garrison of the Vncircumcised So he call'd them to strengthen his own Faith and the Faith of his Servant they are not in Covenant with God as we are so can have neither Hope in God nor Help from God as we may It may be the Lord will work for us which were not words of doubting the thing for he was assured by God's Promise that he would save his People and he felt himself stirred up by God's Spirit to this Exploit yet was not certain that God would do it at this time and in this way and by this means N. B. In all which he sedately submitteth to the Holy Will and Wisdom of God and yet his Faith was above his Fear believing There was no restraint with God to save by few or by many v. 6. Good Jonathan had learnt this Lesson from the experience of Gideon where God said The People are yet too many and used only Three Hundred Men and those Armed only with Trumpets Lamps and Pitchers Judg. 7.4 c. He knew what Shamgar alone did against the Philistines with an Oxe-Goad or a Plough-share Judg. 3.31 and what a Glorious Victory Samson alone had obtained with no other Weapon but the Jaw-bone of an Ass Judg. 15.15 yea and Deborah had done mighty things when Israel were almost as badly Armed as they were at this time Judg. 5.8 yea and that late famous Victory obtained by Samuel was not got by the strong Forces of Men but by the Thunderings of the great God 1 Sam. 7.10 God orders it so that through weaker means Men may see his greater strength the less of Man the more of God c. The Second Remark is Jonathan's putting into practice his designed though difficult Undertaking no sooner had he satisfied his Servant v. 7. who faithfully assured him he was resolv'd to live and die with his Master and embark himself in the same bottom with him then Jonathan having got Assurance of his Servants Assistance wants still some more Assurance of his God's Assistance also for though he had a General Promise of Victory yet wanted he a particular promise thereof and therefore he said only It may be the Lord will help us N. B. Hereupon for the farther fortifying of his Faith he begs a Sign from God which was when we shew our selves if they say Tarry till we come to you then we will proceed no farther but if they say Come up unto us Then the Lord hath delivered them into our hands which latter the Lord ordered as an Answer to his Prayer v. 8 9 10 11 12 13. N. B. Such extraordinary Impulses of God's Spirit for asking a Sign had been before now as in Eleazar Abraham's Servant Gen. 24 13 c. and in Gideon Judg. 6.37 c. which are no Presidents for us for we have the word written for our Rule which they wanted So Jonathan here by the Instinct of
at his alcending out of the Earth Suppose he had been Buried in it which cannot upon any solid groud be supposed yet having been Buried about Two Years before this time his Body must needs be so putrified and his Mantle so marr'd much more that the Devil could not assume either but it was a meer Aerial shew of the Devil 's making to represent Samuel and to act his part but no real thing More of this Subject may be met with in Descanting upon the following Verses The Ninth Remark is How the Dialogue was Transacted betwixt Saul and Satan Mark First Saul greets the Spectrum with Congees and Adoration v. 14. Mark Secondly Mock Samuel complains that he had disquieted him v. 15. which the true Samuel would not have said had he come in obedience to God's Command When God sent Moses and Elias at the Transfiguration of Christ Matth 17.3 They complained not of any disquietment And as this Elias or Elijah said to Ahaziah Is it because there is not a God in Israel that thou sends to Beelzebub the God of Ekron 2 King 1.2 3. So the true Samuel would have said to Saul such words How hast thou sinned thy God away that now thou art constrained to make the Devil and this Witch thy Refuge c. Mark Thirdly Saul Answers Pardon me for disquieting thee because my Distress hath forced me to this unmannerly incivility I am at a non-plus and none but thy self can direct me as formerly thou hast done in thy Life time what is best to be done by me in this distressed condition v. 15. So that God had so blinded Saul's Eyes for his greater condemnation that he verily believed Satan in Samuel's Shape and Garb and Acting his Part was the very real Samuel raised from the Dead and had it been so yet was it false that Saul had disquieted him for he was not the cause that was the Witches work but the occasion thereof only Mark Fourthly The Spectrum's Answer Wherefore dost thou ask of me v 16. Knowest thou not that I cannot favour thee seeing thou art God's Enemy God will do for David what I told thee off c. v. 17. As Satan had Personated Samuel in his Form so now in his Words in all this conference And God permitted both Saul to think it was the true Samuel for his sorer punishment and this Evil Spirit to speak so Gravely so Severely and so Divinely as Samuel himself could not have Delivered himself in a more Elegant and Succinct Oration N. B. No Divine of the highest Rank could have Preached any Funeral Sermon better than the Devil doth Saul's here c. Yet the Devil's design was to nourish Saul and to encourage others in this wicked way of Consulting with Witches Yea and God comples this Lying Spirit to tell some truths as Matth. 8.29 such as the rending of Saul's Kingdom from him because the whole was not at first taken from Saul's Posterity but a part of it was held for a while by Ishbosheth his Son See the like 1 King 11.31 in Rehoboam's Reign c. Mark Fifthly The Spectrum tells Saul of his sins the causes of his sufferings but with notorious partiality Saul had committed many heinous sins for which he deserved Rejection c. as the Murthering of so many of the Lord's Priests the persecuting of Innocent David against his own knowledge and Conscience and that sin now to wit his resorting to a Witch for Relief But the Devil nameth not a word of these save only that concerning Amalek v. 18. N. B. Note well The wiles of the Devil and his methods here He had before tempted Saul to spare Amaleck under the notion of a work of mercy and when he had overcome him to commit it then he accuses him for it and presses it upon his Conscience now in distress to bring him into despair for this horrible sin But such a Preacher is the Devil here 'T is the work of pious Preachers to Declare the whole Counsel of God Act. 20.27 and not to mince the matter as the Devil doth here telling Saul of one sin only and passing over others in silence Nor ought Ministers to administer Corrosives when Cordials are needful nor on the contrary Cordials for Corrosives but a word in season Isa 50.4 Mark Sixthly This Mock-Samuel comes in with his Moreover to Morrow thou and thy Sons shall be with me c. v. 19. Here he lays more load upon this already Despairing Wretch Saul that he might hurry him head-long to Hell Thus Satan played the fawning parasite with Saul until he had sinned but now after he had sinned he proves a Cruel Tyrant to him This in the general N. B. Note well And more particularly Mark this Mock-Samuel's double Quibble in his two Ambiguous expressions exactly like the Devil's Oracles at Delpho's which might be taken in a Double Sense either Good or Evil to save the Devil's Credit however the Event happened which he could but give his conjecture thereof from the probability of his comparing Causes with Causes so might be mistaken The first quibble here is To Morrow which strictly taken signifies the next Day and so the Devil Lyed for it was two or three Days after this that Saul and his Sons were slain seeing the Philistines were now but preparing for the Battle Achish created David his Captain of the Life-Guard v. 2. here but 't is from the disgust of the Philistines Lords David was dismissed Chap. 29.2 c. But if Morrow be largely taken as oft it is for a time near approaching as Exod. 13.14 Deut. 6.20 Josh 4.6 21. in all which places it is read the time to come but more plainly Matth. 6.34 So Satan saved his Credit as the Man did in his Motto Good Ale to Morrow for nothing The second of Satan's quibbles was Shall be with me that is in a good state if understood of Samuel or in a bad state if understood of Satan who was thought by Saul to be Samuel and therefore flattered him into an opinion of his future felicity especially for his dying in the cause of God for his Israel But the true sense is In the state of the Dead and not either Hell or Heaven for Heaven was too good a place for Wicked Saul and Hell too bad a place for Godly Jonathan Hereby also Satan perswades Saul that the Soul Dies with the Body c. The Tenth Remark is Saul's consternation He swounds at the sad tidings v. 20. When Saul had sought the Devil as he should have sought God by fasting and prayer then the Devillurches him in this forlorn state for we find not a word more of or from this Mock-Samuel but the Witch comes and commiserates him after this private conferrence v. 21. Prepares a Morsel for reviving him after his long fasting Saul is sullen yet she with his Servant compels him to Eat for loth she was he should Die within her Doors lest she should be questioned for
themselves for their thus tempting of God and thus Trusting in an Arm of Flesh 2 Sam. 3.27 and 1 King 2.34 Mark 3. Therefore the place was called Helkath Hazzurim a Field of Rocks for a Monument of their Phrantick Madness saith Peter Martyr and not of regular Magnanimity Mark 4. After this out-ragious frolick Ecce hic Duellum transit in Acre Bellum a sore Battle followed betwixt the two whole Armies wherein Abner was beaten v. 17. Josephus saith with whom Rabanus and other Learned Men concurr that Abner's Twelve Men only were slain restraining the word Every one to Joab's Champions who caught them by the Long Hair of their Heads and stabbed them And Abner after the manner of the Hebrews observing Omens as 1 Sam. 14.9 10. ãâã did hence prognosticate his own Defeat so sled away in the Night when this was done by Day The Third Remark is Joab's pursuit of Abner wherein Asahel was slain 1. By his own swiftness out-running all that should have saved him v. 18 19. 2. By his own rashness in daring to meddle with one above his match Impar congressus Troilus cum Achille 3. By his own pertinacy in obstinately provoking Abner against all his diswasives either to Kill or be Killed v. 20 21 22 23. Abner was Conscious of the badness of his Cause and thought David would Conquer then Joab David's General would revenge his Brother's Death therefore presseth he upon Asahel not To contend with one Mightier than himself Eccles 6.10 N. B. But when forced to it He smote him under the Fifth Rib where the Liver and Gall lay a sure killing place The Fourth Remark is Abner's sounding a Parley for ceasing Acts of Hostility which Joab accepts 24 25 26 27 28 29 30 31 32. Where Mark First Abner was not so routed but he could rally and having got the Hill he stands upon his guard and tells Joab all Wars are woful especially Civil War 't was no policy to provoke a desperate Enemy rather make a bridge of Gold for his departure than force him to fight and that it must be bitter at last to Butcher poor Brethren c. Mark Secondly Joab owns the Truce after he had chidden Abner for making the Challenge first and after that Abner as Josephus saith had excused himself to Joab for his killing Asahel his Brother Mark Thirdly Abner departed to Mahanaim and as soon as got over Jordan found he had lost three hundred and sixty Men and Joab return'd to Hebron to tell David the glad Tidings of his Victory and then went to bury Asahel whom he had lost and only Nineteen Men more in a solemn Funeral at Bethlehem Thus War was a Slaughter-House on both sides so Lactantius that Milky-Man as his Name signifies condemns it as unlawful 2 Sam. CHAP. III. THis Chapter contains David's growth and progress in the Kingdom of Judah as on the other hand Ishbosheth's did decrease v. 1. as appeareth more particulary Chap. 4. mention'd only in the general here The increase of David is expressed here by three means First by a large Progeny of six Sons v. 2 3 4 5. Secondly By the restitution of his Wife Michal v. 13 14 15 16. and Thirdly by Abner's League with him c. Remarks upon the first means are First While David was an Exile and persecuted by Saul God by his good Providence gave him no Children by his two Wives because that him have been troublesome to him but now when chosen King and setled in Hebron he is made the Father of Six Sons The Second Remark is David's Polygamy did not multiply his Posterity tho' tolerated in those times for one Man joined to one Wife according to God's Institution may and oft hath as many Sons as David had by six Wives God did not multiply David's Sons as he multiplied his Wives and those he had by so many were none of the best but rather Corrosives than Cordials to him and this is more evident in his Son Solomon who had a thousand Wives and Concubines yet but one Son from them all and he but a Child at Forty Years Old to shew God blest not Polygamy as his Ordinance Remarks upon the second means are First Michal was restored to David by a wonderful Providence of God in sending an Evil Spirit betwixt Ishbosheth and Abner the occasion of the difference was Ishbosheth chargeth Abner for being too familiar with his Father's Concubine who had two Sons by Saul as if he had aspired to climb up to the Throne by her Bed Abner was too great to be reproved by a Tool of his own setting up and could not brook such an heinous affront v. 6 7 8. thereupon resolves Revenge by a defection to David whom he knew God had ordained to be Saul's Successor as he confesseth v. 9. and therefore what he had done for Ishbosheth was against the Dictates of his own Conscience hereupon he like a proud Bragadocio as if he had carried the Crown in his Pocket threatens his King to translate the Kingdom from him In order thereunto he sends Embassadors as if he had been King mopish Ishbosheth not daring to cross him unto David and treats for effecting it v. 10 11 12. but Pious and Prudent David after a due pause of admiring how God had over-ruled the Lusts and Passions of those two Wicked Men will make no League with Abner unless he brings Michal with him and that this might be done more effectually he sends his Embassadors to Ishbosheth to demand her as his by right of Covenant as well as by right of Marriage v. 13 14. The Second Remark is Ishbosheth being forsaken by Abner durst not deny David so by his Kingly Authority did Divorce her from Phaltiel to whom Saul had in his discontent to David given her 1 Sam. 25.44 and this Ishbosheth the sooner did that she being his Sister might be an happy instrument to reconcile him to David into whose hands he now saw upon Abner's revolt from him he must unavoidably fall and David did demand her not only from that delight he had in her but also to deliver her from the reproach of Adultery wherein she lived with another Man but more especially upon a Politick Account that she might strengthen his Title to the Kingdom v. 15. when Regal Authority had disannul'd that unlawful Matrimony N. B. Michal is content to go with Abner to David who could now make her a Queen which so obscure a Man as Phaltiel her pretended Husband could not do but Phaltiel was loth to lose such an Honourable and Beautiful a Lady and no wonder therefore doth he express his great grief with tears and follow'd her as far as Abner would permit and when forced to forsake her no doubt but he lent many a long look after her until she was got quite out of his sight v. 16. The Remarks upon the third means of David's Establishment and Progress are First Abner having got so acceptable a Present as Michal goes
his Lust his wickedness was made publick and a way prepared for the succeeding Tragedies which were a just judgment of God upon Amnon and upon David himself Mark 2. The Event as to Tamar now Defloured and Bereaved of her Virginity by Force First Though Austin saith Invita Virgo vexari potest Violari non potest A Virgin Forced may be vexed but cannot be violated And Jerom Corpora Sanctarum mulierum non vis maculat sed voluntas 'T is not an over-powering violent compulsion but a free and willing consent that polluteth the Bodies of Holy Women Yet a Ravished Tamar cannot but be ashamed to shew her Face to any person ever after therefore she complains Whither shall I cause my shame to go v. 13. Secondly She was greatly grieved with his sudden hating her and saying to her Arise be gone v. 15. when himself had thrown her down by his greater strength otherwise there had been no need of her arising And if the Relation of a Brother did not yet his allaying his own Lust upon her might have obliged him to have allayed her Grief a while and not immediately in so morose a manner bid her Be gone Hereupon she answered There is no cause ver 16. of adding this Inhumanity to thy present Impiety This evil is greater than the other which she might truly say in divers respects for though it was a foul and filthy fact yet it proceeded from Natural Concupiscence allured by the Bait of Beauty but this sudden expulsion was most barbarous Cruelty to expose her after private Abuse so soon unto publick contempt as if she had been the enticing Strumpet or at least consenting to it That was done in the Heat and Heighth of his Flagrant Lust but this is done in Cold Blood to make her an open scandal both to God and to his People more especially to the Royal Family stained hereby in their Reputation But Thirdly That which afflicted her most of all was that inexorable Amnon call'd his Servant for wicked Masters will not want wicked Servants to humour them in their wicked works to Thurst her out of doors by force ver 17 18. Thus this Royal and Vertuous Virgin was abused both by the Master in Forcing her to part with her Virginity and then by the Man as bad as the Master to pack her out of doors c. This Affront was unbearable being also sensible what a cordolium this would be to her good Father David who had brought her into those Bryars by sending her to Amnon and what an high provocation it was to prove to her own Brother Absolom who would ruminate Revenge c. N. B. This confluence of mischiefs and complication of maladies and miseries made miserable Tamar Put Ashes upon her Head and Rend her Royal Garment and laid her Hand upon her Head and walk endways crying ver 19. all which were demonstrations of her deploring the loss of her Virginity This rending her Raiment was a real sign of her sorrow Job 2.12 13. Jerem. 36.24 Ezek. 37.30 Josh 7.6 and 2 Sam. 12 c. Yea through the greatness of her grief she did not only rend her Embroidered Garment to shew how her Virginity had been rent from her by force but also Laid her hand on her Head to hide her Face that seat of shame-facedness that none might see her Jerem. 2.37 as if ashamed to shew it yet all along in the open Streets as Chrysostom saith she exclaimed against Amnon crying that he had Ravished her least she should be thought to have been thrust out of Doors for an Impudent Harlot Mark 3. The Event as to Absolom ver 20 22. to whom she made her immediate application rather than to her Father David against whom probably she was not a little incensed for sending her to Amnon's House whereby he had uncautelously occasioned all her calamity N. B. But ambitious Absolom who was her own Brother both by Father and Mother had no hand in this Vnhappy Act and did sincerely Sympathize with her in her sad circumstances saying to her First Hath Aminon been with thee He calls him Aminon for contempt for Amnon signifies Faithful but Aminon an Artist in the Black Art taught in the Devil's School c. And Been for Lien with thee a modest expression of an immodest Action Secondly But hold thy peace my Sister he is thy Brother So had less cause to suspect him therefore none can blame thee for being alone with him Or thy blazoning his faults will be a blot to our whole Family Hence it is more probable that Tamar did not make an open out-cry of the fact to those she passed by in the Streets according to Chrysostom's opinion above mentioned but all along concealed it save only what calamity in the General concurring Circumstances might discover to have befaln her yet she had not revealed it in particular until she came to Absolom who made enquiry into the cause of her out-cry c. Thirdly He comforts her by bidding her not grieve too much for that which is now done and cannot be undone seeing it was forced upon thee and done against thy will all men will excuse thee That which cannot be cured must be endured What is past cure must be past care too We must make the best of an ill matter as we can Thou canst not expect relief by thy complaints to the King seeing Amnon is as near and dear to David as thou art though his only Daughter yet he is his First born Son Heir apparent to the Crown so such a fond Father as he is to us all will not right thee upon him N. B. With such like consolatory speeches Absolom so far did Temper his Sister Tamar's sorrow that she was content to live in his House like a desolate and disconsolate Widow in secrecy and retirement no Noble Blood of her Rank seeking to Marry her but lived in solitude all her Life Fourtly Though Absolom thus pacified his Sister Tamar's grief yet hated he his Brother Amnon for his abuse of her with an Habitual hatred ver 22. neither debating with him about it nor threatning him for it but made as if he had digested it by Brotherly love but still carryed on a Brother-like correspondency with him for many Months and some years as will after appear having Malice in his Heart Mark 4. The event hereof as to David ver 21. He was very wroth to wit with Amnon but this was not enough for David was the Supreame Magistrate and God had put the Sword of Justice into his Hands Rom. 13.4 which he ought to have seen Executed without partiality or respect of persons N. B. Josephus the Septuagint and Vulgar Latin add to the Hebrew Text this reason David was loth to grieve the Spirit of Amnon because be greatly loved him being his First-born But Holy David could not be ignorant how ill good Eli sped for such like fondness in conniving more than meet at his Sons heinous faults Some
without any Hesitancy yea and perform'd it likewise without failure for three Years together ver 39. but then he broke the bonds of his Promise and Oath and out-run the bounds of his Confinement The occasion was two of Shimei ' s Servants ran from him to Gath. N. B. Achish in requital of old kindness to David 1 Sam. Chap. 27 and 28. Though Tributary now to Israel was allowed to retain the Title of King yet durst not detain Shimei's Servants that fled to him for Protection Mark 4. Now was the time that Divine Vengeance surely found out Shimei ' s Sin and his Sin him as Numb 32.23 Shimei is left of God to his own Folly and foul hardiness to attempt this most highly dangerous and desperate Journey from Jerusalem to fetch back his Servants being blinded both with the Dust of Avarice and with Rage against them and withal Hoping that either he might go with that Secrecy as it might never reach Solomon's Ears or that the length of three Years time had worn out his Confinement out of Solomon's Mind and Memory Or at the worst Solomon would not be so severe upon him in a Case of such necessity altogether without contempt of his Authority so he ventures to Saddle his Ass c. ver 40. Mark 5. Now a deceiving and a deceived Heart turned Shimei aside Isa 44.20 The Pride of his Heart deceived him Obad. ver 3. and both He and it started aside like a deceitful bow Psal 78.57 both David by his discerning Spirit and Solomon by his Sapience did easily foresee that though Shimei had been spared by the Father and now was reprieved by the Son and not immediately Executed as Adonijah and Joab were yet if any strict restraint were imposed upon him by Royal Authority his restless and irreligious Spirit could not contain it self long within Compass And now when a Temptation met kindly with his Corruption to draw it forth the Prevention of which Augustine thanks God for in his own behalf then did Shimei break the Bridle wherewith Solomon had restrain'd him The Seventh Remark is The Execution of Shimei for breaking the Covenant of his Confinement by King Solomon ver 40 to 45. Mark 1. Shimei had Judg'd Solomon's Clemency to be most generous towards him in not slaying him outright with Joab and Adonijah but only in confining so great a Criminal to the chief City of the Land wherein many Countrey Gentlemen are ambitious to inhabit and not to be doomed to any close Imprisonment in Jerusalem but only not to pass over the Brook Kidron which was about a Mile from the City So Shimei had both Liberty and space enough to walk abroad for his Health and Recreation Yet all this cannot content him when two of his Servants who likely had agreed in some Evil ran from him to Gath being probably Philistines c. Mark 2. Some informed Shimei that his Servants were seen in Gath if this was told him for recovering them again then was it from good Will but if to ensnare Shimei in the breach of his Oath then was it ill Will and Envy However this iufatuted Ass ventures upon his Ass for speed will get his Servants though he lose his Life N. B. Worldling's cry out of this Folly yet imitate it Worldly things are Men's Servants by God's appointment Psal 8.6 They oft run from man he breaks the bounds set him by God's Law commonly to catch them again though he perish for it for ever Mark 3. As Shimei heard of his Servants and caught them so Solomon heard of what Shimei had done and calls him Kings have long Ears and more Eyes than their own Possibly Solomon saith Peter Martyr set a watch over Shimei privily and undiscern'd Upon this Information Shimei is summoned ver 41 42. Solomon like a wise and a just Judge expostulates the Case with him convinces him of his Sin to make him repent saith Peter Martyr by three Arguments 1. His Guilt of Perjury to God 2. His Rebellion against the King's Command Which himself had confess'd to be merciful And 3. An Appeal to his own Conscience whether he now justly did not deserve Death when the Lord returns thy old wickedness to David upon thine own Head by suffering thee to fall into farther Crimes ver 43 44. Shimei has not a Word to say for himself c. Mark 4. Shimei is led out of the King's Presence to the place of Execution and there Executed So Solomon like a Pious Son was as zealous against Injuries done to his Father as to himself and accomplish'd his Father's charge ver 9. This brings in the Second Part only touch'd upon in the General namely the establishment of Solomon by his Execution of Justice upon the contrary Faction So far was he from fearing a curse for so doing he expects it to bring in a Blessing ver 45 46. and ver 12. the Particulars hereof follow in the following Chapters 1 Kings CHAP. III. THIS Chapter gives a Relation of the Establishment of Solomon's Kingdom more particularly Namely by a twofold Means the first is External and the second Internal The First Means of an External Nature was Solomon's making Affinity with Pharaoh King of Egypt c. ver 1. Remarks upon it are 1. Wise Solomon had no sooner subdued all his factious Spirits at home but he begins to make Leagues abroad for his establishment and began with Egypt for these Reasons 1. Egypt bordered upon the South of Israel Numb 34.3 4 5. And so these two Kingdoms being contiguous might have the more familiarity the one with the other 2. Those two Kings Pharaoh King of Egypt and Solomon King of Israel were the most renowned Kings in all the World at this time and therefore might be the more forward to make Affinity each with other for their mutual establishment being both of them Prudent as well as Potent Neighbours 3. That Solomon might Marry the Daughter of this Pharoah or Vaphres as Serrarius calls Him The Second Remark is The League betwixt those two Kings was confirmed by Solomon's contracting a Marriage with the Daughter of Egypt which doubtless he did not until she was proselyted to the true Religion professed the Faith of Israel and received into the Church as Zipporah Rahab Ruth and sundry others were Otherwise had she been a gross Idolatress Solomon would somewhere have been blamed for acting so contrary to the Law of God as he is for loving many other strange Women Chap. 11.1 nor could it consist with that Love of God for which he is so highly commended to have in the beginning of his Kingdom ver 3. N. B. Beside that Solomon sinn'd not herein appears plainly both from Psalm 45. and the Song of Solomon wherein this Marriage of his is made a Type of Christ's Marrying the Gentile World The Third Remark is Solomon loved this Queen above all his other Wives and so preferr'd her before them as to build a most sumptuous Palace for her
Spirit Thus the Bridegroom adopted the Bride Ruth 3.9 and so doth God to us Ezek. 16.8 if called c. Mark 3. When this rich Farmer 's Son found his Heart changed by this Habit He leaves his Plough and begs leave of a farewel to his Parents This great change upon Elisha by only the Mantle of Elijah makes up his eighth Miracle Mark 4. Elijah grants it Grace destroys not Nature nor Sanctity Civility Parents do Consent Elisha comes without dallying and delaying not as He did Matth. 8.21 Luke 9.59 and ver 61 62. where Christ grants not to him what Elijah here granteth because Christ knew all Men John 2.24 and that it was a pretence only to leave Christ Mark 5. Elisha's friendly Farewel was speedy This Divine Impression makes him willing to leave his Parents his Plough his fat Farm his All for God c. He slays his Oxen he plow'd with boils the Flesh with the Plough and wooden Instruments makes a farewel Feast for all his Friends here 's no weeping saith Peter Martyr but all Joy at this Happy Day and more honourable imploy Thus Levi did Luke 5.29 1 Kings CHAP. XX. THIS Chapter is a Narrative of Ahab's two great Victories over the Syrians for two years together First of the first Victory in which the Antecedents Concomitants and Consequents are remarkable Remarks first upon the Antecedents As 1. Benhadad the Son of him who had spoiled sundry Cities in Israel chap. 15.20 and the same whom Hazael murdered and succeeded 2 Kings 8.15 waged War against Ahab The Cause of this War is variously assigned As 1. The Syrians above thirty years before had been invited in by Asa to assist him against Baasha and then conquering some Cities 1 Kings 15.17 18. they had felt the sweetness of the Soil of Israel and now they would have all N.B. This is oft the fate of calling in Forein Powers for the suppression of an home-bred Enemy The Remedy oft proves worse than the Disease The 2d Cause saith P. Martyr was Ahab's refusing to pay Tribute to Benhadad which before he had paid him for those Cities that had been taken from Baasha and some also from Omri Ahab's Father not mention'd in sacred Story but implied here ver 34. But the 3d. and true Cause of this War was God's great displeasure against Israel for their Idolatry and Apostasie and Benhadad's Ambition in amplifying those Conquests his Father had made chap. 15.20 was but the Rod in God's hand to chastize the Impiety of his Children Remark the Second Benhadad gathers a vast Host consisting of thirty two Kings c. wherewith he comes up and besieged Samaria the Metropolis of the Ten Tribes designing to catch and conquer that Kingdom wholly to himself ver 1. Hereupon he sends his Embassadors from the Siege into the City to demand all Ahab's Treasures his Wives and Children c. ver 2 3. or expect no Peace but a sudden Assault Remark the Third Timorous Ahab finding himself not only hard pressed with a close Siege without but also worse oppressed with a guilty Conscience within makes a most pusillanimous Truckle to Benhadad's insolent Demands saying I am thine and all that I have ver 4. An evil Conscience was the cause of this Cowardice N.B. Some indeed more charitably call this Prudence in Ahab that by a soft Answer he might mollifie the mind of a Barbarian King so saith Menochius and that he spake not this seriously but only officiously to pacifie Benhadad nor would such a proud Imperious Dame as was Jezebel suffer him to do otherwise as loth enough to be delivered up into the hands of Barbarous Benhadad And Dr. Hall saith that Ahab did wisely like a Reed in the Tempest stoop to this violent Charge of so potent an Enemy he being but half a King while the Kingdom of Judah was divided from him and Benhadad had two and thirty Kings in conjunction with him It is not for the over-powered to expostulate in Capitulations weakness must not argue but yield Might many times runs down Right Remark the Fourth Benhadad insolently incroacheth upon this first submission of Ahab ver 5 6. Ahab offers to be a Tributary King to him and to hold his All in Homage and Fealty under him so the propriety and present possession might be but his No saith Benhadad in his second Message I will not only have Dominion over thy All but I will have present possession of thy All without any subordinate Interest reserved to thy self and not of thy All only but the All of all thy Subjects shall be mine in hold also Thus Insolency is both unsatiable and unreasonable too The unjust knows no shame Zeph. 3.5 he will have his Jezebel too together with the Treasure of the City as well as the Royal City and all the Cash Jewels Plate and portable goods of the Citizens All shall be actually mine saith he nor will I stay till thou deliver them but I will send to fetch them Remark the Fifth Upon the Antecedents Ahab now consults with the Elders whose wealth was now equally involved and incroached upon with his own ver 7. P. Martyr marks well here that Ahab neither consulted God at this pinch nor acknowledged the true cause of it He tells those Elders I have not denied to become his Vassal but nothing will satisfie him save the plundering of our Houses the ravishing of our Wives and the spoiling us of our All that is comfortable This over-strained subjection turns desperate and hereupon the Elders advise him to a Denial and rather stand it out to the Issue of a bloody War ver 8. Then Ahab gave in his Denial but faintly in saying I may not do it ver 9. whereas a right generous Spirit would have said I will not do it thy incroaching Terms required are worse than death c. N.B. Ahab was of such an Abject Temper that he would have submitted to the second Message saith P. Martyr but that he feared a Sedition among his Subjects sending his Answer in such a sordid dress Tell my Lord the King that thy Servant will do all demanded at first He might as well have said and the second too but my Subjects will not suffer me Remark the Sixth Ahab's Denial puts Benhadad into a desperate Out-rage ver 10. He stamps and stares he brags and threats yea and swears by his Gods that he would immediately turn the City Samaria into a Dust-heap And tho' every of his Souldiers should but each take up one hand-full they shall be sufficient to carry the whole City out of its place N.B. Such prodigious Pride and Presumption usually precedes utter Destruction which all Benhadad's Dunghil-Deities could not deliver from Now indeed Ahab answered wisely ver 11. and a little more couragiously than before leaving out that slavish Title My Lord but useth a Proverbial speech Let not him that girds on his Armour boast as he that puts it off N.B. 'T is sublime folly to sound a
these straits had been prevented but this was good Jehosaphat's after-wit yet better late than never saith P. Martyr here 'T is for Women and Children to complain and lament but wise Men seek Remedies This good Man when whipt takes the right way and found good success for God ordered it so by his special Providence that as P. Martyr saith Elisha followed the Camp of those three Kings Nunquam serò si seriò not too late if true c. Jehosaphat had been wiser in consulting with God by his Prophet before he undertook his Expedition with Ahab 1 Kings 22.3 for this neglect he now suffers Remark the Fifth But God graciously provides a Remedy he is told Elisha is at band God was more careful of good Jehosaphat when he had been too much careless of himself in the beginning of this Enterprize a Prophet shall be provided to follow him and to be present in his perplexing pressures This good King tells bad Joram of this joyful Intelligence and that wicked King was made Religious by necessity at Jehosaphat's persuasion Elisha was not imperiously summoned to appear saith P. Martyr but those three Kings all went down to him ver 12. They did not majestically send up for him N.B. 'T was God's Law that the Priests should follow the Camp Numb 10.8 9 c. but the Ten Tribes had none now and therefore God provided this Prophet to pray in his Tent for the Army And this good Man who gave Intelligence of Elisha's presence if it was not Obadiah himself that hid the Lord's Prophets c. it was one of the same excellent temper in honouring them did plainly insinuate saith Dr. Hall that as he had poured out Water upon the hands of Elijah he was now invested with his Prophetick power to pour out Water to save the lives of those three Kings and their Armies taking for granted that as Elijah had power over Fire once again and again so Elisha his Successor had power over Water also Remark the Sixth Is Elisha's Reproof to Joram and his Respect to Jehosaphat ver 13 14. First His Reproof c. Joram was Generalissimo who call'd the other two Kings to him and against whom God had the greatest quarrel therefore Elisha addresses his speech first to him upbraiding him with his Toleration of such Idols as could not relieve him in his Distress he bids him in a Salt Irony saith P. Martyr go to the Calves which thou after thy Father dost now worship and to Baal which thy Mother now worshippeth by thy permission and tho' thou hast destroy'd one of Baal's Images yet doth thy heart hanker after it still Let those false Prophets now save thee N.B. How sharply doth this Subject chide his Soveraign this he did as a Man of God extraordinarily called and not as a Subject of Man We read God reproved Kings for his Prophets sake Psal 105.14 15. and they were oft authorized to reprove Kings for God's sake he stood in God's stead N.B. 2. Joram cannot justifie himself but tho' a bad man makes an ingenuous confession saith P. Martyr that he had gone too much to those false Gods which cannot now help him he promises to renounce all and to seek unto God only for help saying I see this Distress is from the Lord he only must be sought to for Deliverance from it therefore counsel thou us how this may be done and if thou cannot pity me yet do thou pity pious Jehosaphat and this innocent King of Edom and let us not all be delivered up into the hand of Moab and thus he feared the worst c. But Secondly Elisha's Respect to Jehosaphat whom he did reverence for his Piety When the Prophet saw the unsoundness of Joram's Humiliation he lays on yet more Load saying I would not thus far converse with thee were it not for the sake of pious Jehosaphat These seem words of contempt to a King but the double portion of God's Spirit was upon him and never had Elijah the Master been more bold with the Father Ahab than Elisha the Servant was here with his Son Joram N.B. Yet will God save all for the sanctity of one the other two bad Kings fared the better for the sake of good Jehosaphat Remark the Seventh The Means whereby Elisha saved all the three Kings and their Kingdoms for the sake of one was his fourth Miracle ver 15 to 20. Mark 1. Elisha calls for a Minstrel ver 15. How unseasonable seem'd Musick in such a day of deep Distress But Elisha's Spirit was disturbed saith P. Martyr for the loss of his good Master and at the sight of this bad King therefore be calls for a godly Levite likely that could sing Divine Psalms and play them upon the Harp that thereby his mind might be compos'd and made capable of the Spirit of Prophecy See Gen. 27.4 1 Sam. 16.23 c. Mark 2. Elisha thus composed began to prophesie of plenty of Water without either Wind or Rain and therefore bids them fill the Valley full of Ditches and God will fill those Ditches full of Water ver 16 17. This Water must be miraculous saith Peter Martyr given of God without either Rain or South-wind produced by a Divine Power out of some Rock or Vein of the Earth from those parts that were toward Edom. Elijah had relieved Israel with Water but it was from the Clouds out of the Sea 1 Kings 18. 44 45. but Elisha like another Moses by the help of Omnipotency must relieve them with Water out of a Rock and this must be Running Water too it Ran by the way of Edom and filled all the Ditches ver 20. Mark 3. As God was good here to preserve both Man and Beast Psal 36.6 so he was more greatly gracious to an unworthy People ver 18 19. whereas they were so weakned with want of Water that they feared to become a prey to the Moabites tho' it was a great thing in it self to have that want supplied yet this saith God is but a light thing comparatively ye shall conquer whom ye fear and Moab shall be utterly spoiled God gives more than they ask saith Piscator as 2 Kings 20.6 Mark 2.5 Mark 4. The Time when this predicted Water had its product and progress it was at the Morning Sacrifice ver 20. which was the Hour of Publick Prayer Exod. 29.39 Acts 3.1 Still all that night must they fast and exercise their Faith in expectation of Water In the morning the faithful resorted to Publick Prayer and no sooner saith Dr. Hall did the blood of the Sacrifice gush forth but the Water gushed forth also and filled both the Ditches and the Valley Elijah fetch'd down Fire at the Evening Sacrifice 1 Kings 18.36 Elisha fetch'd up Water at the Morning Sacrifice God honours both those Hours which were of his own appointment Exod. 29.38 39. At one hour God answered both Elisha's Prophecy and his People's Prayers Remark the Eighth Elisha's Prophecy of Victory was performed as
Kings 2.11 who was to convey it to him at a convenient time that thereby Jehoram might be more convinced of his Sin and confounded for his Villany when he should see a writing brought to him from one that was now in Heaven N.B. 1. The former Opinions do rather cut the Knot than loose or untye it 'T is but fabulous to say Elijah writ it from Heaven 2. Elijah's foretelling future things concerning Jehoram was no more than what Ahijah did of Josiah 1 Kings 13.2 and Isaiah of Cyrus Isa 45.1.3 'T is apparent that Elijah was translated before this Passage for Jehosaphat ask'd Is there not here a Prophet of the Lord and 't was answered here is Elisha that poured Water on the hands of Elijah 2 Kings 3.11 by which it appeareth that Elijah was now translated Chap. 2.10 for Elisha was not famous till after it 4. The Order of Scripture-Chronicle saving the Credit of that most learned Chronicler aforenamed ought not to be inverted but upon unavoidable Emergencies when a full Story is related together 5. The marvelous Providence of God in preserving this Prophecie of Elijah in those corrupt times after the Rapture of Elijah insomuch that it came safely and seasonably to Jehoram's hands and so are to our hands conveyed the writings of the Prophets and Apostles as from Heaven calling us to repent Remark the Third This Prophecy of Elijah concerning Jehoram is not perish'd but is extant so far as it is expedient for the Church to know it 2 Chron. 21 12 13 14 15. Wherein the Contents Mark 1. Elijah upbraids him for being such a Degenerate plant of sââh a blessed stock as David Asa and Jehosaphat were to depart from the good Patterns of Godly Progenitors is a great Aggravation His Presumption in being a Son and Successor of David on whom God had promis'd a Succession was hereby quash'd for his Ingratitude c. Mark 2. He chargeth him not only for despising the wise Counsel and good Example of his godly Ancestors but also for following the wicked Ways of the Kings of Israel who were all Impious and Idolatrous ever after the Kingdom of David was divided into two Mark 3. He accuses him also for the Slaughter of his Brethren c. who were Innocent and Religious setting themselves to maintain the true Worship of God and to oppose his Idolatry This Jehoram would not hear of by word of Mouth now is told it by one now in Heaven Mark 4. He is told likewise ver 14. that God will smite his People because they had complied too much with his Compulsions to Idolatry ver 11. A Prince is punish'd in his people Prov. 14.28 saith Mariana here Mark 5. The divine Threatning riseth higher Not only the Lives of thy People but of thy Children also shall go for the Lives of thy Brethren and Nobles yea thy Wives and Goods shall be plagued likewise Mark 6. Then thy person shall be smitten with a mortal Disease which after Two Years time of torturing Torment shall destroy thee ver 15. All this was accomplish'd ver 16 17 18 19 20. Yet all this long time of intolerable Dolor was but a Typical Hell and only a foretaste of Eternal Torments unless he Repented He departed undesired at last Remark the Fourth The marvelous mixture of the White of Mercy with the Black of Misery here checker'd together Mark 1. Though God's Judgments were severely executed upon this wicked Jehoram and his Family yet the Lord extinguish'd it not utterly but reserved him a Lamp for David's sake 2 Kings 8.19 2 Chron. 21.7 Though God the Avenger of all such unjust Murders soon after this did execute Vengeance upon himself and his Children 2 Chron 21.17 18. and upon his Grand Children also Chap. 22.10 11. yet Jehoaaz was left of the one and Joash of the other out of which reserved small Lights or Lamps came at length the Light of the World the Sun of Righteousness Mark 2. Though Edom Revolted in his time so fulfill'd the Prophecy of Isaac Gen. 27.40 which had ever been Tributary to Judah from David's time 2 Sam. 8.14 with 1 Kings 22.47 yet God gave Jehoram a Victory over the Edomites 2 Kings 8.21 but it was so lame that he could not prosecute it throughly for Libnah one of his own Cities of Judah and given to the Priests Josh 21.13 1 Chron. 6.57 Revolted in his absence ver 22. These godly Priests not enduring his late Innovations and other Abominations forsook their Obedience because he had forsaken the Lord 2 Chron. 21.10 11. God wrote his Sin upon his Punishment He had cast off God's Yoke and broke his Covenant the same is done to him both at home and abroad Mark 3. Wicked Practices never prosper long The Lord that holds the Spirits of Enemies in his Hand let loose the tamed Philistims the ragged Arabians c. against him they come and plunder Jerusalem and the King's Palace 2 Chron. 21.16 17. and slew all his Sons but the youngest Chap. 22.1 Yet Athaliah escaped for a publick Mischief and though he also escaped the hands of Men yet the hand of God struck him so that he died of a most loathsom Disease his Bowels burst out ver 18 19 20. He that had no Bowels for his six Brethren hath now none for himself He was weary of his own Life for great pain and his People was weary of him also 2 Kings 8.25 26 c. 2 Chron. 22.1 c. In both those places we have an Account of Jehoram's youngest Son who succeeded his Father in the Throne of Judah Remark the First This Man was a King of three Names 1. he is call'd Jehoaaz 2 Chron. 21.17 2. Ahaziah 2 Chron. 22.1 and 3. Azariah ver 6. He was a Sprig of that wicked Woman Athaliah who was altogether guided by her devilish Directions No wonder if it be said He did wickedly c. 2 Kings 8.27 when such a crafty and imperious Beldame as Athaliah was his Counseller 2 Chron. 22 3. And though there seems a difference about this King's Age when he began to Reign 2 Kings 3.26 saith 22 but 2 Chron. 22.2 saith 42. The Hebrew reads this latter place The Son of two and forty Years to wit of Omri's House in which it fell and Ahaziah with it who was of Omri's Pedigree by his Mother Athaliah This the Text directs us to when it calls his Mother the Daughter of Omri ver 2. which was indeed the Daughter of Ahab as Dr. Lightfoot observeth Remark the Second This King of Judah with his three Names would needs assist his Cousin Joram King of Israel Ahab's Son in his War against Hazael at Ramoth-Gilead 2 Kings 8.28 as Ahaziah's Father Jehoram and his Grand-father Jehosaphat Kings of Judah had been bewitched with the House of Ahab to associate themselves therewith to their own Damage N. B. So was this Ahaziah bewitched also to his own Destruction for his complemental Visit to wounded Joram which cost him his Life
who excited Joash to call the Priests to an account and to call him among the rest because he could not so well prevail with them to be more diligent in promoting this publick Work Others make this Apology for Jehoiada that he was now grown very old it being in the Three and twentieth Year of King Joash ver 6. King Jebu dying the Year before and leaving the Kingdom of Israel to his Son Jehoaaz At this time 't is said expresly that Jehoiada was grown very old 2 Chron. 24.15 which might be the cause of his Remissness ver 6. his Generation-work being now in a manner done and therefore Joash took new and other measures for carrying on more effectually his Temple-work Remark the Sixth When Joash saw the Mony the Priests collected abroad in the Country was converted to other Uses and not to the right end for Repairing the Temple the King commands the Priests to gather no more Poll-Mony but orders old Jehoiada to set up a Chest like our poor Man's Box besides the Altar of Burnt offering 2 Kings 12.8 9. 2 Chron. 24.8 and this means did prove effectual for much Money was put into the Chest both Trespass-mony for omission of good and Sin-mony for commission of evil saith Tostatus This was put into such Officers Hands as dealt faithfully The Fabrick was perfectly finish'd by them ver 10 11 12 13 14 15 16 and 2 Chron. 24.10 to 13. yea and new Vessels ver 14. instead of those Athaliah's sacrilegious Sons had stoln away ver 7. Remark the Seventh Jehoiada lived the Supporter both of Church and State until he was an Hundred and thirty Years old and then died 2 Chron. 24.15 It was doubtless a great Blessing to the Kingdom of Judah that he continued so long in it which was an extraordinary Age in those times for him to live up to And such an high Veneration the People had for him that they buried him among the Kings a very great Honour done to him at his Death because he had done so much good in his Life both in Repairing God's House and restoring God's Worship to be performed therein when so repair'd Yea and restoring the Kingdom to the House of David in the Preservation of Joash c. The Second Sort of Joash's Actions were his Illandable Actions Remark the First His not taking away the High Places ver 3. but this was while Jehoiada lived so not so bad as after his Death for Custom that Tyrant of three Letters Mos had so prevailed and riveted these high Places in the Hearts of a fond People that the former Kings of riper Years than Joash and more firmly settled on their Thrones and having greater power than Joash yet could not remove them no wonder then if Jehoiada was constrained to tolerate them upon which the People so notoriously doted insomuch that Jehoiada durst not advise the young King Joash to cross the Mobile in this Superstition they had so fondly espoused lest it should cause a Tumult and lest as a learned Expositor expresseth it the Multitude should mind more Commotioners than Commissioners and be more guided by Rage than by Right Violence and Obstinacy like two untamed Chariot-Horses hurrying forward their precipitant passionate Desires in a blindfold Career Therefore good Jehoiada was forced to forbear as 1 Kings 15.14 and the rather because the Matter was good the People Sacrificing to the Lord there and not to any Idol So the thing was warrantable but the place only was unwarrantable Deut. 12.11 13 14. Remark the Second But after Jehoiada's Death Joash permitted deplorable Idolatry to be restored in the Kingdom 2 Chron. 24.17 18. Those cursed Court-Parasites who had dissemblingly concealed their Idolatrous Minds all the days of Jehoiada came cringing to the King as soon as Jehoiada was dead and perswaded this Ambitionist that during his Tutor's Days he was a King without a Kingdom a Lord without a Lordship or Dominion no better than a Subject to his Subjects c. that he should do well to assume to himself his Royal Power and as Menochius Osiander c. say they desired him to shew his Royalty in granting Liberty to every Man to Worship God as he listed and where he best liked and not be tied to the Temple c. yea a Liberty to recal the Worship of Baal c. The King hearkned to them Grotius here quotes Curtius saying Flattery is more mischievous to Kings than an Enemy when they give Ear to it fair Words make facile Fools fain and Princes minds are easily altered for the worst thereby as Joash was here who was soon wheedl'd into base Apostasy c. Remark the Third No sooner had those Court-Parasites prevailed with Joash for a Liberty to Worship God in the old High places but presently they Worshipped Baal there ver 18 19. for which Wrath came down upon them by Hazael King of Syria 2 Kings 12.17 18. when Jehoiada was dead so great a loss to a Kingdom is the death of a Godly Governor and when Joash was relapsed into Idolatry Principium fervet medium tepet exitus alget was the Character of this Apostate So zealous was Joash at the first as to rebuke even good Jehoiada for his Remisness in Repairing the Temple as before he was too hot to hold he is now grown stone-cold for God and as hot for Idols when he had lost his Religion he lost his peace of the Kingdom for then the Lord let loose the King of Syria upon him as after c. Remark the Fourth Joash's Tyranny the Daughter of his Apostasy into Idolatry and that with Obstinacy Such was God's pity and patience towards his own people that he sent Prophets to protest against their back-slidings and to fore-signifie his future Judgments 2 Chron. 24.19 yea the Spirit of the Lord came upon Zechariah the Son of Jehoiada ver 20. who set himself in an higher Place that his Message from the Lord might be the better heard and he earnestly inveighed against the wicked ways of King Princes and People Hereupon all these three conspire against him Tyrants are Teachy tange montes fumigabunt Touch great Men-Mountains and they will smoake nothing but silken words will down with them the corrupt Courtiers taxed him as a Traytor to the King the King commands to stone him ver 21. who as they were stoning him cryed out Lord look upon it and require it ver 22. that is Make Inquisition for my innocent blood or it may be read saith Piscator c. The Lord will require and requite it So it is a Prophecy rather than a Prayer for 't is not probable so pious a Prophet would die with a desire of private Revenge contrary to Christ's Luke 23.34 and Stephen's practice Acts 7.60 unless it were to distinguish the severe Temper and Spirit of the Law from that sweet one of the Gospel Remark the Fifth God Answers Zachary's Prayer or Prophecy from ver 23. of 2 Chron. 24 to
and Truth Mark 3. Some Rabbins over rashly reprove Hezekiah for speaking here ver 19. 2 Kings 20. as one careless and unconcern'd both for his Church and for his own Children after his Day But Wolphius who succeeded Peter Martyr in carrying on his Commentary Answers excellently that as such a careless frame could not consist with the common Affections of Nature in all Men so much less with that singular Piety and Charity so eminently manifest in so good a King who had been so solicitous for the good both of God's Church and of his own Children and Subjects all his Life He only blesses God that this Suffering did not immediately follow his Sinning which was the Cause of Divine Displeasure but that it was suspended for a longer time The last Part is his Death and Successor ver 21. and 2 Chron. 32.33 having a most honourable Burial being laid in the chiefest Sepulchre because saith Osiander he was the chiefest in Piety of David's House for which he was highly honoured both in Life and Death But this Pious Father was succeeded by an Impious Son to wit Manasseh c. 2 Kings CHAP. XXI and 2 Chron. CHAP. XXXIII IN both these Chapters of Kings and Chronicles the History of two Kings is set forth First Of Manasseh And Secondly Of Amon In 2 Kings 21. we have an account only of Manasseh's unparallel'd Impiety but in 2 Chron. 33. is a Narrative of his Repentance also Remarks first upon Manasseh the first Part of both Chapters As First He is described when he began to Reign and how long ver 1. He was but twelve Years old at his Father's Death so was born three Years after his Father's Recovery Chap. 20.6 and about twenty four Years after the Ruine of Israel's Kingdom Chap. 18.2 10. and was the thirteenth King of Judah from the Division of the Tribes and he Reigned fifty five Years which was the longest Reign of any of the Judges or Kings of either Judah or Israel As his great Grandfather Vzziah indeed Reigned fifty two Years but in many of those Years he lived as a Leper shut up in an Apartment 2 Chron. 26.3 21. so of those fifty five Years Manasseh spent many of them in his most sinful Youth others in great Misery and Captivity for within that space saith Junius was comprehended his Captivity in Babylon 2 Chron. 33.11 and other Years in a time of Repentance All these Years being subtracted from the five and fifty there will not remain so many for Manasseh's Wickedness as some imagine yet were they so many as to teach us that a wicked Man with a Crown upon his Head may live long but 't is no Evidence of God's Favour Remark the Second 'T is said He did wickedly ver 2. described in General 1. In the sight of the Lord. 2. Contrary to the manner of the Jews 3. But after the manner of the Gentiles Yea and 4. Point-blank opposite to his Pieus Father and to his Mother likewise who is named Hephzibah the very Title whereby God testifies his Delight in his Church as the Name signifies Isa 62.4 from this Name of Manasseb's Mother some do gather that her Parents who gave it and she her self were all Pious Persons whereby the Impiety of her Son Manasseh is much aggravated because he degenerated so much and so far as he did both from such a Father and such a Mother as he had The Rabbins tell us she was the Daughter of Isaiah the Prophet but that is as uncertain as their saying that Railing Rabshakeb was his degenerate Son as before 't is not at all improbable that she was a good Woman because so good a King made her his Queen Remark the Third Manasseh's wickedness is described in particular 2 Kings 21.3 4 5 6 7 8 9 16. and 2 Chron. 33.3 4 5 to ver 10 the wickedness he wrought is reducible to these three Heads 1. Idolatry ver 3 4 5. 2. Sorcery ver 6. And 3. Cruelty to his own and others ver 6 16. In a Word this none such Sinner Manasseh was a Monster in Sin of the first magnitude For 1. He was a Defier of God 2. He was a Murderer of Men. And 3. He was a Worshipper of Devils N.B. Never did the cursed Leprosie of Sin spread farther in any mortal Man that yet was a Vessel of Mercy Remark the Fourth Is Manasseh's Repentance this is wholly omitted in his History Recorded 2 Kings 21. but largely insisted upon 2 Chron. 33. from ver 11 to 14 c. 't is a vulgar saying they run far that never return and Ambrose said to Monica the Mother of Angustin while her Son was a wretched Manichee that a Child of so many fervent Prayers could not finally miscarry So Manasseh was a Son of pious and praying Parents and one chosen of God to be one of our Saviour's Progenitors Matth. 1.10 therefore though he ran far and wide in the ways of wickedness yet must he not totally and finally fall Manasseh Hebr. signifies For getful who according to the Signification of his Name forgot all the Godly Instructions of his pious Parents to him and all their fervent Prayers they put up to God for him and more particularly be forgot what the Host of Heaven which he worshipped 2 Kings 21.3 5. and 2 Chron. 33.3 5. had done when the Sun and all that Host went ten Degrees backward for his Father's sake Likewise be forgot all the pious Patterns of Reformation in Hezekiah but built again all the Deformations which his Father had demolish'd Moreover Manasseh that Tiger laid hold with his Teeth on all the excellent Spirits of his Time and worried them until he had filled Jerusalem with Innocent Blood from one end to another Besides all the other Prodigtes of Sins aforementioned hardly to be matched in any mortal Man unless in that bloody Monster Nero who was an incarnate Devil Little did good Hezekiah when he was so loth to Dye because he had no Son to succeed him imagine what manner of Son he should leave behind him Notwithstanding all this Monstrous Sinner Manasseh must be a Convert N.B. 1. The Rabbins relate that Isaiah coming on a time to visit Hezekiah told him by his Prophetick Spirit that his Son Manasseh there present would prove a great Persecutor of God's Prophets and of himself in particular whereupon Hezekiah attempted to slay Manasseh but that the Prophet hinder'd him N.B. 2. Josephus saith this Manasseh murdered some or other of God's Prophets and martyred such every Day Josephus Lib. 10 Chap. 3. with him Epiphanius concurreth adding that Isaiah was sawn asunder by his Order and as some say with a wooden Saw the Epistle to the Hebrews Chap. 11.37 may seem to relate unto Isaiah's manner of Martyrdom saith Dr. Lightfoot N.B. 3. The Rabbins render these Reasons why Manasseh martyr'd Isaiah 1. Because he said that he had seen the Lord upon his Throne c. Isa 6.1 but more especially 2. Because he
his Conception The Answer to the first is this That the Matter Christ was Conceived of 1. Negatively First He was not made of nothing as the World was at the Creation Secondly Nor was he raised out of the dead earth as Adam was nor Thirdly Did he bring his Flesh with him out of Heaven as some fondly imagine But 2. Possitively He was Conceived of the living flesh of the holy Virgin Gal. 4.4 when fulness of time was come God who doth all things pondere mensurâ numero as Plato saith in weight measure and number Therefore as he never comes too soon so nor doth he ever stay too long but times his mercies in the best season Isa 30.18 then he sent forth his Son even out of his own bosom Joh. 1.18 loe how he loved us Joh. 11.36 to be made of a Woman that is of the sanctified substance of the holy Virgin N. B. Note this against the Marcionites and others that do deny it and made under the Law c. With this Apostle concurs the Angel of God saying to the Virgin ãâã ãâã ãâã ãâã ãâã Hail thou highly favoured c. Luke 1.28 loe thou shalt conceive in thy Womb the Holy Child Jesus ver 30 31. The Son of the Highest ver 32. And though thou know not a Man yet the Holy Ghost shall come upon thee and the power of the most High shall overshadow thee as once he did the confused Chaos in the World's Creation hovering over it and hatching out the Creature as the Hen doth the Chickens therefore that Holy thing which shall be born of thee that is as ãâã ãâã ãâã ãâã ãâã the Greek word implys of thy Flesh and Substance shall be called the Son of God ver 34 35. Some Heterodox Men hold that Christ brought his Flesh from Heaven and that he passed through the Virgin 's Womb as Water passeth through a Conduit-pipe But the Orthodox believe from those two Scripture Testimonies c. That the matter whereof Christ was conceived was the Flesh of the Virgin because also had he taken other Foreign Flesh or brought it from Heaven this would have made him an unmeet Redeemer for by the order of Divine Justice the same nature that sinned must suffer for sin As it was Man that had sinned so it must be Man that must be punished therefore took Christ the Flesh of a Woman c. The Second Inquiry is by what Power Christ was Conceived Answer 1. Negatively It was not done by the power of Nature for all that are conceived by ordinary generation are sinful who can bring saith Job a clean thing out of an unclean Job 14.4 As if he had said 't is the common lot of all Mankind proceeding from sinful Parents to be unclean and unavoidably infected with Original Corruption And Jesus himself confirms that of Job saying that which is born of the flesh is flesh Joh. 3.6 corruptus corruptum faln Adam begat a Son after his own faln Image Gen. 5.3 by this one Man sin entred upon all Rom. 5.12 so that by nature all are Children of wrath Eph. 2.3 whole man is in evil and whole evil is in man The first man defiled nature and ever since nature hath defiled every Man Hence David candidly confesseth that he was conceived in Sin and shapen in Iniquity Psal 51.5 He look'd upon his Original Sin to be the sad Source and corrupt Fountain from whence all his filthy streams flowed Answer 2. Possitively Therefore this sinless Babe of Bethlehem was conceived by the power of the Holy Ghost so saith Luke afore quoted Luke 1.35 And Matthew makes forth the same great truth saying that Holy thing conceived in Mary is of the Holy Ghost Matth. 1.20 as the efficient not as the material cause the power of nature could never have brought forth such a pure Redeemer no more than a Tree can by nature bring forth a Chair of State though it should grow a thousand years yet it could not grow of it self into the form of a Royal Throne this fashion it must receive from a Skilfull Artist though the substance of such a Seat be in it So though Christ were in the loins of Adam yet Nature could never be able to bring forth Christ no this could only be effected by the power of the Holy Ghost The Virtus formatrix or formative faculty which the Virgin had not is ascribed to this power wherewith the Holy Ghost framed and fashioned Christ of the flesh or substance of the Virgin sanctified miraculously and without Man's help Thus Christ is said to be conceived of the Holy Ghost three ways First The Godhead did sanctifie that part of the Virgins Flesh whereof Christ was made severing and purifying it from sin and corruption as the Cunning Artificer draws dross from the Gold c. Secondly The Holy Ghost did frame and fashion that part of the Virgin 's Flesh so purified so sanctified and made it a fit House or Temple for his Godhead to dwell in Therefore is He call'd that Holy thing Luke 1.35 and that Holy of Holys wherein the Godhead dwelt bodily Col. 2.9 that is Personally Thirdly He did Unite the Humane Nature to the Divine so made one person of both so He is call'd the Son of God very often in the holy Scripture N. B. The Mystery of this History is manifold As First the Abstruse profound Speculations hereupon which the Learned both Antient and Modern have collected hence 1. Augustin saith though Christ be call'd by the Angel the Son of God yet was He not the Son of the Holy Ghost as He was the Son of the Holy Virgin for He was not Conceived of Him as he was of Her He was Conceived of Her as of a Mother not of the Holy Ghost as of a Father lest there should seem to be Two Fathers in the Holy Trinity We must not say saith He that the Holy Ghost was born of the Dove in whose shape He appeared Mat. 3.16 As Christ was of the Woman because the Spirit came not down to Redeem the Doves as Christ did to Redeem Mankind born of a Woman but to signifie unto us by that significant form all Spiritual Innocency Amicableness and Love to little Ones found in those that have the Spirit 2. Another Curious Notion of the Learned is that Christ was call'd Shilo Gen. 49.10 because that Hebrew Name signifies a Secondine which is the Tunicle wherein the Child lyes wrapped up secure in its Mothers Womb Hence Christ was call'd Shilo as He was the Son of Mary's Secondines ut ostenderet Christum de Matre absque patre Nasciturum to shew that the Blessed Virgin 's Secondines alone brought him forth without the help of Man Hence is He said to be without Father as Man and without Mother as God Heb. 7.3 The 3. Is That this Precious Pearl as Christ is call'd Mat. 13.45 46. Ex Rore Spiritus Sancti in Conchâ Virginis erat conceptus As Pearls are made up
the Water of Baptism but presently that Spirit of burning so called Isa 4.4 drove him into the Fire of Temptation Mark 1.12 that is suddenly carried him who was most willing to go as the Scape-Goat under the Law into the Wilderness Lev. 16.21 Though the Spirit permitted him to be buffered there yet He so supported Him under all his buffetings there that his Valour obtain'd the Victory The Good Spirit that abode on him and in him proved too hard for the Evil Spirit that came against him This place of Temptation is suppos'd to be the Wilderness of Sinai N.B. Note well No Place more fit for Satan to Assault our Saviââ than this where the Law which is the Strength of Sin was Delivered Though the Son of God was without Sin yet took he upon him the Sins of the World There did our Lord fast Forty Days and Forty Nights as Moses and Elias had done in the same place before him and all these three great Fasters met together upon Mount Tabor afterwards Mat. 17.4 5. Luke 9.30 c. when the same Voice at his Baptism was Reiterated with this Addition Hear Him and confirmed more publickly with Thundring John 12.28 In this Wilderness was Christ those forty Days and Nights among Wild Beasts Mark 1.13 yet sate He there in the midst of those fierce Brutes as Adam had done among them in his State of Innocency These furious Creatures saw in Christ the perfect Image of God and therefore reverenced him as their Lord as they had done Adam before his Fall and were we but amiable in Christ we should be in League with the Beasts of the Field Job 5.21 22. Not a Dog of Egypt dare Bark at God's Israel in Covenant with him Exod. 11.7 Yet Christ was not only among Wild Beasts but also among cursed Devils here By whose Ministry the Prince of Devils Invisibly Tempted Him as he doth other men all the forty Days and Nights Luke 4.2 striving to inject sinful Thoughts into him but could not prevail because he could find nothing in him John 14.30 The Tempter struck Fire all that Time but found nothing but wet Tinder for his Sparks to fall upon Therefore at the forty days end he takes new measures and appears visibly not in any ugly shape for Christ was not to be frighted with Phantasms c. but in an Angelical splendour thinking to deceive him in the shape of an Angel of Light as He had done our First Parents who took him to be a good Angel N.B. Note well All these forty Days Christ spent in Solitude Fasting Watching and Prayer as a Penance for our Surfeitings and other Sins and for a preparative unto His following conflict Christ was afterwards an Hungry then Satan makes his first Assault not in the time of his fasting but when he was Hungry after Fasting with which Argument he would have persuaded Him that He could not be the Son of God yet pretending friendship He proposed a way both to refresh his Humanity and to give a Proof of his Deity Hoping that his Hunger together with a desire to convince the Devil would prevail to make him get Bread before the time at the Devil 's bidding and in his way but Christ Answers God hath promised to provide for those that are Imployed in his Service and accordingly Christ had Bread brought him by Angels which was far better than what the Devil would have help'd him to The Third Place The Devil by God's leave Makes Christ go on Pilgrimage from the Wilderness to Jerusalem The Tempter by Divine Permission hurries the Humane Body of Christ violently through the Air whereof he is call'd the Prince from Mount Sinai to the Holy Temple and there placed him upon a Pinnacle reputed six hundred foot high enough to dazzle the Eyes of any mere mortal to look down from the Top to the Bottom From hence the Devil bids Christ cast himself down This was a filly suggestion and but a little of the craft of a subtle Serpent in it For how improbable it was that so Prudent and Pious a person should Tempt God to so unnecessary a Protection when there were Stairs to go down However this is the Devil's Way and one of his Methods to N.B. Raise Men up to Pinnacles of Power Pomp and the greatest of Grandeur to make them Proud and Presumptuous ut quo altius scandunt eo sublimiùs decidant that the Higher their Climbing is the Lower their Fall may be this an Heathen Author could say Height of place gives opportunity of Temptation The longest Robe though never so richly Embroidered Enamel'd and Studded with Silver Gold and the most precious Pearls contracts the foulest Soils nor are any in so great danger of falling as those that walk upon the Tops of Pinnacles Height it self makes the Brain Swim and causes a Vertigo c. Oh how many Instances have we recorded hereof both in Sacred and Civil History as Haman Herod Dioclesian c. N.B. Note well This Teacheth also that the Devil himself hath not power to cast us down from the Pinnacle either of Prosperity or oâ Profession all he can do is to persuade us to cast our selves down The great Cerberus or Ban dog of Hell God keeps in a Chain and Muzzled This is our Mercy This Dog may Bark at us but without Divine Permission and Humane folly He cannot Bite us His Barkings are his Logick and Rhetorick whereby he persuades us to come near Him to untye his Chain and loose his Muzzle for Him that He may Devour us by making us Destroy our selves Hos 13.9 what is this compliance with that cursed Cur's Counsel but to Tempt the Tempter and to meet him the better half way to fetch in our own Destruction Can we reckon that Idolater a Wise Man who in his Worshipping Fire for his God must needs out of his Blind Zeal bestow some Busses of love upon his Idol and thereby Burnt his own Lips Nor can we reckon that Woman much wiser that wish'd to Marry a Morose Husband merely to exercise her Patience when she had her wish she found by smarting experience that even her Victory paid not the cost of her Conflicts much less of her Danger of being oft strangled in Imbraces They are Fools that dare contend with Fire c. Can we expect that the shining Sun will cure our sore Eyes Or can an heavy Burden Help and Heal a broken Back Then Tempt not the Tempter If we pray Lord lead us not into Temptation then may we not Lead our selves into it The Fourth Place was an exceeding High Mountain whither the Devil carried Christ again on Pilgrimage The Good Spirit did lead him to the two former to wit unto Jordan for his Baptism and into the Wilderness for his Temptation But it was the Evil Spirit that carried Christ both to the Pinnacle of the Temple and to this Exceeding High Mountain What this Mountain was the Evangelists mention not 't is conjectur'd
touching Dan. 10.9 10 16 18. N.B. Note well We need frequent touches from the hand of Christ to cure our crooked paths and spirits even every Lord's day c. The Fifth Remark is 'T is a comfort in suffering that though it may be long even twelve years Mat. 9.20 or eighteen years Luke 13.11 or thirty eight years John 5.5 6. yet our compassionate Saviour doth Judge that the Sons and Daughters of Abraham ought at length to be loosed from their long lasting sufferings Luke 13.16 N. B. Note well Oh that every Sabbath some Soul may be loosed from Satan to heal them of the Dropsie or drought after worldly Vanities and Villanies with a draught of the Water of Life Luke 14.2 4. and oh that the Church may be loosed to go forth Mal. 4.2 then shall all Adversaries of Christ and his Church be silenced and be ashamed Luke 13.4 4.4 CHAP. XIV Christ's Sermon on the Mount THE next mighty works of Christ to be discoursed of fall out in order of time after he had Preached his most famous Sermon upon the Mount of Capernaum such as were his healing the Centurion's Servant the raising up to Life the Widows Son at Naim c. 'T is said the Multitude of Disciples praised God with a loud Voice for all the mighty works that they had seen Luke 19.37 and Christ's own countrymen wondred whence he had all that wisdom and those mighty works Mat. 13.54 they sordidly and satanically surmised that he had his skill by ill Arts yea they said he works his wonders by the Black-Art surely he never came to all this honour honestly and in God's Name N.B. Note well We Ministers must not think much to be miscensured and misconstrued seeing Christ himself was so c. but Herod's perplexed Conscience hamper'd him into a better frame to wit into a tho' a faint and fruitless desire to see Jesus Luke 9.9 because he heard of many mighty works were wrought by his hands Mat. 14.2 yet would never stir out of Doors to see Christ perhaps he only desired to see whether he were John Baptist raised from the Dead yet both the Jews and the Blind man give a better Testimony that Christ's Miracles were such mighty works as neither they nor their forefathers had ever seen the like never since they had been the People of God Mark 2.12 and never since the World began were ever the like done John 9.32 Therefore saith he Christ must be God because he had given sight to him that was born blind against the course of nature beyond all the power of art v. 33. Thus the works which Christ wrought bore testimony of him John 5.36 10.25 13.8 14.11 Christ wrought such works as never any man did John 15.24 Christ's works were more stupendous for the manner because wrought by his own power and all for Peoples profit N. B. Note well Though greater works he promis'd to be done by his Apostles for the matter John 14.12 as converting 3000 Souls at one Sermon reducing a great part of the World to the Obedience of Christ c. yet were their works less than those Christ did in two respects 1. They wrought not their works in their own names but in the name of Christ 2. Nor Did any of the Apostles Preach up himself to be God as Christ did but they Preached Christ the only Lord and themselves the Churches Servants for Jesus sake So that Christ was the only Thaumaturgus or Wonder-worker this is attested by Josephus the Jew and confessed by Mahomet himself Hereupon it was disputed in the Roman Senate using to Delfie Great men whether Christ should be received among the number of their Gods for his having done so many wonderful works but the debate ended in the negative because Christ Preach'd up Poverty and lived in the practice of it for which the World hated him and they said Poverty can never have many Proselytes to it for all do decline it When Christ had Preached any Sermons to the People he customarily back'd and confirm'd them with his Miracles which some compute to the number of thirty four corresponding with the years of his Natural Life others do reckon them to be fifty seven something suitable to his supposed Age John 8.57 He had so macerated his Body with pains and fastings that the Pharisees did suppose him to be much elder than he was when he was not much more than thirty Luke 3.23 they judg'd him by his grave countenance to be about fifty But omitting the number of his Miracles let us proceed to discourse upon the Nature of them beside those aforementioned that Christ wrought to back his Sermon upon the Mount where a Mountain was his Pulpit and the whole Law was his Text. As Moses went up to the Mount to receive ãâã Law so did the Messias to explain it and only such Hearts as are mounted Heavâ ward have an Universal respect to it Psal â9 6 Sursum corda up with yeâ Hearts c. This Mount-Sermon is call'd Catechistical Mat. chapters 5 6 7. declareâ the qualifications of those that aim at Blessedness and the Means that lead up to it the Blessings were to be pronounced upon Mount Gerizzim Deut. 27.12 and the Curses upon Mount-Ebal ver 13. yet the Blessings are not mentioned as the Curses are In that Chapter because we must look for the Blessings from the Messias not from Mâses for Christ was sent to bless both Jew and Gentile Acts 3.26 The Curse come by the Law Gal. 3.10 but the Blessing of Grace came by the Gospel John 1.17 Therefore Christ stands here as upon Mount-Gerizzim on this Mount of Capernaum to pronounâe those eight beatitudes sweetly Harmonizing with that of Deuteronomy here and Lâââ also addeth that Christ also Denounced Woes as if he had stood upon Mount-Bââ also Luke 6.20 25 to v. 30. Blessed be the Poor the Hungry c. but Woe to the Rich the Full c. Christ proceeds to lay forth the latitude of the Law shewing its Extent to Thoughts as well as Deeds c. contrary to the corrupt Glosses of Jewish Traditions whereby they had made the Law of no effect whereupon he Divinely Damneth their cursed constructions and prescribeth many Christian Duties in Doctrines of Faith and Manners to attain Eternal Life c. no sooner had this Great Oracle of Divine Truth delivered this long and lively Sermon as was his last when he left the World John Câââters 14 15 16 17. but he confirms his Oracles with some Miracles as with healing ââe Centurion's Servant and raising to Life the Dead Son of a Widow at Naim ãâã above hinted c. This the Evangelist Luke clearly demonstrates giving an account of the Heads of this Mount-Sermon Luke 6.20 c. and then makes this transition When he had ended all his Sayings or Oracles then did he back his Doctrines immediately with these two Miracles Luke 7.1 the former is related from ver 1
of his youthful Vigour and Vanity Or Naim Hebrew signifies the moving of them for thus the whole City was mightily moved at this mighty Miracle Luke 7.16 The Third Remark is A Young Man may be a Dead-Man This Widow's Son is call'd a Dead-man Luke 7.12 and a Young-man ver 14. assoon goes the Lambs-skin to the Market saith the Proverb as the Old Sheep Senibus mors in Januis Adolescentibus in insidiis Saith Bârnard Death seizeth upon old men yet lyes lurking as in an Ambushment for the youngest As the Old must dye so the Young may Dye Our Drecrepit Age both Expects Death and Sollicits it but Vigorous Youth looks strangely upon that Grim Sergeant sent of God to Arrest it so soon The Fourth Remark is 'T is no new device or novelty to have burying places without the City 't is said here when Christ came to Naim he meets Men with a Dead Man carried out of the City ver 12. for they might not as holding it unhealthful and unwholesome to Bury within the Walls open Graves and Interr Corps in the City Therefore N. B. Note well Let not any Survivers murmur at the Burying of their near and dear Relations in the Suburbs of this City seeing it was so here and the Resurrection will find them any where The Fifth Remark is 'T is no untrodden path for an only Son to dye as well as an only Husband This good Woman as the sequel demonstrates loses first her only Husband therefore is she call'd a Widow and now as if the loss of her Head were not great enough she must lose her only Son who might have been to her what Obed was to Naomai a restorer of her Life and a hourisher of her Old Age Ruth 4.15 This her only Branch must be lopped off from the Tree also then murmur not at such strokes c. The Sixth Remark is Yet Christ's Compassion is toward such as are under such severe strokes 'T is said v. 13. When the Lord saw her he had Compassion on her and said weep not All this and more was done upon Christ's own accord from his Free-Grace and Unrequested This Widow did neither beseech his Bowels to Pity her nor his Power to Raise her Son Christ had and hath still a most tender Heart and will pity and provide more for his Praying People than they ask of him The Seventh Remark is As Christ touched the Bier and spake to the Dead Arise whereby the Dead-man was raised to Life and Restored to his Mother ver 14 15. N. B. Note well So a word of Christ's Mouth and a touch with his Hand shall suffice to revive the Slain Witnesses and to restore them to the Church their Mother Oh that God may thus visit his People and be Glorified as ver 16. However it shall be enough at the last Day to Raise up all the Dead John 5.29 1 Thes 4.13 c. The Eighth Remark is Sometimes Christ commanded secresie in his working Miracles as Mark 5.43 Luke 8.56 but five Persons were Witnesses of Jairus's Daughters being raised to life c. but this and that of Lazarus was done openly in the sight of the multitude without charge of Privacy as in Capernaum where Christ had been laughed to scorn and had newly denounced a Curse against that City but there were no such causes here All is done in open view Solomon saith Every thing is Beautiful in the right Season So are all Christ's Acts doing all well Mark 7.37 CHAP. XV. NOW follow many more matchless Miracles whereby the Lord backed his Divine Oracles and Doctrine of Truth The first and next now to be gloss'd upon is Christ's Casting out of the Deaf and Dumb Devil Mat. 12. from ver 22 to 46. Mark 7.32 with 9.17.11.17 Luke 11. from ver 14 to 27. This is illustrated by many Remarks The First is Both Matthew and Mark do introduce this Miracle by premising a general account of an Ambulatory Hospital following Christ from all parts Great Multitudes followed him from place to place Mat. 12.15 yea some of Esau's Posterity Idumeans as well as Jews throng to touch Christ Mark 3.7 8 9 10. and he healed the Diseases and Plagues of all that came to him and cast out Devils Mat. 8.16 12 1â to which is added When the unclean Spirits saw him they fall down before him crying Thou art the Son of God Mark 3.11 The matter was well amended since Satan's first onset upon Christ in the Wilderness c. Where he then doubted saying If thou be the Son of God Mat. 4.3 6. The same Power can change his note to us The Second Remark is As Devils truckled to Christ's Power in his own Person so they did to that wherewith he impowered his Apostles whom he gradually gathered to be with him to see his Glory John 1.14 39 c. to be Witnesses of his Works Acts 10.39 41. And to learn as his Auditors the Doctrine of the Gospel that they were to Preach N. B. Note well So that the very Apostles themselves did not at their first mission into the Ministry Preach by the Spirit but what they had heard about a Twelve-month from the Mouth of their Master When Christ had Called and Chosen them to the number of twelve answerable to the twelve Tribes of Israel and throughly instructed them both for Praying and Preaching work He gives them not only a free Mission Mark 3.13 but also a free Commission both for curing Diseases and for casting out Devils Mat. 10.1 6 8. Mark 3.14 15. Luke 6.12 c. with 10 17. 9.1 Satan falls as Lightning from Heaven before them Luke 10.18 and that Serpent hurts them not Mark 16.18 Nor can he finally or totally hurt either Christ's Ministers or Believers that are his Members The Third Remark is Simon the Pharisee Invites Christ to a Feast Luke 7.36 It was fit he should feast sometimes that fared so hard mostly He is call'd Simon the Leper Mat. 26.6 Mark 14.3 whom Christ had healed of his Leprosie and who therefore entertains his Healer in way of Thankfulness to a Dinner and Christ's foregoing Words The Son of Man is come Eating and Drinking c. Luke 7.34 might possibly induce him to make this Invitation as haply Christ's others words Come to me all ye that are weary and heavy laden Mat. 11.28 might invite the Woman-Sinner to prostrate her self at Christ's-feet c. leaning on his left Elbow at Meat Luke 7.37 38. This was Mary Magdalen out of whom Christ had cast seven Devils and became a consort with a Court-Lady Joanna c. who had been healed by Christ also Luke 8.2 3. The self same Mary that was Sister to Lazarus John 12.2 3. Mark 15.40 16.1 Luke 24.10 Where we may not imagine Lazarus's Sister must neglect to be about the Burial Seeing Christ foretold that she should do that Office John 12.7 This Mary the Antients say was Married to a Noble Person of
10.25 as well as calumniating his Actings by the Power of Beelzebub N. B. Note well This was the odious name of the Idol of Ekron 2 Kin. 1.3 That Baalzebub is no other than the Devil of Hell For Ekron comes of Acheron which signifies Hell in Heathen Authors Flectere si nequio superos Acheronta Movebo Virgil. If the God in Heaven will do nothing for me I will try the Devil in Hell c. Abimelech when he had slain the seventy Sons of Gideon his Father Built a Temple to Baal whereof this bloody Bastard made his Servant Zebub the Priest which name signifies a Fly Or Zebul a Dunghill importing either that these Idols were but Dunghill Deities as the word Gelulim Hebrew Excrements is use in Scripture for the Heathenish Vanities So Baal-zebul signifies the God of a Dunghill Or Baal zebul signifies the Lord of a Fly because they asked help of this Idol of Ekron against the Flies that so infested them for their many devilish Sacrifices N. B. Note well Oh how prodigiously Blasphemous were those miscreants the Pharisees not only to call Christ a Conjurer but also to make the Lord from Heaven a Devil of Hell Wonder it was that at the hearing thereof the Heaven did not sweat the Earth did not shake and the Sea did not swell above all its banks c. N.B. our scandals are no less in some black Blasphemous Mouth c. The Seventh Remark is Christ's confuting this cursed calumny by strenuous and convincing arguments The former of their scandalizing him with Madness he answered them as he oft did with silence and punished them with contempt committing his cause to him who Judgeth righteously But in this latter Reproach as God's Glory was highly concerned so Christ's Cause and Gospel might have deeply suffered therefore makes he a most grave Apology in the behalf both of his Oracles and Miracles which he maintain'd and made good by many demonstrative undeniable arguments As 1. Every Kingdom so that of the Devils divided against it self cannot stand c. Mat. 12.25 26. Where Division is the Mother there Dissolution is the Daughter The Devil is not divided against himself for a whole Legion which the Romans reckon six thousand Armed Souldiers of Devils were in one Possessed Person Luke 8.30 yet did they so accord that those many did speak and act as one in the Possession N. B. Note well 'T were well if that concord were found among Saints as well as those Devils 2. By whom do your Children cast out Devils Mat. 12.27 to wit my Disciples who were Jews too and had cast out Devils by their commission from Christ yet not blamed for it or your Jewish Exorcists Acts 19.13 14. Mat. 7.22 Mark 9.38 Luke 9.49 whom you blame not neither as if that Act were a beauty in them yet a blemish in me as a Conjurer 3. If those Devils be cast out by the Spirit of God Mat. 12.28 or by the Finger of God Luke 11. â0 as the Spirit is the essential Power of the Father and Son then the Kingdom of God is come to you else so many Devils could not be cast out but by a greater power to over-power him 4. Were not this Kingdom of God too strong for the Devil's Kingdom how could the Strong-Man Armed be bound but by a stronger c. Luke 11.21 22. and were it done by Collusion one Devil casting out another by consent as they calumniated why was it a torment to them to be dispossessed Mat. 8.28 5. All Men and Works are either for God or Satan there is no medium He that is not with me c Luke 11.23 as the Devil is not for I destroy his works 1 John 3.8 Heb. 2.14 by all that I do and suffer saith Christ 6. Christ calls the spiteful cavil against so evident works of the Spirit the unpardonable Sin Blasphemy plainly against the Holy Ghost Mark 3.29 30. 't was not an infirmity from Ignorance but an enormity from malice after strong convictions express'd by a tongue set on Fire of Hell in words and that venemous Spirit breathing out in Actions by an Hellish persecuting of known truth where power is equal to maliceâ such as sin against the Father and the Son is as a blind man running against a Wall but this doing despite to the Illuminating Spirit Heb. 6.4 5 6. is a wilful warring with the old Giants against God himself c. when those final Impenitents could not cry down the credit of Christ's Miracles this way the Devil taught them a new trick quite contrary to say when Messias comes be shall work no Miracles at all Maimonides in Melach CHAP. XVI SEing Christ's Oracles are intermingled among his Miracles 't is not inexpedient to Gloss upon the Parable of the Sower Mat. 13. from ver 1 to 54. Mark 4. from v. 1 to 35. Luke 8.4 to 19. which follows next in order of Time to Christ's casting out a Devil and was Blasphemed for it c. Mat. 12. c. which that Evangelist declares to be Preached the same day that his Mother and Brethren came to Christ c. being unwearied in his Work Mat. 13.1 The Remarks hereupon are these First Christ is call'd the Palmoni Hamadabber Dan. 8.13 or most excellent Speaker This Prince of Preachers exceedingly aboundeth with this kind of Rhetorick and Oratory speaking very much in Parables according to the stile and manner of the Jewish Nation quite through the Gospel He turns himself into all sorts and fashions of Speech and Spirit to win Souls to God especially into Parabolical Dresses which according to the Hebrew notion Mashal a Parable signifying also Dominion hath a most powerful prevalency over the minds of men Chrysostom calls a Parable ãâã ãâã ãâã ãâã ãâã an illustration and setting forth of matter by resemblances which are mightily insinuating into the Souls of Men. So that the will of God dressed up in a well accommodated Parable comes to our Affections just as Jeroboam's Wife came to the Prophet Ahijah with Cracknels and Honey but Disguised 1 Kin. 14.2 3. thus it comes to us in sweetness of Speech but vailed and not easie to be known 'T is undoubtedly the choicest kind of Chymistry to Extract Spiritual things out of Temporal and 't is the highest attainment of Opticks to Represent Heavenly Truths in Earthly Glasses A Parable comes from ãâã ãâã ãâã ãâã ãâã Comparo because Divine Things are compared to Worldly and are shadowed out by them especially by such as are nearer to our Understandings usual familiar and commonly known Thus our Lord adapted his Parables most commodiously to the capacities of his Auditors where they were Fishermen there he gave out the Parable of the Draw-Net where Merchants there of the Pearl of Price and where Husbandmen there this of the Sower c. All suitable to his several Auditories The Second Remark is In this Parable there be four parts 1. The Sower 2. The Seed 3. The Soil And 4.
not undertaking this hazardous Voyage without his express Precept so they safely lay in the Arms of Christ's protection and so long as he keeps the Insuring-Office the Devil himself could not harm them without their Lords-permission And 3. Their vain Imaginations If the darkness was not so condensed as to hinder them from beholding the Spectrum they might also have seen and known their Saviour had they trusted in him and their senses not been disturbed by their fancies and fears which were now got above their Faith when they should have been below Psal 56.3 Gen. 15.1 Thus it is with the Church things seems to go backward ere they go forward though Christ be come Duplicantur lateres venit Moses when the tale of Bricks were doubled then came Moses 12. As the Disciples deserved reproof for their misbelief yet Christ pities and pardons their perplexities and passions speaks good words and comfortable to them saying Be of good cheer it is I be not afraid 't is no nocturnal Bug-bear but your very Saviour in whose presence ye have no just ground to fear your extremity is my opportunity I am that I am Exod. 3.14 Hereupon they desire him to come up into the Ship when he had made them able to know it was he that spake as he ever doth to his own People John 6.21 N. B. Note well Thus Christ covers our mistakes we think sometimes he is mad as Mark 3.21 when he exercises us with harsh Providences though he do all things well Mark 7.37 They mistook him for a Spirit not only now but after Luke 24.37 till he had convinced them by both being touched by them and by his eating with them v. 39.42 nor was this the only time of Christ's seeming to go from them Mark 6.48 for he did so Luke 24.28 only that they might invite him both times let us do so also c. 13. As still Peter must be tryed for asking a sign and Christ must be entertain'd tho' at hand before the Storm cease c. N.B. Note well So we still hanker after signs and invite him not earnestly to a constraint c. were this done the Sea would be calm and as soon as Christ sets his foot upon the Ship she would immediately be at Shore Our Jesus sets his foot upon the proudest Waves of wickedness as did Joshua upon the necks of his loftiest Adversaries Josh 10.24 Christ is not far off Acts 17.27 Rom. 10.6 c. constrain him to come in and he will bear the Ship more than she bears him so can lift her into the Haven of Hope No sooner is Christ come into any heart but presently Conscience is becalm'd Lust is our Tempest while we love the Lord we with Peter can walk on the Waters but when we love the World then begin we to sink yet if then we cry to Christ he hath an helping-hand for us c. The Romanists applaud this fact of Peter but Pareus shews he believed not without a sign as the rest did and had it but with a check v. 31. Mat. 14. CHAP. XXII NO sooner were Christ and Peter come up into the Ship Mat. 14.32 but the Wind ceased as if it had been weary with blowing so big and boisterous out of the Devils mouth and now desired rest after its hard labour as the word ãâã ãâã ãâã ãâã ãâã signifies Then both the Tryal and Trouble of the Disciples and Mariners ended together and most happily ended both in the Increase of their knowledge and in glorifying God ver 33. They all came and worshipped him as the Son of God not by Creation as Adam Luke 13.38 and as the Angels Job 1.6 nor by Adoption as all Believers John 1.12 and 1 John 3.1 but ãâã ãâã ãâã ãâã ãâã 1. By Eternal Generation Prov. 8.22 And 2. By Personal Vnion Psal 2.7 This new Experience of Deliverance from the danger of death made a deeper Impression upon the Disciples spirits concerning Christ's Divine Power and Godhead than his miraculous feeding of 5000 with five Loaves had done for then were they not in any imminent or eminent danger of dying as here therefore being then secure they considered not so well that Miracle Mark 6.52 N.B. Note well We are more teachable in Adversity than in Prosperity especially if God illuminate our minds then Now when Christ had brought the Ship safe to Shore over the Bay betwixt Bethsaida from whence his Disciples launched out and Capernaum not to the contrary side of the Lake but only cross that Bay or Bosom on the same side therefore 't is said the People whom he had fed with the Loaves here did before follow him on foot from Capernaum to Bethsaida John 6.1 Mat. 14.13 and Mark 6.32 33. and came up to him in Bethsaida's Desart where he fed them And now when his Disciples return by Sea again they are said to go over to Bethsaidââ Mark 6.45 and from thence to Capernaum John 6.17 coasting still upon the same side yet met they that astonishing Storm tho' they pass'd not over the Lake to the other side beyond Jordan aforementioned But that which is highly remarkable here is that these very People which had footed it after Christ from Caperndum to Bethsaida over a Bridge near Tiberias yet they return in Ships back to Capernaum that they might ' meet with their bellies-filling Jesus so much the sooner John 6.22 23 24. and they meeâ with no Storm in their Voyage as the Disciples had done to teach us that the World sails with fair gales of Wind when the poor Church is tossed with Tempests Isa 54.11 as also that the greatest Graces must expect to encounter the greatest Exercisââ Now Christ is got to Genezareth supposed to be the same Countrey with Cinneroââ Josh 11.2 19.35 however out of Herod's Jurisdiction where he wrought his next Miracle of healing all the Sick in that Countrey by their only touching the hem of his garment Mat. 14.34 35 36. and Mark 6.53 to the end wherein we have these following Remarks 1. Our Lord went about doing good Acts 10.38 healing every where such as came ãâã him yet harming none no not such as were refractories any where no not in obstinate Samaria Luke 9.53 56. Though his Apostles did strike dead those two Lyars against the Holy Ghost Acts 5.5 10 and did strike blind that Sorcerer Acts 13.11 by their gift of Miracles but we have no such Instance in Christ the giver thereof The 2d Remark is A People that have blown upon the Gospel are more unkind to Christ than they that have not had it before Thus Christ's own Countrey-men Nazareth reject him and resolve to break his neck Luke 4.29 when this Genezareth an Emblem of the Gentiles Conversion do kindly receive Christ and acknowledge him the Messiah and they rejoyced at his coming amongst them c. The 3d Remark is Oh the matchless candour and kindness of Christ to all commers to him He heals all promiscuously here
of Israel Greeks which in Paul's Epistles is of the Synonimical sound with Gentiles Yet hither Christ came to seek out this one only lost Sheep leaving the ninety nine in the Wilderness And though he seemed to go thither for reposing himself from hard labour for a while and would have none to know that he was Retired in the House yet such was the sweet smell of his Garments that he could not be hid He had touched this Heathen's heart to find him who rejects her not because her Father was an Hittite and her Mother an Amorite he receives all comers John 6.37 Grace brings them together c. The 3d Remark is Humility and Faith are two blessed Ingredients in a praying Soul 1. Here is her Humility she came behind Christ as one Copy reads it as thinking her self unworthy to come before him and cries not up her own Merit but lowlily cries out for and craves the Lord's Mercy yea she acknowledges her own sin in her Daughters suffering saying Have mercy on me for my Daughter is exceedingly Deviliz'd She felt her self beaten upon her Child's back as 1 Kings 17.18 Art thou come to call my sin into remembrance in slaying my Son N. B. Note well Thus should we Parents reflect upon our own sins when we see our Sons or Daughters Deviliz'd or distressed and go to Christ for them 2. Her Faith in coming to Christ as to the promised Messiah the Son of David to whom Power belonged as also Mercy Psal 62.11 12. giving him the glory of both believing that though the Devil had more power in Christ's time to possess many persons than in former Ages because he then most strenuously endeavoured to set up his own Kingdom in opposition against him yet was Christ stronger than the strong Devil Luke 11.21 22. and was willing as well as able to illustrate his own glory in his Ejection the more The 4th Remark is The Prayer of Faith and Humility may meet with silence and sadnings at the first instead of success For 1. While Christ was in the house he answered her cries with silence which Chrysostom wonders at that he who was so Amicable in aluring by all means and methods the obstinate Jews should seem so morose to this Tractable Gentile as if unworthy of one word from him surely saith he it might be an offence to the standers by though it was none to her This was no Pharisaical Pride nor supercilious contempt of this humble Canaanite for he had respect both to her person and to her petition Gen. 4.4 and Heb. 11.4 His seeming neglect of her was only for the tryal of her Faith which was further exercised 2. By the Disciples slighting her instead of interceding for her saying Send her away for her clamours after us do tyre us Christ it seems went out of the house where she had prostrated her self behind him crying ãâã ãâã ãâã ãâã ãâã pity me and seemingly slighted her with his Silence to her and now going out she doubles her Out-cryes after him this was irksom to his Disciples they thereupon really slight her and give her no assistance with their prayers N. B. Note well Oh how many such miserable comforters do troubled Souls meet with in the World that look on it as a disgrace to them to be troubled with their Out-cries as the Disciples did here And 3. She was worst of all exercised with Christ's sad Answer in telling her he was personally sent to give Bread unto Israel's Children only and not to such Gentile-Dogs who are shut out c. Rev. 22.15 The 5th Remark is Perseverance in Prayer prevaileth at last She will not be said nay or set down either with silence or sad Answers c. Though Christ seems to be backward for preventing the Cavils of the Jews to extend mercy to any Gentiles yet this Woman will needs wring a mercy out of his hands hangs on and hales with both her hands when she could not dispute with Christ about his Commission yet sure she was she must have helping-mercy And though she was but a Dog or but a Whelp as ãâã ãâã ãâã ãâã ãâã Mark 7.27 signifies yet even that creature is Animal Domesticum belongs to the Houshold and is welcom at a Friends house for his Masters sake and hath right to Crusts under the full fed Table of Children that scatter Crumbs out of wantonness also Thus she wittily borrows the Argument arguing from it if I must be a Dog let me be Christ's Dog and at such a Masters house I shall not be put off with dryed Crusts outward shells of mercy but shall have savoury Crumbs too special and saving mercy And though the Jews as Children have whole Loaves of thy Miracles yet let me a Gentile have this one Crumb of saving my Daughter from being vexed with a Devil c. Thus though Christ spake not to her self with his mouth at the first yet in his silence he spake to her heart by his Spirit which inabled her to take hold and tugg hard in this handsom importunity picking sweet Incouragements out of sowrest Discouragements till she had asked like a Son or Daughter of Israel and concerning her case commanded Christ's help Isa 45.11 The 6th Remark is The Prayer of Faith and Humility ends at last in a Divine Commendation of it and in a Divine Condescension to it as here As to the first Not he that commendeth himself is approved but whom the Lord commendeth 2 Cor. 10.18 'T is the Infallible Judge of quick and dead that saith here Oh Woman great is thy Faith Mat. 15.28 'T is not Oh Dog as before but now 't is Oh Woman in the mouth of Christ for her Faith as it doth in all others pleaseth Christ exceedingly Heb. 11.5 6. because of its greatness to take no denial but gathers one contrary out of another by the force of it as Deut. 32.36 and 2 Kings 14.26 where going into Captivity signified to their Faith Israel's return out of it Herein she acted more like Jacob than a Gentile to prevail in power with God and Man by wrestling Gen. 32.28 whereby she became an Israelite indeed and one of the Church the true Israel of God No Faith do we find commended for great by Christ in Scripture but that of the Gentile-Man Mat. 8.8 and this of the Gentile-Woman Mat. 15.28 for they both had attained to a strong Faith by weak means and far less than those of the Jewish Church which for abusing their Means and Mercies had the same reproachful name of Dogs they usually cast upon the Gentiles in which style Christ spoke here rowled back upon on themselves Psal 22.16 and 59.6 14. Mat. 7.6 Phil. 3.2 and Rev. 22.15 and were clearly out-run by this Gentile-Dog who became a Child at the Table one of the first-fruits of the Gentiles Call which they despised and were therefore rejected c. As to the second the Divine Condescension Christ was so affected with her Faith
ver 34 the Answer is made though no Man can tame this Head-strong Adversary the Devil yet God our Father can bridle him and make a Banquet of him c. So Job acknowledgeth I know O God that thou canst do every thing Job 42 ver 2. As he is said to break the Head of Leviathan in pieces and gave him to be Meat to his Children Inhabiting the Wilderness Ps 74.14 And 't is said also God will spread his net over that whale of the Sea c. Ezek. 32.2 3. And God will punish Leviathan that crooked Serpent with a great and strong Sword c. Isa 27.1 And will wound that Dragon Isa 51.9 God can put an Hook in his Nose c. Isa 37.29 And our God of Peace hath promised to Tread Satan under our feet shortly Rom. 16.20 Yea the time draws nigh wherein our Lord will lay hold on the Dragon that Old Serpent the Devil and Satan and bind him for many years Revel 20.1 2. Thus our Jesus Comforts us as Joshua did Israel saying your Enemies are Bread for you to eat up fear them not c. Numb 14.9 If we be but repenting and returning ones as this Son here was c. Satan is but a fatting all this time even 6000. years for the time of his full Torment c. Matth. 8.29 But though this first sense of our worst Foe may consist with the Analogy of Truth yet the second sense of our best friend is more solid Orthodox and of more universal Reception namely that 't is not Satan but our Saviour is the fatted Calf here alluding to that Law take a young Heifer Exod. 29.1 The Hebrew word gnegel signifies a young one of the first year as the other Hebrew word par used in that Law of Sacrificing signifies a youngling of the second year as the Rabbins do relate yea and the word Luke 15.23 ãâã ãâã ãâã ãâã ãâã Translated Kill here doth properly signifie Sacrifice thus the Calf Heifer and young Bullock are all one in Sacrifice as our Lord Christ is often called the Lamb of God so here he is the fatted Calf c. Herein consider these several parts as 1. The Calf Killed 2. The Butchers that killed the Calf 3. The Banquet prepared 4. The Cooks that dressed the Banquet 5. The Guests to be feasted and 6. The Master of the Feast the Father of the Family c. First Of the Calf that the Feast was made up on 't was the best of the Kind ãâã ãâã ãâã ãâã ãâã Vitulum saginatum the fatted Calf Christ may be said to be fatted many ways both as to God and as to Man First As to God 1. He was fatted with qualifications from God 't is said God prepared a Body for him fitted for his Redemption-work Hebr. 10.5 And God anointed him with the Oyl of grace above his fellows Ps 45.7 God gave not the Spirit by Measure to him John 3.34 There was Modus sine Mâdo Measure without and beyond Measure c. 2. He was fatted with satisfactions for God God saw the Travel of his Soul and was satisfied Isa 53.11 Therefore when the Father saw the Son engage his Heart to Approach to him as Jer. 30.21 He saith to his Son Ask of me and I will give thee c. Ps 2.8 And He heard him always John 11.42 Secondly As to Man 1. He was fatted with precious Gifts which he receiveth Ps 68.18 Eph. 4.8 To bestow upon his called and chosen yea the Rebellious having no need of them for himself c. Accounting it more Honourable that he give than only to receive Acts 20.35 Of his fulness we all receive and grace upon grace John 1.16 for it pleased the Father that in him should all fulness dwell Col. 1.19 A fullness without any emptiness to follow it for it is the fullness of a Fountain and not the fulness of a Vessel that may be drawn dry take a drop from the Ocean and there is so much the less in it But here it is as Ignis Ignita fire and things fired If you light a Thousand Torches at the fire yet such is that fulness in the fire that it is not at all diminished thereby Christ is a Magazine not only of plenty but of bounty not only of Abundance but of Redundance also Let us all therefore go forth unto him with our empty Vessels Hebr. 13.13 and he will fill them John 4.10 2. It may be said Christ was fatted as he was filled with Reproaches by wicked Reprobates calling him a Samaritan and a Devil John 8.48 He was Despised and Rejected of Men c. Isa 53 3. He had his Back-burden of Revilings c. yet this sort of fatting and filling saith Augustin made indeed our Lord lean yea so lean as one might tell all his Bones Ps 22.17 Insomuch that the Pharisees looked upon him about fifty years old John 8.57 When he was not yet Thirty three they reckoned him much Elder for his Leanness than indeed he was Secondly The Butchers or Sacrificers of this fatted Calf were the Jews and Romans 'T is true the Lord said as this Father said here Kill the fatted Calf for it was his Decreed purpose before time and his Determined Counsel in time that Christ should be Crucified Acts 2.23 and 4.27 28. and 13.27 28. Isa 10.6 7. For God knows how to gather Grapes from those Thorns and figs from those Thistles though Man cannot Matth. 7.16 Though the Jews by wicked Hands killed Christ Acts 3.14 15. with 2.23 Yet God wrought the Redemption of the World for his own glory thereby Gods Decree did not excuse these Butchers fowl Fact It was Nefas an hainous Act to bind a Roman Acts 22.25 29. How much more hainous it was to bind to beat and to kill the Son of God yet those Butchers were but our Workmen 't was our sins that set them on work We have all pierced him Gentiles as well as Jews Zech. 12.10 Let us Mourn for so doing and not Crucifie him afresh Hebr. 6.6 Nor Tread him under foot Hebr. 10.29 How many account it a shame to be called Butchers of any base Creatures Oh! How ought we to abhor our Butchering with peace the Prince of Peace and the Lord of Life c. Thirdly The Banquet was a Feast made up of this fatted Calf the sinest of Meat among the Greeks as above 't was a Feast of fat things c. Isa 25.6 Fat was forbidden under the Law Levit. 3. ver 16 17. The Lean part of the flesh only was then the Peoples Portion So that if God did not put his fat part to their lean part they had but lean Commons to feed upon but blessed be God for better and fatter food for us under the Gospel here is the fatted Calf to feed upon a Feast of fat things as before yea far exceeding that Royal Feast which Ahasuerus made for his 127. Nobles c. which lasted an Hundred and fourscore Days Esth. 1.
ver 1 2 3 4 5. c. That was a prophane Feast and had its End even in great Discontent ver 12 c. But this is an Holy Feast having not only good Chear but also good Company and good Discourse yea and the King himself present at the Table Cant. 1.12 And this Feast doth last longer than that of an hundred and Eighty Days yea and ends with Joy and Comfort yea 't is a Feast without any End it lasts for ever to wit unto all Ages and Generations this Calf lasts long N. B. There be formal Provisions now indeed in some places among formal Professors and Worshippers of God in forms only that seems to be Food but are not really so they feed upon the Skin of this fatted Calf only But to all such as Worship God in Spirit and Truth John 4.23 24. The flesh of this fatted Calf is Meat indeed and his Blood is Drink indeed John 6.55 Those do dwell in Christ and Christ in them ver 56. Here is mutual Complacency on the one part Christ Rejoycing in the Habitable parts of his Earth Prov. 8.31 And Delighting in his People Isa 62. ver 4. And on the other part his People Delighting themselves in the Lord Ps 37.4 Zech. 9.9 as they are round about God Ps 76.11 And a People near to him Ps 148.14 Revel 4.4 and both Eat and Drink in his Presence Luke 14.15 Say with Peter 't is good being here for us Matth. 17.4 He spake nothing of Building a Tabernacle for himself as he did for his Master and for Moses and Elias no he could have been content to lie out of Doors so he might but partake of the grace and glory of Christ Oh then let us Account God lets down a whole sheetfull of Dainties to us in his Gospel Ordinances as he did for this same Peter Acts 10.13 That Sheet was taken up into Heaven again ver 16. But only that it might be let down again to us Daily Therefore the Father saith here Let us Eat and be Merry ver 23. Luke 15. Fourthly The Cooks for Dressing this Feast upon the fatted Calf are Gospel Preachers and Pastors Ministers are compared to most necessary Matters as to Bread Salt Light Water Physick c. As here in this Parable to Cooks 't is the Cursed Jews that were as Servants to the Secret Will of the Father in killing this fatted Calf so Godly Ministers are indeed Servants to the Revealed Will of him in Cooking and Dressing this fatted Calf that True Penitents may feed and feast upon him Ministers must not be as Cooks in this Sense as sometimes they Dress Meat for others and do not partake of any part of it themselves but they must Preach Jesus Christ Acts 5.42 and 17.3 From their own Experiences of that savour and sweetness they themselves have found in him saying What our Eyes have seen what our Ears have heard and what our Hands have handled do we declare unto you 1 John 1.2 3. Those are the Cooks that make the most Savoury Meat for the Souls of their Hearers saying to them as Jacob did Gen. 27.19 Arise and eat of my Venison that your Souls may bless me This is the way to raise up Seed to our Elder Brother the neglect whereof may cause God to spit in our Faces Deut. 25.9 Yet must we know there is Cura officii the Care of Duty and Cura Eventus the Care of Success Now the Office or Duty may be faithfully performed yet not prove successful as Isa 49 4. My Work is with God though I have laboured in vain c. Such Ministers as God makes Fathers of Spiritual Children cannot but be careful Cooks to nourish up with the best Food those they have begotten by the Gospel otherwise they would be worse than Infidels 1 Tim. 5.8 Yea Soul starvers and God will Require their Blood at careless Watchmens Hands Ezek. 3.18 19. As Laban made Jacob Answer for all lost Gen. 31.39 Fifthly The Guests invited to this Feast are such as this Son was who came to himself Luke 15.17 Who Repented of his sin and returned to his Father ver 18 19. whom his Father Kissed ver 20. and to whom his Father gave a Robe for his Back a Ring for his Hand and Shooes for his Feet we may not come to this Feast to Jesus with Old Shoes as the Gibeonites did to Joshua Jos 9.5 We cannot persevere and hold out to the end if our shoes be patched with our own Righteousness Christ is our All c. These Christ calls Friends c. Cant. 5.1 and John 15.14 15. Abraham is called three times the Friend of God 2 Chron. 20.7 Isa 41.8 and Jam. 2.23 So are the Sons and Daughters of Abraham and the Beloved Disciple John leaned upon his Lords Bosom at the Supper John 13.23 25. and 21 20. Oh! That we could do so at the Lords Supper where a Sancta crapula a free and full feeding and feasting upon the fatted Calf is Holily expected We should come to an Ordinance as Leviathan to Jordan Job 40.23 as if we could drink it all up Christ commands his Friends to fall on Lustily and his Beloved to Drink abundantly Cant. 5.1 Till they be filled with the Spirit Eph. 5.18 Yea and Holily drunk with Loves John 2.10 Cant. 7.12 The Angel bad Elijah Eat two Meals together and feed heartily because his Journey was too great for him 1 Kin. 19.6 7. And he went in the Strength of that double Meal fourty Days ver 8. but our Journey is greater c. We must fetch hearty Draughts the Deeper the Sweeter and we must pray that our Spiritual Food may be turned in Succum Sanguinem into Juice and Blood that we may lift up our feet and go lustily as Jacob did after was refreshed with his Vision of the Ladder Gen. 28.12 29.1 Sixthly The Master of this Feast is the Father of the Family Thus God is the Father of the Families of Israel Jer. 31.1 9. and Mal. 2.10 In the Peace-offering under the Law all the Fat was the Lords as before the People must not in any wise eat it Levit. 3.16 17. So the lean part belongeth to them as before but Blessed be God that his Gospel hath amended the Peoples Commons in putting his fat part unto our lean part making us a Feast of fat things full of Marrow and a Feast of Wines on the Lees well Refined Isa 25.6 The Gospel lets down from Heaven a great Sheetfull of all manner of Dainties Flesh and Fowl Acts 10.11 12. This was done thrice to Peter and then the Vessel was received up again into Heaven ver 16. on purpose that it might be let down again where God hath any Hungry Children as Peter was ver 10. Met together to Worship him with their Spirits in the Gospel of his Son Rom. 1.9 God now in the Gospel is ãâã ãâã ãâã ãâã ãâã as 't is said of Job who would not Eat his Morsell
himself alone But he will have his Children Fatherless ones Hos 14.3 to feed with him Job 31.17 And as here the Father feasts his Penitent Son upon the fatted Calf The Antients have a Saying ãâã ãâã ãâã ãâã ãâã sunt ãâã ãâã ãâã ãâã ãâã Sine patre that those Feasts be Headless where the Father of the Feast is not present to Head them and we are told while the King to wit of Saints Rev. 15.3 Sits at our Table our spiânard sends forth the smell thereof Grant 1.12 That is our Graces are then Actuated c. When our Heavenly Father is present with us at an Ordinance Blessing us with the Light of his Countenance and bidding us come and wellcome c. then do we Eat and are Merry as the Phrase is here Luke 15.23 Especially when our Lord himself saith I have Eaten my Honey-Comb with my Honey I have drunk my Wine with my Milk Cant. 5.1 They are all his and of his providing Cant. 4.16 and blessed is that Spouse or Church where such Provisions are found 'T is said The People will not Eat untill the Prophet come to Bless the Sacrifice 1 Sam. 9.13 Sure I am we ought not to Eat the Lords Supper or ordinary Food untill our Lord come to bless it to us 'T is said likewise by Samuel to Jesse we will not sit down untill David come hither 1 Sam. 16.11 Sure I am also we should not sit down at any Religious Service without the presence of Christ whose Father and Figure Literal David was Oh! Pray for that precious priviledge that we may lean upon our Lords Breast and Bosom especially at the Supper-Ordinance as that Beloved Disciple John did at Christs last Supper John 13.23 25. and 21 20. The Last part of this Parable is the effect of the Fathers feasting his New-found Son which was the Envy of the Elder Son from ver 25. to the end Enquiry Who is this Envious one Answer 1. The Jews who Envy'd the grace of God given to the Gentiles Acts 13.45 and 14.2 and 17.5 c. 2. Hypocrites as the Pharisees who oft murmured at Christs Receiving the Publicans and who held God to be in their Debt saying ãâã ãâã ãâã ãâã ãâã What lack I yet Mat. 19.20 And as this Elder Son said I never Transgressed thy Command Luke 15.29 Yea 3. In this Sense Believers as they have a Remnant of Pride and Envy in their unrenewed part as Pride may prompt them to have over high thoughts of themselves in deserving Gods Favours as well as others contrary to Rom. 12.3.10 16. Gal. 6.3 4 and Phil. 2.3 So Envy may encline them to Repine that others receive some Divine Dispensations of gifts and graces which they want whereas we ought to esteem others better than our selves and to say with Jacob we are less than the least of Gods Mercies Gen. 32.10 N. B. Note well 1. The Spirit that dwells in us lusteth to Envy Jam 4.5 as here ver 30. This thy Son not this my Brother he would not once own him because poor c. And he Reflects upon his Father for his being too hasty in giving goods to him before his own Death so had weakned his own Estate c. N. B. Note well 2. The Candour of God towards us when froward not dealing frowardly with us as Ps 18.26 But Reasons the Case to Convince us as here ver 31 32. all mine are thine as to use now and after my Death c. The Father grants he had not offended him this saith Grotine is spoke of the Jews not what they were but what they should have been c. this my Son was Deadâ c. ver 24.32 N. B. Note well 3. The Father Argues is thy Eye Evil c. Matth. 20.12 May not I do what I will with my own Matth. 20.15 shewing that a sinful Soul is a Dead Soul Matth. 8.22 Eph. 2.1 and 5.14 1 Tim. 5 6. And that True Regeneration is a new Resurrection Yea and that no Right Rejoycing can be but where there is a Real Reconciling to God Then is there Joy in Heaven ver 7. and 10.24 here and Joy on Earth in the Heart of the Reconciled c. Phil. 3.3 and 4.4 and 1 Thess 5.16 This next Parable of the Rich Glutton c. is introduced by the Parable of the Vnjust Steward the Scope of the whole Chapter Luke 16. Teaching both the having and the usiâg of worldly Wealth the having Wealth is taught both by way of position and by way of Supposition The 1st is The position in the Congruity teacheth by the Parable of the Vnjust Steward 1. That we are but Stewards of all the good things that God lends us and we must give an account unto our Lord how we use them therefore ought we to be casting up our Account between God and our Consciences we should call our Faithless Hearts unto a Faithful Reckoning duely and daily even every Night when going to Bed And 2. that seeing we are but Stewards intrusted with those goods for a Time 't is our highest piece of Prudence so to improve them as may be most for our Comfort when called to Account for them 3. The Disparity of this Parable betwixt an Earthly and our Heavenly Master appeareth in this the Steward dealt Dishonestly with his Lord in abbating his Debtors Obligations hoping Entertainment among them when Cashiered by his Master The Policy of this Action his Lord commendeth but not the Honesty of it for it was loss to his Lord yet was it gain to the Servant in thus prudently providing for himself for the future c. because they had differing Interests the gain of the Servant was a loss to the Master but 't is otherwise betwixt our Lord and us for it hath pleased him so to Twist his own glory with our greatest good that no Man can better improve Gods goods for their own Interest than he who best useth them for Gods glory and contrà c. ver 1 2 3 to 9. The 2d part is the Supposition under the Person of the Pharisees who were very Rich Vitious and Avaritious they Derided his Doctrine the Greek word ver 14. is ãâã ãâã ãâã ãâã ãâã which signifies they blew their Noses at him in Scorn and Contempt for his Doctrine of Poverty go tell John that the poor are Evangelized Matth. 11.5 and that himself was both Born poor Lived poor and Dyed poor quite contrary to the Pharisees Principle and Practice and for his giving Riches their Idol and God Job 31.24 The next odious Name to the Devil himself the Mammon of Iniquity ver 11.13 which Drusius derives from Aman Hebr. signifying Trust because most Rich Men do trust in their Worldly Wealth Mark 10.24 Thinking themselves simply both the better and the safer for their Abundance and never praying Agurs Prayer Lord give me neither Poverty nor Riches c. Prov. 30.7 8 9. Those Pharisees who were ãâã ãâã ãâã ãâã ãâã Silver-lovers and Devourers
order Notwithstanding this six-fold unlikely-hood of this loud Lye yet is this Grand Imposture of the Priests who had given Pilate some hint of it before Mat. 27.64 is commonly believed for a Truth among the Jews until this day Mat. 28.15 They are given up to believe this gross Lye because they received not the Truth in love that they might be saved 2 Thes 2.10 and thus the Chief Priests and Elders gave a large round sum of Money though they sold the Saviour of the World for the Trifle of thirty pieces to bribe that Nation into unbelief among whom this most sublime and vilest piece of Knavery finds belief with Misbelievers The result of all this Discourse is That seeing 1st Christ's Resurrection hath so many famous and memorable Remarks as all those abovementioned put upon it 2dly Seeing Christ came not out of his Grave as Lazarus came out of his fast bound about with his Grave cloaths and therefore Christ when he raised him from Death to Life said Loose him and let him go John 11.43 44. He rose up with his Hands Feet and Head bound fast with those bands of Death because he rose not up as Victor or Conquerour but rose to die again and remained bound above ground until Christ commanded his release But Christ as a Conquerour releaseth himself having the power of laying down his Life and taking it up again in his own hands John 10.18 and loosed off his own Grave cloaths wherewith he was bound laid them in that due order mentioned in Scripture and left them behind him in his Sepulchre c. 3dly Seeing the Great Apostle in relating his full Chest of comfort wherewith he makes his challenge against all condemning Powers Rom. 8.33 34. He puts a most remarkable Rather upon the Head of Christ's Resurrection as the chiefest Box of all his other Spiritual Cordials 4thly Seeing Christ himself Hands in this very consideration I was dead and am alive again as a Cordial to the Church of Smyrna in a time when those Asian Churches were under some sad Apostacy as the Apostle Imports saying All them of Asia are turned from me 2 Tim. 1.15 and some of them had a name to Live and were Dead Rev. 3.1 Hereupon Christ comes in with this seasonable and suitable comfort behold I who was dead but am alive again Rev. 2.8 will make thee who art now in a dead and dedolent disposition to be alive again and to become lively for God and Godliness I am the first and the lust saith Christ to sweet smelling Smyrna who out-live and out-last all mine and thine Adversaries Therefore should we be oft searching in this Box that so abounds with comfort And the result I say of all these premises is that therefore the Day of Christ's Resurrection having all these most eminent Remarks upon it doth mostly require the uppermost Room in our Remembrance above all other days See more of this point in my Christian Walk upon the Lord's Day And more hereof here when we come to Christ's Manifestation Secondly Having thus discoursed upon the time When the next point is the manner How this Resurrection of Christ was managed wherein consider 1st By what Power Christ Rose again This was not done by any Extrinsick Forreign or Borrowed Power as was the Resurrection of Lazarus ut Supra but Christ Rose again by his own Intrinsick Innate and Congenial Power and that in despite of Death Men and Devils Because he was the Son of God so it was hot possible that any bands of Death or Devil could hold him down Acts 2.24 and his rising again after this manner did declare-him to be no less than the Son of God Rom. 1.4 Therefore if the manner of Christ's Rising be more particularly inquired into It must be Answered that as the Angel of the Lord whom some suppose to be the Son of God who loved to be oft among the Sons of Men long before his Incarnation Prov. 8.30 31. did wonderfully in Manoah's Sacrifice Judg. 13.18 19. so undoubtedly our Lord herein did wonderfully As our Lord died wonderfully in dying willingly and not of coaction though it was of necessity in respect of God's Immutable Decree Acts 2.23 4.28 therefore when he gave up the Ghost he cried with a loud Voice which shews as is abovesaid that his Vital Spirits and Strength was not spent at that time but he might have retained his Life longer if he would and thereupon the Centurion concluded him to be the Son of God Mark 15 39. so and much more than so must our Lord rise again wonderfully for his Resurrection hath an Apostolical rather put upon it Rom. 8.34 and this act above all other acts in his state of Humiliation did declare him to be the Son of God Rom. 1.4 It being the first step of his state of Exaltation The Centurion did but suppose him to be so by the Miraculous Manner of his Death but all the Saints are assured of it by the Miraculous Manner of his Resurrection which indeed was the more Miraculous if we take it for granted that Christ conveyed his own self-quickened Body through the Great Grave stone that lay upon his Tomb. But some may object against this opinion saying what need we grant this seeing 't is expresly affirmed by the Evangelists that the Angel of God rolled away the stone Answer None of the Evangelists do say that the Angel did this to let Christ out of the Sepulchre for Christ was risen indeed in the Earth-quake before the Stone was rolled away and that great thing was done not to let Christ out who was gone already but to let the Good Women in to be the first Witnesses of this great Truth of his Resurrection for so soon as the Angel had rolled away the Stone he sat down upon it expecting the Women who were now at hand and were saying one to another Who will roll away the Stone for us Mark 16.3 that he might be as Christ's Gentleman-Usher to hand them into the empty Sepulchre The Angel did not roll away the Stone out of any necessity our Lord had for its removal in order to his own Resurrection for he by the Power of his Godhead could rise without it but it was from a necessity for the Good Women without which they could not enter into the Sepulchre It was only for Christ's honour to have such an Heavenly Herald for the first solemn Proclamation of his Glorious Resurrection Learn hence to cry with these Holy Women 1. Who will roll away the Stone of an Hard Heart 2. Of the Curse of the Law which was Writ in Tables of Stone not only to shew its duration but also our obduration 3. Of the Darkness of the Durus Sermo or Hard saying John 6.60 which we meet with here and there in Christ's Word that needs an Interpreter 4. And Lastly Who shall roll away this Stone of Offence for the Churches Inlargement that in this Valley of Achor or trouble
Testament History was not only to signifie that double Spirit of Elijah which rested upon the head of this his Successour Elisha who prayed for a double portion thereof 2 Kin. 2.9 and it was granted him whereby he wrought sixteen Miracles whereas Elijah his predecessor wrought but eight and that while he was alive but this raising up the Man to Life was wrought by Elisha even when he was dead but also it was a double sign of the vertue of the Death of Christ whereby both that the old Church of the Israel of God should be raised up from their present Dead estate and those dry Bones should be made to live again Ezek. 37.12 c. And that the Saints of the new Gospel Church should be revived through a touch of Christ's Body by the way of Faith So the Mystery of the History of those three Instances in the New Testament may be this to shew that Christ raiseth up to Spiritual Life all sorts of Sinners that are dead dead in Sin according to the several Degrees therein The Psalmist David most divinely denotes there be three degrees of evil Persons evil Actions and evil States or Conditions Psalm 1.1 where we have a most elegant climax or gradation going lower and lower towards Hell and Damnation 1st There is 1. The Ungodly 2. The Sinners and 3. The Scornful Persons 2dly As to Actions there is 1. Walking 2. Standing and 3. Sitting All these are worse and worse So 3dly As to States there is 1. The Counsel of the Ungodly 2. The Way of Sinners and 3. The Seat of the Scornful or the Chair of Pestilence All these were a descending lower and lower and by every step nigher the Mouth of the bottomless Pit As it is worse to be an Habitual Sinner than to do an ungodly Act and to stand as resolved in an evil way than only to walk or take a turn which may have a return in Evil Counsel So 't is worst of all to sit down in the Scorner's Seat as the Obstinate do even hating to be Reformed and refusing to return though God call and knock by the Hammer of his Word and by the Hand of his Spirit these seem to be given up to a Reprobate sense Thus also our Lord the Son of David who was his Father and Figure tells us of three sorts of Sinners 1. Such as stand Idle in the Market-place of the World only till the Third Hour of their Lives 2. Others till the Sixth and Ninth And 3. Yet others till the Eleventh where just expiring Mat. 20.3 5 6. Christ calls and quickens dead Sinners at all these three tearms of time 1. Such as are found newly dead in the Chamber of Sin as Jairus's Daughter was found dead in the House when Christ came to raise her up to life Mat. 9. c. So such Sinners as are dead in sin by consent only As Solomon's Tempted Youngster to cast in his lot of consent with the Tempters Prov. 1.10 13. If thoughts beget delight and contemplative delight do beget consent as in him whose Will complied to go along with the Flattering Harlot Prov. 7.21 Such an one if Christ find him with a time of love before the Act and pluck him as a Brand out of the Fire is indeed found dead in sin yet still in the House or Chamber not yet carried out c. 2dly Such Sinners on whom corrupt consent begets and brings forth the cursed Act of Sin wherein a Dart strikes through the Liver of the Actor Prov. 7.23 are with the Widow's Son Luke 7. born out upon the Devil's Bier towards a Burial in the Suburbs of Hell if Christ meet them not in the Way to stop and quicken them these are carried out of the Chamber and out of the House in order to be Buried But 3dly Such Sinners in whom delight brings forth consent consent the action and the action custom and so by consequence a necessity of Sinning are truly said to be with Lazarus Rotting and Stinking in the Grave of Sin Yet even these thus far gone Christ can quicken and raise up to newness of Life as he did Lazarus He can bring Sinners back from the very Gates of Hell to Heaven Thirdly As the Manner of Christ's Rising was wonderfully Singular in his leaving behind him in the Grave all the Ornaments of Death in Order all the Signatures of Mortality which never was done by any other and which should also teach us when we are raised up from prophaneness to a profession of Religion to put off the Old Man c. Ephes 4.24 Retain none of our Grave-cloaths but leave all as he did behind us not one Rag of Sin unrepented of whereby the Devil may keep possession of us c. So Christ's Rising was in a wonderful manner in respect of the company that rose with him though he died alone as in point of time c. yet did he not rise alone for many Saints Rose with him Mat. 27.52 53. To shew he rose not again as a Private but as a Publick Person that we might know his Resurrection appertains to us and though we die yet by the Power of Christ we shall all rise again What the Evangelist Matthew saith here of the Saint's Rising it is spoke by Anticipation for relating the whole story of them at once for they rose not till Christ was risen The first Earth-quake at Christ's Death opened their Graves only but it was the second Earth-quake at his Resurrection which revived their buried Bodies and brought them forth alive c. Six Inquiries are to be Answered in this Historical Relation The 1st is What sort of Men were then raised Answer 'T is said they were Saints in the General not one Wicked among them for they have no part in the first Resurrection Rev. 20.6 and no part in the Resurrection of Christ who is not their Head Christ indeed will raise them at the last Day by the Power of a Just and Almighty Judge not by the vertue of a Redeeming and Risen Jesus Christ is the Head of the Saints only and they are his Members As the Head being got above the Waters draws up the whole Body and leaves not so much as a little Toe behind So Christ being lifted up out of the Den of Death draws up all his Saints to him John 12.32 The Saints Rise with Christ who is therefore called a quickening Spirit 1 Cor. 15.45 by vertue of their Union with Christ their Head but the Wicked rise by the Almighty Power of God with Cain Nimrod Pharaoh Herod Judas and with the rest of that Wicked Rabble Oh then what a blessed thing it is to be a Saint a sanctified Godly Soul such and such only are Interested in all the benefits of Christ's Resurrection And how deplorable is the state of the Wicked c. The 2d Inquiry is How many rose Answ A multitude Many Bodies of Saints saith the Evangelist he doth not say All but many only for
Evangelist who describes here his miraculous entrance whereas this is only a cunning conveyance 2. Others are of opinion that the Phrase the door being shut John 20 19. Imports only the Evening-tide because that is the common time every where of shutting doors c. But this is to put a Tautology upon the Gospel seeing the Evening tide is expressed before this clause The 3d Opinion which is mostly received saith that he entered miraculously yet the Sentiments of the learned about the modification of this miracle are various also for 1. Some say that the doors a creature gave way to Christ the Creator as above But here Men come with natural Reason wherewith they raise a deal of Dust and Doubts Objecting How could this be a true body that came in while the doors were shut one solid body cannot pass through another body that remains solid this would be a penetration of Diameters or dimensions which rule of Philosophy rendring it impossible is repugnant to the reality and solidity of Christ's body if it so passed Answ The 1st I know the Romanists do affirm that Christ passed through the dours here for the better proving their Doctrine of Transubstantation saying as He passed through the doors so he can make his Body to pass into the Bread but suppose Christ made his Body pass through the door yet retained he the same figure proportion and dimension that He had before which the Papists as is above said cannot show us in their Waters or âread Therefore there is a vast difference herein Answ The 2d They of the Reformed Religion do more rationally say which brings is the 2d Sentiment about iâ modification that Christ by his Almighty power did so alter the very substance of the doors So that his spiritual body so called 1 Cor. 15.44 might pass âorow He who so Thickened the Waters as to make them able to beâr his Body and to walk upon them in his state of humiliation could much more thin the Solââââ of those Doors so as to make them penetrable to himself in his state of exaltation 't was more easy for him to make the Wood so thin as to pass through it in his âecond state that to make the Water so thick as to walk upon it in his first state But the 3d Sentâment is that it was not passing through the Wood as the Fire passeth with the heat through the Iron and the Sun with the beams through the Glass Windows c. Both Bodies remaining intire and found but that the doors did really open and shut again unperceived by the Apostles through a Divine miraculoââ power seâing to more is intimated in Scripture against this opinion than against the other and this is the more probable because we have the like instance in an inferior's caââ to wit that of Peter and the Apostles the Prison Doors were opened the Prisoners were brought forth and the Gates were safely shut again though the keâpârs were present and stood before the Doors yet did not perceive either the opening and shutâing of the Gates or the escape of their Prisoners Acts 5.28 to 24. So Peter's ease alone Acts 12.4 6 to 12. Answ The 3d If we knâw the manner how Christ came into the Room by natural reason then would it be no miracle which all acknowledg it to be yea a double miracle both that he came in when the Doors were shut and that he came in so suddenly so unexpectedly and so insensibly to all So that where reason ends and can render no rational account there 's the Room for saith to begin N.B. The Antients say of this double miracle that it was like that of Christs walking upon the Sea and coming to the Disciples whom they supposed to be a Spirit Matth. 14.25 26. And Cyril in particular saith no man need to doubt in what manner our Lord's Body passed in when the Doors were shut when he understandâ that this is written not of a meer mortal Man such as we only are but of thâ Omnipotent Son of God yea Augustine adds Where the deity is no bodily thing can hinder entrance see more of this point before in Christ's rising out of his Grave where a great stone my upon him As his entrance and invisible approach were both wonderful so were both his posture and situation which put the Disciples into a dreadful affright supposing he had been a Spirit Luke 24.37 which with ver 36. brings us unto The 4th Remark to wit his Actions and speeches to them herein Note 1. That his posture was a Standing and not a Sitting Posture that he might the better demonstrate how he was both alive and in health having no need of a Seat to rest on 2. He situates himself in the midst of that Assembly not only as a pastour in the midst of his people but also to convince them that he was no Spectrum or Spirit which are wont to creep into corners as they imagined him to be and that not one of the good but of the evil Spirits no better than a Devil 3. He Salutes them with Peace be unto you more like God than a Devill whose Visage is Dreadful and his Message War and Confusion but not Peace N.B. Who can but wonder that Christ should bring Peace from the Grave and proclaim it also to a company of forlorn Renegadoes that had most Sordidely deserted him and his service Yet even these very Persons must have peace propounded to them who were worthy of War only and Destruction and this he proclaimed twice for their greater comfort John 20.19 21 Oh happy they though Backsliders to whom Christ speaks peace They shall have Pacem Omnimodam all kind of Peace with their Creator with all Creatures and with their own Consciences 4. To confute their fancies and fears he shewed them his hands feet and Side marked with marks of his wounds on the Cross c. That he was no Spirit Luke 24.39 c. N. B. Here a doubt ariseth how his glorified Body could retain any wounds after his Resurrection For Paul saith that our Bodies shall be raised in glory without any blemish or deformity at all Answ Christ had not yet put on his full glory Those Skars he purposely retained to convince his Disciples that he was the wâry Body which was Crucified and these were Trophee-marks of his Victors and Triumph N.B. Indeed there is a differing method in the two Evangelist's Luke's and John's Relation of this Fifth Appearance for Luke proposes the Question whether Christ were Truly risen from the Dead shewing how the Disciples doubted of it from two contrary passions Fear and Joy Luke Ch. 24 3â and 41. Says they were afraid it was too good too Joyful news to be true Then he shews how Christ did demonstrate the Truth thereof both by Signs and by Testimonies His signs were two fold By Words in reproving their Idle Fears verse 38. In declaring that it was he he himself ver 39 And
Galilee which sheweth that his Body after the Resurrection was finite it was also sensible as to seeing and feeling It was likewise an Organical Body still retaining all the parts and members thereof This serveth to refute the Romish Doctrine which saith that Christ retained not all the properties of an Humane Body after his Resurrection c. Thus the Romanists make our blessed Mediator no better than a meer Idol destitute of Motion of Sense of Understanding c. Note 2. His going before his Disciples into Galilee was an act of most gracious prevention They needed not to say as Sisera's Mother said Why are his Charets so long in coming Judg. 5.28 Why comes he not yet For Christ kindly prevents them and goes thither before them Which shews the amiable and amicable carriage of Christ in carrying comfort to his disconsolate Disciples He is nimble as the Roe or young Hind Cant. 2.17 c. His Chariots of consolation have a swift and most speedy motion but when he comes out of his place or Mercy-seat to punish the Inhabitants of the Earth Isa 26.21 then is he slow to Anger Nah. 1.3 and is as a Cart that is pressed with Sheaves Amos 2.13 A loaded Cart is of a very slow motion But he prevents us with his loving-kindness Psal 21.3 Before we ask he answers Isa 65.24 When David did but say I will confess my sin then God forgave it Psal 32.5 And the Spouse saith in the Song It was but a little that I was gone from them and then I found him whom my Soul loved Cant. 3.4 When Moses speaks in the Law he is slow of speech and stammers in comforting But the Messias in the Gospel hath a ready Tongue and is fluent in pouring out words of consolation to the disconsolate Soul Isa 50.4 The second Reason why he appears now in Galilee was because it was a place of more safety as before than Jerusalem was because the Jews fought the lives of the Disciples Therefore Christ tenderly provides for securing them there while weakness was upon them but when he had made them strong with the Indowments of his Spirit then he bids them go fill Jerusalem with his Gospel Until that time Galilee was God's Chamber to hide them in Isa 26.20 The third Reason why in Galilee because it was the place where he had been most frequently and familiarly conversant with the Disciples this Countrey Entertaining the Gospel and Christ more courteously than Judea did and now because they in their Mortal Bodies were incapable of any constant conversing with his Immortal Body now therefore is he said to shew himself to them only at certain times and in certain places and he pitches principally upon this place Galilee Matth. 26.32 and 28.7 c for this cause wherein to manifest himself to them As God gave Moses for a Sign saying On this very Mountain shall thou and Israel worship me Exod. 3.2 Beside the burning of the Bush verse 2 3. By which double Token his Faith was farther and fullier confirmed in the Promise both for the ãâ¦ã and for the future So Christ gave this of his going before ãâã into Galilce which also the Angel reminded them of to comfort them that though He their Shepherd should be smitten as Zech. 13.7 and they his Sheep there upon should be scattered through fear yet this smiting of the Sheep should be but for a short time for he would quickly as before them again like a Shepherd before his Flock Mâââââ â8 and ãâ¦ã As God's Toâen was made good to Moses upon Mount Hâââââ so was this of Christ's to his Disciples for the further and fuller confirmation of their Faith upon a Mount in Galilce ãâã Thus our Lord Attemper'd himself to their weakness not only in accomplishing this Sign but also he was felt by Thomas c. and he feed at Dinner with his Disciples not necessitate as Austin saith but potestate c. not for any need he had but by his Divine Power c. Of that more hereafter in its proper place when we come to it The fourth Reason of Christian appearing here in Galilce was because he had most Disciplen in that Countrey ãâã Jerusalem and Jââââ had indeed much precious Seed sown in them but they both did prove a very ãâã Soil Christ will be most conversant where there he most Believers he will walls most among his Golden Candlestick and in his Gardens of Spiritual Flowerâ and in the Viââââs of Red Wine Rev. 1 1â Cant. 6.2 and 7.12 There will be give out his Laws He directs his Spouse to follow the footstept of his Flock Cant. 1.7.8 The fifth and last Reason because Galilce and typical place representing to us the Translation of the Gospel from the unworthy Jews into Galilce of the Gentiles ãâã so ââââd Matth. 4.15 The Voice that was heard in the Temple ãâã âino was dismal to the Jews who had forfeited the Covenant in killing the Messenger of the Covenant to wit the Messiah The word Galilce signifies Tââââââââious in Hebrew The 3d. grand Remark is the Beisââ ãâ¦ã Christ appeared here in Galilce These are named John â1 2 Simoââââââ Thoââââ call'd Didiâââ Nethaniel of Canaââââ Galilce whom some suppose the some with ãâ¦ã the two Sons of Zebedââ James and John and other two Disciples not âaâââd ãâã yet Apposed to the Philip and Andrew All the Apostles were draw in to together into Galilce to meet the Lord there But those Seveâ came probably the first and not together in one place not only to shew their Holy Concord but also to hold some godly Conference To these therefore Christ the sooner appeareth here and as the ãâã Seven was a competent company for farther testifying the Truth of Christ's Resurrection so was it a figure of the Church which is sanctified by the Sever Spirits of God Rev. 3. ââ And thoâ these same Disciples had seen Christ twice before all his Thomas who had only seen him once John 20.19 26. yet will the Lord appear to them again to shew what delight he had to be among the Sons of Men as is said Prov. 8.30 Note He chuses rather to stay a while for forty days with poor Mortals upon Earth than yet to Ascend up to his Immortal Glory in Heaven These Seven might possibly think they were sufficiently assured already of their Lord's Resurrection as Peter thought and therefore said I go a fishing John 21.3 both He and They were deceived for they all needed farther Confirmation in this Doctrine of greatest consequence and comfort they must have proofs of it in Galilce as well as in Jerusalem than they might more firmly believe and remember that Jesus Christ of the Seed of Divid was verily Raised from the Dead according to the Gospel 2 Tim 2.8 This great Truth is the whole Gospel's Abridgment to be the Witnesses thereof was the first Function of the Apostles Acts 1.22 Note Christ never appeared after he Rose again to any
ones and not to the World John 14. v. 22. It concerned not those Enemies whose impenitency and unbelief he foresaw any otherwise than that they should see him to their sorrow when he cometh again in the Clouds to judge them Zech. 12.10 Rev. 1.7 c. yet those Witnesses of Christ's Ascension may be supposed to be not a few but many even 500 at once 1 Cor. 15.6 It was God's good pleasure that their Faith should be confirm'd by seeing who were to teach the whole World who should not see it This great Article whose Faith is ordained to come by hearing those Eye witnesses Rom. 10.17 6ly The Reasons why our Saviour Ascended into Heaven which are many As. 1st That he the Second Adam might open a way into Paradice for us which the First Adam by his Fall had shut up against us Gen. 3.28.24 Rev. 2.7 and 22.2 N.B. The Vail which divided betwixt the Holy Place and the most Holy Eâââ 26. v. 32. 2 Châââ 3.14 was Rent by Christ's Death Matth. 27.53 Now by his Ascension he made a new and living way to enter within the Vail even into Heaven it self whereof the Sanctum Sanctorum was but a Type Heb. 9.8 12. and 10.19 20. which way Christ himself is John 14.6 1st Hereby the Throne of Grace is Accessible by Believers and their Prayers may pierce Heaven 2dly This should teach us to hate every false way as David did saying twice so Psal 119.104 128. There is no way to Heaven but by Christ Acts â 12 not by Popish Saints as Co-Saviours Christ is the only way both ãâã ãâã ãâã ãâã ãâã newly made manifest and ãâã ãâã ãâã ãâã ãâã a quickening way giving life and refreshment to those that walk in him as the way which will bring to Heaven 3dly All others are but by ways and crooked paths to this way Isa 35.8 9 10. Christ hath the Key to open hearts as Lydia Acts 16.14 as well as he did open Heaven here for all Saints c. The second Reason was to prepare a place for us John 14.2 3. Those Mansion-places of Glory were prepared in the unchangeable counsel and purpose of God before the Foundation of the World for all the Lord 's Redeemed Matth. 20.23 and 25.34 Their Heads as Tertullian's phrase is were long since destinated to a Diadem long before they lived in the World much more before they could merit any such blessed Mansion Some Kings we read of were crowned in their Cradles as our King James the First and Sapores King of Persia before he was born for his Father dying the Nobles set the Crown upon his Mother's Belly But the Saints were crowned in God's Eternal Decree before the World was founded Eph. 1.4 Tit. 1.2 c. Now though places of Glory were eternally prepared by the Father Matth. 20.23 c. yet must they actually be prepared also by the Son for thus the Apostle argueth from the sprinkling of the Tabernacle and its Vessels all sprinkled with Blood Heb. 9.21 22 23 24. These were the Types of the heavenly things themselves Now our Lord by his Ascension leap'd first as our Fore-Runner upon the Shore of Glory Heb. 6.20 and as it were took the first hansel of Heaven in our Humane Nature he went thither not in his own Name only but in the Name of all his Redeemed who have right to and have taken possession of Heaven in their Head and Redeemer Eph. 2.6 N.B. 1. As he is our Lord and Master Servants do make a bold claim to Lodgings in those Places or Palaces where their own Lord is gone in and entertain'd before them 2dly As he is our Father we his Children Heb. 2.10 13. have a Room prepared by him 3dly And as he carried thither our Flesh taken from among us as a Pawn Pledge and sent his Spirit as an Earnest this raises our right to Heaven beyond a bare Hope even to a full Assurance The Antient Father cryed with great joy Rejoyce ye Righteous c. Rendring this reason for thus Rejoycing saying Vsurpastis Coelum in Christo securi estote caro sanguis Christus vexit in Coelum pignus totius summa illuc quandoâ Redigendae c. That is ye have Usurped even Heaven it self in your Head Christ be ye satisfied oh flesh and blood Christ hath carried his Body into Heaven as a Pledge of the whole sum that all the Bodies of his Redeemed shall be reduced thither at the last c. 4thly Hereby that preparation which was but partial to the Patriarchs and Prophets who were all saved by the Lamb slain from the Foundation of the World Rev. 13.8 and 17.8 was now compleatly accomplished by Christ's Personal Ascension into Heaven 5thly As this teacheth us our duty that we be careful to prepare our selves for Heaven while Christ is thus careful to prepare Heaven for us Thus the Lamb's Bride made her self ready Rev. 19.7 being first prepared by the Grace of Christ for to her was granted to be Arayed in fine Linnen c. verse 8. which she could no more put on by her self than she could purchase it The Bowls of the Golden Candlestick had no Oil but that which drop'd from the Olive Branches Zech. 4.12 and that freely without pressing or squeezing Yet is it the duty of wise Virgins to Trim their Lamps Matth. 25.7 It must be the care of every pious Soul to be furnished with Oil in their Vessels that is Grace in their hearts as well as burning Lamps but with gifts in their heads only verse 4. that they may be prepared both for their Meeting and Reception of the Bridegroom So frome hence note 6thly We learn this comfort that though we dwell but poorly in a Cottage on Earth wherein we cannot tarry long but in a little time must depart c. yet have we a stately Mansion house and Palacâ prepared for us in Heaven where we shall ever be with the Lord which is far the best of all 1 Thes 4.17 Phil. 1.23 It was a comfort to the Sons of Jacob c. that Joseph was gone before them into Aegypt to prepare the best of the Land for their entertainment in it And tooâ possession of it for them till themselves came thither No less yea much more doth our Brother Joseph our Jesus for us in a better nay the best of places even in Heaven and not only keeps that blessed Inheritance for us but also mightily keeps us for it till we be ready 1 Pet. 1.4 5. The 3d Reason of Christ's Ascending up on high was to lead Captivity Captive Psal 68 18. Which David by the Spirit of God foretold the Son of David should do Eph. 4.8 Alluding to the Famous Customs of the Roman Conquerors who rode in their Stately Triumphal Chariots to the Capital Palace leading their numerous Captives some before them and some behind them all with their hands bound behind their backs c. which intimateth as understood of Christ how he
of the Spirit is with him Mal. 2.15 Rev. 3.1 c. The 5th Cause of Christ's Ascension was to send the Comforter to wit the Holy Ghost John 16.7 I will send him unto you This promise our Lord oft repeateth that his Disconsolate Disciples might once be relieved by it Our Saviour sweetly proceeds in his Swan-like Song before he died John 14.1 Saying Let not your hearts be troubled c. Christ was their comforter while he lived with them Therefore when they heard of his departure from them then sorrow filled their hearts Jo. 16.6 So that they became both uncounsellable and uncomfortable Hereupon he makes his last Sermon takes much pains to convince them of the Expediency of his Departure that if he did not go away the Comforter would not come v. 7. And he had told and taught them before that he could not be so unkind to them as not to tell them the truth were it not so I would have told you John 14.2 It consists not with Christ's Candour to feed his Disciples with the false hopes of an Vtopian felicity as the Devil deals with his Drudges whom he deludes by bringing them into a Fools Paradice and as Mohomet doth with his Musulmans to whom he promises all sensual pleasures when they die in his cause c. No our Lord is no such impostor but tells them truly that he would pray to the Father and the Father would give them another Comforter instead of him their Comforter while he conversed with them and was now departing from them who shall abide with the Disciples for ever John 14.16 The Devil is call'd ãâã ãâã ãâã ãâã ãâã the Accuser Rev. 12.10 for his accusing the Saints to God as he did Job Chap. 1.9 10. c. the Holy Spirit in direct opposition to the Devil's name is call'd ãâã ãâã ãâã ãâã ãâã the Pleader Advocate or Comforter whose Office is to bring in promises into believers hearts effectually applying them Eph. 1.13 14. to help our infirmities in prayer making Intercession for us Rom. 8.26 27. To discover to us our graces and evidences for Heaven 1 Cor. 2.12 Rom. 8.28 Whereby we know that we are predestinated unto Glory verse 29.30 31 c. So that such as do refuse to read over their evidences and to rest upon them do no better in that refusal than help Satan the Accuser taking his part against themselves and pleading the Devil's cause against the Holy Ghost their Comforter Yea in a word the Office of the Spirit is to be Christ's Vicar general with whom Christ leaves us by whom he abides with us as he promiseth Matth. 28.20 To the end of the World For he dwelleth in all the Saints John 14.17 which we may never wonder at enough for next to that Divine condescension of Christ's the Son of God's dwelleth in our fain humane nature is this wonderful vouchasafement that the Holy Spirit should not being the Third person in the Holy Trinity disdain to dwell in such dark and dirty Dog-holes as our unholy Hearts and defiled Souls 'T is undoubtedly an Inestimable Favour which is promised Joel 2.28 That God will pour out his Spirit upon all flesh What is so vile as flesh Hosea 8.13 'T is there a name of Contempt And what is so precious as Spirit 'T is the Quintessence and Excellency of the best things Extracted from the courser unrefined Sediments The precious graces God gives us are call'd the Spirit Gal. 5.17 and the Fruits of the Spirit verse 22. And when God gives us his Spirit Luke 11.13 He is said to give us all good things in that one gift Matth. 7.11 Hence Christ tells the Disciples he would not leave them Orphans or Darklings John 14.18 But they should have the supplies of his Spirit as Phil. 1.29 phraseth it to be their best teacher of truth teaching nothing but what is consonant to the Holy Scriptures John 14.26 which distinguisheth him from the Spirit of Errour This comforter Christ sendeth as he saith John 15.26 From the Father for Christ hath satisfied the Father's wrath and now the Father and the Son as reconciled join both together in sending the Spirit as the fruit of both their loves and as an earnest which is a part of the total Sum the Spirit is the best guide to godliness John 16.13 and the fruit of the Spirit is in all goodness righteousness and truth Eph. 5.9 Note Though Christ promised to send the Spirit which was performed ten days after his Ascension at Pentecost c. to his Disconsolate Disciples yet may we not think that they had not the Holy Ghost before he Ascended for they could not have the smallest measure of Grace but it must be by the Spirit of Grace No man can say that Jesus is the Lord but by the Holy Spirit 1 Cor. 12.3 that is with a fiducial assent of the heart none can acknowledge Christ to be Lord the only Lord to be worshipped but by the Revelations and suggestions of the Spirit and this these Disciples had oft done before Beside 't is said Christ breathed upon them saying Receive ye the Holy Ghost John 20.22 whereby they might know that they received of the same Spirit that was in Christ to fit them for the Ministry without which who can be sufficient 2 Cor. 2.16 Seeing 't is a work that will Burden the Back of an Angel and make him tremble saith Chrysostom Yet the full measure of Grace and the great gift of the Holy Ghost was not given till Pentecost when Christ the King of Kings was installed in his Kingdom Acts 2.2 c. These were reserved till that time as 't is said The Holy Ghost was not yet given for Christ was not yet glorified John 7.39 Though before this they had received some Love-tokens from Christ before his departure to live upon as the Dear Wife from the Loving Husband till the grand promised portion of the Father came for which they were to tarry at Jerusalem ten days Luke 24.49 Learn we hence 1. If the Holy Spirit be so good a gift of God yea all good things be contained therein then we should ask this gift of God above all as Elijah before his Ascension bids Elisha ask what he would He answer That thy Spirit may be doubled upon me 2 Kings 2.9 And it was done accordingly so Christ bids us ask what we will John 16.24 We must answer Lord let thy Spirit be doubled upon me that I may receive double Grace to that I now have c. 2. Then we should prepare an honourable Room in our hearts for entertaining such an honourable guest in as the Holy Spirit is Res Delicata est Spiritus Dei so some read Psal 143.10 the Spirit is a cleanly and delicate thing and loves to live in a clean house or heart c. As the Shunamitish Woman said to her Husband Let us make a little Chamber for the man of God when he comes to us c. 2 Kings
saith the Poet Names and Natures do oft agree but it holds not true in these two Hananiah's in whom not great Grace as Acts 4.33 but very little was to be found The Old Testament Hananiah was only a pretended Prophet Preaching plaâântia pleasing things to the Prince and People through flattery and for filthy lucre likely He limits their Deliverance from Babylon to come within two years when the Lord by Jeremy had told them their Captivity should continue seventy years Now because this graceless false Prophet made the Prince and the People to trust in a Lye therefore within two months of his Lying Prediction God smote him that he died Jer. 28.1 3.15 17. Note So dangerous a matter it is for Ministers to teach People contrary to the Revealed Will of God and presumptuously to limit the Holy One of Israel to our time Psal 78.41 Event hath confuted and confounded such Lying Prophets in our Day according to Deut. 18.22 And this New Testament Chananiah is found here to have little more Grace c. than he had as will appear after in describing his sin c. How many Ships are named the Happy Success and the Good Speed c. yet make unhappy Shipwrack at Sea The Second Remark relateth to his State and Quality he was not an ordinary or common Person or Professor but probably as 't is thought a Minister of the Gospel who had received extraordinary Gifts of the Spirit and therefore mention is made of him next to Barnabas Acts 4.36 37. that Son of Consolation a good man and full of the Holy Ghost Acts 11.24 whereas alas this greatly gifted Minister was a bad man and full of the evil Devil for Satan is said to fill his heart top-full even from corner to corner Acts 5.3 As when the head is fill'd with the fumes of Strong-waters such a person is bold and daring c. So the Devil had so fill'd this man's heart with his Intoxicating Cup that he dare desperately venture to provoke God to his face Note This teacheth us 1. What are Gifts without Grace there the Handmaid wants the Mistress to manage her so miscarrieth And 2. The more light and love any Man or Minister is made partaker of his sin hath the more aggravation and is a falling Star c. The Third Remark is touching his Sin which was this he would ambitiously imitate blessed Barnabas in selling his Farm and devoting the whole price of the Possession by a solemn Vow to God and his Service but the Tempter by his Temptation meeting with and drawing forth this man's corruption perswades him to purloin and detain part of the vowed price for supplying his and his Wife's necessaries in their Old Age or in a time of Sickness or in some sad scattering Persecution that might arise after as indeed it did which they might lawfully enough have done keeping back part for such Ends as are aforesaid had they not vowed to give the whole to the use of the Church Thus there was a complication of many sins in this one as 1. Here was Ambition he would be thought as good as the best yea even as Barnabas himself c. 2. Hypocrisie pretending Holiness and Devotion to God but intending to serve his own ends c. 3. His Diffidence and Distrust in that God whom when he had made his Vow he seemed to dedicate himself and his whole substance unto and upon whom he professed to have his whole dependency for time to come And 4. Sacrilege in Robbing of God insomuch as he paid not down the whole that he had vowed to God contrary to the Law Mal 3.8 Lev. 27.10 and Deut. 23.21 22 23. The Fourth Remark relateth to his Punishment for the concurrence of these four sins in one No sooner had Peter told him of his belying God the Holy Ghost who had stirr'd up the first motion of selling his Possession but he had suffer'd Beelzebub the God of Flies or Master-Fly Satan soon to fly-blow and corrupt it c. but immediately he falls down and gave up the Ghost Acts 5.2 3 4 5. Note Thus as God graced the Jewish Church with some extraordinary Instances of his severe Judgments upon Sinners in the beginning of it such as were executed upon the Man that gathered Sticks on the Sabbath day Numb 15.35 and upon Nadab and Abihu for offering strange Fire Levit. 10.1 c. So did the Lord accordingly grace the beginnings of the Christian Church with the like Judgments upon Sinners that they might be set forth as Sea-marks for all who sail in the Sea of professing Christian-Religion to shun such sins and to learn that the great God with whom we have to do therein is greatly to be seared That we may be what we seem to be we must be to God what we seem to be to Men and we must be to God at all times what we seem to be to Men at any time That we worship God in spirit as opposed to Formality and in Truth as opposed to Hypocrisie John 4.24 God takes some Malefactors ãâã ãâã ãâã ãâã ãâã in the very Theft or Act John 8.4 and hangs them up as it were in Gibbets that others warned thereby may hear fear and do no more any such wickedness Deut. 13.11 and 17.13 and 19.20 and 21.21 Alterius perditio tua fit cuntio seest thou another suffer Shipwrack then look well to thy own Tackling Note Christ had impowered his Apostles with this Commission Whosoever's sins ye remit or retain they are remitted or retained John 20.23 whereby they were invested with a power of Life and Death to inflict corporal Plagues upon the disgracers of the Gospel or to spare them as they were directed by the Holy Ghost which they now had received and whom Ananias and âââhira had here basely belied thinking their False-play could not be detected by that Divine Spirit as if he were not the Third Person in the Godhead which those that cursedly deny have cause to fear Ananias's Plagues Peter here being fully perswaded that his own sin of Lying against his Lord in denying him c. was assuredly pardoned doth dare thus signally to avenge a Lye against the Holy Ghost and thus doing in a ãâã Zeal for his Master whom he had denied Note This miraculous manner of punishing notorious Sinners in the Gospel-Church was accommodated only to those Primitive-Times wherein Magistrates were so far from defending the Church that they themselves were found the greatest offenders of it Therefore were those two Dissemblers extraordinarily erected by the extraordinary Apostles as lasting Pillars of Salt with Lot's Wife and everlasting Monuments to all Generations of the great God's just Indignation against the Despisers of the Spirit of Christ After the Husband's Death for his sin against the Holy Ghost followeth 2. The Story of his Wife wherein we have these Remarks likewise The first Remark is her Name was Sapphira which signifies specious or beautiful She might be so on
have not so much as heard whether there be an Holy Ghost that is of the extraordinary Gifts thereof such as were Prophecy Tongues c. for it was the common opinion of the Jewish nation that after Malachi the Holy Gospel departed from Israel and those Disciples profess they had never yet heard of his restoring nor is it probable that those instructed and Baptized as they answer to Paul's second Question v. 3. should be ignorant of the Essence or Person of the Holy Ghost because the baptist who had Baptized them had seen him descend upon our Saviour like a dove Mat. 3.16 Mark 1.10 and Luke 3.22 and the same John had spoke to all he baptized that Christ would baptize them with the Holy Ghost and with fire John 1.32 33. N.B. Paul hereupon instructs them aright that the Baptism of John of Christ were the same for the Baptist bid those he baptized to believe on him who should come after him v 4. otherwise Christ himself and his Apostles all which were baptized by the Baptist had not the right Gospel-baptism if there were not the same sign and the same thing signified in both and the difference betwixt them was only Circumstantial nor doth it appear that Paul did Rebaptize those Disciples N.B. For 1. 'T is only said that he laid his hands upon them c. verse 6. 2. These twelve Ephesians are not named among those whom Paul Baptized 1 Cor. ver 1 14. 3. These twelve had the same baptism of John which Christ and his twelve Apostles had yet none of them were Rebaptized for Christ himself baptized none John 4.3 N.B. So did not baptize any of his Apostles over again 4. The Baptism of John was not only a baptism of Repentance Mat. 3.11 but it was also a baptism of Faith and of Remission of Sins Mark 1.4 N.B. And we ought not to make a distinction betwixt a baptism of Faith and a baptism of Repentance as if they were two 5. Because baptism is an Ordinance of Regeneration or new birth as we can be but once born in the flesh so nor can we be but once born in the Spirit So but once baptized The third Remark is As the Sun of the Firmament so doth the Son of Righteousness harden some as well as soften others 'T is said when divers were hardened ver 9. As Christ himself was foretold to be for the falling as well as the rising of many Luke 2.34 Isa 8.14 1 Pet. 2.8 c. So the Doctrine of the Gospel becomes by the transcendent excellency of it the Savour of death to some as well as the Savour of Life to others 2 Cor. 2.16 Thus the heat of a Summer Sun-shine draweth out a filthy Stench out of Dunghills as well as most Fragrant Smells out of Mountains of Spices and thus the Sun-shine of the Gospel doth harden those Unbelievers whom it softens-not N.B. We may not think that those twelve believers which were softened by it were again baptized for the Reasons aforesaid but it was rather the renewing of those Disciples in their fuller manifestations of the mysteries of the Gospel they now received than any renewing of their baptism unto them for the words when they heard this c. verse 5. Relate not unto the words of Paul but unto their hearing of John's Doctrine of Repentance when they were baptized by him But we find Paul doing no other to them Then 1. He Catechizeth them verse 4. 2. Laid his hands upon them ver 6. whereby they Received extraordinary Gifts So that they took no other Baptism but that of John which now they began to entertain and apply it to the Right intent Unless we will say that they were before Baptized by some of John's Disciples into John's and not into Jesus's Name as Piscator saith for John had some such Zealots as mistook him for the Messiah John 3.26 c. So they being before baptzied in a wrong name which is not our case were Rebaptized As for those that were hardened besides that Natural hardness of heart which they had before Paul preached to them there is added here an Habitual hardness which was increased both by their resisting actually the impressions of God's word and by permitting it passively to pass by them without any amendment of mind or manners thereby and to both these is Superadded a Judiciary Hardness God making their Sin to become their punishment They were given up to their own hardness insomuch that they speak evil of that way which should have reduced them from Damnation and directed them to life and Salvation c. The fourth Remark is Such places of the publick Worship of God where nothing but contradiction to the pure Christian Doctrine can be met with c. may be lawfully withdrawn from Thus the Apostle here separated himself the Disciples from the Jews Synagogue where he had preached three Months because he met only with contradiction of his Gospel-Doctrine and blasphemy against his dear Redeemer Acts 19.8 9. he departed from thence and preached in a private meeting-place where he met not with any such Notorious disturbances though some did Dogg him thither with whom he disputed and therefore he continued there discharging his Apostolical duty for the space of two years verse 10. in which time he had an effectual Door opened to him 1 Cor. 16.19 N.B. This private Meeting-place is call'd the School of one Tyrannus whom some take to be a publick Teacher of Philosophy converted by Paul or as others say he was some private expounder of Moses's Law among the scattered Jews who had not only publick Schools wherein their consistorys did meet but also private places such as this School was wherein their Law was taught N.B. In one antient Coppy it is here added that Paul taught in this School-house from the fifth to the Tenth hour which shews what a ãâã ãâã ãâã ãâã ãâã an Iron sides or indefatigable Preacher Paul was to be able to hold out for five hours together in holding forth the Mysteries of Christ in the Gospel So he likewise continued his Speech until midnight Acts 20.7 a long Sermon indeed at least it would be thought so now among such short ones in Zeal we are what was said of Julius Saliger may be better said of blessed Paul that he had a Golden wit even Gospel-gifts and graces in an Iron Robust Body though he was but a little man in Sature c. N.B. Nor doth this Separation of Paul's warrant all or any Separations but only in proportionable cases to that of this which are reducible to two heads 1. Where there is a deficiency in Fundamentals And 2. In case of Scandal when Nations are drunk with the Cup of Babylonish Fornications then the Lord calls from Heaven on us come out of her my people c. Revel 17.2 and 18.4 c. For this Reason Luther Zuinglius c. Separated from the Romish Church and when they call'd Luther an
Apostate for it he confessed it but saying he was only fal'n off from the Devil c. nor may we keep Company with the Incorrigible See Ephes 5.7 11.2 Thess 3.14 2 Cor. 6.14 15 16 c. Tit. 3.10 c. The fifth Remark is Paul's Apostle-ship and Ministry was confirmed by his working Miracles at Ephesus verse 11 12. N.B. Those Miracles he wrought there were not common and ordinary or such as might happen by chance but special or singular such as had been wrought by Peter Acts 5.12 15. and such as our Saviour had foretold and promised John 14.12 Insomuch that even Handkerchiefs or Aprons having but touched Paul's body and being brought unto the Diseased became by a Miracle the most Soveraign means both to cure diseases and to cast out Devils N.B. which were greater Works than Christ did for the matter tho' not for the manner of them because Paul did not these things in his own name but in Christ's nor did he preach up himself the Churche's Bridegroom or Husband but her Servant for Jesus's sake N.B. God was pleased to put a power into those improbable unlikely and in themselves Contemptible means to work miracles for two Reasons 1. That the power of Christ whom Paul preached might the more evidently be manifested therein And 2. That such as were absent tho' never had seen Paul nor heard him preach might yet have an high and honourable estimation of and veneration for Christ and his Gospel These Miracles did magnifie much Paul's Ministry N.B. Nor doth this make any thing for palliating the Superstitious use of Popish Relicts so much reverenced tho cheats by the Papists The sixth Remark is The Devil would gladly be God's APE ver 13.14 N.B. The Jewish Jugglers there would by all means imitate the Apostles in casting out Devils designing thereby if they could have done it by their Charms effectually to have persuaded the people that all the Apostles miracles were but Magical Exorcisms Yet those Exorcists pretended to charm in the Name of the Lord Jesus as if there had been in the bare Words and Syllables which they propounded a power of Miracles N.B. Tho' there be certainly none in them yet the true God being willing to be known and owned rather than that the names of the false Gods should be called upon hath sometimes put forth his power in such Superstitious Invocations Matth. 12 27. Tho' now to those Vagrants like our Gipsies Vagabonds God would not give this honour because he was now manifesting the Majesty and Glory of the Messiah so would not concur with any that came not in his Authority as well as name yet whatever had been formerly done by calling on the God of Abraham as Josephus Relateth strange Storys thereby 't is abominable impiety because God's Word warrants no such practice nor gives one promise to act faith on in so doing The seventh Remark is The Devil by Divine permission hath power over those that prophane the name of Christ taking it in Vain against the 3d. Commandment tho' they be descended from never so honourable predecessors and themselves never so much pretenders to a Veneration for the name of Jesus c. Mention is made here for a clear manifestation of this truth That there are Seven Sons of Sceva one that had been high Priest or of the chief of those 24. Courses of Priests divided by David 1 Chron. 24.4 who became Vagabounds wandring up and down to conjure out evil Spirits in the name of the God of Abraham as Josephus saith in his Eighth Book c. merely to pick a livelihood out of that Trade as our Jugglers do but turned their Tone here when they saw how the Apostle wrought miracles in the Name of Jesus they likewise adjured evil Spirits by Jesus whom Paul preached verse 13 14. N.B. This should teach all Parents especially Ministers to use their utmost indeavours that their Children be well educated That great High Priest Pope Paul the third thought it sufficient to say of his Dissolute and Bloody Son Farnesius haec vitta me non commonstratore didicit he never learnt those Debauchees of his Father What these Seven Sons learnt of their Priestly Father the Scripture is silent yet are they called here certain Vagabond Jews and Exorcists or Conjurers who thought to work as mighty miracles as Paul did but the Devil proved too hard for them Saying Jesus I know for he had destroyed the Devil's works Heb. chap. 2. v. 14. and Paul I know for he had felt his fingers in that Messenger of Satan 2 Cor. chap. 12. v. 7. and yet had thrown the Devil out of his Trenches 2 Cor. 10.4 but who are ye tho' they to wit Jesus and Paul have a Commission to cast me out yet I know ye have no power to cast me out too N.B. Here the old Lyar spake truth confessing that he was under God's Command signified to him by the least of God's Ministers v. 15. The possessed by the power of the Devil who hath not lost his natural tho' he hath his moral and Spiritual power Rushes upon those Exorcists Masters all the seven tears their Cloaths wounds their bodies and had not God here limited the Devil had unavoidably destroyed them all However that he did thus much mischief to those who were his own Vassals may well be wondered at because the Devil usually and willingly Co-operateth with Conjurers and Witches called Begnalath of the Mistress of a Devil 1 Sam. 28.7 suffering himself to be commanded by them out of others bodies that they might confederate with him in their Souls but here God over-ruled all and defeated the Devil in his wicked practices making all serve the farther advancement of the Gospel which Paul preached The eigth Remark is This Execution of Divine Vengeance wrought wonderfully for the Conviction and Conversion both of Jews and Greeks Acts 19. ver 17. insomuch that many believed and came and confessed their sinful Deeds verse 18 19. N.B. When these Sinners saw that God undertook the patronage of this preacher of the Gospel making the Devil his Executioner upon the Sons of Sceva for prophaning the name of Christ this did not only strike them all with terrour but also they believing that God's power was above the Devil 's thereby became sensible of their danger in being led still Captive by the Devil at his will and would keep his Council no longer but laid ope their spiritual mutual Sores of former Diabolical Delusions by a publick and ingenuous Confession that the Balm of the Gospel might be the more effectually powred into them N.B. As the fear of God's Judgments moved them to Confess their sins not privately in the ears of a Priest as Papists do but publickly in the hearing of all which was some ease and cooling to their Consciences like giving Vent to a Vessel ready to break and cooling the blood by breathing a Vein and their Confession by the Mouth was made unto Salvation Rom.
not so bad as to live without a Calling in the World Of this before at large The second Divine Truth Moses teacheth in this History is That every Man beside his particular Calling must mind his general Calling also There be some Atheistical Persons that stick not to say Let those that have leisure from secular Employs such as Church-men are attend upon the Service of God such as have nothing else to do let them Pray Hear Read and mind Matters of Religion we have other things to heed and to trouble our Head withal we must not Neglect our Callings Dare such Men make themselves worse than Cain who though he had his Calling yet could he as well as Abel set some time apart for the Service of God And so ought all Men to do the particular Calling must not justle out the general for the former is sanctified by the latter as Gen. 24.13 27. Psal 90. last 1 Cor. 10.31 The Duties of our general Calling are to help us in the Duties of our particular as Christs being in the Temple among the Doctors was not any hinderance to him from going home to be subject to his Parents Luke 2.46 51. There is a proper Season for both and every thing is beautiful in its peculiar Season Subordinate things are not contrary but may and must consist together Christs conversing in the Temple rather qualified him for than obstructed him in his filial Subjection so our conversing with Christ in the Temple in ways of Religion which is our general Calling as Gods Servants must make us return home better Husbands Wives Parents Children Masters Servants Ministers People in all the Duties of our particular Calling we lose that sanctifying Influence of Sermons Suppers Sabbaths when we do not carry home some more sweetness of Spirit to our Relations from them than we brought with us to them As the Merchant going out in a Morning about his Merchandizing if he meet with some bad Bargain or disappointment in his Traffick and Trading he returns home in so morose an Humour that none of his Family can please him no not though they all do their Duty so to do but if on the contrary this same Merchant meet another Morning with some brave Bargains that will advance his Estate and fill his Coffers Oh with what Candour and sweetness of Spirit doth he return home then is he all Honey and Love no Action no Relation can displease or disoblige him he takes all things that are done by the right Handle and putteth a most Candid Construction even upon Deeds done amiss to himself yea carries sweetly to all all that day unless or until another bad Bargain happen in losses and crosses to unhinge his Spirit again and to make him uneasie in himself Just so it is with a Christian that Spiritual Merchant Mat. 13.45 Let him go out in a Morning to the Ordinances of God if he there meet with a purchase of the Pearl of price Oh what an Heart-changing and a Life-changing Work is wrought upon that Man he may then say Ego non sum ego I am not the same Man I was as one once said to his tempting Curtizan he returns home filâ'd with meekness and lowliness which he hath learnt from Christ by his conversing with him in his Ordinances Mat. 11.28 29. But if any return home from Gods Worship with sourness of Spirit 't is an Infallible Evidence that they have made no good Bargains for their Souls at that time for 't is an undeniable truth that the Duties of our general Calling should better dispose us for the Duties of our particular Callings No Man is Born principally to serve himself in his particular Calling but his God and himself in Subordination to God and so the particular Calling must be Subordinate to the general and Prayer which is a duty of the general Calling must every Morning fetch down a Blessing upon the Duties of the particular Yea 't is not enough to pray for Gods Blessing upon our Labours in the Morning only and so walk with a carnal careless frame of Heart all the day in our worldly Affairs no but we should drive on the Trade of godliness as well as our own Trades in holy Ejaculations all the day long so shall we be both in Gods fear and in Gods favour all the day Prov. 23.17 and this is dividing aright for God He is a wise Merchant indeed that can drive a Trade in both Indies but he is wiser that can drive on his particular Calling on Earth and his general in Heaven Those two Sons of Adam are mindful of both those Trades and Callings and their practice is for us a pattern as is apparent from those particulars 1. Cain and Abel lived not in the State of Innocency but in that of the Fall as we do Had Man never sinned God expected some solemn Service from him how much more needful is our serving God since the Fall for testifying our Repentance and for Sueing out our Pardons and for seeking Reconciliation with God from whom we have faln and with whom we have faln out even into an enmity against him Rom. 8.7 Col. 1.21 These two Sons of Adam were in the same State we are in the faln State and what they did for recovery out of that State we ought likewise to do the same 2. This Service of theirs was after the promise of Christ in the Seed of the Woman Gen. 3.15 that first Gospel which ever was Preached so 't was Gospel-service which Cain and Abel performed here and surely Evangelical Duties concern us as well as them yea us more than them seeing Christ was only promised to them but he is manifested to us and preached to all Nations therefore we should abound in our Religious Service more than they 3. This Service of Cain and Abel was before Moses long before the Law so it doth not concern the Jews only but us Gentiles also even all Men in general to the end of the World This Service of those two Sons Adam was a natural Duty long before it was written in the Moral Law was a Law written in their Hearts to acknowledge Gods Soveraignty over them and their Dependency upon him Rom. 2.15 so that none of Adam's Off-spring can plead exemption from this natural Duty but all Jews and Gentiles that have been are or shall be are equally bound by the very Law of Nature to this Moral Duty of some Spiritual Service and Worship to God 4. And Lastly This Service of theirs was done per modum Sacrificii by way of Sacrifice and so it representeth to us the great Sacrifice for sin to wit Christ upon the Cross and it also remindeth us of all those Spiritual Sacrifices which we must offer up to God in Gospel-times to wit the Sacrifices of a broken Heart and of a contrite Spirit bleeding for sin Psal 51.17 yea and Sacrifices of praise our Thank-offerings to God for his providing us such a Saviour Psal
50.14 15 23. and for finding such a Ransom for us Job 33.24 The second Enquiry is concerning the Service of those two Sons of Adam what Moses doth Record of it Answer This their Service and the Success thereof are the two principal parts of this Sacred Record touching Cain and Abel Now concerning the Service two particulars are very remarkable 1. The Circumstances of the Service And 2. The Substance of it wherein still a parity and congruity betwixt the two Brothers may all along be observed and no disparity appeareth until we come to the Success of their Services 1. Of the Circumstances of it which are four 1. The Persons who they were Cain and Abel not only Brethren but as some think Twins too because their Mothers Conception is mention'd but once as well as their Fathers knowing her is but once named for two Births Gen. 4.1 However though they were not Twins as before yet were they Brethren and Cain was the Eldest Son of the Serpents Seed which the Jews conceit was convey'd by the Serpent into Eves Womb he was of the wicked one 1 John 3.12 the first of that Generation of Vipers Though Eve cryed at his Birth Kanithi Kain c. I have got a Man from the Lord therein mistaking the Fruit of her Womb as she had mistaken the Fruit of Paradise that it would Deifie her and not Damn or Damnifie her In Cain was plainly legible the Poyson that Satan had breathed into faln Man for Adam begot Cain not in Gods but in his own Image In as much as this Son slew his Brother as his Father had slain all his Posterity yea and Abel the other Son was also Begot in the Worlds Image which is altogether vanity Psal 39.5 and 144.4 and Eccles 1.2 In as much as Adam call'd this Son Abel which signifies vanity Kol Adam Kol Abel every Man is all vanity Cain Built the first City that ever was in the World in the Land of Nod Gen. 4.17 where after the Flood Babylon was Built therefore his City holds out the Carnal City and Mystical Babylon to wit Rome was Built by Romulus who Murder'd his Brother Rhemus as Cain did his Brother Abel yet Abel by Faith Conquer'd the Serpent though not without Jacob's halting by a Wound in his Heel he was the first Martyr of the Church who swam to Heaven in his own Blood In a word whether those two Brethren of differing Dispositions and Significations were both Born at one time is uncertain yet this is most certain that Cain's Worm and Abel's Voice in his crying Blood were both of one Age Those two Brethren were the two Persons who there Sacrificed The 2d Circumstance is the time when they did so The Scripture telleth us Veiehi mikkets Jomim it came to pass in process of time Gen. 4.2 Some do think this was done while they lived in their Fathers House and under his Authority others judge it was when they had distinct Families Habitations and Possessions out of which they both brought their Oblations to the Lord. â 'T is not Recorded in Scripture 1. What these two Sons did before they came to this Maturity of Mans Estate all the time of their Minority 'T is probable their godly Parents did spend that time with them in Catechizing and Instructing them in the knowledge of their Creator of the Creation of the World of the Making of Man in Gods Image of his Fall and Misery by his Fall and of his Recovery by Repentance and Faith in the promised Seed shadowed in their Sacrifices Heb. 10.1 3 7 9 c. Neither is it Recorded in Scripture 2. What Motive they had at this time to Sacrifice to God 't is probable they did so either 1. By an express command from God spoken but not written otherwise their Service had been Will-worship so Abel's Sacrifice had been rejected of God as well as Cain's but more of this after Or 2. They did it by their Fathers example whom God taught so to do and who might teach his Sons to do the like otherwise how could they all have Coats of Skins to cloth them if they had not the Skins of Sacrificed Beasts for that end Or 3. They might do so by the Dictates of their own Natural Reason especially as refined something from the Fall by the promise of Christ the Saviour of all from being Idiots 1 Tim. 4.10 Hence the very Instinct of Nature might suggest to them that it was but a Rational Service to offer up to their Creator something of those Creatures that God had graciously given them as a due acknowledgment of their Homage to him who is Lord of all Acts 10.36 Thus the Light of Nature doth Dictate this due Debt and Duty to the very Blind Heathens who in all their Emergencies do pay this kind of Homage even to the unknown God Act 's 17.23 That God should be worshipped is Natures Law only 't is plainly Recorded by Moses that those two Sons did Sacrifice Mikkets Jomim Hebr. ãâã ãâã ãâã ãâã ãâã Gr. Sept. post multos dies Vulgar Lat. and in fine dierum Jun. in the end of days because Kets Hebr. signifies finis terminus and Jomim signifies days we read in process of time which clause falls under a double Construction either Definitely or Indefinitely 1. Indefinitely or in the largest Sense in process of time that is after many days had pass'd over those two Sons Heads a long time had gone over them from whence may be inferred that Man naturally maketh but a slow progress in the practice of Piety Undoubtedly Adam did instruct his Sons in the Worship of God from their very Infancy as before Thus the Jews teach their Children from five years of Age which they say was Adam's practice but when did Adam reap the Fruit of his pains which he took with his Children Was it in the Morning if their days No it was a long time ere they came to this proficiency in Religion so as to Offer Sacrifice They soon learn'd their Secular Trades the one to seed Sheep and the other to Till the ground but this Spiritual Trade the Trade of Godliness was long in Learning They were now grown up to an Adult Age having now distinct Dwelling places according to Pareus and after Cain's Marriage according to Hugh Broughton who rationally argues that Cain's Wife-must be Adam's Daughter and he must be Married to her before Abel's Murder which was occasioned by the Issue of this Offering Now no Man can well imagine that Adam would bestow his Daughter upon a Murderer especially a Murderer of his own Son and of his own Brother and Brother to her who was his Wife yea and upon a cursed Vagabond and Reprobate c. all this doth declare it very probable that they were grown up to ripeness of years before they could learn and take out this Lesson of the Mystery of Godliness so called 1 Tim. 3.16 Nay 't is not call'd a Mystery only but a