with David I am curiously made Psal 139.15 The choisest and completest accomplishments of men serve only to commend the wisdom of God who is the Author and Giver thereof When Obstructions are in Mans most curious Master-pieces they most usually must be taken in pieces before the obstructions can be removed but how many obstructions of Liver Spleen Reins Bladder c. are removed in Man Gods Master-piece without taking his work in pieces Man can imitate the form and fashion of all Gods Creatures but he cannot the Life and Motion of them How did God put Job to a Non-plus with the Great Folio's of the Creation such as Leviathan the Whale or Sea-Monster and Behemoth the Elephant or Land-Monster Job Ch. 40 41. yea and the Decimo Sexto's or little Volumes of the Creation hath been matter of amazement to the Naturalists they have stood astonished to consider the Ant the Bee c. that Life Motion and so much Ingenuity should be couped up in so narrow a compass in so little a Corpusculum Pliny wondred at the Gnat that so small a Creature should make so great a Buzzing and that her Nose should have a double faculty being both acuminosum fistulosum as his phrase is so sharp to pierce the Skin yet so Spungy as to suck the Blood Oh how many curious Contrivances there be on earth below to say nothing of Rational Creatures each of differing voice and face and no more of Sensitive as Beasts Birds and Fishes what a curious piece of Divine work is that vegetative life of Plants to which every Spring-time is a new Resurrection who can truly understand the Ascending and Descending of the Sap in them in its several seasons whâ— can throughly admire the Beauty and Bravery of many Flowers especially that of the Tulip call'd the Lilly whereof Christ saith Solomon in all his glory was not aray'd like one of them Matth. 6.29 Much more curiosity is there in Heaven above as the several Motion of the Orbs the increase and decrease of the Moon the Eclipse of it and of the Sun which maketh all the world stand at a gaze and amaz'd the glorious Canopy over our Heads so bespangled with glittering Stars of seven several magnitudes How can we but conceive if the outside and under-ceiling of Heaven that Star-chamber be so beautiful the inside where God Christ Glorious Angels and Glorified Saints dwell must needs be more Desirable Glorious and Beatifical 3. Divine Wisdom shines forth most splendidly in the variety of Creatures David cryes also How manifold are thy works Psal 104.24 he could not recount or reckon them but was plainly swallowed up with wonderment at them who can but wonder at the wisdom of God in Creating so many Stars to shine in the Heavens One star differing from another in glory 1 Cor. 15.41 So many Fowls to fly in the Air so many Fishes to swim in the Sea so many Beasts to walk on the Earth and all differing in kind form one from another v. 39 40. Variety of works so they be curious as well as various doth much commend the skill dexterity of the Workman 4. The Wisdom of God shines forth in the Magnitude as well as Multitude of Creatures both above and below l. Above Of what a vast circumference is the Circle of the Heavens especially that of the highest Heaven some do curiously calcutate it to be five hundred years Journey from Earth to Heaven others say if a stone should fall from the eighth Sphere and should pass every hour an hundred Miles it would be sixty five years more before it came to the ground The several Orbs of that Coelestial Fabrick stretched forth and spread round about the lower world like great Curtains Psal 104.2 and Isa 40.22 yet not one hole worn in them for above five thousand years all covering one another like the several pills or parts of an Onion Of what a vast bigness are those Stars of the first Magnitude Insomuch that some have conceived a several World may be contained in each of these Stars besides the Sun and the Moon call'd the two great Luminaries or Lights Gen. 1.16 are easily demonstratred to be vast Bodies the former much greater and the latter not much less than the whole Globe of the Earth 2. Below on Earth is Behemoth that Beast of Beasts so big that as the Hebr. Foemin plural signifies he seemeth to have many Beasts in his Belly and as if he were made up of many Beasts Job 40.15 and for his hugeness and bulky Body he is call'd the chiefest of the ways of God v. 19. Gods Master-piece among all Beasts Those mighty Mountains not cast up by the flood nor by the Subterraneal Spirits as Ants and Moles cast up their Hillocks a little above the Surface of the Earth as some say but brought forth by the great God at the Creation Psal 90.2 do bring forth food yea food enough to this Bulky Beast v. 20. No Engine except Faith can remove a Mountain out of its place Matth. 17.20 21.21 2. In the Sea is Leviathan that great Sea-Monster that moving or floating Island some of such bigness as to cover four Acres of Ground and of so wide a Mouth as to swallow up a whole Ship as Pliny writeth Divine Wisdom is much seen in making the Whale so compleat in all its parts which all have their several uses and all which are noted and numbred Job 41.2 7 12. to 2â— Vpon Earth there is not his like v. 33. he is far beyond the Elephant both for Strength and Magnitude c. 2ly The Infinite power of God is made manifest in the Creation as well as his unsearchable wisdom As 1. That God should Create all things out of nothing whereas the Rule of Reason is Ex nihilo nil fit nothing is made of nothing This Rule holds good in Generation and in the Secondary not in the primary Creation 2. That all things should be made out of nothing in a most marvelous and magnificent manner every thing in its proper beauty peculiar property and unutterable neatness and perfection all things at their full stature and maturity as the word Bara signifies 3. That all this should be done by a bare Dixit He spake the word and the work was done Verbum Dei est factivum there was a potent efficacy went along with the Word for the existency of all things where the Word of this great King is there is power Eccles 8.4 Matth. 8.9 It was as easie a work for Almighty God to make a World as to speak a word and to say Let a World be made 4. That the World should be made without either Tool or Toil. The Heathen Atheists of old used to scoff at the Doctrine of Creation asking Quibus Machinis c. with what Ladders and Scaffolds did your Jehovah erect the High Roof of the Heavens what Engines and Instruments had he to lay the Foundation of the Earth
Church on Earth The 2. is Though the Ark lay all along thus flat and floating so that if the Devil that Prince of the Air Eph. 2.3 could have raised but one Storm in that whole years time against Noah as he did afterwards against Christ Matth. 8.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sea-quake like an Earth-quake that shakes down strong Mountains and Castles the Ark had certainly been overwhelmed because of its fashion and posture and all in it been drowned Oh the Amazing Power and Providence or God attending Noah and the Ark his Eyes were upon it for good from the beginning of the year to the end thereof Deut. 11.11 God held the Wind in his Fist Prov. 30.4 so as not to suffer one puff of a tempestuous Storm to blow for all that whole year to endanger the Ark. This may well be concluded because 't is expresly said That after the Floud God made a VVind to pass upon the Earth Gen. 8.1 which importeth that all the time of the Deluge there was a great Calm and though some Natural Cause thereof may be assigned seeing Storms do ordinarily arise from Vapours ascending out of the dry Earth all which this Dowsing Deluge suppressed yet this was certainly a Supernatural Calm from Gods fatherly Providence for Noahs preservation Thus it is with the tossed Church God commands the VVinds and the Sea and both obey him Matth. 8.27 The 3. is As the Ark after all its tossings landed safely on Mount Ararat at the length and there had a Quietus est or long Rest So the Church Militant after all shall land safely and be triumphant in Heaven on those Everlasting Mountains The 4. is As the Ark was made in the fashion of Mans Body lying along upon his back with his face upward which is the very Model by which all Ship-Carpenters do build all their Boats Ships c. with a Bottom-tree like the Back-bone of a Mans Body lying with the face upward and so many Ribs arising up from it so it teacheth the frailty of Man while in the body variis agitatus in undis tossed up and down like a Tennis-ball by Fortunes Racket or like this Ark by the Waves of this over-grown Floud living always at the Sign of the Chequer sometimes in the VVhite of Mercy and sometimes in the Black of Misery Man is exposed to many Changes here below walking in changeable Colours and none tan say I am that I am but God Exod. 3.14 The 5. is An the Ark had the form of a Coffin which is always made according to the proportion of Mans Body in its length six times the breadth and ten times the depth or height This was the proportion of the Ark to mind Man of his Mortality and to teach him that great Truth of Mortification which maketh up the Church of God as the Apostle applies this Type to Baptism 1 Pet. 3.20 21. whereby we are become dead and buried with Christ Rom. 6 3 4 6. to wit by the Baptism of the Spirit accompanying the Baptism of VVater and shall have as sure a Resurrection as Christ had out of his Coffin or Grave and as Noah had out of the Ark made Coffin-wise wherein he seemed to lye buried for a long time The Church and her Cause shall come out of her Coffin and at last shall rest after all her Tossings safely upon Mount Ararat Acts 9.31 The 4th Remark wherein the Ark resembles the Church is its Accoutrements of a Window and of a Door wherewith it was framed and furnished Gen. 6.16 1. The Window Hebr Tsohar a clear light about the top of the Ark which some think was made of Chrystal that it might both take in Light and keep out Rain And the word is in the singular number to shew there was but one Light for this great Fabrick and this was placed in that Cell where Noah c. lodged seeing Beasts Birds and creeping things do not dislike Darkness As the Ark it seems had but one VVindow so the Church hath but one Spirit to enlighten her Eph. 4.4 There may be many Ignes fatui or false Lights but the true Illumination is but one This one VVindow was but a little Light to so great a Vessel to typifie that the Church while Militant on Earth doth but see through a Glass darkly 1 Cor. 13.12 until she become Triumphant in Heaven and then shall he see as she is seen 1 John 3.2 Therefore none are to boast of their high Attainments of Knowledge here for the best of men are but men at the best and know nothing yet as they ought to know 1 Cor. 8.2 'T is well said by Origen Ignorantiam meam non ignoro I am not ignorant that I am but ignorant Alas it is with us here as with a Prince while in the womb he lyes pent up there in a dark Prison but when born and brought up he shineth forth with all the glory of his Fathers Court So 't is with us on Earth we are here confined to dark Cloysters as the Inhabitants of the Ark were and the greatest part of our Knowledge is but the least part of our Ignorance and yet how prone is proud man to think that he knows all that is knowable Hence it comes to pass in some Churches as it was in Alcibiades Army where all would be Leaders and none content to be Learners Some Hebrew Doctors say this VVindow or Tsohar Hebr was a pretious Stone or Carbuncle which hanged in the Ark and gave light to all the Creatures therein though this hold not true concerning the Ark seeing Noah is said to open the Window Gen. 8.5 6. yet holds it eminently true concerning the Church which is enlightened by Christ that precious Pearl and that Enlightening Enlivening Living Stone The 2. Implement of the Arks Fabrick was a Door Hebr. Upethach This is also in the singular number there was but one Door for this great House of three Stories high and that fixed in the side of the lowest Story resembling that one Wound opened in the side of our Saviour John 19.34 yet the Door was doubtless a very vast and prodigious Door both wide enough and high enough to receive into it Camels and Elephants Yea it was so great and heavy that when all the Beasts clean and unclean together with those overgrown Creatures came as it were out of Gods hands whose Commands as their Creator they all obeyed to Noahs hand who handed them it at this Door and all others design'd to be saved Noah could not well shut this Door himself and 't is easily supposed the Scoffers without would do no such service for him and therefore the great God in whose sight Noah hand found grace Gen. 6.8 undertakes this mean Office to be Key-turner or Door-keeper and shuts the Door after Noah Gen. 7.16 and therefore it could not but be well shut for what God doth is always well done Even the Vulgar said of Christ He hath done all things well
Or 3. The three Stories resemble the three great Graces in a Believers Soul to wit Faith Hope and Love 4. They represent also the three Rooms where the Spirit of Sanctification spreadeth as blessed Leaven particularly Understanding VVill and Memory or more generally the Body Soul and Spirit 1 Thes 5.23 Or lastly The three growths of a Christian the thirty sixty and an hundred fold higher and higher Children Young-men and Fathers The 6. Remark of the Ark is Its usefulness for preservation of Noah c. wherein it is a Type of the Church according to Austin's saying Extra Ecclesiam nulla est salus As all out of the Ark were drowned so all out of the Church are damned According to this Fathers notion 't is the undoubted duty of all Professors to joyn themselves as the phrase is Acts 5.13 to some Church of Christ or other and not live loose and at liberty without the Pale of the Church as a straying Sheep got out of the Sheep-fold or a wandring Bird got out of the Cage Snares and Temptations cannot but attend them Hence the Spouse sadly complaineth Tell me oh thou whom my Soul leveth where thou fâ—â—â—est c. for why should I be as a wanderer so the words may be read Cant. 1.7 8. This is certain that as in Moses Law the Mercy-Seat was no larger than the Ark so in the Messiah's Gospel Grace is no larger than the Covenant laid up in the Ark as is aforesaid Yea and it was strong consolation to a late Dying Martyr who said Seeing I may no longer live Gods Servant I am content to Die his Sacrifice and 't is my comfort that I die in my Bed Isa 57.2 as I die in Church-Fellowship Alas those that were saved in the Ark were but few in comparison of those that perished out of it by the Deluge Few there be that find the Narrow way of being confined within the narrow compass of the Ark as the Dove desired to be for Diet and Lodging but the unclean Ravens that feed upon stinking Carcasses are many that love to flutter abroad and like not any confinements in Church-Fellowship but would live as they list and after their lust finding the Broad way wherein they have Elbow-room enough for Licentiousness Mat. 7.13 14 Luke 13.24 Though there be much more Congruity betwixt the Ark and the Church whether Domestical as Rom. 16.5 1 Cor. 16.19 c. or Congregational as at Corinth Ephesus c. or Catholick it must 1. Be made of Gopher-wood which will not rot of Incorruptible Seed 1 Pet. 1.23 Gen. 6.14 2. Of Hewed Timber Hos 6.5 such as have the knots of corrupt Nature hewed off by â—he Ax of the Spirit of Mortification 3. Well plained by being renewed in the spirit of their minds Ephes 4.22 23. 4. VVell seamed to lye close together and keep tight together in the Unity of the Spirit which is the Bond of Peace Psal 133. 1. Eph. 4.3 13. 5. Well Plaistered as well as well Plained and well Seamed the Curtains of the Tabernacle were coupled close together with Golden Taches Exod. 26.6 c. so the Boards of the Ark were clinch'd close together yet must be plaister'd over too to make it more tight against the Deluge thus the Church and Children of God must be Plaister'd over with the Righteousness of Christ to secure them both against the scalding Inundations of Gods Indignation and against the scorching Fiery Darts of Satans Temptation The imputed Righteousness of Christ in our Justification preserves us from the former Phil. 3.9 and the imparted Righteousness of Christ in our Sanctification saves us safe from the latter Eph. 6.16 6. As the Ark lay flat though floating and steady upon the Waters being well Ballanc'd below yet with a little ridge above â—o shoot off Rain close joined at the Top the two sides of the covering leaned each against other so we should be constant in Christ both in Calms and Storms leaning upon our Beloved as the Spouse did Cant. 8.5 standing in the most advantagious posture both below and above that when we have done all we may still maintain our standing steady in all occurences Eph. 6.13 7. The Window was but a little light compared with that of the next life as above at large yet be sure it be large inward though narrow outward as the light of the Temple was 1 Kin. 6.4 This is the first work of the Spirit to let light into the Soul Acts 26.18 8. The Door as the wound in our Saviours side was large enough for the greatest Elephant in Sin to enter upon Repentance as before 9. As there was a great deal of Stench among all those preserved Creatures because of their Excrements cast out and couped up so long in the Ark So in the Church there cannot chuse but be found much Annoyance because of offences which will come Mat. 18.7 Luk. 17.1 Rom. 16.17 and of Heresies which will arise 1 Cor. 11.19 2 Pet. 2.1 that must needs offend them who have their senses exercised to discern Good and Evil Heb. 5.14 10. As after the long laying of Noahs Family in the Ark the Deluge dryed up the covering was removed after a double pause of sever days-stay Gen. 8.10 12. God let them ouâ— v. 16. and made them to multiply and increase exceedingly So the Church hath her hiding times lyes lurking sometimes in the Cleft of the Rock Cant. 2.14 and sometimes hid in the Wilderness Rev. 12.6 14. but when God saith to her as he said to Noah Go Forth then doth she grow up as Calves in the Stall Mal. 4.2 and inlargeth abundantly Acts 9.31 Thus the Congruity consider next the Disparity As 1. The Ark had neither Anchor to Stay her nor Stern to Steer her nor Mast to Poise her nor Sail to Move her nor Pilot to Guide and Govern her for Noah was an Husbandman and a Preacher so had no skill in the Art of Navigation which was not then found out how soon therefore might the Ark have dashed against the Rocky Mountains or the lofty Castles of the prodigious Giants of those Times had not Gods eye been upon it and the same hand that shut up the door of it had not been as an Helm to it from the beginning of the year to the end thereof Deut. 11.11 The glorious Arm of the Lord led the Ark safe through the Deluge as it did Israel through the Red Sea so that they did not stumble Isa 63.12 13 14. But God hath provided some better things for us Heb. 11.40 some better Tacklings for our Ship the Church as the Anchor of Hope to hold us the Ballast of Humility to Poise us Patience and Perserverance to keep us steady in our motions Christ himself the Master and Pilot of the Ship his Cross is the Mast and the Sails are Divine Inspirations upon our Humane made Divine Affections the Top Flag is Faith with this Motto writ in it premimur non opprimimur
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
us Rom. 6.14 And though Esau becomes sometimes so strong as to cast off Jacob's Yoak according to the Prophecy Gen. 27.40 in Jorams day when Israel were Apostatized 2 King 8.20 Yet were his posterity brought into subjection again And thus though the Flesh may under some Spiritual Desertion prevail against the Spirit yet never Totally and Finally Rebel it may but Reign it cannot in a gracious Heart It may play the Tyrant but never Rule as a Chosen King Israel had cast off Gods Yoak and Covenant so Edom cast off theirs for a while yet Ten Thousand of them were cast down a Rock to break their Necks 2 King 14.7 2 Chron. 25.2 yet Israel never serv'd Edom nor Spirit the Flesh Oh that the Rock Christ may break the Neck of all our Edomites inordinate Affections c. Having run through the History and Mystery of the First General part Jacob's Birth come we now to the Second General To wit Jacob's Life wherein there be three Grand Remarks The 1. is Jacob's flight to Padan-Aram 2. His Abode there for a long time 3. His Return thence In the first his Flight from his Fathers House are considerable 1. His Inducements compelling him to go thither 2. His Encouragements comforting him in his going this long Journey 1. Of the first of these the Motive or Impulsive cause inducing him to it was to withdraw himself from the Fury of his enraged Brother Esau who was highly incensed against him for bereaving him of his Fathers Blessing Gen. 27. as before he had of his own Birthright Gen. 25. The Birthright and the Blessing must go together Esau had undervalued the former and therefore he most righteously is deprived of the latter The loss of the Birthright made way for his loss of the Blessing for in the Right of the Birthright there were these Priviledges 1. The First Born succeeded the Father in Dignity and Authority so that the younger Brothers were to give place to him Gen. 27.2 The Elder was called not the Younger 2. He was to have a Double Portion of his Fathers Estate Deut. 21.17 1 Chron. 5.1 and 2 Chron. 21.3 3. He must have the peculiar Blessing from his Dying Father as Gen. 27.4 4. The Honour of the Priesthood was entailed upon him so long as his Brethren did Cohabit with him Thus Bereshit Rabba saith Before the Tabernacle was Built the Domestick Worship was managed by the First Born The Levites were chosen by God in their stead for this work Num. 3.6.12 and 8.6.14.17 18. 5. The Father Dying he was the Lord and Prince of the rest Thus Jacob called Esau his Lord and himself his Servant He and his bowing before him Gen. 33.5 6 7 8. and 13. Yet when Isaac had Blessed Jacob instead of Esau he saith I have made Jacob thy Lord Gen. 27.37 6. This Primogeniture was a sacred thing as it was a Type of Adoption so looked toward Life Eternal and hence the Jerusalemite Paraphrase addeth in Esau's selling of the Birthright to Jacob he sold with it Heaven also whereof it was a Type and Pledge No wonder then if Esau be Branded for a prophane Person Heb. 12.16 for despising his Primogeniture which had so many priviledges as the Promise Priority Priesthood c. wrap'd up in it yea 't is not improbable that Esau had long out of his Prophaneness underpriz'd this priviledge and had oft offer'd it to Jacob before which may be gathered from the words of Jacob Mikrah li cajom fell me to Day and Hishabgnah li cajom swear to me to Day Gen. 25.31 33. As if he had said That which thou hast offered me so oft now effectually perform it 'T is likely there had been some Parlies about this Primogeniture before this for Esau was too Prophane for the Priesthood having more mind to converse with unreasonable Creatures in Hunting in the Field than with reasonable Men and Women in Family worship As to the Double Portion he much mattered nor for he presumed to have enough by his Hunting or as his Father foretold of him Gen. 27.48 he could Carve out a competency to himself by his Sword Therefore Having oft as 't is probable made light of it and proffered it to his Brother Jacob now takes the advantage of his Hunger and makes a firm and final Bargain by Oath about it 'T is supposed that the same Famine which caused Isaac to Depart from the Country Gen. 26. might also occasion Esau to part with his Birthright For it is apparent there was great scarcity of Victuals when Jacob was brought to his Lentil Pottage and when Esau if he got not some share of those Pottage look'd on himself as like to Famish Some blame Jacob for unkindness to his Brother in necessity but 't is by others safer suppos'd that Jacob carried on this Contract by a secret instinct or Divine Revelation consulting with his Mother and the Oracle of God How weak soever Jacob was herein which yet God over-rul'd for his own Glory 'T is certain Esau was wicked 1. In despising such a Dignity 2. In limiting it to his Life 3. In chaffering it away so Cheap 4. In preferring present Temporals before pretious Spirituals and future Eternals All this he did willingly and Volenti non fit Injuria 't was Jacobs Piety and Esaus prophaneness Jacob strove for it at his Birth taking hold on Esaus Heel Gen. 25 26. As if he would have turned up his Heels and got to the Goal before him wherein Aben-Ezra noteth that this posture of Jacob's putting forth his hand did break the skin wherein himself was wrapp'd to take hold of his Brothers Heels as it were to pull him back and give way to his Birth which did plainly prognosticate that he would break in upon his Brothers Birthright not that he had any sense or understanding then to strive against the carnal Generation but he was at that time used as an instrument by the Spirit of God who stirr'd him up thus to wrestle with Esau whereby was prefigured that wrestling which would be betwixt the Carnal and Spiritual Seed Yet afterwards Jacob purchases by Price what he could not at his Birth procure by Power He buys the Birthright with Pottage when a Youth which he could not win by Force while an Infant and Unborn ◠Hence have we these Remarks 1. Jacob is the Picture of a Godly Man as Esau of the Ungodly he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plain Man Gen. 25.27 as without welt or guard guile or gall he was smooth in his conversation not rough as Esau 2. Jacob was an heeler or supplanter as his name signifies so should every good man be to his Lusts Psal 49.5 and the more stiff-necked they be the more need of God as Moses words do import Exod. 34.9 to help us in it Psal 71.16 3. As Jacob strove for the Birth-right at his Birth but mist it yet fainted not but gets it after so we must contend for Divine Blessings Jude
by many means as first by Cursing the Murtherer v. 29. where Joab's Children have a lamentable Legacy left them by his iniquity Secondly In not only making a publick lamentation at Abner's Funeral but also in causing Joab to joyn therein that he might both expose him to publick shame for being the Actor of it and more especially to bring him to a sense and sight of his heinous sin in committing it and to a true repentance if possible for it which was the cause of such a publick lamentation both of King and Kingdom that had no hand in it v 3â— Thirdly in giving Abner such a Pompous Funeral at Hebron where he water'd Abner's Sepulchre with his own tears which was a further Testimony of his innocency in it v. 32 33. Fourthly In branding Joab before all the People for his sordid Assassinating such a Man of Valour as could and would have match'd him had they fought upon equal terms bewailing Abner that he died not as the fool Nabal did nor were his hands manacl'd nor his feet fetter'd c. v. 34. Tho' his hands were tied from slaying the Lord's Priests at Saul's Command yet was it not so now Fifthly In his Fasting as well as Mourning his Chieftains intreated him to allay his great grief with the Funeral Feast and a Cup of Consolation according to Custom Jer. 16.7 Ezek. 24.17 but he refused until Sun-setting v. 35. N. B. Note well First all these Evidences of David's innocency were an high point of Prudence as well as Piety the People were well pleased v. 36 37. to see David strip himself of his Royal Robes and follow the Corps as a true Mourner from which Kings are usually exempted He truly mourned not only for the loss of Abner in whom he lost the present project of gaining all Israel to his side but also for Joab's murther defiling the Land N. B. Note well Secondly His Courtiers objected Why dost thou not punish the murherer of this Great Man v. 38. David Answered v. 39. I am forc'd to forbear Justice least with my right hand I cut off my left those Sons of Zeruiah are so Potent in the Army they may serve me as Abner serv'd Ishbosheth but David was weaker in Faith than in Force this was but Carnal Reason for he having God's Promise for the Kingdom should have done justice upon Joab and have cast himself upon God's Providence for the Issue David had God's Warrant for it Gen. 9.6 Exod. 21.14 Fiat Justitia Ruat Coelum Justice must be done whatever come but David turns him over to God to punish him 1 King 2.5 6. c. 28.34 2 Sam. CHAP. IV. THis Chapter gives an account of the decrease of the House of Saul as the former did of the increase of the House of David which two Houses are Allegories for as there was constant opposition and continual skirmishing for a long time between the two Houses of Saul and David even so in a double Emblem there is first betwixt Christ and Antichrist while the World endures and Secondly betwixt the Spirit and the Flesh in the Souls of the Saints while their lives do last This double Type holds forth a double Mystery in the History both in a general and in a particular respect First As to the General Ishbosheth's Kingdom was founded upon an Arm of flesh namely Humane Power and Policy and not any Divine Word to warrant it but rather on the contrary to abolish it therefore must it in God's time decrease tho' it look never so big with so many Tribes of Israel in the belly of it at its first beginning Whereas David's Kingdom was founded upon a sure word of Prophesie and Promise of God which was at the first supported with one Tribe only at Hebron yet must it in God's time greatly grow having both the Promise and the Providence of God to warm water and nourish it into a kindly growth Even so the Kingdom of Satan tho' at the first it be enlarged almost over the face of the Earth the whole World lying in wickedness 1 John 5.19 yet the Lord hath spoken it shall grow weaker and weaker as the House of Saul did Ch. 3.1 until at last our Lord shall destroy the Man of Sin utterly with the breath of his mouth and with the brightness of his coming 2. Thes 2.8 Whereas the Kingdom of Christ our blessed David tho' it be but as a little stone the Kingdom of a Stone at the first yet shall it become the Kingdom of a Mountain to fill the whole Earth Dan. 2.35.45 In like manner if those two Houses of Saul and David be particularly considered they represent the two opposites the Flesh and the Spirit in our Spiritual Warfare what can we see in the Shulamite or one at peace with God as the word signifies and so is every true Believer but as it were the Company of two Armies Cant. 6.13 and these two are contrary each to other Gal. 5.17 So that we cannot do the things that we would as we cannot do the good things we would because of the Army of the Flesh which is Satan's Lieutenant General consisting of innumerable Lusts and Corruptions that do oppose us so we cannot do the evil things we would because of the Army of the Spirit which is God's Lieutenant General consisting of a Company of Evangelical Graces that do stop us in the way of sin as the Angel of God stopped Balaam in his perverse way Now because he that is in us is greater than he that is in the World against us 1 Joh. 4.4 therefore the Kingdom of the Flesh like that of Saul grows weaker and weaker though it seem never so invincibly strong in the beginning of this Christian Warfare and is at the last finally abolished whereas the Kingdom of the Spirit like that of David grows stronger and stronger tho' it seem at the first but as little as a grain of Mustard-seed yet grows it into a great Tree Math. 13.31 32. in the Kingdom of Grace and so into the Kingdom of Glory The Remarks upon the Particulars of his Chapter after this general double Allegory are First The Death of Abner did not only dispirit Ishbosheth but also put all the People into a deep consternation v. 1. N. B. Note well The most Wise God would never suffer evil to be done unless he knew how to bring some good out of that evil Indeed Joab had his ends in thus basely under colour of friendship to stab such a Prince in Israel as Abner was namely to revenge his Brother Asahel's death by him and to secure his own place of Generalship from him but God had his ends also as well as Joab his and that was First To punish Abner justly as for all his other sins so more especially for his Rebellion against David his Lawful Lord and Sovereign contrary to his own Knowledge and Conscience Chap. 3.9 for compassing his Worldly Honours and Wicked Designs in which
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. â—0 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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.
abundance Matth. 13.12 They shall know that follow on to know the Lord Hos 6.3 God will rather work a Miracle than that they who thus seek should not find Matth. 7.7 Such as seek God sincerely and endeavour to know him and his Will faithfully and more fully shall not be disappointed N.B. Here God makes Philip miraculously to meet this Eunuch who was inquiring after Godliness c. N.B. Then 5 His Occupation he was Lord Treasurer to this Queen Candace which is one of the principal of Court-Offices yet while this Eunuch was occupied in his Charge over the Queen's Treasure he still neglected not the True Treasure for saving his own Soul wherein that precious Promise and Prophecy Isa 56.4 5. was graciously fulfilled Let not the Eunuch say I am a dry Tree verse 3. I will give to them a Place and a Name in my House both the Credit and the Comfort of being the Sons of God c. N.B. And this honour the Lord conferred upon this Eunuch to make him the first we find who carried the Profession of Christ into Africa and tho' the Ethiopians were a People most despicable in the Eyes of the Jews and of the Greeks likewise for their famous Greek Poet Homer calls those Sun-burnt People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lowest of Mankind yet the Lord did demonstrate hereby that there is no respect of Persons or of Nations with him but whoever fears God and works Righteousness is accepted of him Acts 10.34 Gal. 3.28 c. N.B. 3. The Manner of his Conversion is described by the Eunuch's Reading and by Philip's Running to hear what he Read both were done by the direction of the Spirit as the one is expressed so the other is undoubtedly implied As the Spirit by the Ministry of an Angel moved Philip verse 26 27. and made him able to Run as swiftly as this great Man's Chariot Ran so that not only he could come up to the Eunuch but keep pace with him to hold a conference also The Scripture he was Reading was that in Isa 53.7 c. He was led as a Sheep to the Slaughter c. Philip asks him Understandest thou what thou Readest The Eunuch modestly and humbly answered How can I except some man guide me verse 29 30 31 33 34 c. Is qui nil dubitat nil capit inde boni Ask learn This Proselyte might by conversing with both the dispersed Jews in his own Countrey and those at Jerusalem at his keeping the Festivals there be acquainted with the Lives of the Prophets and might find there Recorded how much Isaiah suffered under Manasseh this might well raise a doubt in him whether the Prophet spake of himself or some other Man and that he might be resolved of his doubts such was his modesty and humility that this great Man takes up his Inferiour into his Chariot as Jehu did Jehonadab 2 Kings 10.15 and asks him this Question in answer whereunto Philip Preach'd a powerful Sermon of Christ to him shewing that Prophecy could be meant of none but our dear Redeemer and not of Isaiah Jeremy or any other And by that pregnant and pathetical discourse the Lord blessing the Ordinance of Hearing the Word Saving Faith was effectually wrought in this Eunuch's Soul N.B. The Remarks upon this are these 1. This Ethiopian may teach us Christians to spend our time profitably not vainly we do not so much want time as waste time whereof we are but Tenants at will and must as Stewards give an account for that Talent 2. Of all other Books to Read the Scriptures most as he did that we may by digging in that golden Mine find Eternal Life John 5.39 3. That Masters ought to instruct their Servants out of the Scriptures Thus 't is supposed this man was doing though he had but small knowledge 4. That such as are throughly humble are also truly docile willing to learn knowledge from any hand and to acknowledge their own ignorance 5. That Superiors must not disdain to be instructed by their Inferiors as he here and great Naaman by a Captive Girl 2 Kings 5.2 13. How would our great Treasurers and Chamberlains huff at such an Affront 6. That bare Reading the Scripture without understanding it is no better than the tinkling of a Cymbal They are blessed that Read it with Knowledge Attention Affection and Application in their Lives Rev. 1.3 7. Divine Commands must not be grudgingly disputed but speedily dispatched as Philip did here in hastening through a Desart of Difficulties without cavilling at the uncouth way to save a Soul 8. Divine Providence doth wonderfully work in a concurring tendency towards this Ethiopian's Conversion God both orders him to be Reading such a portion of Scripture as he had need to be informed of concerning Christ and also Philip to be so ready at that juncture to inform him there in a most Fundamental Truth N.B. 4. The wonderful Effect of this holy Conference follows not only the Conversion but also the Baptism of this New Convert Incredible gain is got by mutual Conference in all Arts and Sciences especially in the knowledge of Divine Truths N.B. The Mathematicks are so call'd because they cannot be learned without a Teacher No Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Self-Teacher in Divine Literature It were to be wished that illiterate Mechanicks and ignorant Women would say with this great Officer How can I understand the Scripture except some Interpreters help me Acts 8.31 The Priests of the Lord should preserve knowledge on their Lips and the People should seek the Law at their Mouths Mal. 2.17 Deut. 33.10 and Jer. 3.15 N.B. He that in heavenly things dare become a Scholar only to himself hath no better than a Fool to his Master None can know the things of God by the reach of their own carnal Reason c. but only by the Spirit of God 1 Cor. 2.10 11 14. Thus God's Spirit who had directed Philip hither did also in lighten the Eunuch's understanding in the Divine Mysteries of Man's Salvation and this Questionist becoming a Christian desires the Seal of Christianity in Baptism which upon the Profession of his Faith was done according to God's appointment verse 36 37 38. by Dipping in those hot Countreys but now God will have mercy c. in our cold Countreys for Sprinkling is as significative and effectual answering the Type Exod. 12.3 and Heb. 10.22 5thly And lastly The Event of all to wit the departure of both each from other N.B. 1st Philip was suddenly taken up out of the Eunuch's sight and was miraculously caught and carried away out of this great Man's company by the Spirit of God in the Ministry of an Angel as the Apocryphal Daniel affirms of Habakkuk and this Rapture and Transportation was in a rapid and swift motion The like we read of 1 Kings 18. v. 12. and 2 Kings 2.16 and Ezek. 3.12 14. 'T is said The Eunuch saw Philip no more Acts 8.39 for he
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.
A Compleat History and Mystery OF THE Old and New Testament Logically Discust and Theologically Improved In Four Distinct Volumes The First beginning at the Creation of the World and ending at Moses The Second beginning at the particular Remarks of Israel's Motions and Mansions in the Wilderness until the Death of Moses and the Succession of Joshua and so forward unto the Birth of Solomon The Third beginning at David's Repentance before the Birth of Solomon and ending at the Birth of Christ wherein an ample Account is given of all the Apocryphal Times betwixt Malachy and the Messiah also as well as of all the Canonical Books until that Time The Fourth beginning at the first of Matthew and ending at the last of the Revelations wherein is held forth the most Illustrious Life of Christ and the Lives of all the Apostles to the Death of the last and longest living Apostle John the Divine The like Undertaking in such a Manner and Method being never by any Author Attempted before Yet this is now approved and commended by Grave Divines c. By Christopher Ness A. M. and Minister of the Gospel in London Semper aliquid Revisentibus Augustin Difficilium facilis est venia In Magnis voluisse sat est Sic minimo capitur Thuris honore Deus LONDON Printed by Tho. Snowden and are to be sold by Tho. Parkhurst at the Bible and Three Crowns the lower End of Cheapside And Jonathan Robinson at the Golden Lion in Paul's Church-Yard 1696. To the Right Worshipful and Worthily Honoured Sir Leonard Robinson Knight and Chamberlain of this Famous City of London Grace Mercy and Peace be Multiplied Noble Sir YOU are one for whom the Great God hath done both great and good things both in respect of your inner as well as outer Man for as the way of the Righteous is above to the Wise Prov. 15.24 having their feet where other Mens head are they are upper-region Men born from above as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek signifies John 3.3 So likewise the Lord hath lent you a marvelous lift relating to your outward Estate in seating you upon high to bear so great a Figure in this so Great a City what can be said in this case but that God is good to his Servants not at all an Austere Master Luke 19.21 but he gives large Wages for little work and is most liberal in his Retributions for he is faithful 1 Cor. 10.13 and abideth faithful 2 Tim. 2.13 and will faithfully perform what he hath promised Heb. 10.23 saying he will honour those that honour him but they that despise him shall be lightly esteemed 1 Sam. 2.30 and promising also in all thy ways acknowledge God and he will direct thy Paths Prov. 3.6 God will surely own those that own him and such as do avouch the Lord to be their God he will likewise undoubtedly avouch them to be his Servants and peculiar People Deut. 26.17 18. Now Sir though I must say with Elihu I know not to give Flattering Titles to any Man in so doing my Maker would soon take me away Job 32.21 22. I have as little Art in it 't is quite out of my Road as any Heart to do it lest my Maker should suddenly snatch me away in that dangerous sin of Flattery therefore I dare not so much as seem to do so yet notwithstanding we are commanded to render unto all Men their dues Honour unto whom Honour is due Rom. 13.7 Hereupon I cannot but declare it openly that ever since I had the happiness to be acquainted with you for many years you have dared to own the good ways of God even in the worst of times this I must testifie to the World upon my personal knowledge And your Lord whom you have sincerely served and openly owned hath likewise owned and honoured you after a most signal and singular manner not only in advancing you above the heads of all your former Brethren but also in Exalting you so highly in the very hearts of our Famous Citizens amongst whom you are Universally valued and by whom which is more and better you are most entirely beloved A Demonstration hereof was evident at your last Election to your high Office by their loud and long Acclamations for a Continuation a Continuation of your person in that place of so great a trust after a whole years trial of your truth therein Worthy Sir I very well know since Divine Providence hath devolved this Dignity filled top full of most weighty Affairs upon you that now you have somewhat else to do than to read any Books much less such a large Volume as this is yet am I not ignorant that there is such a Spiritual Tincture upon your Spirit as hath made you not a little inquisitive after the great Mysteries of Godliness 1 Tim. 3.16 and after the knowledge of the Holy Scriptures which are able to make you wise unto Salvation 2 Tim. 3.15 Besides you well know 't is a great truth that the particular calling of no Man no not of the highest Employ and most perplexed with difficulties ought at all times and altogether to justle out the General Calling which is of absolute and indispensible necessity and Man's chief end and errand into the world 't was the prophane speech of that bloody Atheist Duke de Alva he had so much business and labour upon Earth that he had no leisure to look up and mind Eclipses in Heaven c. You have learnt better Lessons in Christ's School Eph. 4.20 there is a dividing aright for God in both those Callings which Cain did not and therefore was accursed there is a right rendring both unto God and unto Caesar without any injury to either of them Matth. 22.21 there is a time for all things Eccl. 3.1 c. Moreover Arcus nimis intensus rumpitur the Bow that stands always bent is soon broken All men must unstring their bow sometimes some lucid intervals are necessary to man's nature which desires some diversion and will soon evaporate without some repose Now there is do diversion more connatural to the Mind of Man and more refreshing to his Spirit than is the reading of History and of all Histories none are comparable to the Sacred History whereof it may be said as David did of Goliah's Sword there is none like that 1 Sam 21.9 the very History is dressed up in that grave and lofty stile treating all along upon the weightiest matters must needs be more pleasant to the head of Man than a thousand Romances but the deep Mystery thereof walking all along with the History of it cannot but be likewise very profitable to the heart of Man especially to the honest and good heart Luke 8.15 'T is a duty incumbent upon all persons even of all degrees sorts sizes and sexes to search the Scriptures for Eternal Life Joh 5.39 And Alphensus King of Arragon did not look upon that labour as below his Royal Dignity who as Panormitanus
that part of the Mass which came next to the former in purity and subtilty was made the Air or next Element call'd the Firmament and Heaven that is the whole Region of the Air even all that is to be seen above the Earth and under the Moon so 't is said the Clouds of Heaven Psal 147.8 Matth. 24.30 or the Fowls of Heaven Gen. 1.30 Psal 79.2 Gen. 1.6.7 8. On the Third day the more gross parts of that Mass were so distributed to their distinct and proper places that the waters being gathered into their Channels and Receptacles made the Ocean or Sea and then the dry land appear'd and was adorned with Herbs and Trees Those were the two other Elements Gen. 1.9 10 11 12 13. On the Fourth day were made those Lights of Heaven into which as into certain Vessels God as it were gathered the light which before was dispersed in the upper Horizon and did incorporate it in those Superiour Bodies to give Light to the Inferiour World v. 14 15 16 to 19. On the Fifth day were made the Fowls and Fishes those Inhabitants of the Air and Water together with the Amphibia as Crocodiles Sea-horses c. and the first blessing of Generation was pronounced upon them v. 20 21 22 23. On the Sixth day God Created the Beasts and all Creeping things of the clean sort of Beasts there were Seven Created of every kind three couple for Breed and the odd one for Adams Sacrifice upon his Fall which God foresaw and then he made Man after the Beasts c. Thus the Heavens and the Earth and all the Host of them were perfected Gen. 2.1 And on the Seventh day God rests from his Creating Work Job 5.17 ordaining that day as a standing Memorial of his Mercy God in the Creation observ'd this excellent Order in simple Bodies as to the Universe he proceeded from the imperfect to the perfect as the Elements of a simple nature were first Created and then the things made of those Elements the things without life before things with life and of things with life he made those of a Vegetative life as Plants and those of a Sensitive life as Beasts and afterwards Man with a Rational life as most perfect of them all but in particular Compound Bodies he proceeded from the more perfect to the more imperfect as he first made the Trees and then the Seed first the Man and then the Woman both more imperfect As Man was the last so he was the best of the Creation hence Man was made after another manner than all other Creatures for they were all made by the single word of God but when Man comes to be made God calls a Councel saying Let us make Man Gen. 1.26 not as in the other Let there be Light and let there be a firmament c. but here God the Father as it were consults with God the Son and God the Holy Spirit concerning the making of Man as a work of great weight and a matter of great moment his very body which was but the Sheath or Case of the Soul was curiously framed of Elementary Matter wherein there are so many Miracles from head to foot as would fill a whole Volume Galen an Heathen could not read Anatomy-Lectures upon the parts of Man's Body especially the fashion of the Hand framed in all its parts for handling work but he acknowledg'd Digitus Dei the singer of God and sang an Hymn to the Creator As Man was the last of all so he was the Epitome of all partaking of all the whole Creation in respect of his Soul and Body The Soul is an Abridgment of the Invisible World and the Body of the Visible Hence Man is call'd by the Hebrews Gnolam Hakaton and by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which do signifie the little World The Soul is set and seated in the Body as a little God in this little world as Jehovah is a great God in the great world for God made Man in his own likeness as like him as might be and to come as near him in resemblance as was possible The Idaea or Exemplar of the great world which was in God from all Eternity was as it were briefly and summarily expressed and compriz'd by God in Man as he was the little World The very Heathen Philosophers had some Notions of this as 1. Favorinus who said the greatest thing in the world is Man and the greatest thing in Man is the Soul And 2 Proclus could say The Mind that is in Man is the Image of the first Mind to wit the Image of God As God is a Spirit Job 4.24 in the Glorious Trinity so the Soul is a Spirit Indivisible Immaterial Immortal distinguish'd into three powers or faculties Vnderstanding Will and Memory which all make up one Spirit or Soul which is a resemblance of the Holy Trinity The Body which is the sheath and shell of the Soul is not onely a composition of all the Four Elements Fire Air Water and Earth but also the Compendium of all Created things as partaking of a Being with Stones of Life with Plants of Sense with Beasts and of Vnderstanding with Angels when the Soul is united to it See more of this in my Christian Walk pag. 2 3. Though the Body of man in respect of the Soul be but as a Clay-wall that encompasseth a Treasure a wooden Box that containeth a Jewel and a coarse Canvas-case that covereth a most curious Instrument yet in it selt it is Opus Phrygionicum a Phrygian or Arras-work 't is a piece of curious Tapestry Embroidered with Nerves Veins Arteries and variety of Limbs sustained with Bones and cover'd over with Flesh and Skin Psal 139.15 16. 'T was a wonderful work as may be easily demonstrated 1rst A Temple is the best of Buildings and the Body of Man is call'd the Temple of God 1 Cor. 6.19 Oh what a glorious and goodly structure was that Temple of stone which Solomon built not for Man but for God 1 Chron. 29.1 't was one of the great wonders of the World So God made the Body of Man a Temple of Flesh for himself to dwell in the Spirit or Soul of man dwells in the Body as in its House or Temple Dan 7.15 Hebr. Ruchi bego Nidneb My Spirit in the midst of my Body Nadan Translated there the body signifies a sheath and so the same word is used 1 Chron. 21.27 Put up thy Sword into its sheath intimating that the Soul is in the midst of the Body as the Sword is in the midst of the sheath now the more excellent that the Sword is the richer sheath it requires the Soul is a Sword of excellent Metal and Temper so requires an excellent Scabbard Oh then what an excellent House must that needs be which is inhabited by such an excellent Tenant as an Immortal Soul or Spirit of Man Neither is this all but also the Spirit of God dwells in it Hence 't is
called the Temple of the Holy Ghost 1 Cor. 6.19 Surely that must needs yet more be an excellent House which the Spirit of Holiness designeth to dwell in 1 Cor. 3.16 17. The Spirit of God is Res delicata a great thing a good thing and a delicate thing Psal 143.10 it necessarily follows then that the Body must be a stately structure which is thus Templify'd by the Holy Ghost as is the man poor or rich so is his House a mighty Prince lives not in a mean Cottage 2ly Some of the Antient Fathers were of an opinion that Christ made mans Body with his own hands according to the form and fashion of that Body which himself would afterwards take up and suffer in that was full of glory Job 1.14 Whether this conceit hold or no I know not however this I am sure will hold That the Son of God did assume the Body of Man in one person to his Godhead which was a Dignity the Angelical Nature was not dignifyed wâ—thal for verily he took not on him the nature of Angels Hebr. 2.16 and after the making of Man he left nothing unmade but to makâ— himself Man and the excellency of the very ruines of this Temple to wit of faln Man doth plainly shew what a curious piece of work mans Body was in the state of Innocency for since the Fall Moses was exceeding fair Act. 7.20 Samson was exceeding strong Judg. 14 15 16. David exceeding lovely 1 Sam. 16.12 Asahel exceeding 〈◊〉 even swift as a Roe so as to outrun an Horse 2 Sam. 2.17 and Absolom was so exceeding beautiful that there was not a blemish found in him from top to toe 2 Sam. 14.25 All those Excellencies undoubtedly forfeited by the Fall being joyned together in one Body oh what an excellent rare body would they make and such a choice Composition was Mans Body in the state of Innocency As one finding the length of Hercules foot gathered from it the proportion of his whole Body so may we gather from those very Relicks found in faln Man what a goodly thing the body of Man had been before the fall 't was the Master-piece of Gods handy-work Sun Moon and Stars were but the works of Gods fingers Psal 8.3 but Mans Body was the work of Gods hands Psal 139.14 Job 10.8 God as it were took most special pains and laid out his choicest skill in fashioning of Mans Body in the Inner Chambers of the Earth Eph. 4.9 like curious workmen when they have some choice piece in hand they perfect it in private and then bring if forth to publick view Oh what Divine Lectures may be read upon all the External and Internal parts and members of Mans Body and what Seraphick raptures may seize upon the Soul in a serious Contemplation of God in them As the great world is a whole bundle of wonderful works so is this little world the Epitome of the great no less a little Volume of wonders in respect of the body As 1. That such an excellent piece of work should be made out of such sordid and base matter as dust or dirt How doth that mean Original of the Body serve to exalt the wisdom and power of the Creator as well as to humble proud man who out of such indisposed Materials made up such an excellent Fabrick Man who is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common workman can make his work no better than the matter he works on will afford he always uses probable Materials as Gold for Golden and Silver for silver vessels c. but God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 11.10 a skilful Artist can out of very stones raise up Children unto Abraham Matth. 3.9 and can out of the basest Matter make up a most beautiful body here 's the true Philosophers stone 2ly That out of one Homogeneal matter to wit dust which is all of one kind in all its parts such an Heterogeneal Edifice should be erected as the Body of Man is which consists of such strange variety both of shape and substance as the Similar and Dissimilar parts do to wit the tender skin the soft flesh the tough sinews the strong bones and all out of one material dust Whereas when Man builds an House he must have many Materials as Stone Timber Iron Lead c. to make up his House 3ly That this great work of God upon Mans Body should be Internal as well as External work when a Carver Engraves the Image and Pourtraiture of Man his work is all External all the Excellency of it is outward and obvious to the eye he cannot make Internal Members Deest Intus said the Philosopher in Plutarch there wants life spirits and blood within no Anatomy Lecture can be read on the inside of any Image but the greatest part of Gods work in making Mans Body is Internal to wit in Brain Heart and Liver wherein he hath placed the Animal Natural and Vital Spirits the Animal Spirits are carried by the Nerves from the Brain the Natural by the Arteries from the Heart and the Vital by the Veins from the Liver The Motion of the Watch-wheels of Mans life is out of sight and within doors and all wonderful 4ly That there should be such a Sympathy Symmetry and comely proportion in all the parts and members of the Body every one placed after the most commodious manner The Eye is seated in the Head as a spye on a Watch-tower and the Smell is placed aloft and on the foreside that it might not be offended with the stench of the Excrements proceeding from below and on the backside A thousand more such Remarks may be made of particular Members which for brevity sake I omit adding onely that the Bulk of Mans Body is the Model or pattern for all Buildings whether of Ships or Houses and from the parts and members of it Men have learnt to make many useful Instruments as Bellows from the Lungs c. Also all measures are borrow'd from the Body as Inch Foot Palm and Cubit c. Yea several of its Members God ascribes to himself as Head Heart Eyes Ears Hands and Feet which must needs much commend the Bodies Excellency so much admired by the wisest of Heathens insomuch that Galen gave Epicurus an hundred years wherein to study and contrive a more commodious Composition or correct the place or fashion of any one part of it This famous Physician though an Heathen very well observed how the Body of Man was made Numero Pondere Mensurâ by Number Weight and Measure God indeed made all things so especially his Master-piece who was Divini Ingenii Cura Consilium made by mature Counsel and care of the whole Trinity insomuch that if all the Angels in Heaven had held a most serious Consult from their Creation to this day they could not have cast Mans Body into a more curious Mould or more exact frame nor could they have found out a fairer form or Edition 5ly That
Aquinas that all the Veins Nerves Humors and Bowels shall be discerned through the Body as wine is through a glass the Soul shall shine through the Body as the Candle through the Lantern and it shall then be so full of agility and nimbleness far beyond that of Asahel 2 Sam. 2.17 that Luther saith the Body shall move up and down like a thought and Austin saith The Body shall then move to any place it will and as soon as it will And Zanchy gives this Illustrating Example As an Egg before it be hatch'd is an heavy body and full of slimy Matter that sinketh downward but when it becometh a Bird and filled with life and spirits then it flyeth nimbly into the Firmament So the Body being dull and heavy now yet when hatch'd by the Resurrection â—nd filled by the Spirit of God it shall then be agile and nimble and thereupon the Apostle saith We shall be taken up to meet Christ in the air 1 Thes 4.17 the Body shall be so pure and Spiritual as to be able to mount up into the Heavens And as the Body shall then be a Transparent Coelestial Glorious and Spiritual so it shall be an Incorruptible Immortal Body 1 Cor. 15.53 54. It shall then be free both from all Actual and Potential Corruption 1. From Actual there shall then be neither defect nor deformity no want of Meat or Drink which are of a Corruptible Nature or of any other thing 2. From Potential Corruption for then the body shall be Impassible and can suffer nothing that can be hurtful to it no hurtful passions that may harm the body can then be yet there will be the comfortable passions such as Seeing and Hearing their most comforting Objects Those two Senses though others do not shall remain in the life to come as being more excellent Senses and receiving their Objects more immaterially are more Spiritual and shall be gratify'd with fulness of joy such ravishing and refreshing Spectacles and Musick as are both unexpressible and unconceivable such a joy so great as cannot enter into us but Christ saith we must enter into it Matth. 25.21 All the Bodies of the Saints shall then shine as the brightness of the firmament Dan. 12.3 and as the Stars of Heaven Matth. 13.43 yea as the Sun in his strength Judg. 5.31 Oh what a lovely sight will it be to see them together with God Christ and Angels and how transporting to hear Saints and Angels singing Anthems in their Hallelujahs to the Lord what manner of persons should we then be 2 Pet. 3.11 Now to make some Improvement of those Premisses take these Inferences following as 1rst Having viewed the Excellency of the body in the state of Innocency let us now consider it under the faln estate and 1. view it in the whole 2. in its parts 1. in the whole Oh who can contemplate this Burnt Temple but Mourn over it as they did Ezr. 3.12 Oh quantunt haec Niobe what Lamentations ought justly to be taken upon this account seeing this perfect glorious and Immortal Body is now by the fall become a vile Body yea vileness it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of vileness in the very Abstract Phil. 3.21 Now the body is Tohu Vabohu full of deformity and emptiness like that Chaos out of which all things were Created Gen. 1.2 as if the fall had reduced that Excellent Fabrick the Body to its first Chaos again Now the Body is truly called the spoil of Time this curious silver-piece that shone so splendidly when it first came out of Gods Mint hath lost its lustre its sound its weight its Divine Image and superscription and is become a poor thin overworn groat lost in the dust or dirt of the great house of this lower world Luk. 15.8 Now Satan hath set his own limbs instead of Gods Image upon it 't is now so disguised with sin that God may well say Depart from me I know thee not for my own Creature Matth. 7.23 thou hast so marr'd thy self since I did make thee God made it a Palace a most stately structure if viewed from the highest Garret to the lowest Cellar that is from the Crown of the head to the soles of the feet consisting of many specious as well as spacious Chambers and none useless yea the Body of the Woman consists of rarer Rooms more curious capacious and roomy for Conceiving and Containing her Babe which dwelleth in her Womb as in its house and hath as it were all its Houshold-stuff about it till time at its Birth bring it forth to the light of life than the Body of Man Hence 't is said in the Hebrew Tongue that Adams Body was formed â—â—t Eves Body was builded to wit with a special skill in a fitter proportion and a more exact Composition than Mans for the end aforesaid Adams Body was made out of Paradice but Eves in it The Bodies of them both were pompous Pallaces yea magnificent Temples fit Habitations for their Divine Souls to dwell in and fit Instruments to act by but now this body is become a prison a shackle a Sepulchre to the Soul it sometimes becomes so unuseful to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sepulchrum The Body is as the Grave wherein the Soul seems to be buryed and wherewith as with many weights it is really shackled Hebr. 12.1 Hence 't is one desire of the Soul to be dissolved Phil. 1.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be released out of prison to be set at liberty from its fetters and to return unto its proper home 2 Cor. 5.6 8.9 2 Tim. 4.6 Even to God from whence it came Eccles 12.7 And this strait betwixt two and groaning in the flesh doth not arise from the Natural Original Constitution but from sinful Corruption by the fall The Body of Man is now not only called a vile Body as above Phil. 3.21 as it is become a Compound of vileness and a lump of misery but also in the whole 't is call'd 1. a body of Sin Rom. 6.6 as it is both conceived and born in sin yea and oft both lives and dyes in sin Psal 51.5 Num. 27.3 Joh. 9.34 8.21 24. Sin is incorporated into all the parts of it as will appear after 't is call'd also 2. a body of death Rom. 7.24 which lives in Diseases and dies in dishonour 1 Cor. 15.43 a body that is dying so soon as it begins to live having the principles of Mortality in it as sin so death hath a real subsistency in the body the sense whereof made the great Apostle cry out Oh wretched man who shall deliver me from this body of death from this Carcase of sin to which I am tyed 't was as noisome altogether to his Soul as a stinking Corpse to his smell yea and as burdensome to it as the stone that was tyed to the foot of Anselms Bird which when she would have flown up towards Heaven did pluck her
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 â—ears 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 aurâ—â—m 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
3. If it be appropriated to the Prince of life and glory as Christ is called so the gate of Ezeâ—â—â—ls 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Captaâ—n-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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
upon foot for a long lime in the World God was so Jealous of his Worship that for some considerable space of time he would not suffer that as yet to be corrupted so that Religion is much older than Superstition and therefore we should enquire after the old way which is the best way Jer. 6.16 and 18.15 and the antient paths as the old VVine is better Luke 5.39 so is the old way that is chalked out in the Word and walked in by the Patriarchs and Prophets we should set a jealous Eye upon Novelties and shun untrodden paths as dangerous Beware of new Notions that cannot be proved to be old Truths as 1 John 2.7 Old Truths may have a new Restitution but cannot have a new Institution They are fools that run through all religions to find out the Right till they come to be of no Religion for this is Viam per avia quarere to look for a way to walk in where no way is to be found to the Law and to the Testimony Isa 8.20 The way is Christ in the Word Joh. 14.6 The second Inference is to look for Divine Warrant for every part of Divine Worship Any adding of Humane Inventions unto Divine Institutions is no better than a Plowing with an Oxe or an Ass and a wearing Linsey Woolsey Garments which are of the Houshold Stuff of Antichrist to be cast out Neh. 13.7 8. and ought not to be worn in Christs Temple Deut. 22.10 11. Which Levitical Law hath this precious Gospel in it that God abhors all mixtures in Religion That Primitive simplicity which is in Christ and in his Gospel-Worship ought not to be corrupted 2 Cor. 11.3 All modes and rites of Worship which have not Christs stamp upon them are no better than Will-Worship Hereupon Augustin would have all Churches content themselves with those few Ceremonies that are contain'd in the Canonical Scriptures so Gallasius upon Exod. 22.7 adviseth and so Whittaker and our Protestant Divines do unanimously reject all Popish Ceremonies upon this Ground quia nil tale out factum aut dictum ceu institutum a Christo ergò nè sapientiores nos ipso Apostolis fore arbitremur Because no such thing was either practised or appointed by Christ the Great Prophet of the Church and no men should esteem themselves wiser than either Christ or his Apostles 'T was a brave speech of Luther Quicquid oratur docetur aut vivitur extra Christum est peccatum imò Idololatria coram Deo Whatsoever is either pray'd or preach'd or practis'd out of Christ is not only sin in the general but also that gross sin of Idolatry in particular before the Lord. Yea that word Add not Deut. 4.2 doth forbid not only what is contrary but what is beside the word of God Popish Authors allow the prohibition of what is contrary but not what is beside to which Chamiere learnedly answers Inductio contrarii non solet imò nec quidem potest Additio nominari in Additione enim utrumque manet contrariaâ—se invicem tollunt the inducing of contraries is not wont nor indeed can be call'd an Addition for therein both parts must remain but contraries cannot consist together but expel each other out of the subject that receive them as Heat and Cold do in Water Beside the Apostle saith If I or an Angel from Heaven Preach any other Doctrine Gal. 1.8 If beside though not contrary let him be accursed Yea our Montague could say upon this Worship of Cain 'T is an undeniable rule of Religion that God must be Worshipped as himself prescribeth not contingently but indispensably So Dr. Willets first Doctrine upon Lev. 1. How exact was God in Tabernacle Worship Exod. 39.43 and will he not be so in Gospel-Worship God will say to men in all parts of his Worship who hath required this and that at your hands Isa 1.12 whatever hath not Divine Warrant from Gods Word is but strange fire in Divine Worship Lev. 10.1 Nothing is to be brought into the Worship of God as a part thereof without divine direction all the rites of the Sacrifices and all the parts of the Tabernacle even to a pin were of Gods prescribing all were according to the pattern Heb. 8.5 none were privato Mosis arbitrio excogitata sed Divinitus revelata devised by Moses brain but were all Heaven born God will have modum à se praescriptum the very modes of Worship of his own prescribing saith Chrysostom and 't is not an honour but a dishonour to God to introduce any thing into his Worship either against or beside his command Idem The third propriety in the substance of this service is It was also costly Worship there was cost in both their Sacrifices they put not God off with empty complements and verbal acknowledgments of superficial and perfunctory shews but the one brings his Sheaf and the other his Sheep both these were cost to themselves yet did neither of them account it lost upon God Hence observe that then doth man serve God to purpose when he will not stick to be at some cost in his service All men can willingly give God the Cap and the Knee yea and the Lip too but when it comes to cost then they shuffle off his Service men naturally love a cheap Religion such as costeth them little or nothing whereas all persons should honour God with their substance Prov. 3.9 and what we lay out therein is but lent to the Lord who repays all with double interest Prov. 19.17 2 Cor. 9.6 David could say God forbid I should serve him with that which cost me nothing There was a sweet contention between him and Araunah 2 Sam. 24.22 23 24. Araunah would not have it yet David would give it and will not serve God without some costs Araunah had a princely Spirit though but a Subjects purse I give it all to thee saith he 1 Chron. 21.23 but generous David threaps upon him fifty Skekels as being resolved to honour God with his own cost Thus the good Woman had her Spikenard of great price to bestow upon Christ Joh. 12.3 from whence may be Inferred Oh what a shame it is for Christians to account that Worship best which is most cheap and costs them least either men count not the cost Luke 14.28 Or are not willing to come to the cost of it Oh what an heavy yoke would Moses Law be to such narrow-soul'd men which required the Sacrificing of so many of their Sheep and Oxen as Solomon at one time offer'd 120000 Sheep and 22000 Oxen 1 Kin 8.63 How may wretched Jezabel whose very name is become a Cursed name rise up in judgment against many under that blessed name of Christians In as much as she could be at the charge of maintaining 400 Prophets of the Groves at her own Table 1 Kin. 18.19 yet many seemingly yea really far better do grudge at any cost for maintaining one single Prophet of the Lord her blind zeal for
Divine Manifestations thus Gods people are call'd on to come out of Egypt and Babylon Mystical and there he will give them his loves Cant. 7.12 and there will he speak comfortably to them even to their Hearts Hos 2.14 Israel never wanted the Urim and Thummim for their Direction and Counsel but in the Babylonish Captivity and though these were not recover'd after their Return thence yet had they their Bath-kol the Daughter of a voice Mat. 3.17 and John 12.28 30. and the Angel's moving the Pool of Bethesdah John 5.2 4. as standing Tokens of his presence with them and of Divine Dealings or Negotiations betwixt them In a word Noah was a perfect Man so call'd because he had 1. A Saving Knowledge of God 2. Continual Counsel from God And 3. Constant Communion with God This must we press too Though it be clear in Scripture that God warned Noah and whereof also to wit of the Worlds Destruction by a Floud and of his Salvation by an Ark yet is it not so clear whereby he was warned It may be said 1. Negatively God did not warn him by a Prophet for we read not of any Prophet in those evil days 2. Yet Positively God warn'd him either by the Ministry of some Angel or by immediate Revelation from himself Now instead of the extraordinary Revelations of Old Testament-Times we have perfect Scripture which they wanted able to make wise to Salvation 2 Tim. 3.15 whereas their Revelations were oft personal and private and not tending directly to Salvation but rather relating to private Persons to particular Families or to publick Kingdoms whereas now our Salvation by Christ is more revealed in the Scriptures than private or particular matters we to us therein 'T is true the Arcana Imperii and the Arcana Ecclesiae the grand Concerns of the World and of the Church in the VVorld are contained in Sacred Writ yet the main Scope thereof is to Teach Salvation by a Saviour ☞ NB. Whatever Revelation may now be pretended concerning this or that Nation concerning future Times following Days or the Full and Final Consummation of the World not drawn out of the Sheath or Quiver of the Holy Scriptures are but the wild Fancies and uncertain Conjectures of Men while the Vail is untaken off while the Smoak of the Bottomless Pit doth darken Truth and while we know but in part and see through a Glass darkly So that to give guesses on such Subjects and not from Scripture is to exercise our selves in matters too high for us Psal 131.1 and to Usurp the use of Gods Key which hangs only at Gods Girdle Acts 1.7 Hence many Conjectures become contrary and contradictory one to another because they are not Discoveries drawn out of the Light and Sunshine of the Infallible Spirit Paul saith I speak by permission not by command in some cases 1 Cor. 7.6 c. After Noah had prepared the Ark according to Gods warning and his own fear of Faith three circumstances are to be well considered 1. Ingress 2. Progress 3. Egress 1. His Ingress or entrance into it 2. His Progress or safe entertainment in it 3. His Egress or joyful departure out of it First of the first of these viz. 1. Noahs Ingress or Entrance the day of the Deluge's coming is come all the Guests invited to this Sanctuary or Ark of safety approach and enter three enquiries arise here The 1. Is When The 2. Who And 3. What. 1. When was this done Ans 1. Negatively Not as the Jewish Doctors say when forced by the Floud This is a slandring both the Holy person Noah and the Holy Text too Which saith otherwise Therefore 2. Positively It was when God commanded him Gen. 7.1 Not when the floud forced him he went into the Ark at Gods Command Gen. 7.1.7 And he went out of the Ark at Gods Command also Gen. 8.15 16 17.18 'T is therefore apparent that the Rabbins revile this good old Preacher in saying of him he came not into the Ark out of any good will but when compell'd thereunto by the Flouds coming NB. 'T is the bad portion of good Preachers to be reviled 'T is probable God commanded Noah to enter the Ark a little after Methuselahs Death he dieth as the name signifies and the dart cometh Then was the floud sent for the righteous must be taken away before the evil come Isa 57.1 Lot must be handed out of Sodom into Zoar before Hell be rain'd out of Heaven upon those wicked Cities Gen. 19.6.22 Jeroboams best Son must die before the Downfal of his Fathers Family 1 Kin. 14.12 13. And Josiah must be removed before the Captivity came and the first destruction of Jerusalem 2 Kin. 22.23 As the Apostle James was before its second destruction Acts 12.2 Many more such instances may be given This holy Patriarch Methuselah had been hitherto a Bulwark and Rampart against the Flood for the World Thus it is with all Gods eminent Servants they stand in the Gap and Stop the Breach to prevent an Inundation Oh then how mad is the World to be so mad against their best benefactors as before The 2. Enquiry is Who entred Ans 1. Noah and his houshold eight persons 1 Pet. 3.20 The great God took his Fann into his hand Mat. 3.12 And Fanned or Winnowed eight Grains of Corn from a whole Barn-floor of Chaff yet one of these eight proved but a slain Wheat-grain C ham became an Hypocrite yet was he saved for Noahs sake but never any righteous destroyed for the wickeds sake Many more hands were employed upon the Ark than the hands of Noah and his Sons yet none were saved in the Ark save those four and their four Wives All the other Carpenters that had wrought and it may be very hard upon the Ark for saving those eight Souls perished in the waters This sheweth 1. that works without Faith cannot save 2. Some may be instrumental for the saving of others yet perish themselves Noahs houshold was a compound of four families They four and their four Wives might make four distinct families yet no Servants are mentioned to enter the Ark with any one of them to be saved with them No men-servants belonging to any of these four Masters no Maid-Servants attending any of these four Mistresses as Psal 123.2 Either we must say 1. That the simplicity of that age was such as required no great attendance but Masters and Mistresses were Servants to themselves and did their own drudgery which is not so probable inasmuch as we find Abraham and Lot had abundance of Servants after the Floud Gen. 13.7 8. And Abraham distinct had three hundred and eighteen Servants Gen. 14.14 And Sarah was Mistress to a Maid-Servant Hagar Gen. 16.3 How many more she might have we know not Or 2. Shall we say though many Servants of both Sexes might belong to those sour families yet this debauched and corrupt age had debauched and corrupted all the Servants so that there was not
Serpent or Dragon and his Seed shall be Chained up for a Thousand years Revel 20.2 This will be an happy time The third particular herein is Noah 's safety abode and progress in the Ark for a full year although the Waters of the Floud had such an extraordinary violence as some conceit in their covering the Earth as to rend some Islands from the Continent or main Land hereby some think England came to be divided from France by the narrow Channel and other like places although the Floud was as a Boiling-pot as before and prevailed most vehemently as the Hebrew word signifies Gen. 7.17 yet the Ark went upon the Face of the Waters v. 18. and was made able to live upon that rugged Surface Noah's Faith doth so fully relye upon his Pilot who shut him in that he neither fear'd nor felt but rode out the Storm even when sin had brought a second Chaos on the World reducing it to the confusion of the first Chaos Thus though Inundations of evil fill us with confusions yet God knows how to deliver the Righteous 2 Pet. 2.9 and to save his Ark the Church God brought a Beautiful World out of a confused Chaos at the first and he can a Beautiful Church out of the worst confusions now 'T is he that stilleth the rage of the Sea and the tumults of the people Psal 65.7 Man may stir strife but he can neither stint nor still it this is Gods work This brings to Noahs Egress The third Circumstance when God stinted and stiled the flood as he had stirred it up before God remembred Noah Gen. 8.1 he hath his book of remembrance Mal. 3.16 and forgets not man nor his labour Heb. 6.10 forgetfulness implies imperfection so can have no place in God the Butler may forget Joseph and Ahasuerus Mordecai but God will not his Servants the Spirit of Adoption in his Rom. 8.15 reminds him of his Isa 62.7 as 't is said after the manner of men 1. In order to his Egress three particulars are observable Antecedents Concomitants and Consequents 1. The Antecedents the Heavens clear up and the Rain is Restrained God keeps the Keys of the Womb Grave Rain and Heart in his own hand he opens and none can shut c. he gives the former and latter Rain and causeth it to Rain on one City and not on another Rev. 3.7 Joel 2.23 Zech. 10. 1. Jam. 5.7 Amos 4.7 2. The Waters sink down both by a drying wind and a summer Sun Gen. 8.2 God could have remov'd the Floud as he did the Plagues on Egypt in a moment of time as he at first Created the Waters in an instant but this decrease must be done by little and little for the exercise of Noah's Faith He that believes maketh not haste Isa 28.16 as Noah so we must stay some while under Gods Hand that we may prize Gods Mercy the more and not forget it 3. The Spies are sent out to discover the state of the Drowned World He that knew the time of his going in yet not of his going out of the Ark he sees the Sun shine and hears the wind blow this makes him long for liberty from Prison so sends out his Spies 1. A Raven because of a quick scent of a gross Food of a tough Constitution and when Tamed cannot easily forget his Station but will return to it NB. 1. The likeliest means always have not the best Success the Raven return'd not with Tidings but staid without to feed on Carcases So carnal Hearts like not the narrow Lists and Laws of Gospel-obedience but love better to feed upon the Carrion of carnal Pleasures in ways of Licentiousness c. NB. 2. The Raven represents the Law black with Terrour which being first sent out from the Ark or Church brings no Tidings of the abatement of the VVaters of Gods Wrath but with its harsh voice is to us as Jobs Messengers were to him a miserable Comforter The Law voce corvina curseth Gal. 3.10 but cannot comfort sinners The second Spy was the Dove both swift and simple Non leviter fallit fidem conjugii sed maturè studiosè ad nidum domum communem revertitur always faithful to its Mate and flying in great haste to its House or Columbary This second Spy the Dove like a true Citizen of the Ark returns with an Olive-leaf in its Mouth which as it signifies 1. The Gospel and the Preachers of it that do always allay the Terrours of the Law with the Comforts of the Gospel so more especially 2. The Comforting Spirit promis'd in the Gospel as Christ was the Grand Promise of the Old Testament so the Spirit both Comforters is of the New which descended as a Dove upon our Dear Redeemer Mat. 3. â—6 NB. 1. This Dove the Comforting Spirit hath indeed Wings wherewith to fly to us but none wherewith to fly from us unless sore grieved Eph. 4.30 and grievously vexed Isa 63.10 The Cherubims with the glory of the Lord do not lift up their Wings to be gone but upon great provocation by Adultery and Idolatry Ezek. 10.19 c. NB. 2. Josephus saith the Dove first returned empty with her Feet and Wings all wet and dirty but after with a Leaf of the Olive which is always Green and now more especially having lain under Water which shews that both Ministers and the Spirit which acts them must be patient proving if at any time either the first or second or third God will give them Repentance 2 Tim. 2.25 Melancthon at his beginning to Preach wondred that people would not be perswaded to the Obedience of Faith at his first pressing but he soon saw and said that old Adam was too strong for young Melancthon NB. 3. As Noah put forth his Hand to take in the Dove that brought the Olive Branch Gen. 8.9 11. so had we the Wings of a Dove Psal 55.6 to fly unto our blessed Ark carrying Green Graces along with us our Best Noah or Blessed Redeemer would certainly put forth his Hand to receive us Mat. 14.31 These were the Antecedents now the Concomitants 2. Consider his Egress it self 1. Noah doth not after his Twelve-month Confinement break out of Gods Prison nor devours his Release over-greedily though he could not but long yet he dare not too much tor Liberty and open Air but stays yet other seven days and again yet other seven days Gen. 8.10 12. all this time he staid before he open'd the Roof and two months longer before he went out and not then neither without a Divine Command The same Hand that had shut him in must also lead him and let him out NB. 1. Oh that we were thus wary to get a Divine Warrant for our Ingresses and Egresses for our goings out and comings in then the protection of Angels would be more peculiarly ours in our keeping the right Road-way Psal 91.11 12. NB. 2. As the Beasts and Birds c. came not confusedly out of the Ark all rushing
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
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
her Womb after a more than a Natural manner The Hebrew word Vajith rotsatsu signifies more than Calcitrabant they kicked one another but it implies that they ran at Tilt as it were one against the other as Armies do in Battel They did Bustle after an Extraordinary manner and Justle each other even to Bruising and Hurting both themselves and their Mother while they strove for the primogeniture This Supernatural contest and intestine VVar in her own VVomb exceedingly startles the good VVoman and strains from her some passionate and Abrupt Speeches saying If it be so why am I thus that is why have I conceived if I must feel such conflicts Better no Children than to be thus troubled with them why did I desire it if I must Die by it or suffer Abortion This she feared forgetting that penalty inflicted I will greatly multiply thy sorrow c. Gen. 3.16 which she should have Born more patiently yet she presently Corrects her self into a better course conveying her self into some by-corner to ask Counsel of God The Rabbins say she consulted with Shem This could not be for that Patriarch was Dead Ten Years before this 't is more probable what others say that she consulted God either by Melchizedeck the Priest of the most high God who was then alive or by Heber the Father of the Hebrews who they say had the Spirit of Prophecy or by Abraham the Friend of God who lived Fifteen Years after this to his great joy Undoubtedly that his Daughter Rebekah should conceive after so long a Barrenness but the first sence that she got into some retiring Room and there poured out her Prayer immediately to God is the soundest safest and simplest sense And from this private Prayer whereby she prayed down her own passion and impatience as some sleep out their Intoxications she received this Oracle and Answer either by an Angel or a Prophet or rather some Divine Impulse upon her own Heart that her perplexing misery had indeed a profound Mystery in it in that saying two Nations are in thy VVomb c. Gen. 25.23 To wit two Fathers of Edomites and Israelites ☞ Note Hence 1. God gives the Godly no pure Mercy without some mixture of Misery in this Life he gave Rebekah the blessing of Conception after her long barrenness which was one kind of the Curse yet as an Allay of her joy therein she must feel in her Womb such a dolorous Motion and commotion as brought her if not to a Convulsion that Deliquium Animi yet to such a consternation of mind as not only to be afraid she should bring forth some Monster that made all this Collision and concussion within her but also to expostulate in much indignation both with God and with her Husband about it All which was only to whet her up to Prayer Note 2. In all our Maladies we must not Despond nor be swallowed up by too much worldly sorrow nor use any indirect or unlawful means for their removal but run to the great God in Faith and Prayer for the Remedies 'T is remarkable neither Isaac nor Rebekah went to VVise-Men or VVizzards to Star-gazers or Fortune-Tellers c. Either about their want of Children or about their now striving and struggling in the VVomb but make their address to a Prayer-hearing God for which Chrysostom in Hom. 50. much commends their Piety and Religion in not consulting the over curious Arts of the Devil but the Oracle of God Some say 't was Abraham's Oracle at Beersheba but there seems to be no need for her almost ready to Travel with Child-bearing to Travel unto Beersheba at Distance from the VVell of Life where Isaac lived Gen. 16.14 24.62 25.11 having her Husband a Prophet at home especially her God there who is every where However she made no use of such Superstitious Charms as she had seen her Carnal Kindred do in her own Country of the Chaldees such as laying Agnus Castus Lawrel or such-like under her Head to have a Dream or a Vision directing her to some relief But the Name of the Lord was her strong Tower which she runs into by Prayer and so was safe Prov. 18.10 c. NB. Though we have not Oracles now as the Patriarchs had then yet have we a more sure word of Prophecy which they had not whereunto we do well to take heed 2 Pet. 1.18 19. The Authority of the Scripture is greater than the Voice of an Angel Yea 't is equal to Gods Audible and immediate Voice and of greater clearness and certainty to our understandings for besides its Divine inspiration 't is both written and sealed Therefore the Scripture must be our Counsellor Psal 119.24 Isa 8.20 Whoever consults God seriously in the word of his Prophets and Apostles concerning matters of Faith and manners cannot fall short of full Counsel and by their constant and instant Prayers shall obtain help from God as Isaac and Rebekah here did Note 3. So Gracious Exod. 22.27 is the Prayer-hearing God to the Prayers of the Godly that he grants them not only what they desire but much more than is desired Thus Solomon had more than he asked he had not only the things that he asked but also other things that he asked not 1 King 3.13 God grants to him a greater measure of wisdom and knowledge which he desired more than he desired and he granted him Riches and Honours which he desired not Thus Rebekah here had more unfolded to her by Gods Oracle than she desired to know for by Gods foretelling future events concerning her double Burden he Promised to her a safe Deliverance of them without which two Nations could not spring from them c. Thus God comforts those that are cast down as he did her instructing her of a Mystery in her Misery we have oft more than we ask Eph. 3.20 And could we seek Gods Kingdom first enough then other things would seek us fast enough Matt. 6.33 This Divine Oracle the Holy Scripture explaineth two ways 1. In the History 2. In the Mystery First As to the History it hath Four Branches 1. The quality of the Burden she bare in her Womb with so much Molestation 't was a Burden of vast consequence Literally two Sons and Figuratively two Nations whereof they were to be the two Fathers or Princes These both were the Idumaeans of Esau or Edom and the Hebrews or Jews of Jacob or Israel both which the Oracle of God calls Goijm or Gentiles And the Jews do foolishly in Nick-naming Gentile-Christians Goijm by way of reproach seeing God himself called them so as well as us 2. The Collision or Concussion of the Boys each against other in the Womb which is explained not to signifie any peril to the Mother but the differing dispositions of the two Sons which is expresly manifested betimes Gen 25.27 And the hatred of Esau to Jacob is further described which was not Personal only but Hereditary and National also c. 3.
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 Mâ—n 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 condâ—â—to quarâ—eatium qualis dormientium repugnantium it seekers find not what will bâ—câ—me of 〈◊〉 and wâ—â—st of all of opposers and gain-sayers 4. Aâ—â— 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 â—â—lling 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
2.19 both in a Dream as Paul had also in a Vision Act. 16.9 Such more noble Treats than the other God mostly gives his Servants This Coekestial Ladder consists of Four considerable Parts 1. The Top in Heaven 2. The Foot or bottom on Earth 3. The two Sides And 4. The sundry Rounds or Steps thereof all coupled together in a comely and orderly Conjunction There be many Senses put upon this Ladder by Rabbies the Fathers and Modern Divines some taking it Litterally some Mystically others Allegorically and in a Tropological Acception c. 1. The Jewish Rabbies say This Vision was the Representation of Nebuchadnezzar's Image the Head whereof was Gold the Breast Silver the Belly Brass the Legs Iron and the feet Iron and Clay to wit of the Four main and mightiest Monarchies of the World namely the Assyrian the Persian the Grecian and the Roman Monarchies mentioned by Daniel Chap. 2.31 to 36. which is the first Prophecy concerning all the four aforesaid and which most memorably comprehendeth a Compleat though Compendious History of all the Ages of the World from the Building of Babel's Tower before Abraham to the last Day of Judgment This must needs be a very long Ladder reaching from the beginning of Babel to the end of Babylon from the Rise of the Literal to the Ruin of the Spiritual Babylon whose top was Gold the next part below it was Silver that lower than it was Brass but the Foot and Bottom of it still waxing worse and less worthy was Iron and Clay of Nebuchadnezzar's Image from Daniel's Interpretation of this Vision the Heathen Poets borrow'd their Fables of the four Ages of the World to wit the Golden Silver Brazen and Iron Ages thereof Sleidan writes his Commentaries upon these four principal Empires which all had exceeding wide Steps both in the Publick Transactions of their own particular Empires and in the strange Transitions successively of one Empire into another until the last and worst be usher'd in and now the World is come towards the bottom of this Ladder to the last of the last and to the worst of it too past the Legs of Iron to the Feet and Toes of Clay the two Clay-feet are the Eastern Antichrist the Turk and the Western the Pope both weaker than whiles they were Legs of Iron The Kingdom of the Turk is now tottering with nothing more than the weightiness of it self and that of the Pope declineth apace also and shall decline more and more daily notwithstanding all his proud Helpers according to that old Distich Roma diù Titubans variis erroribus acta Corruet Mundi desinet esse Caput This strong Cordial our gracious God hath left us in his Cabinet of the Holy Scripture for the comforting of our almost swouning Hearts in this Evil day that the Kingdom of the Stone will smite the Image upon his feet Dan. 2.34 which at the best are but part of Clay standing upon earthly Foundations Isa 40.6 and all the Powers of the World are but earthen Vessels an hearty knock with this little stone breaks them all to pieces Psal 2.9 As sure as the Silver Kingdom destroy'd the Golden and the Brazen the Silver so sure the Kingdom of the Stone will destroy the Iron and the Clayie one and for the better corroborating of our Faith This is all done by the Ministry of Angels ascending and descending upon this Ladder of the worldly Empires managing all the various Vicissitudes and Mutations one into another In all their ups and downs Daniel mentions the Angel of Persia and he Names Michael the Churches Angel Dan. 10.13 20. The Great God gives all those Kingdoms their Times and their Turns their Rise their Reign and their Ruine by the Ministration of Angels and when the Gouty feet of this worldly Image being now degenerated into Clay shall be broke in pieces by the Kingdom of the Stone then shall the Kingdom of the Mountain begin to fill the whole Earth Dan. 2.35 and 44 45. the Kingdom of Christ as a little Stone at the first yet working great Destructions upon those Metal-Kingdoms but increasing wonderfully to a great Mountain when Christ takes to himself his great Power Rev. 11.15 17. then the Kingdoms of the World shall renounce Popery and give up their Names to the Gospel in receiving the Reformation such as do not but send Messengers after him saying We will not have this man to rule over us Lub 19.27 he will certainly slay them subduing all before him and his Church shall stand when all other contrary Powers though they seem at present never so splendid and solid shall be blown upon and blasted Isa 40.24 they shall dwindle away and disappear for ever Though they be never so angry at this Rev. 11.18 Vanae sine viribus Irae They cannot help if for strong is the Lord that Judgeth them two Fits of an Ague shook to Death great Tamerlain in the midst of his Preparations for his Conquest of Turky for the Time of its Ruine was not then come but in fulness of Time Christ will divide the spoil with the strong Isa 53.12 with the strong Turk Pope and Devil The Second sense according to the Sentiments of others is This Ladder represents that Divine Providence whereby all the Affairs of the World both universal and particular are governed by the great God who is at the top of it wherein he is pleas'd to make use of Angels not because he needs for he created them without their Help but because it is his indisputable pleasure as ministring Spirits in his Service Hebr. 1.14 The Almighty Power and Providence of God doth not only dispose of the great Concerns of Europe Asia Africa and America in the General as before but also of every Kingdom Country Family and Individual Person in Particular This Ladder of Providence hath for its two Sides First Divine Wisdom Secondly Divine Power coupled together and embracing each other by several Rounds or Steps thereof from the beginning of the World to this present Day and brings all persons and things to their proper place and end guiding all fortiter sed suaviter strongly yet sweetly and governing both Mala culpae poena the Evils of Sin and of Punishment for Sin to God's Glory so that nothing can disturb his Work It was the Country of Canaans Privilege to have God's Eye upon it from the Beginning of the Year to the end thereof Deut. 11.11 12. So God at the top of this Ladder hath his Eye upon our Country and Kingdom Ubi amor ibi oculus undoubtedly God hath a love for England for he hath Recorded his Name upon it and hath a great People that bring more Glory to him than many Nations in it Though with many of us God is not well-pleased 1 Cor. 10.5 his Eyes run to and fro and are every where 2 Chron. 16.9 to wit the Eyes of his Omniscience though not of his watchful Benevolence The Lord sets his
and Fraud of Hell doing their utmost against the God of Heaven Yet the Wisdom of the New Serpent over-match'd the craftiness of the Old Serpent and the Lion of the Tribe of Judah Rev. 5.5 over-mastered the Roaring Lion that Devouring Devil 1 Pet. 5.8 So that it must be granted That Combate betwixt Christ and the Devil is greater than this betwixt Jacob and Christ so much as the Discoveries of the New Testament exceed those of the Old and so much as the prowess of Satan against our Saviour surpasseth that of Jacob here or of any mere mortal Man And yet in some other Respect This hath an Accent and Excellence beyond That Insomuch as here the creature through Divine Condescension prevail'd against the Creator but there the Devil notwithstanding he was stronger than Jacob could not conquer Christ but went away vanquished Christ will not so submit to a wicked Spirit as he doth to a Godly man who concerning the work of his hands may command him Isa 45.11 Here is a Raree-Show indeed Go along with me I beseech you both to see and hear this great wonder in some sense the greatest wonder that ever was in the World that God himself as will appear after should come down from his Throne in Heaven to wrestle a Fall with a man a poor Worm Isa 41.14 Psal 22.6 upon his Footstool on Earth But more particularly in the Second place what kind of Combat this was whether Corporal only or Spiritual only or both together is our next Enquiry 1. There be some who say that it was only Spiritual by way of Vision so Hierom and Gloss Interlinearis or in way of a Dream imaginary only So Thomas Rupertus and Rabbi-Levi who thinketh that Jacob's Thigh might be hurt by some other means as by the weariness of his tedious Travel or by his catching cold while he lay that cold Night upon the cold Ground rather than by any real wrestling and he further addeth that Jacob dreamed of that same hurt upon his Hip How improbable this is may be easily urged Assuredly Jacob had little either list or leisure for Sleeping much less for Dreaming while he was so struck even with a pannick fear of his bloody Brother It was therefore 2. A Real and Corporal Combat not visional or imaginary which appears by many Reasons As First Because 't is said Jacob rose up that Night and sent his Family before him after both which he is describ'd to be immediately engaged even that same Night he rose up in to wrestling work Gen. 32.22.24 which must be when he was waking for 't is not likely he would lye down to Sleep under his sad Circumstances of Affrightment as before while his Family by his order were marching forward The Second Reason is Jacob's Valour and Victory are both highly applauded even by God himself whereas had both these been Imaginary only and transacted in a Dream such Fancies are but a Laughter to Men both to themselves who are the Dreamers thereof and to others also unto whom they are related The Third Reason is The Luxation of his Loin or Lameness of his Leg was undoubtedly Real and Corporal who will complain of an imaginary Hurt founded only in the Fancy not sensibly found in the Body as Jacob did of his It could not be sure a bare Fancy that was the only Cause of Jacob's Claudication 'T is certainly a literal Truth really to be understood where 't is said that as he passed over Penuel he halted upon his Thigh Gen. 32.31 The Fourth Reason is As there is a Reality in Jacob's Valour Victory and Lameness so there is no less in the Change of his Name from Jacob to Israel 't was not done in a Dream or Vision or in Imagination only Accordingly must his wrestling be not Visional but Corporal Yet there is a Third Sense which seems not improbable to wit that Jacob's wrestling was both Corporal and Spiritual for he did certainly contend with Christ by the force of his Faith as well as by the strength of hit Body The Prophet Hosea gives a plain Testimony that Jacob won the Blessing here by weeping as well as by wrestling He wept and made supplication with his Soul as well as wrestled with his Body Hos 12.3 4. As he used his Corporal Arms to wit his Right and Left tugging and toiling hard with both so likewise he improved his Spiritual Armour to wit his Prayers and his Tears Verbum preces Lachrymae Miserae Arma sunt Ecclesiae His wrestling was with Weeping and his prevailing was by Praying for the Blessing The second Part or Particular in this Famous History is The two Combatants Here the Enquiry is who are They Answer 'T is plain the one of them is Jacob but there is much Dispute and many Opinions who should be the other of them to discuss this a little The first Opinion is that of Josephus who saith it was only a spectrum or Phantasm that wrestled with Jacob Contrà Had this been so then Jacob's Valour could never have been capable of such high Divine Commendation nor his Victory so signal and singular to overcome a thing of nothing that suddenly appeareth and as suddenly disappeareth neither requireth Valour in the Act nor is Honour'd with Victory in the End The word Hebr. for wrestle is Abak which signifies to raise a Dust this would not be with a Phantasm or he lamed by it The second Opinion is that of the Hebrew Rabbies who say It was Esau's Angel whom they name Sammael who contended with Jacob for the Blessing and whom he by Divine assistance proving the stronger would not let go unless this Angel would confirm the Blessing of his Father Isaac and likewise make a Promise that he should not be harmed by him Contrà But this favours of Jewish Fables concerning Angels would Esau's Angel as being better natur'd than Esau himself part thus with Esau's Blessing without Esau's consent they should prove his credentials and his instructions as well as his sole-guardian-ship from Esau otherwise Jacob was impos'd upon as one too credulous with an insignificant Promise Thus dato uno absurdo mille sequuntur grant one absurdity and a thousand will follow The third Opinion is That mention'd by Procopius of some that say it was the Devil in Esau's likeness not much differing is that of Jerom who saith upon Eph. 6.12 it was a Cacodaemon an Evil Angel Contrà But Jerome adds another even a good Angel that took Jacob 〈◊〉 part against the evil one none ought to make two Angels where the Scripture mentions but one besides what Blessing could Jacob expect either from the Devil or from an evil Angel It was the same Angel who wrestled with Jacob that Blessed him also which the Devil or an evil Angel would not have done The fourth Opinion is that of Pererius and the Papists who all generally do affirm it was a good created Angel and particularly Jacob's Guardian Angel This they endeavour
as he tempted David to for he had Saul fast to him in the state of sin and where he can but secure with the Bonds of iniquity a sinful state he matters not and indeed there is no need for sinful Actions Men in that state will tempt themselves they need not Satan for a Tempter 't was otherwise with David escaped out of the horrible Pit of that sinful state Psal 40.2 and seeing Satan cannot hinder him from Heaven he will hurt him all he can in his way he will send him halting thither as Jacob did to Canaan by tempting him to sinful Actions and so indeed he did 2 Sam. 12.4 where the Tempter is the Traveller a great Traveller is he Job 1.7 and Mat. 12.43 and 1 Chron. 21.1 And thus also such heinous Incest was committed in the Church of Corinth as was hardly heard of among the Heathen 1 Cor. 5.1 and that for the Reason abovesaid 'T is said Israel or Jacob heard of this heinous act Gen. 35.22 and no doubt but to the great saddening of his gracious Soul The Greek Version addeth to Israel heard it and it appeared evil in his sight but the Hebrew hath nothing save Vaishmang Ishrael Israel heard yet an empty space is left at the end of the Line with this mark O to move consideration which intimates in our Language and Letters that this sad disaster made Jacob cry O or Oh bad and woe is me Undoubtedly that pause in the Original doth shew Jacob's great astonishment at such sad Tydings Jacob had something to qualifie his former calamities as that 1. Of Dinah's deflouring which was indeed a great grief to him but so much the less as she was more Innocent seeing as Gods Charity doth judge Deut. 22.25 26 27. she was abused by force But this Incest of Reuben and Bilhah was a sin of greater grief to him because of greater guilt in them insomuch as 't is probable both parties were consenting to the sin this therefore must be of greater grief to the Father not yet well waded out of the Salt Water of his late loss of Rachel and of greater shame to the whole Family than the Rape of his Daughter could be And 2. As to the Death of his dear Wife Jacob had something to allay his sorrow in that For 1. There was indeed a Cross in it but there was as we may well enough suppose no Sin in is 2. Though great sorrow might seize upon Jacob's Soul for this sad loss yet his heavy Heart had here undoubtedly an happy vent Expletur Lachrymis egeriturque dolor As Hinds by calving so do men by weeping cast out their sorrows Job 39.3 God gave no such prohibition to Jacob as he did after to Ezeckiel yea neither shalt thou mourn or weep for the Death of thy Dear Wife Ezek. 24.16 which might he have done might have been of some ease and relief to him Ovid saith Est quaedam flere voluptas Jacob in bewailing his dead Consort had some allay of his sadness if not as the Poet saith some pleasure therein but we find that upon this sad disaster of Incest Jacob's sorrows were suffocated 't was upon hearing of it a silent sorrow he heard and held his peace Curae leves loquuntur ingentes stupent His sorrows were too great to be uttered either at his Mouth or Eyes the sad tidings amazed him into a silence and stupefaction 3. As Jacob gave his Dead Rachel his Tears so he gave her a Tomb both which are the dues of the Dead and as Buntingus saith a most stately Tomb made of Twelve Marble Stones not below the Mausolean Monuments or the Egyptian Pyramids which is more than we read was done either for Sarah or Rebekah c. this might give some satisfaction to Jacob's sorrow Besides 4. The recording of Rachels Death in the Sacred Scripture which was an Honour not vouchsafed either to Rebekah Jacob's Mother or to Leah his Wife the Deaths whereof we find not expressed in that Divine Register now may it be but granted that Jacob by his Prophetick Spirit foresaw both that the latter would be omitted in the Holy writ and yet the former would be committed to record therein for a perpetual reverend remembrance of his right dear Rachel This also might be another sweet alleviation of his great grief for her Death and this might somewhat dulcify his Sorrows but the registring of Reuben's Incest therein would be a lasting Remembrancer of that grievous affliction that happen'd to him in his own house and therefore this Calamity caused Jacob to grieve more greatly than he did for the loss of Rachel This notorious and filthy fact of Reuben being Jacobs Eldest Son from whom therefore he expected his first and his best comfort whereof he desired a double portion from him as he reserved a double portion for him was committed at Migdal-Edar which in the Hebrew signifies the Tower of the Flock which was the Bethlemites Watch-Tower for their Shepherds watching their Flocks feeding upon the Fat Pastures there and where the Angel appeared to the Shepherds long after this to tell them the glad tidings of Jacob's Shilo's Birth at this very Bethlehem about a thousand paces or a Mile from this Tower Luke 2.8 9. the former being as a Type and Prophesie of this latter Here it was that as the Shepherds watched for the safety and good of their Flocks so Satan watched for mischief and evil to Jacob's Family At this very Tower it was that the Devil that roaring Lion walkt about to devour the very Bell-weather dux gregis ipse caper of Jacob's Humane Flock his Son and Heir 1 Pet. 5.8 where he finding Reuben a warm youth at the least now twenty two years old flushes him up into a Flame of Lusting after his Fathers Wife for so is Bilhah called Gen. 37.2 and hurries him headlong to uncover his Fathers Nakedness Levit. 18.7 which though it be but a single Act yet is a double sin as it is a guilty offence against Father and Mother which two are one Flesh and so unnatural an evil as is scarce heard on among the Heathen 1 Cor. 5.1 This was a foul fault in so fair a Family then the fairest excepting his Fathers of all Families in the World which did befal this Holy Patriarch through the Tempters malice to discredit Religion and to scandalize the Church of God This therefore calls loud upon all Religious Families to a due Christian watchfulness against this watchful Adversary lest the Devil do evil to them and cause such evil to be done in them as may cause the Name of God to be Blasphemed amongst the Gentiles as he did in Jacob's here and after in David's Family 2 Sam. 12.14 We may not therefore be secure but as we are admonished hereby walk humbly in the fear of God and watch heartily against the Devils Tentations and fleshly Corruptions lest Folly be found acted in Israel as here The Hebrews indeed the better to Patronize
Mark the perfect Man and behold the upright for be his Beginning and Middle never so Troublesom yet the End of that man is Peace Psal 37.37 or at least his After-End He shall have a Goshen a Shalom or Salem Hebr. Peace either here or in Heaven he shall by Death enter into Peace Rest in his Bed Isa 57.2 though he should not die in his Nest as Jacob did here and Job desired Job 29.18 and accordingly did so notwithstanding all his Afflictions both Job and Jacob had this commendable Confidence grounded upon God's Promises 't was not a Carnal but a Spiritual Security a blessed Calm and Composedness a Sabbath of Spirit flowing from Faith and founded upon a good Conscience of their own uprightness which caused Shalom Shalom great Peace and Joy Isa 26.3 There be two Branches of Jacob's first part of his Will The First concerns Joseph whose presence and influence had so affected his old Father's Heart and quickned his dying Spirits so with new Strength as to rouze himself up from his lying along upon his Death-Bed to whom Jacob declareth how he had full power to bequeath the Land of Canaan as he pleased though then he was but a Pilgrim in Egypt yet prizes he and disposes of his Interest in Canaan so we in Faith of Heaven absent in Body yet possess it with our Hearts as he did with his Bones c. because God had given it him by Promise for an everlasting Possession upon Condition of keeping Covenant with God v. 4. Intimating thereby that Joseph being now a mighty Prince in Egypt might possibly the less think of the Promised Land therefore his Father gives him a grave and godly Avocation from the Treasures Pleasures and Honours of that Land whereof he was now the Lord and a solemn and serious Invitation to consider of and comply with that great Promise of Canaan that he would now take up new Thoughts to joyn himself again to the People of the God of Abraham from whom he now seemed for a little to be separated Gen. 49.27 and to corroborate his Confidence the more in God's Promise of that Country he wills Joseph as his Legacy and Portion some part of the Promised Land to wit the City and Country of Shechem over and above all his Brethren Gen. 48.21 21. so that as Judah had the Dignity from Reuben who forfeited it by his Incest Joseph had the Double Portion 1 Chron. 5.1 2 3. Joseph hath his part in the latter part of his Father's Will among the rest of his Brethren Gen. 49.23 c. as well as this part here his was a double part or portion And this Shechem was Ephraim's Joseph's Sons Inheritance Josh 20.7 with 16.1 c. Joh. 4.5 and thither were Joseph's Bones carried out of Egypt and there Buried Josh 24.1.25.32 And Jacob mentions his dear Rachels Death with a great conflict and concussion of passionate Affections as his as for me she died by me importeth Gen. 48.7 upon a double account First to Render a Reason why he buried not Rachel in the double Cave where his Ancestors were buried by Couples Abraham und Sarah Isaac and Rebekah and where he had sworn Joseph to bury him because she died in Child-bed by the way so could not be kept unburied till brought to the Patriarchs Sepulchre through the slow march of his tender Flocks Secondly That Joseph might know why he gave him a double Portion because his Mother Rachel was intentionally and by Right his first Wife and had not Laban cheated him Joseph had been his first-born This brings in the second Branch of the first part of Jacob's Will which Secondly Concerns Joseph's two Sons Manasseh and Ephraim whom Jacob here Adopteth not as his Grandchildren but as his Immediate Children yea as his Eldest Sons as in room of or for Reuben and Simeon so bequeaths them the Birthright and therewith a double Portion making them two distinct and particular Tribes which was not vouchsafed to any of the Children of his other Sons Joseph's Brethren and therefore seeing Joseph's two Sons were hereby made the Fathers of two Tribes This made Joseph's their Fathers part double to all the rest of Jacob's Sons v. 5. Moreover Jacob might mention Rachel upon other Respects As 1. To mind Joseph that as his dear Mother forsook her Father's House in Syria and sojourned with her Husband in Canaan so her Son Joseph must be willing by his Mothers pious Example much more to leave his Honours in Egypt which was not his Native Country and go take possession of the Land of Promise which he did in his bones when dead Exod. 13.19 Josh 24.32 though he could not for many cogent Reasons aftermentioned do it with his Body while living 2. Jacob might hope that seeing my dear Rachel was snatch'd away from me by a preposterous Death when I expected she would live being young and bring me forth a numerous Offspring which God promis'd should spring from my Loins yet brought forth only two Sons Joseph and Benjamin therefore God would Recompence me and make up my loss by Adopting Joseph's two Sons that God's Promise in multiplying his Seed might be fulfill'd in and by them two The Remarkable Mysteries that lye couched in this Famous History are these 1. As Joseph presented his Sons to his Earthly Father to be Blessed by him saying These are my Sons whom God hath given me Gen. 48.9 So Jesus presents all his Saints to his Heavenly Father saying in like sort Here am I and the Children which thou hast given me Isa 8.18 Joh. 6.37 39. As the High-Priest did present the Twelve Tribes to God as well as represent them before him Exod. 28.29 So doth Christ us Col. 1.22 Jude v. 24. Eph. 5.27 Hebr. 9.24 c. and to him the Father Replies as Jacob did to Joseph here bring them now to me and I will bless them which he doth likewise with Kisses and Embraces This Congruity is yet attended with one Disparity Jacob adopted Joseph's Children at first as absent v. 5. but after discerning two Young men standing at Distance probably behind their Father's Back for Reverence-sake but through the dimness of his decayed Eyes he was disenabled to distinguish their Persons therefore he asks Who are these upon which Joseph informs his dim-sighted Father but Christ's Father and ours in him 2 Thess 1.1 2. with Eph. 1.3 c. can never be so dim-sighted as not to discern and distinguish us either at a distance or in the dark He can distinctly discover us when under the Fig-tree covering as Joh. 1.48 His All-seeing Eyes run to and fro throughout the whole Earth 2 Chron. 16.9 and behold what Men do in the dark Ezek. 8.22 yea Darkness and light are all one with him He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Eye and knows all Psal 139.2 to 14. Neither doth God Bless any as Absent from him Enter praesenter Deus hic ubique potenter God's Presence fills all places he
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Jo◠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
Blessing in the Success of them as here their hiding the Child he made Successful They leaned upon the Lord's Providence in the use of means for Moses's safety Mark here first how wonderfully the most wise God qualified this Pagan Princess with many excellent Moral Vertues As 1. With a tender Heart of Commiseration ver 6. 2. With complaisant Affability towards the Infant 's Sister ver 7.8 3. With commutative Justice in promising Wages for the work of nursing the Infant ver 9. 4. With Prudence in naming the Child suitable to the Providence calling him Moses which signifies drawn out ver 10. Musaeum calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Water-sprung because drawn as David was afterwards Psal 18.17 out of many waters And 5. With Princely Bounty in adopting him for her own Son vers 10. Hebr. 11.24 for as Philo reports she though long married had no Child of her own and therefore treated this Child as her own and gave him royal Education Act. 7.21 c. Mark Secondly The Congruity betwixt Moses and the Messias As 1. Moses's true Father was unknown to the Egyptians but was reputed the Son of Pharaoh so the true Father of Christ was unknown to the Jews but was reputed the Son of Joseph 2. As Moses was saved from the Infanticide of Pharaoh so Christ was from Herod's cruel purpose of Killing him in his Infancy 3. As Moses had the King for his nursing Father and the Queen his nursing Mother All this is promised Isai 49.23 and hath been performed in Christian Kings c. to Christ mystical 5 namely to his Church under the Gospel Mark Thirdly How the great God overshoots the Devil in his own Bow Pharaoh was told by an Egyptian Priest in a way of Prophecying that an Hebrew Child will come to be the Terrour and Ruin of the Egyptian Kingdom Hereupon he issued out that cruel Decree to the Midwives for slaying all the Males at their Birth The two Midwives observing a mighty helping hand of God in the Hebrew Womens lively Delivery dare not but disobey the King's Commandment However the Males were in great Danger by the Egyptians living among the Hebrews Exod. 3.22 and some might be more violent for executing that bloody Edict This appeareth by the hiding of Moses at his Birth c. We have no such Remarks of his Brother Aaron whose Name soundeth of Sorrow and Joy either as to his Danger or at to his Deliverance as we have of Moses The Wisdom of God so orders the Matters of the World that the greatest Deliverers are exercised with the greatest Dangers and are likewise honoured with the greatest Deliverances from those Dangers The greatest Deliverer is drawn out as the word Moses signifies out of the greatest Dangers It was not so concerning Aaron the less of Man the more of God Oh how wonderfully the most high God doth over-wit the seven Heads and over-power the ten Horns of the fiery Red Dragon Pharaoh's Daughter must save him who shall be the ruin of Pharaoh's Kingdom to save Israel Moses must be countenanced by publick Authority who had been cast out by private fear Oh how doth the most Wise and Great God confound the Craft and Cruelty the Fraud and Force both of angry Men and of enraged Devils The borrowing power can never become a fit Match for the lending power all Power proceeds from God who will not lend either to Men or Devils any more power but what himself can over-rule and order for his own glorious Ends Here God makes a Destroying Power to become a Defending Power causing it after a marvellous manner to contradict it self for all Hearts even the Hearts of Kings are in the Lords Hands Prov. 21.1 he is the Chief Commander of all Mortal Commanders and of a Persecutor can make a Protector God is higher than the highest of Mortals and proud Princes are but his Creatures controulled by the power and pleasure of their Creator Secondly As Moses was thus Famous for his Birth so for his Death also As he was hid at his Birth from Undervaluers namely from those that would have Murthered him therefore did his Parents hide him So he was hid at his Death from Overvaluers namely from those that would have Idolized him therefore God himself became his Grave-maker and Buried him Deut. 34.6 either immediately or by the Ministry of Angels whereof Michael was the Chief or Prince Jude ver 9. yet no Man knoweth of the particular place of the Valley of Moab wherein he was Buried unto this day The Lord therefore hid Moses's dead Body where it was Buried because he knew the Israelites had a most notorious proneness to Superstition and Idolatry to gratifie which Diabolical Itch the Devil made such a Devilish ado in contending with Michael to discover the place but without Success And seeing God would not suffer the Worship of the Tomb or Relicks of so Eminent a Man of God as Moses was 't is therefore ridiculous to imagine God would permit this Honour to be given to any of his succeeding Saints who were so far Inferior to Moses as will appear when we come to his Life Exod. 33.11 Numb 12.8 and Deut. 5.4 and 34.10 We read of Moses putting on a Vail Exod. 34.33 Moses Vailed signifies the Laws Obscurity and Mans Infidelity and as he was Vailed then in his Life so was he Vailed both at his Birth in an Ark of Bulrushes which being opened his Ravishing Beauty appeared Acts. 7.20 and he was likewise Vailed at his Death in an unknown Sepulcher even unknown to Satan himself whose design in desiring to know it Jude ver 9. was that he might of the Body of the Dead make Idols in the Hearts of the Living and thereby he would have set up himself there Dr. Lightfoot's Notion is that Moses was Buried by the Lord that is by Michael Jude ver 9. who is our Lord the Messias and whose work it was in his coming into the World to Bury the Ceremonies of Moses The Sentiments of some are that Moses's Body after its Burial was raised most gloriously in which Glory he held Conference with Christ at his Transfiguration Mat. 17.2 c. Moses appear'd to the Messias there as the Messias or Michael appear'd to Moses at his Death and Burial The same Body that was hid in the Valley of Moab appear'd to Christ on the Hill of Tabor Thus Moses and Christ are good Friends contrary to those that would set the Law and the Gospel at variance Every Transfiguration or Ravishment of Spirit is no better than a Delusion wherein Moses and Messias lovingly meet not c. Thirdly Moses was Famous mostly for his Life more than all the other Patriarchs and Prophers both as receiving greater Honours from God to himself and communicating greater Priviledges from him to Israel As to the former he was not only very oft but also very long with God speaking Face to Face together above all the Servants of God both
Israel his Ear heard their groanings yea their Breathings Lam 3.56 God not only heard and saw but also he respected and remembred them these four are all put together Exod. 2. last It was not so much Israel's Innocency as their Enemies Insolency that moved Gods Bowels to yearn over them Deut. 32.27 There was the Cloud of their Sins to hinder their Cries from going up to God Lam. 3.44 and indeed the Cry of their Sins did outcry the Cry of their Prayers yet after long refraining God comes with this comfortable Vision of the Bush to represent that as Moses was not quite lost in his Banishment so nor Israel quite destroyed in their Bondage This was an excellent Emblem that that Fire of Tribulation should not kindle upon them Isa 43.2 The good will of him that dwelt in the Bush Deut. 33.16 kept the Burning Bush from being consumed This Angel of the Lord was the Lord of Angels Heb. 1.6 7. Mark 12.26 call'd the Eternal God Exod. 3.4 6 13 and Jehovah ver 7. to whom Moses gave Adoration which no Created Angel dare own Revel 19.10 and 22.9 This Son of God in the Fiery Furnace secured the three Nobles of Babylon from being Burned Dan. 3.27 c. hereby also Was this Bush secured Christ suspending his concourse without which no Natural Agent can act or consolidating the Bush above the solidity of Gold or restraining the Fire taking away the heat yet continuing the light thereof The Spiritual signification which is the Harvest of all of this Burning yet not Consumed Bush is manifold reducible unto two Heads 1. Mystical 2. Moral The first is Mystical which is various to be taken only with this due caution we must distinguish herein betwixt what this miraculous Vision may be aptly applyed unto and what is the genuine Sense intended All Parabolical Scriptures may have several Allusions yet the Scope doth carry them but to one only Gregory who otherwise loved Allegories gives this good caution though the History of the Scriptures ought not to be bereav'd of their sound and significant Mystery yet may they not be burdened with too many Allusions which sometime do prove I add the frothy Exuberances of wanton Brains This Bush is applyed by the Antient Fathers 1. To the Virgin Mary who was a Mother yet a Virgin she brought forth a Son yet retain'd her Virginity the same Omnipotent Power wrought both this and that 2. To the two Natures of Christ whose Godhead was the Fire and his Manhood was the Bush the Lustre of the Divine Nature was so accommodated to the Humane that it was not swallow'd up thereby 3. To the Resurrection of Christs Body on which Death furiously seized as did the Fire upon this Bush yet could not consume it though the raging fury of the Pharisees seal'd up Christs dead Body in the Sepulchre and guarded it with Souldiers yet saw not his Body any Corruption 4. To the Damned Souls which are ever Burning in Hell-fire but are never consumed by it The Fire of Hell differs from this Fire on the Bush in this here is light without heat there heat is without light The second is the Moral Sense which also is manifold As 1. God by this Bush taught Moses how he might become a good Governour He must give light to the people by his own Godly Life and by the good Laws of God but he must not Burn and Consume them by Intolerable Burdens and Tyrannical Oppression Pastoris est tondere non deglubere 2. That Saints in evil Times should be as Lot in the Fire of sinful Sodom yet preserv'd his Integrity as Job also did in a sinful Generation 2 Pet. 2.7 8 Job 27.6 All Temptations to Sin have the Nature of Fire in them and are therefore call'd Fiery Darts Eph. 6.18 The worse that the Times and Places are the better ought the Saints to be that both the Times and the Places may be better and not worse by them they should be as the fresh Fish that live so in the most Salt Sea 3. 'T is an Emblem of the Combat betwixt the Flesh and the Spirit in every Individual Saint The Spirit is the Fire call'd the Spirit of Burning Isa 4.4 and the Flesh is the Bush which in the best is not Burnt up or Consumed the best of Men are but Men at the best and are as those under Legal pollutions notwithstanding their purifications unclean until the Evening of Death Grace doth not annihilate Sin till then All these be pious Allusions framed from this burning yet not consumed Bush yet are not to be pressed upon the Text as the proper sense of it Lastly The true proper and genuine Sense of this Vision of the Bush is That the Church of God in general and the Children of God in particular may be in Fiery Tribulations yet shall not be consumed by them As this was performed Literally Dan. 3.27 So it hath been is and ever shall be Figuratively Isa 43.2 2 Cor. 4.9 and 6.9 and 11.23 The Church concutitur non excutitur may be shaken but not shiver'd may be dipp'd and dowz'd in the brackish Sea of Affliction but never Drowned like the Wooden Pot dipp'd in the Water Niteris Incassùm Christi submergere Navem Fluctuat at nunquam mergitur illa ratis This Divine Distich was sent to the grand Seignior when he was going out in his Ruffling Grandeur to over-run Christendom c. Accordingly saith Luther of the Romanists persecuting him They may indeed thrust me but they shall never throw me The Reasons be 1. From the Constitutive Matter of the Church as she is made up of Immortal Seed and of the Eternal Spirit and partaking of the Divine Nature so far she is Incorruptible and Unconquerable and can never be destroyed for the destroying Agent must have a greater Efficacy than hath the destroyed Patient otherwise Destruction cannot prove Effectual Now he who is in the Church and Children of God is greater than he that is in the World 1 John 4.4 Christ who dwells in our Hearts by Faith Eph. 3.17 is stronger than that strong man Satan Luke 11.21 22. or any of his Instruments Hereby we are made more than Conquerors Rom. 8.37 yea Triumphers 2 Cor. 2.14 by his Spirit our Sweet Inhabitant The Seed of the Serpent may nibble at the Heels of the Seed of the Woman Gen. 3.15 but shall never be permitted to give her a fatal blow at the Heart her Heels may be bruised but her Heart cannot be broken the Church may be damaged in her Branches but her Body and Root cannot die The second Reason is drawn from the goodness of the Churches most gracious God who so qualifies all her fiery Tryals as to Abstract from them their destroying property Thus the heat of this Fire that burnt the Bush was so suspended and restrained by the good will of him that dwelt in the Bush Deut. 33.16 that it was not consumed by the Flame This is a Gospel Riddle
affectionate Woman the Christian Church had a Wilderness to hide her self in provided for her by God's most gracious providence whither she was born as upon Eagles Wing and he had done this Old Testament Church Exod. 19.4 where the same Phrase is used when she fled from the face of that Dragon Pharaoh here Revel 12.6.14 Messiah's Church harmoniz'd with Moses's Church having two wings of a great Eagle wherewith she did flye into such hiding solitary places as God prepared for securing her in her being in the worst of times and wherein he fed her v. 6. tho' he did not feast her yet he nourished her v. 14. and kept her alive during the long lease of Antichrist as he had done this Church in the Wilderness for forty years Grotius saith that these wings allude not only to Israel's flight out of Egypt into the Desart but also to the History of David who cryed Oh that I had the wings but of a Dove not of an Eagle Psal 55.7 8. that he might be saved from that Dragon Saul God gives rest to his Church from persecution Act. 9.31 and always preserves her being tho' in a Wilderness tho' she want her splendor and well-being Mat. 16.18 Mark Thirdly As Michael and his Angels were too hard for the Dragon and his Instruments in Warring against the Old Testament-Church for Pharaoh was drowned Amalek was discomfited and the Countries of King Sihon and King Og were conquered by Christ's conduct the Captain of Israel's Hosts in the Wilderness Josh 5.13 Heb. 2.10 Even so the Dragon and his Instruments make war against the New Testament Church Revel 12.7 while she brought forth many Children unto God under the name of the Man-child v. 5. even Christ Mystical as Mr. Joseph Mede interprets it from Gal. 4.19 yet can he not prevail v. 8. but is totally routed and ruined so as not to rally or rage any more for he is cast out of Heaven v. 9. that is from molesting the Church at that time and down to the Earth as Wrestlers saith Grotius cast down the weaker to the ground so Michael or Christ whom none is like in strength Psal 89.8 prevails against the Devil the strong Man is mastered by the stronger Man Luke 11.21 22. and is at last by him cast into Hell Revel 20.10 As the Devil and all his Imps could not obstruct the passage of Moses's Church from possessing the Earthly so nor Messias's Church from entring the Heavenly Canaan Fourthly Now follow the more Particular Remarks upon all the forty two stages Recorded by name in Numb 33. from v. 1 to v. 50. especially where any memorable matter is mentioned befalling Israel in their Wilderness wandring at any one of those particular places For the accomplishing of which work I have truly travelled to furnish the Reader with the choicest cream and quintessence extracted out of the best Learned Rabbins Antient Fathers and Modern Divines both Criticks and Commentators in various Languages The First particular Remark is upon Rameses the first Stage that Moses mentioneth Numb 33.3 beside what is above-said hereof in the General Remarks Mark moreover First That Raamses Hebr. signifies Worms-or Moths the Mystical meaning whereof may well be that as Egypt signifying Anguish and Tribulation and representing this present Evil World that wallows in wickedness is no sit place for the true Israel of God to abide in therefore the Lord calls his Adopted Children out of Egypt Exod. 4.22 Hos 11.1 Heb. 12.23 c. as before for nothing but anguish attends them there John 16.33 c. So Rameses tho' a Treasure City Exod. 1.11 yet our Lord cautions us Lay not up your Treasure where the Worm or Moth may corrupt it Mat. 6.19 Rameses was but a City wanting foundations and made up only of Mortar c. Exod. 1.11 14. Whereas if we according to Christ's Councel lay up our Treasure in Heaven which is a City that hath foundations whose Builder and Maker is the Great Creatour Heb. 11.10 then need we not fear any Moth or Worm to corrupt it or any Thief to break through and steal it for 't is a City above the reach both of Malignant Men or Dawned Devils Hereupon the Seed of Abraham cannot find rest here below in places built by frail creatures Heb. 11.8 9 10 13 to 17. for they hear their Creator crying Arise Depart this is not your Rest for it is polluted Mic. 2.10 and Arise let its go hence saith Christ John 14.30 Mark Secondly Israel marcheth from Rameses to Succoth which signifies Booths built of Boughs as before Behold here the Infant Estate of the Old Testament Church Numb 33.5 At Succoth like a company of Sucking Children they fall upon Building Childish Summer-houses with Boughs and Branches of Trees no better Buildings no fairer nor firmer Fabricks could be expected from them when they came thus rawly out of the Egyptian slavery and were only come now to the first step from Egypt of their forty two stages and stations in the Wilderness and newly entred under the Conduct of Christ cloathed in the Cloud who here came to be as a Schoolmaster to this company of Children and to take his first Tuition of them Exod. 13.20 21. These Children of Israel as they are frequently stiled in Scripture being now but as it were in their A. B. C. could not possibly but be very ignorant of Canaan's glory and of Sion's Excellency when they can sit down in Succoth thus satisfied with such sorry Coverings as Booths of Boughs N.B. First Christ came now and became a new School-master to those simple Children and taught them they must have a better covering he therefore covers them with his cloudy Pillar Wo to them that cover with a covering but not of Christ's Spirit Isa 30.1 and of his Merit also Put on the Lord Jesus Rom. 13.14 N.B. Secondly Grown Christians brought into the Beauty of Sion may not forget they were once but in Succoth Catechumeni A. B. C. Scholars having very little knowledge of God and but Babes in Christ 1 Cor. 3.1 2. 1 Joh. 2.12 13. There is first the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or being of a Believer then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or well-being and beauty thereof As we may not stay alway at Succoth but press on to Sion He is a Monster that grows not up from being a Child Rehoboam is call'd a Child when grown up a Man 2 Chron. 13.7 So in Sion we must remember Succoth to humble us c. Mark 3d. The second Stage they came to was Aetham which signifies hard ground as before only hinted Thus there layeth hard ground betwixt us and Heaven which Canaan typified many Losses and Crosses many Tryals and Troubles c. We have great need therefore to be well shod with the preparation of the Gospel of Peace Eph. 6.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well booted Christians that we prove not Habers upon this hard ground 'T is the Conduct of Christ that
if his pardoning Mercy prevent it not Therefore our Lord saith Sin no more Joh. 8.11 Lest a worse thing come unto thee Joh. 5.14 Here Israel sinned again and that with a double Sin 1. In desiring Flesh which they wanted ver 4. And 2. In disdaining Manna which they enjoyed ver 6. and the vehemence of their concupiscence was the more inflamed by remembring their former Egyptian Diet yet forgetting withal their Egyptian Drudgery ver 5. this made them so wickedly discomposed that they prefer such gross Meats as Garlick Onions c. before the Corn of Heaven Psal 78.24 which was both wholesome and Toothsome ver 7 8 9. and easily both obtained and prepared for Food yea this their Lust for Flesh made them fret and and pine away as Amnon's for Tamar did making him Lean from Day to Day 2 Sam. 13.4 this is punish'd with the Plague of Leanness and Surfeit v. 33. Psal 106.15 c. The fifth Remark is The People's prophane deploring their Penury when they had little cause to do so while fed with the Food of Angels doth not only make God angry with them ver 10. but also putteth meek Moses into a pang of Passion and Impatience as appeareth by his Pathetical Expostulation ver 11 12 13 14 15. wherein he sadly complaineth to God of the intolerable Burden of his governing such an ungovernable Company and that God had not heard his Prayer presented Exod. 3.11 and 4.10 c. Wherein he begs to be excused from that great undertaking and here ver 15. comparing Evils together He chuseth rather to undergo the Pains of Death it self than be continued in bearing this unbearable Burden In the like pang of Passion was Elijah's Speech 1 King 19.4 This and his Whence should I have Flesh c. ver 13. do all shew the insufficiency of the Law though it be Holy c. Rom. 7.5 12. to satisfie or restrain the Lusts that do Reign in our Members or bring Men to God yet what the Law could not do in supplying our wants in governing and guiding us through this Wilderness and in carrying us to Canaan it being weak through the Flesh God hath done by sending his Son Rom. 8.3 Who gives us not Flesh to satisfie our Carnal Lusts but his own Flesh to be Food for our Souls which he hath given for the Life of the World and which whoso eateth hath Eternal Life Joh. 6 51 54. The Rabbins here say that God had shewed Moses all the Evils he would bring upon this stiff-necked People which put him into so great a Perturbation that he could not Complere Vocem utter his whole Speech using Hebr. At thou in the Foeminine Gender spoken to God for Attah thou the Masculine contrary to common Rule of Grammatical Construction of Speech The sixth Remark is The Divine Remedy to all this Humane Malady both as to Moses's Impatience and as to Israel's Intemperance To the 1. Moses must not bear the burden alone but shall be assisted with the Sanhedrim or great Council of the Jews consisting of seventy Seniors answerable to the seventy Souls that descended with Jacob into Egypt whereof Moses sat President all endowed with the Gifts of the Spirit of Moses who was as a Candle that lighteth others yet hath not less either heat or light than it had before ver 16 17 24 25 30. of which number were Eldad and Medad who humbly hid themselves as Saul did 1 Sam. 10.22 but the Spirit found them ver 26. at which Joshua envies suspecting some Schism or the Diminution of Moses's Dignity and the prejudice of his Master 's Right and Reputation not yet knowing they were of the chosen Sanhedrim seeing they staid in the Camp still notwithstanding the call of Moses to the Door of the Tabernacle out of a Sense of their own Insufficiency Thus the Spirit in us lusteth to envy Jam. 4.5 Mar. 9.38 Luk. 9.49 Joh. 3.26 This Evil Moses who had the greatest cause of Emulation rebukes in Joshua ver 27 28 29. being wholly the Lord's 2ly As to the People's Intemperance as God promised and performed Plenty of Flesh to those fleshly-minded Multitude so he punished their Impiety with an horrible Plague at the close thereof ver 18 19 20 31 32 33 34. Wherein we may observe 1. That when God had promised a whole Month's provision of Flesh Moses thought that verily God had out promised his own Power of performing and prays him to consider that the People whom he had promised to feed with Flesh were six hundred thousand Soldiers beside Women Children and Strangers which amounted say the Rabbins to three hundred thousand more and it could not be a little Flesh that would feed so vast an Host for a whole Month hereupon he makes this Objection Shall all our Flocks reserved for a breed in Canaan be slain or shall all the Fishes in the Sea be gathered together to suffice them ver 21 22. here Moses had quite forgot God's third Storehouse the fulness of the Firmament though not the fulness of the Earth and that of the Sea all which are God's three Treasuries out of which he supplies Man's Necessities for he had forgot the Fowls of the Air whereof he had large Experience the Year before Exod. 16.13 c. Yet God sent them such a drift of Quails as Moses never dreamt of As a little before Moses's Passion was too strong ver 15. in desiring his own Death so here his Faith was too weak in distrusting the Power and Providence of God The best of Men are but Men at the best and the worthiest of God's Servants are subject to faults and failings in this Life God himself answers Moses's Objection of unbelief bearing with his Diffidence here which he would not pardon afterwards Numb 20.12 This was a private failing betwixt God and Moses but that was a publick Act before all the People God will not pass by the scandalous practices of his own People without some sensible check That his Omnipotency is never Non-plust ver 23. Thou shalt see that my Hand or Power is not shortened as Isa 50.2 and 59.1 Thus Christ knew what he had to do when Philip said Two hundred Penny worth of Bread is not sufficient for so great a Multitude Joh. 6.5 6 7 9 10 c. God's Almighty hand is not more lessened in its Power now than when it created all things out of nothing I know saith Job to God that thou canst do every thing Job 42.2 And God here bids Moses never trouble himself about the Manner He should soon see the Matter done Observe 2. Discontent is ever harping upon wants even while good Things are present and plentifully enjoyed as if it enjoyed nothing thus it was with Haman who accounted he had no Honour while he wanted a bow from Mordecai's over stiff and not bending Knee Esth 5.11 And Ahab had no Comfort in his Kingdom though the Glory of all Lands Ezek. 20.6 while he longed for a
Apostle calls The wages of wickedness 2 Pet. 2.15 it being for a wicked Art and for a wicked End as thinking to bribe him with Gifts that he might curse Israel c. 3. By what Motives beside the Money is Balam's first call seconded Answ Those Princes the Messengers back their Suit to him with two Arguments the first is drawn from their own and their Master's Danger because they saw Israel mightier than they which was the fruit of God's Blessing upon his People according to his Promise Gen. 18.18 and according to his Performance also Psal 105.24 as their Enemies did acknowledge Exod. 1.9 c. the more molested the more multiplied in the very Land of their Affliction and so while wandring in the Wilderness This Balak look'd on without cause as threatning his Kingdom 's Ruin Their second Reason or Argument was from the Facility of the enterprize 't was easie for Balaam to curse Israel which done it would be easie for the King to destroy them ascribing to this Sorcerer an infallible Power of Cursing whom he pleased which is only the Work of the great God Gen. 3.17 18. and 4.12 Mar. 11.21 c. No doubt but herein either Balak flatter'd Balaam greatly or God had suffered to Balak's Knowledge Balaam's Sorceries to be very successful in such Cases as God did to those of Simon-Magus Act. 8.9 10. and among the Pagans such magical publick and particular Imprecations and Execrations against their Enemies did by Divine Permission oft prevail in War by raising up Infernal Spirits which they call'd their Tutelar Gods to annoy their Adversaries by some damnable Contract and implicit if not explicit Covenant with the Devil the Lord judicially suffering them thus to erre in their ways and giving them up to believe the lies of Diabolical Divination Yea and among those blind Heathens the Devil to drive the more subtle Trade for Hell used to play a double Game imploying the Familiars of Magicians not only to lay on Evils as Evil Spirits but also to take those Evils off by Collusion that they might seem to be good Spirits and here this Soothsayer must bless Balak and curse Israel the Devil doing Evil both as an Angel of Light and as a Prince of Darkness and more hurt by resembling the former than by being really the latter and had God suffered the like success here Balak's design was most dangerous for obtaining his Desire could Balaam have compass'd a Curse from God upon Israel they had been easily vanquish'd for whom God blesseth their Enemies flee and whom he curseth they become a Prey to their Adversaries Deut. 28.7 25 33. and Psal 37.22 This Sorcerer had the Devil on his side and at his beck but the God of Israel would not be so as afterwards The Fourth Inquiry is What was the Issue of Balaam's first call by Balak Answ When Balaam had received such an honourable Embassage ver 7. He suspended his Answer to it until the next Morning ver 8. for that Night he took as time little enough to consult with his Diabolical Oracles though this Prophet of the Devil pretended to receive his Revelation from Jehovah the better to impose upon the credulity of those Embassadors that he consulted with God and not with the Devil Hereupon some Rabby's say that his pretending to consult with Jehovah was the Reason why the Princes of Moab are here only mentioned for the Princes of Midian mentioned in Conjunction with those of Moab ver 7. hearing that he would consult with God did thereupon withdraw themselves as despairing of Success For they knew from Jethro their Prince that God would never Consent to the Destruction of that People who were so near and dear to him But suppose it was not the Devil who is call'd the God of this World 2 Cor. 4.4 and might be this Sorcerer's God that He promis'd those Princes He would consult with that Night but Jehovah the true God which may well enough be supposed 1. Because the business Balaam was courted about concerned the People of Jehovah whom Balak sought to turn God's Favour from and to bring God's curse upon them by this Inchanter's means therefore of him he must make his Inquiry 2. The true God might come to this wicked Man by Night as 't is said ver 9. and 20. who used to speak to the true Prophets by Dreams and Visions of the Night Numb 12.6 Job 4.13 and 33.14 15. Jerem. 23.25 28. And sometimes God revealed his Counsels for his People's sake to wicked Men of old in Dreams by Night as to Abimelech Gen. 20.3 to Laban Gen. 31.24 to Pharaoh Gen. 41.25 to Nebuchadnezzar Dan. 2.45 and 4.21 22. so still God gives Gifts of Prophecie to those no better than Workers of Iniquity Mat. 7.22 23. and 24.24 and 2 Tim. 3.8 c. But it may not a little be admired and doubted how this Soothsayer could be thus Confident to have the true God at his Beck that he should have God's Counsel that Night so bring the result next Morning to the Princes because 1. This Spelman of Satan could not be in Coverant with God so as to command him concerning the Work of his Hands Isa 45.11 Though undoubtedly he was in Covenant with the Devil and had his Familiars at his Call and Command Nor 2. Was Prophecy any constant Gift or an abiding Quality by which even the true Prophets might always operate in their Prophesying Work and as often as they pleased but their particular Revelations did absolutely depend upon God's good Will and Pleasure To this I Answer 1. That the ground of this Mad Prophet's as he is call'd 2 Pet. 2.16 Confidence was by Reason of the Experience he had divers times of Divine Revelations granted unto him upon his former Requests 2 Pet. 1.21 Answer 2. Balaam being a Prophet of the Devil and a Magician as Basil Chrysostom Origen Augustin c. prove him to be 1. From his being call'd a Soothsayer Josh 13.22 2. From his using Inchantments Numb 24.1 with 23.23 therefore He built so many Altars c. 3. From his endeavouring to Curse Israel c. He was undoubtedly in contract with that Prince of Darkness and by Vertue of that Covenant He could command the God of Ekron Beelzebub though not the God of Israel according to that of the Poet Flectere si nequeo superos Acheronta movebo Though God might not come at his Call he knew the Devil would And though He had some Knowledge of the true God yet was it notoriously jumbled and mingled with Pagan Superstitions and Diabolical Witchcrafts while he covered the practick Part of his Worship with a fair pretence of Divine Revelations Answer 3. Though the Spirit of God came upon this wicked Man in Divine Revelations that Night as 't is said was done Numb 24.2 yet was it for glorious Ends to discover the Rottenness and Hypocrisie of this mad Prophet who was courted by Foreign Nations as the great Power of God
as Act. 8.16 in Blessing and Cursing whom he pleased whereas in the Case of Israel God chained up his Curses and made them as insignificant against his People as those of Goliah against David whom he Cursed by his Gods 1 Sam. 17.43 and to shew how God overshoots Satan in his own Bow c. The Remarks upon Balaam's first Call are farther as followeth First Though it be said God came to Balaam Numb 22.9 and The Spirit of God came upon him Numb 24.2 Yet God never did Concredit his Word to him as he did to his Holy Prophets of whom it is all along said The Word of the Lord came unto them in all their Prophecies Nor was that Spirit of Prophecie that came upon him any more than a common Gift such as God gives even to the Rebellions Psal 68.18 and such as he gave to Caiaphas Joh. 11.51 c. without saving Grace In impiis quandoque sunt Dona Dei sine Deo ad ecclesiam ministrantia Gifts for saving others but not themselves as a blind-man may bear a Torch in his hand whereby others may receive the benefit of Light though himself receive none c. The Second Remark is In this Night-Vision wherein God came to Balaam are two Parts 1. God interrogates him wherefore those Embassadors were come to his House not because God knew not their Errand for he knoweth all things Joh. 21.17 but that Balaam himself by relating the unjust Request of Balak to God might sind Reason enough even of his own accord to desist from his wicked design ver 9 10 11. And 2. God flatly prohibites him to hearken unto Balak's Project or to adventure upon the Journey in order to gratifie his purpose of Cursing God's People ver 12. The Third Remark is The double dealing of Balaam in the Matter and Manner of this his first Call to his Cursing Work He promis'd to the Princes of Moab that what God said to him in his Nocturnal Vision and Revelation He would make it known to them ver 8. but he proved very partial and impious therein as the Sequel will demonstrate While Balaam had to Answer the Interrogations of God He knew that therein he dealt with the All-knowing One therefore he dared not to corrupt any part of the Embassadors Oration but fully related the whole of the Message sent unto him ver 9. Yet when he came to relate to the Princes of Moab according to his Promise what the Lord had spoke to him He perform'd not his Promise faithfully as appeareth by comparing the 12 and the 13. verses together for Balak's message to Balaam consisted of two Branches 1. That he should Go. And 2. That he should Curse therefore God answereth unto and forbiddeth both adding also a cogent Reason because Israel are Blessed and therefore may not be Cursed by any Man at any Time or in any Place The whole Will of God was made known to Balaam herein so that he must neither Go nor Curse at any Time or in any Place those whom God had Blessed ver 12. Notwithstanding this full Divine Revelation Balaam basely balks his Relation of it to the Princes as he had promised in telling them only the first part of God's Prohibition Concealing the second part and likewise the weighty Reason which God gave wherein the cogency of the Argument and the strength of the Answer did lay ver 13. Thus this Soothsayer did fouly faulter Point-blank contrary both to God's command The Prophet that hath a Dream let him tell the Dream and he that hath my Word let him speak my Word faithfully Jerem. 23.28 and also to the Apostle's Practice who said I have not shunned to declare unto yon the whole Counsel of God Act. 20.27 As worthy Mr. Ainsworth well observes ver 9. The Fourth Remark is Dato uno absurdo mille sequuntur Balaam's faultering in his account of God's Speech to him when he related it to the Embassadors in telling them less than God spake to him was an unhappy occasion of those Princes upon their return relating to Balak likewise less than Balaam had said to them for they only tell their King that Balaam refused to come ver 1. as if God had not hindred him at all but there only wanted a willingness in the Soothsayer to come and curse Israel the Embassadors intimating not one Word to Balak either of the blessed Estate of Israel or of God's forbidding Balaam to go and curse them as is mentioned ver 12 13. Hereupon arose the occasion of pursuing that following mischievous Project of soliciting Balaam the second Time with stronger Temptations than before ver 15 16 c. Wherein the Holy Ghost sheweth that Balaam's Answer from God in the Night Vision as he related it to the Princes and they to Balak was so far from causing the King to leave off his wicked purpose that it rather proved a whetstone to sharpen him into a fresh attempt with stronger Assaults c. The Fifth Remark is Balaam being of a proud and haughty as well as of a covetous Spirit insinuateth to those first Embassadors that he could well enough be content to go with them to gratifie Balak herein But Jehovah meén lethitti God will not give me leave to go with you at this time therefore the fault is not mine now yet if your Master will send greater and more honourable Messengers for me perhaps God will let me go Thus his covetous and ambitious Soul made him make this faint and favourable Speech as a Man not only loth to offend them but also loth to let go his Hope of Wealth and Honour those wages of Wickedness that were promised after which his Mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude ver 11. ran greedily and as the Word signifies was poured out at Water out of a Bottle not caring how he came by it so he might but obtain it Lucra injusta putes Justis aequalia Damnis Dum peritura paras per malè parta peris Thy just Damage shall outweigh thy unjust Desires c. The Sixth Remark is It is the Devil's practice against God's Word to diminish the genuine sense of it and that by degrees from hand to hand till he either invalidate the Truth of it or pervert it to a wrong purpose Thus the Tempter dealt with our Redeemer Matth. 4.6 tempting him to cast himself down for c. where he leaves out that main Clause To keep thee in all thy Ways Psal 91.11 that by mincing the Promise he might marr the sense of it c. Thus it was here likewise in Satan's Sorcerer Balaam tells the Princes less than God spake to him and they relate to Balak less than Balaam had told them so that when the Answer came to Balak it was not now the Word of God but meerly the Word of Man ver 14. N.B. This occasion'd Balak to make a second Call and a more forcible Invitation of Balaam assaulting him with stronger forces of Temptation both in more
Israel with his multiplied Altars and Sacrifices shewing that though Man stand not to his Promises upon four Reasons 1. Because He oft fallaciously promiseth 2. And as oft repents of his Promise 3. Because something falls out at unawares which either disenables the Promiser to perform or the Person to whom the Promise is made doth disoblige his Friend and renders Himself incapable of the performance And 4. It may be the thing promised is beyond the abilities of the Promiser All which Cases and Causes can have no coincidency with the Lord. The Fifth Remark is the determined Benediction of God is no way reversible by Man this Balaam doth acknowledge ver 20. for the Gifts of God are without Repentance Rom. 11.29 The Strength of Israel will not lie He is not a Man that he should repent 1 Sam. 15.25 Though the Scripture sometime speaketh seemingly of God's Repenting as Gen. 6.6 Amos 7.3 6. Jer. 18.8 yet are these Expressions only according to our capacity as they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicta so they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intellecta spoken after the manner of Men but taken by our understandings as it beseemeth the Majesty and Honour of God When Repentance is attributed to God it noteth only the Alteration of his Actions but no alteration or change of his Purpose or Decree which is immutable 't is Mutatio Rei non Dei effectus non affectus facti non Consilii 'T is not a change of his Will but of his Work Repentance with Man is the changing of his Will but Repentance with God is only the willing of a change There is no shadow of any change in God Jam. 1.17 So that in those Words Hinneh Barék likachti c. ecce benediâ—ere accepi c. Balaam preacheth the unchangeableness of God's Love to his People and that neither Principalities nor Powers nor Magical Inchantments can separate them form God's Blessing in Christ Rom. 8.38 The Sixth Remark from ver 21. is Balaam in this second attempt cannot curse but blesseth Iâ—rael the second Time and that with the blessedness of Justification in the free and full Pardon of all their Sins Concurring here with David who pronounceth them blessed whose Iniquities are forgiven and whose Sins are covered c. Psal 32.1 2. as likewise with the Apostle Paul after David Rom. 4.7 Holding forth Believers Justification in the sight of God by the same Expressions of the Psalmist For not to behold or see Sin in sinful Men is according to Scripture-phrase God's hiding his Face from our Sine Psal 51.9 blotting out our Iniquities and remembring them no more Isa 43.25 and Heb. 8.12 and when God pardons his People then their Iniquities though sought for shall not be found Jer. 50.20 The contrary to this God is said to do unto Unbelievers Their Iniquities are remembred and not blotted out their Sins are before tho Face of the Lord continually Psal 109.14 15. so Psal 90.8 and therefore God is angry with them every day Psal 7.11 The Seventh Remark is the strange Inferences which the Antinomians draw from this Text ver 21. That God saw no kind of Sin in Jacob no manner of Transgression in Israel and from hence conclude that God feeth no Sin in his Elect no manner of Iniquity in his justified ones that the very being of their Sins is abolished out of sight that God is never displeased with his People no not when they fall into Adultery or the like heinous Sins and that though they fall thus foully yet God cannot be angry with them no not with a fatherly displeasure c. All which is most assuredly a wringing Blood and not Milk out of this sacred Scripture the tendency whereof must unavoidably corrupt sound Doctrine and deprave solid Piety in good manners of humane Conversation That this cannot be the genuine and proper sense of this Text may thus be made apparent First Out of this very History and the Truth of God's Word for how can it be safely said that God saw no manner of Sin in Israel when as He so oft complains of their Sins and both threaten'd and punish'd them for their Transgressions Exod. 32.9 Deut. 9.13 27 28. Psal 78.60 61. Secondly Balaam himself did not take his own Words in any such Sense for then it had been a vain Project of his Diabolical Counsel to set the fairest Faces of the Daughters of Midian c. before the Eyes of the Israelites whereby to entice them first to Adultery and then to Idolatry which had been ridiculous if Balaam had apprehended that God neither could nor would behold any Iniquity in Israel whereby to provoke him unto Anger Thirdly Nor need we be so solicitous about the sense of those Words which were uttered by Balaam who was a wicked Man and loved the wages of wickedness and thereupon endeavoured by his Enchantments to curse Israel whom the Lord had blessed save only that they are generally believed to be the Words not so much of Balaam upon which account they might be passed over in silence without scruple for it matters not what such a mad Man belcheth out as of the Holy Spirit who over-ruled the Tongue of this mad Prophet and made him speak the Wisdom of God in a Mystery and which can never contradict it self in other places of divinely inspired Scriptures every where scattered to shew how the Sin of the Saints are of the blackest Hue and of greatest Provocation to God's pute Eyes as they are the Sins against the greatest Light and Love c. therefore this Text ought not to be turned as it is by Novelists to palliate the Mystery of Iniquity Fourthly Nor doth Balaam here speak of the better fort of Israel only who were justified by Faith and by their walking with God in an Holy Conversaion and therefore they might be reputed Righteous but he meaneth the whole Body of the People because they were now the Object both of Balaam's sight and of Balak's spight whom He desired to be cursed and with many of whom God was not well-pleased 1 Cor. 10.5 c. yea and who are frequently charged with many heinous Iniquities Act. 7.42 Psal 106.37 Exod. 32.32 and 33.3 c. All which Provocations God cannot in any sound sense be said not to see for it God should be Ignorant of any thing He could not be Omniscient as he is Heb. 4.13 Joh. 20.17 c. and so by consequence could not be God Fifthly There is indeed this Interpretation of the Words which hath a Truth in Thesi or in the thing it self namely that God looking upon his Elect through Christ seeth no more Sin in them than is inherent in their Saviour for they are made the Righteousness of God through Christ by Imputation as Christ was made unrighteous by Imputation of their Sins upon him 2 Cor. 5.21 yet this is impertinent to this Text which speaketh of the whole Body of Israel good and bad c. Sixthly But
and woe to Sinners that are alive in that day as few shall desire to live and see it so few shall survive and over live it Lastly Balaam foretells the falling fate of other Nations as of the Assyrians of the Hebrews of the Greeks and of the Romans v. 24. so that his Prophecy reacheth from his own time to the World's end The First Remark concerns Ashur or the Assyrians the first of the four Great Monarchies call'd by Daniel the Golden head of the Image Dan. 2.32 38. the Ships from the Coasts of Chittim mentioned also in Dan. 11.30 some suppose to be meant the Romans and so the Chaldee here expoundeth it and the Old Latin Version reads it from Italy but others say that Chittim the Son of Javan the Son of Japhet the Son of Noah Gen. 10.4 his Posterity seating themselves in Greece and Italy therefore Chittim is taken sometimes for the one and sometimes for the other and here it must be meant of the Greek Alexander the Great who is said to come from the Land of Chittim 1 Mac. 1.1 who subdued this Golden-Head the Assyrian Empire and the Silver Breast that of the Medâ—s and Persians which succeeded it yea and the Romans who were Italians often infested them and finally overthrew them by the Wars of Vespasian and Titus Joseph de bel Jud. Lib. 7. The Second Remark concerns the Hebrews the Posterity of Heber Gen. 10.24 25. Exod. 1.15 16 c. All the Tribes of Israel descended from him The Ships from the Coast of Chittim saith Balaam shall also infest the Hebrews If we take Chittim for the Grecians the Jews were much wasted by the Greeks Antiochus c. Dan. 8.11 and 11.30 31 c. Or if we take Chittim for the Romans it being used for either as above those under Pompey the Great but especially under Vespasian and his Son Titus waged War against the Jewish Nation and wasted it The Third Remark concerns the Greeks who were one part of Chittim He also shall perish for so the Grecian Empire was wasted by the Roman Armies that fourth Kingdom of Iron broke in pieces the three of Gold Silver and Brass Dan. 2.31 32 49. The Fourth Remark concerns the Romans who came from Chittim as the Grecians did of whom Balaam Prophesieth he likewise shall perish for ever v. 24. that is the Offspring of Chittim both the one and the other as sure as the Grecians were ruined by the Romans so sure the Roman Kingdom now in being shall be ruined by the Kingdom of the Stone c. Dan. 2.44 and then will begin the Kingdom of the Mountain which should fill the whole Earth Dan 2.35 and it shall stand for ever v. 44 45. Divine Vengeance is doomed against them as their due for afflicting Heber's Posterity whereof Christ was the Chiefest Luke 3.23 35. and our Redeemer was killed by Pilate the Roman Deputy since that time Rome hath languished both by her own intestine Broils and by the Goths Vandals and other Barbarous Nations but more especially it shall perish for ever under Antichrist who Reigning there hath been long afflicting Christ in his Members The Roman Empire is now much impaired by the Papacy tho' that Usurping State doth continue yet is it much weaker than it was before while it stood upon Legs of Iron but now is divided into feet and toes partly Iron and partly Clay partly strong and partly broken Dan. 2.41 42 43. one part is the Kingdom of the Pope in the West he whom we now call the Emperor hath now little or nothing to do with the Empire which was at Rome the other part is the Kingdom of the Turk in the East before whom three of the horns of the Roman Empire have been routed out Dan. 7.8 As the Kingdom of the Turk doth labour with nothing more than with its own weightiness it hath been a long time soundly batter'd by the Venetians but now of late much more by them in Conjunction with the Imperialists taking great advantage by the Turk 's intestine Divisions and now it is become such a tottering Kingdom as if the Skirts of the Sixth Vial were falling down upon it So the Kingdom of the Pope declineth also apace and shall do more and more every day according to that old Distich Roma diu Titubans Variis erroribus Acta Corruet Mundi desinet esse Caput Tho' they endeavour by mingling Marriages to reunite their own intrinsick Divisions yet can that as little be done as Iron can be mixed with Clay they may cleave for a while together but they can never incorporate one with another The Fifth Remark is Thus God makes the mouth of this mad Prophet to Prophesy of the four Great Monarchies tho' not so distinctly of them as Divine Daniel did all which had their times and their turns yea their Ruine as well as their Rise and Reign here we have in few words the whole summ of the Scriptures Thus Balaam as he began with blessing of Israel so endeth with the destruction of all their Enemies and pouring out God's Curse upon them God by his mouth confirmed the promises made to Abraham and to his seed for ever all which are accomplish'd in Christ The Sixth and last Remark is The closure of this last attempt Balak and Balaam being both of them over-powered and over-witted by the most Wise and Almighty God are constrained to give up their Cause for lost and to give over any further or fourth Attempt just as their Master Satan did in his Temptations against Christ Mat. 4.10 c. So here Balak went his way without having his Will and Balaam went his way also without having his Wages v. 25. There is no doubt but Balak returned to his Palace as much grieved in his mind for this his so notorious disappointment of Cursing Israel as Ahab was when disappointed of Naboth's Vineyard who then went to his house all off the hooks with discontent and being sick of the sullens as we say lay down upon his Bed and turned away his face as not caring to see any or to be seen of any one and would eat no bread as if resolved to starve himself 1 King 21. v. 3.4 The like may well enough be supposed of Balak for his Carnal Mind at enmity with God Rom. 8.7 was an empty House well enough prepared for the Devil of discontent to take possession of and whomsoever such an unclean Spirit doth possess it maketh his heart a little Hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hell is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to trouble Troubled Souls have an Hell upon Earth But the greater doubt is whither Balaam went 't is said of him Halak ledarko abijt in viam suam v. 25. whereof are Three Opinions and Interpretations First That Balaam went away with a purpose only of returning into his own Countrey for Men are said to do what they only purpose and endeavour to do Exod. 8.18 Numb 14 40. Qui
Mischief to Israel might perish by the Sword of Israel among the perishing Midianites who as some say sinned that unpardonable sin against the Holy Ghost because so much Light in God's Mysteries was given to him as above Thus as Shimei sought his Servants and lost his life so Balaam did by seeking his Wages c. He who had said God sees no sin in Jacob now saith They have sinned and now may be cursed and conquered yet God bafflies him herein and disappoints his own desire of dying the death of the righteous he dying among the wicked as Ezek. 32.27 28. Oh that God would cause the false Prophets and the Vnclean Spirit for whom they act and by whom they are acted to pass out of our Land according to his Promise Zech. 13.2 The Sixth Remark is The great Spoil and Prey both of things Animate and Inanimate which those Conquering Israelites the twelve thousand Souldiers obtained from the whole Nation of the Conquer'd Midianites v. 9 10 11. as appeareth more largely by the distribution thereof v. 32 33 34 35. wherein one half of the Prey was given to the twelve thousand Souldiers who had hazarded their lives in the War and the other half to the vast body of Israel that staid still in the Camp v. 25 26 27. So that tho' the two parts of the Prey were made equal yet the two Parties betwixt whom they were divided were very unequal for the twelve thousand Warriours had one half of the whole Prey whereas the other half was divided among almost six hundred thousand that warred not in this Expedition David did indeed decree another Order of Division concerning the Spoils of War as his part is that goeth down to the Battel so shall his part be that stays with the stuff they shall part alike 1 Sam. 30.24 25. where that Case was differing from this for there First David's Men did go forth with minds prepared to fight but being wearied with their March sat down to refresh themselves that after a little rest they might also fall on upon the Enemy Secondly Their staying with the Carriages so nigh the Enemy did expose them to the peril of their lives as well as if they had fought yea sometimes such are in greater danger than they that manage the Battel where the Enemy is more Covetous than Valorous and wheels about to plunder the Carriages c. The Seventh Remark is Israel's Army did also burn down all the Cities of Midian and all their Castles v. 10. which the Chaldee expoundeth their Temples being places of their Idolatrous Worship and Houses of Heathenish Adoration c. Two Reasons may be rendred why those were thus destroyed The First is Lest they should make use of those places again at another time for their Superstitious services for this Cause our Henry the Eighth demolished so many Monasteries saying Corvorum Nidos esse penitùs diruendos ne iterùm Corvi ad Cohabitandum convolent those Crow-Nests were utterly to be destroyed lest the Crows should rally again and flye together to a farther employing them for their foul work The Second Reason is rather Lest Sloth or Avarice should have drawn any of the Israelites to roost themselves in any of those Crow-Nests and thereby neglect to pass over into the Land of Promise therefore their Cities Castles and Temples were all destroyed The Eighth Remark is The Expiation of the Conquerours from their Ceremonial pollution contracted by blood-shed from v. 13 to 25. As Melchisedeoh met Abraham returning from the slaughter of the Kings Gen. 14. so Moses meets those Children of Abraham returning from the slaughter of these Kings of Midian to Congratulate their return with Victorious Revenge and to receive a Rich Present for the Camp that went not out from the hands of those Conquerors v. 12 13. yet this stop'd not Moses's mouth as Bribes do too many Judges Hos 4.18 c. for he was wroth with the Captains for saving the Women alive saying that these were the tempting tools by Balaam's Counsel unto Israel v. 14 15 16. Tho' Moses was the meekest Man upon Earth in his own Matters yet was he blessedly blown up with zeal notwithstanding his transport of joy for the Victory in the matters of his God the Lord of Hosts to whom belonged the Victory Psal 98.1 he was a Lamb in his own Cause but a Lion in God's Holy Zeal is the Cream of all the Affections from hence he passed the Sentence saying Have ye saved those alive by whom ye so lately sinned and so lately suffered let all those Women who have known Man be killed v. 17. This was the first part of the Expiation which seemeth to have Cruelty in it that all those Captive Women who had known Man should be slain after quarter was given them but 't is probable the Souldiers had spared those Women not taking notice either of God's Command for sparing the Women c. Deut. 20 13. or they had no notice that this War was God's Vengeance upon the Women for their being so mischievous to the Camp of Israel Beside Women and Children being unable for War are not feared to fight the Conquerours and therefore are usually spared But Moses in this case might have a Warrant from God to give out this Command justly since all these by their sin are liable to God's justice at all times and are to give up their lives by what kind of death the Lord pleaseth God is the Lord both of life and death and can do nothing unjustly being justice it self and their little ones must be slain as a punishment to their Parents for their heinous wickedness and lest they should live to revenge their Parents slaughter but they reserved the Virgins whose Virginity might be known 1. By inspection of Matrons on the Tokens Deut. 22.15 17 c. 2. By their Age non apta Viro. uncapable to receive Man 3. By the Revelation of God 4. A probable Conjecture and no moral certainty was requisite yet this is one of Solomon's Secrets Prov. 30.19 Those Virgins were reserved either for Wives if Converted or for Servants or for Slaves to be sold c. The Ninth Remark is The second part of the Expiation which is purely legal as the former was seemingly cruel here Persons and things were purified by Ceremony only and herein appeared more Mercy than Cruelty from v. 19 to 26. War tho' lawful and taken up upon God's Command as this was yet v. 19. shews from God it hath a polluting property at least a Ceremonial uncleanness contracted by him that killeth as well as by him that toucheth the Party killed Numb 19.14 which should teach all Men not to have feet swift to shed blood Rom. 3.15 and things taken Captive as well as Persons must be purified v. 20 c. Beside the common Ordinance of Purifying by the water of purification Numb 19.9.12 15 19. Eleazdr here declares from God a particular law of purifying by fire those Vessels
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 beâ—ieve 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 spâ—ce 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 â—estimony 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
slew them in their Flight Therefore 't is said The Lord fought for Israel ver 14.42 melting the hearts of their Enemies and making them run away in a Fright God Affrighted them Josh 2.11 and 5.1 The Third Remark is The Unparallell'd Trophies of this Glorious Victory even hung up in Heaven it self far more famous than those hung up in Westminster-Hall even in the very Coelestial Orbs Namely the standing still of the Sun over Gibeon and the Moon in the Valley of Aialon ver 12. while the full Conquest was accomplished This was effected by the power of Joshua's Prayer and by the force of Joshua's Faith For he was stir'd up by an extraordinary instinct of God's Spirit to pray for this Miracle unto the Lord this is call'd His speaking to God ver 12. and he had confidence of success Therefore did he venture to utter his Command upon those two great Luminaries to obey him even in the presence and Audience of the People while they were pursuing their Enemies Joshua feared that the length of an ordinary Day would not last him long enough to compleat his Conquest therefore did he beg of God to lengthen out that Day by the Sun and Moons standing still that he might have time long enough for his great Work in cutting off those Cursed Canaanites before they could reach their fenced Cities Let us as Moses did Exod. 3.3 turn aside to behold this Bundle of Wonders taking a prospect of the particulars both in the History and in the Mystery First in the History First Behold and Wonder that the Glorious Sun of the Firmament which runs its race with a Gyant-like strength Psal 19.5 should yet be stop'd in its Race-running by the Command of a meer Mortal Man saying only Shemesh Dum Sun be silent Hebr. yet these words spoke to it puts a spoke into its Chariot-wheel and hinders this Champion in his full Career and stops this Bridegroom from going down to his Bride unto whom he is said to hasten Ecclesiast 1.5 Running Six Thousand Miles in one Hour according to the Computation of Learned Artists Secondly Behold and wonder that the Primum Mobile the whole frame of the moveable Heavens should obey the voice of this Man and stand still with the Sun So that the Supreme Sphere wherein are the fixed Stars stood still also so that the whole Course of the Heavenly Bodies was altered It was no Poetical Phrase as some interpret ver 13. but it was really done though no Heathen Writers mention any such halt made in the Heavens for we have no Authentick Author among them till the Trojan War which was a Thousand Years after Joshua N. B. Note well here was a Sabbath of Heaven for such as had not kept a Sabbath on Earth which might be just so many Sabbaths of Years from the Creation as there were Days in their Solar or Lunar Year or just so many Jubilees from the Creation as be Weeks in the Year This may help to fix Chronology right as Sadler in his Olbion observeth Thirdly Behold and wonder that not only the Sun and the Heavens but also the Maker himself of the Sun and the Heavens even the great God of both Heaven and Earth did obey the Voice of a Man ver 14. This was what God promised that Man should Command God concerning the Work of his hands Isa 45.11 Oh Glorious Condescension that a Mortal Man should Command the Immortal God c. Fourthly Behold and wonder that one Day should become two Days without any Night intervening There was no Day like this ver 14. not only because God obeyed Man as above but also because of the length of this Day being as long as two Days for the Sun is said to make an Halt and hasted not to go down about a whole Day ver 13. That is for the space of a whole Artificial Day between Sun-Rising and Sun-Setting for that was the Day which Joshua both needed and desired a Day to give him Light for his Work that the Night might not come too soon to hinder his pursuit and Slaughter of the Enemy No Day was like this in length about that Climate the Comparison being so limited and not of Universal extenty for the Hyperboreans as Greenland c. have a longer Day of half a Year long no not Hezekiah's Day wherein the Sun run back ten degrees which as some compute consisted of 32 Hours but this Day consisted of 36 Hours if not of 48 according to the Opinion of others Secondly As to the Mystery First Behold and wonder How the Sun 's standing still so long over Gibeon without Variation could not but greatly confirm the Faith of those New-Converts the Gibeonites when they saw God's Glorious Candle shine upon their Heads so long together without any declining as that was the expression of Job's comfortable time Job 29.3 so this was a Confirmation of their Embracing Israel's God Secondly Behold and wonder how Joseph's Prophetick Dream was here fulfilled There it was foretold that the Sun and Moon should do obeisance to Joseph himself But here it is performed that the Sun and Moon do Obeisance to a Son of Joseph even to this Joshua as Gen. 37.9 Hereupon this Miracle was sealed with a Miraculous Day of three Days long as Dr. Lightfoot saith Thirdly Behold and wonder how great is the power of Prayer even a kind of Omnipotency is ascribed to it as Luther said It hath a Command over all the Elements As 1. Over the Air Jam. 5.17 2. Over Fire 2. Kings 1.16 and 1 Kings 18.37 38. 3. Over Water Exod. 14.15 16. And 4. Over the Earth Numb 16.29 c. Psal 106.17 Yea 5. Over the Sun and Moon here 6. Over the Angels 2 Kings 6.17 7. Over God-Man Christ the Lord of Angels Gen. 32.26 Hos 12.4 and Matth. 15.26.28 8. And Lastly Over the Great God Exod. 32.10 where God bespeaks his own freedom as if Moses's Devotion had been stronger than God's Iudignation saying Let me alone So here and Isa 45.11 Fourthly Behold and wonder How in the Gospel a more Glorious Sun than this Sun of the Firmament stood still even the Sun of Righteousness Mal. 4.2 when blind Bartimeus cryed to him 't is said expresly Jesus stood still Mark 10.49 because he had power with Christ by his strong Faith breaking through all Obstructions as the clouded Sun doth c. casting away his Coat though a Beggar he stands not upon the loss of it and above all in stopping this Sun of Righteousness in his Journey Therefore his Name is celebrated in the Gospel when many Mighty Monarchs are either passed over in silence or else lie shrouded up in the Sheet of Shame Oh that we with our cries could constrain Christ to stop his departure from us as they did Luke 24.29 crying Vespera jam Venit nobiscum Christe maneto Extingui lucem ne patiare tuam 'T is towards Evening Oh that at Evening time it may be light as
common Politicks have commanded this Confederacy sooner before the Five Southern Kings had been destroyed This had assuredly been done at Israel's first entrance into their Land had not the great God confounded the Counsels of those wicked Kings God's Holy Hand orders it thus that Jabin who had probably a Jurisdiction over all the other Kings in the North East and West must be an Epimetheus a Post-Master an After-witted Monarch and wise too late least Israel should be disheartened and overmatched had those many Kings Confederated with the Five Kings at the first these Five Kings must first be Conquered and Israel must have time for Rest and Recruit before they be call'd forth to encounter this Numerous Host which was Even as the Sand upon the Sea-Shore ver 4. and thus doth our Lord still deal with his People they shall have their Tryals and Troubles not by whole Bushels at once but by Peck and by Peck as the Hebrew Reading is Isa 27.8 he Corrects in measure Jer. 30.11 and as his People can bear 1 Cor. 10.13 not rushing in upon them in Multitudes but in Mercy and Moderation 2. The Preparation on Israel's side then the Lord of Hosts took care and came to encourage Joshua saying ver 6. fear not their Many and Mighty yea and Malicious Chariots and Horsemen though thou have only a company of raw and unexperienc'd Footmen yet will I make thee Master of them all and for the farther strengthning of Joshua's Faith against his Fears God gives him before the Battle such particular Directions what he shall do to the Chariots and Horses after the Battel as if already he had got the Victory The Second Remark is The Battle it self in its Concomitants by whom where when in what manner and with what Event ver 7 8 9. Though Joshua had God's Infallible Promise of Victory yet dares he not neglect any politick means in subserviency to God's Providence for obtaining the Victory promised but in sublime Prudence sets upon the Enemy suddenly ver 7. when they least expected him they being weary with their March to the Rendezvous were Refreshing themselves and probably to Debauchery for joy of so vast an Host and design'd to Assault Israel first this made them secure when Joshua came first and surprized them The Third Remark is Joshua's Victory according to God's Promise both obtained ver 8. and Improved ver 9. the same God who was the promiser of Victory ver 7. was the performer of it also ver 8. where 't is said The Lord delivered this vast Host into Israel 's Hands as if God had taken them all up into his Almighty Hand and handed them over to Joshua bidding him to take possession of them No doubt but the Dread of God was upon them which made them flee several ways Hence Israel divides into two Bodies to pursue the Vanquished both those that fled Eastward and those Westward also Seeing Sidon lay West as Mizpeh did East of the place of the Battle and Joshua improved his Victory according to God's Precept ver 6. for he Houghed their Horses rendering them thereby altogether unserviceable for War and burnt their Chariots with fire ver 9. Neither of which Utensils of War did God permit Israel to use in their Wars that they might learn to trust in him alone for all their following Victories Israel must not say Mine own hand hath saved me Judg. 7.2 Some trust in Chariots and some in Horses but Israel must trust in the Name of the Lord. Psal 20.7 Hereupon God forbad the Kings of Israel to multiply Horses Deut. 17.16 and what Joshua doth here David hereupon did afterward 2 Sam. 8.4 The Fourth Remark is The Consequents of the Victory relating to the Cities and Countries which Joshua Conquer'd after this Battle They are all described ver 10 11 12 13 c. He began with the Metropolis Hazor the Head of those Countries that were conquered in this Expedition destroyed all of Humane kind in it and burnt it down to the ground ver 10.13 because this City with its King began this War ver 1. and being the Royal City might renew the War should the Canaanites have recovered it as they did in the Judges time after it was rebuilt when the Canaanites recover'd strength by the sins of Israel Judg. 4.2 3. but all the Minor Cities whose Walls were not Batter'd down by the fury of War in storming them Joshua still preserved entire for Israel's use that they might afterwards more safely dwell in them And in this War did Joshua destroy the Anakins ver 21. whom the Ten Spyes had formerly represented and reported invincible Numb 13.28 32 33. N. B. All this doth our Joshua and Jesus for us subduing our Gyant-like Corruptions Houghing those Chariot Horses that would hurry away our Souls to Hell by the Spirit of Mortification in us The Fifth Remark is Though we have a short Narrative of all those great and many Conquests recorded together in this Eleventh Chapter yet ver 18. gives an account That it was a long War that lasted Seven Years As Jericho had been Seven Days Besieged so in Seven Years is Canaan Conquered That this was the term of time which Joshua's Wars continued appeareth by the Words of Caleb to Joshua Josh 14.7.10 He was sent one of the Spies of the Land in the second Year of their coming out of Egypt and had lived Five and Forty Years since that time Namely Eight and Thirty Years in the Wilderness and Seven in Canaan which make up the Number c. CHAP. XII XIII JOshua the Twelfth is plainly an Epilogue or Conclusion of Israel's Wars both under Moses and under Joshua's Conduct and 't is likewise a Catalogue of all those Countreys which these two Generals Conquered together with the Names of all those Kings whom they killed upon all which many Remarks have been already It may therefore suffice to say only this here that the Divinely Inspired Writer of this Book of Joshua purposing in the next place to relate how the whole Land of Canaan was distributed and divided among the Twelve Tribes of Israel in order hereunto be first proposed a prospect of all those places which did belong to that Division and distribution and this he doth by naming the Kings rather than their Kingdoms for that was a more compendious Method for a Narrative of that Nature not only because many places were under one King and because the Conquest of Kings gave a lustre to the glory of all those Victories but also because the Name and Dignity of Kings was had in the highest Veneration amongst all Nations therefore doth this Chapter give us a brief Epitome a short Compendium First Of Moses Conquering the two Kings Sihon and Og from ver 2. to 6. And Secondly Of Joshua's Conquering other Nine and Twenty Kings making up the Number to be Thirty one from ver 7. to 24. a Number that is accounted a Compleat Hitter among Card-Gamesters Joshua the
Plantation and therefore they removed saith the Rabbie Omnia Vasa Mobilia all their Moveable Goods out of their Housâ—s they had in the Southern part of Canaan where their first lot fell into the most remote Northern part thereof and that which made those Men thus bold and daring was chiefly the Oracle in Micah's Idol-Chappel had assured them of Success No doubt but when they found themselves so successful in their Exploit and found their Conquest so easie they hugely hugged Micah's Mawmets and thought they had wrought a Work of Supererogation in stealing them from him and therefore resolved to make the best Improvement of them for the future N. B. In order hereunto when they had taken and burnt Laish in part only to strike a Terrour into the Inhabitants and Rebuilt it for themselves they set up the Graven Image c. constitute Jonathan as a True Prophet to them in this Expedition to be their Priest whose Sons succeeded him in that Tribe secretly lurking in private Idolatrous Families all David and Solomon's time and so successively until the Grand Captivity as it is called the Captivity 1 Chron. 5.22 by way of Eminency whereas Micah's Graven Image was not permitted to be in so publick a place and manner for so long a time therefore its continuance is restrained to a shorter Date namely while the Ark continued in Shilo only N. B. Here we may learn three great Lessons First That Men may bless themselves for a long time by the Idols set up in their Hearts Ezek. 14.4 promising great happiness to themselves by them as the Danites do here and as Micah had done before them Judg. 17.13 but they little consider how there will be Bitterness at the latter end 2 Sam. 2.26 Jer. 2.19 Secondly God oft punisheth the wicked by the wicked as he did here those wicked Inhabitants of Laish by those Wicked Idolaters the Danites here Clodius accusat Maechos Vice Corrected Sin But when God hath worn this Rod of the Wicked to the Stumps he then casts it into the fire Thirdly Security is a sad Symptome of Approaching Destruction this Character of Security in those Inhabitants of Laish is oft repeated here ver 10. and ver 27. God bless us from such a fearless stupid careless secure frame of Spirit If we cry Peace then comes sudden Destruction 1 Thess 5.3 Philosophers say before a cold Snow the Weather will be warmish When the Wind lies the great Rain falls and the Air is most quiet when suddenly there will be an Earthquake The Thief surprizeth in the Night and giveth no warning of his coming c. CHAP. XIX of Judges THE Nineteenth Chapter holds forth the most horrible and prodigious Lasciviousness found of Gibeah in Benjamin whose Last was of such a Monstrous Nature that they forced the Levites Concubine to Death This most hainous Sin is described 1. By its Antecedents 2. By its Concomitants And 3. By its Consequents First The Antecedents relate the Causes and Occasions of this Horrid Impiety to wit the Anarchy in Israel ver 1. this was the Remote cause but the causae proxima was the Levite's fetching back his Fugitive Concubine from ver 2. unto ver 21. Secondly The Concomitants of the Sin together with the Sin it self are declared from ver 22. to ver 25. at large Then Thirdly The Consequents thereof which were the Concubines Death the Levites dividing her Dead Body into Twelve pieces and sending them to the Twelve Tribes and the Twelve Tribes Astonishment at such an Unparallel'd Action are set down from ver 26. to ver 30. The Remarks upon the first part namely the Antecedents are First The time when this foul Fact was committed It came to pass in those Days saith ver 1. when there was no publick Magistrate to restrain private Vice This is oft repeated not only here but Chap. 17.6 and 18.1 and 21.25 to denote that all those Stories were Contiguous and Contemporary For Israel never stirreth themselves up to punish either Micah or the Danites for their Idolatry but rather tolerateth it in them this Toleration breedeth all manner of Iniquity insomuch that Gibeah a City of Israel becometh as abominable as Sodom Thus the Prophet sheweth where there is no Ruler to be an Healer of Disorders their Ruine rusheth in and all manner of Confusion to provoke the Eyes of the Lord's Glory against them Isa 3.6 7 8. look what a Ship is without a Pilot or Steersman what a Flock of Sheep is without a Shepheard what a great Family is without the Father of the Family or what a numerous School without a School-master Such is a State without some Supream Government This present Anarchy begat a General Ataxy an Universal Disorder though Israel now lived in God's good Land Hos 9.3 yet did they not live according to God's good Law Quod sibi placebat id solebat facere Every Man did that which was right in his own Eyes Judg. 17.6 And again Chap. 21.25 not at all doing what pleased the Lord but what pleased their own Lusts. The time of these Transactions is well supposed to be soon after the Death of Joshua c. for then began Israel to decline from God and to incline unto all manner of Ungodliness yea before Othniel became Judge and seeing Jerusalem the Vpper was at this time Inhabited by the Jebusites and this very Levite calls it a City of Strangers ver 11. and 12. here Hence some suppose that those Stories did happen while Caleb was Living However this is certain this matter did fall out while Phinehas was alive as above Judg. 20.28 and not after Samson's Death as 't is set down in this Book c. The Second Remark from the Antecedents is A Levite takes a Concubine to be his Secondary Wife for she was Contracted to him though not Solemnly Married which differ'd her from common Concubines and otherwise she could not have been charged to break her Faith with him as she is against him ver 2. and hereupon she is call'd his Wife and her Father is call'd his Father-in-Law ver 3 4 5 6 7 9. and he is call'd her Lord ver 26 27. because he was her Husband as 1 Pet. 3.6 so Judg. 20.4 calls him This Concubine played the Whore ver 2. Josephus saith she was a fair Woman and not affecting her Husband as she ought but lingring after other Lovers great strife grew betwixt them whereupon as he saith she went away to her Parents within four Months after Marriage The Scripture tells us that she went away from him to her Father's House who like a Fond Father entertained her whereas instead of countenancing her in her Sin he should rather have Rebuked or Punished her and sent her Home again to her Husband and not to have received and retained her four Months Her Kind-hearted Husband goes to her when he saw she would not come to him whereas she should have sought to him first being the peccant Party and
may well be supposed that Joash might threaten with Punishments from God as well as from himself telling them in Defence of his Son That God had appear'd to his Son and had commanded him to do all that he had done and that it was their Worshiping of Baal for which God had punished them by Midian's Tyranny seven years and that if they persisted therein still God will punish us seven times more c. It is usual in Scripture to give only some short hints of those things that were more largely discoursed But his Third Argument is From the Office of Baal himself by an Ironical Concession saying If Baal be a God let him plead for himself as the God of Israel hath done often times when any Indignity or Injury hath been done to him as when Nadab and Abihu offer'd strange fire Levit. 10.1 2. and in the case of Corah and his Accomplices Numb 16.31 35 c. The sense of his saying thus was this If Baal have such a Divine Power as you imagine then is he able to maintain his own Honour to right himself and to revenge the Wrongs offered to him so needs none of you to plead his Cause but if he be only an idle Idol and Image then is he not worthy to be Worship'd and defended by you who is unable to defend either you or himself such as dare any farther to plead for so silly a God as could not protect himself deserveth to die for their own Folly and Impiety The Tenth and last Remark in this Chapter is Gideon's undertaking to deliver Israel from the Tyranny of Midian from ver 33. to the end No sooner had Joash thus prudently stop'd the rapid Torrent of the Rabble's Fury with those Three forcible Arguments afore-mentioned but he Knights as it were his Son with an honourable Title calling him Jerub Baal that is let Baal plead against him that hath broke down his Altar this Name of Honour was given to Gideon by his Father as a Memorial of his Sons Noble Exploit and to Stigmatize Baal with this black brand of Infamy a fair caution for those foul Successors that would needs Worship Baal in after Ages Gideon's undertaking Israel's Deliverance is described First By the occasion of it the Midianites and their Confederates made a new Invasion as far as Jezreel ver 33. where the Kings of Israel afterward had a Royal Palace 1 Kings 21.1 and not far from Ophrah where Gideon dwelt therefore well might he fear their sudden coming upon him to surprize him but this proved the unhappiest time to the Enemy now to invade Israel when Gideon had begun a Reformation in the Land ver 25. c. N.B. He began at the right end first to abolish false Worship and then to set up the true Worship seeing there can be no Concord betwixt Christ and Belial betwixt the Temple of God and the Temple of Idols 2 Cor. 6.15 16. and if we will serve God the Service of Baal must first be rejected 1 Kings 18.21 Gideon's suppression of that Superstition and Idolatry which caused God to give Israel up to Midian's Tyranny and his begun Reformation of the true Religion must needs make him more couragious and consident of Victory for hereby a door of hope was opened in order thereunto A good Cause a good Call and a good Conscience could not but breed a good Courage in him all these are needful in Civil Sacred yea and in Military Undertakings more especially because they carry their Lives in their Hands and by these they die in peace though they die in War as many good Men do The Second part of the Description is by the efficient Cause namely the Spirit of the Lord came upon him and cloathed him as the word signifies with extraordinary Wisdom Zeal and Magnanimity ver 34. this was a rich addition to that Courage he had from the goodness of his Cause Call and Conscience and hereby the Qualifications of a Judge of Israel did so shine forth that even the Men of Abiezer those of his Father's Houshold ver 27. who were so corrupted with the Idolatry of the times and so zealous then for Baal that he feared to acquaint them with his design of destroying Baal's Altar yet now they are so convinced that God had called Gideon to this great Work both of Vindicating God's Glory and his Countries Liberty that they are the first Voluntiers that will follow him as the person whom God had not only protected in that dangerous attempt of destroying Baal but had also pick'd him out of all the Tribes and pitched upon him by whose hands the Lord would work Israel's Deliverance from Midian Thirdly This Expedition is described by its Instruments whereof Gideon's own Family were a part Joash is call'd an Abiezrite ver 11. the first Soldiers that offered themselves willingly to be as Instruments in God's Hand for this undertaking were the Abiezrites when Gideon an Abiezrite also blew his Trumpet and when he sent Messengers to the other Tribes ver 35. they freely Muster and march up to meet him even the Tribe of Asher it self which was justly blamed by Deborah for their backwardness to fight against Sisera Judg. 5.17 God never starves his Work for want of Instruments but always stirs up those that he will employ therein and where Men are not at hand an Oxe's-Goad in Shamgar's Hand or the Jaw-bone of an Ass in Samson's Hand shall be enough The Fourth part of the Description is the Motive that bore up the Spirit of Gideon in this great Enterprize namely the confirmation of his Faith by a double Sign of the Dew and the Fleece of Wooll ver 36. to the end These Signs he beg'd of God not out of Infidelity but in all Humility not only for the corroborating of his own Courage and Confidence but also for the Encouragement of his Army now gathered together at their Rendezvous in Ophrah that they might more faithfully follow him in this Heroick and Hazardous Attempt we do not read that the Lord answered his Prayer by any words spoke to him but by Deeds he did in this double Sign which was by a wet and by a dry Fleece A proper Representation of Israel which was wet with the Dew of Divine Doctrine when all the World besides was dry and now dry when all the World besides was wet namely with the Dew of Peace answerable to the Prophet's Vision wherein he saw all the Earth sitting still and at rest but Jerusalem only under grievous Indignation Zech. 1 11 12 13. We must suppose their Floors then were not under a cover as ours are now but placed in the open Air as this floor was upon which the Fleece was laid so that nothing interposed to receive the falling Dew N.B. This Fleece was Israel which properly belonged to the great Shepherd of the Sheep Psal 23.1 the God of Israel but now alas how was Israel fleeced and sheared of their Corn and Cattel by the
this must require three or four Months for his Hair to grow again to its former length and thickness after it was clip'd off or shaven by Delilah's Barber N. B. The Third Reason is Samson must have some such time wherein to be throughly humbled for his heinous sins to renew his Unfeigned Repentance in accepting the Punishment of his iniquity Levit. 26.41 and to reinstate himself into his Vow of Nazariteship which he had so brutishly broken as was allowed for Nazarites to do Numb 6.9 c. but above all wherein to be reconciled to God and to recover his Favour which he had notoriously forfeited Now this must require some considerable time to be done in for 't is God's ordinary Method that there shall be some proportion betwixt Man's Sinning and Man's Sorrowing as Manasseh had sinned greatly in Defying of God in destroying and murdering of Men and in Deifying and Worshipping of Devils therefore must he sorrow greatly 2 Chron. 33.12 So Samson had a long time in Sinning greatly accordingly he must have a long time in Suffering and Sorrowing greatly as no doubt but he did for the loss of his Eyes and not only for that but also for his being fettered with Fetters of Iron which he was now too weak to break and which reminded him how he had suffered himself to be bound with the Green Withes of Sensual Pleasure but above all for his working like an Horse in the Mill for three or four Months together under the Philistines Lashes all this made him a praying ver 28. and a believing Penitent Hebr. 11.32 and beloved of God again after all The Second Circumstance is The place where Samson Died which was in Dagon's Temple great preparations were undoubtedly made in this three or four Months time to Celebrate this Customary Annual Feast and that with more splendid Solemnity because both Princes and People were now to offer a great Sacrifice to Dagon their God and to Rejoice together in their Praises to the Idol for delivering up their great Enemy Samson into their hands ver 23.24 N. B. This Dagon is supposed to be Triton one of the Pagan Sea-Gods with Neptune whose upper part was like a Man and whose lower part was like a Fish whence there is mention made of Dagon's Hands but none of his Feet 1 Sam. 5.4 and yet the Idol was call'd Dagon of Dag which signifies a Fish in the Hebrew Language because the Philistines lived upon the Sea Coast and not far from Egypt where some of their Gods were Worshiped in the form of Fishes they likewise must have a Sea-Idol whom they now met together in a Prodigious Assembly to Adore for this singular Favour in the Temple which they had Consecrated for his Worship The Third Circumstance is The Manner how Samson Died wherein those Particulars may be observed As First Samson is sent for after they had Feasted themselves to the full to make them Merry ver 25. this was done both Actively by putting upon him some Ridiculous Attire and Actions that he might act like a Natural Fool for their Sport and Pastime and Passively by making him the Subject of their Scorn and Laughter pointing the Finger each one at him saying Behold the Blind Fool what fine Sport he maketh us All which he patiently endured wherein he was a Type of Christ whom his Enemies made the Subject of their Scorn and Malice Matth 26.67 68. and 27.29 David complains he was the Song of the Drunkards Psal 69.12 N. B. 'T is a Wonder how such a Generous Soul as Samson was could submit to be their Fool in the Play and did not rather destroy himself as Cleopatra did her self from the greatness of her Spirit disdaining to be derided when she was to be led in Triumph by the Romans c. N. B. But we may well suppose that Samson here did not altogether unwillingly commit some mistakes in his acting the part of a Fool because he was Blind but might willingly also act some Foolish Actions to make them as blind as himself that they might not either discover or suspect his intended design they set him between the Pillars where he might best be seen of all but surely God had his Holy Hand in it for a farther Mischief to the Philistines so it much promoted Samson's private Project of bringing as we say an Old House over their Heads while he lull'd them asleep by his Complaisant Diversions between the Pillars whereby he prepared a way to his own intended design for their Destruction Secondly Observe Samson being placed between the two Main Pillars whereon the Temple stood though there might be many other lesser Pillars beside by the Lords of the Philistines themselves He now desires the Boy that led him as a Blind Man to put him in such a posture that he might reach both the Pillars with his hands spread abroad ver 26. pretending only that he might lean upon them having many Causes of much weariness not only by his continual grinding in the Prison-Mill and by their violent haling him in all haste beyond his usual pace to come and become a Pastime to them but also by his standing there to make them Sport a Work his Noble Mind must soon be weary of N. B. Nor may we wonder either First That Samson knew those two Pillars did bear up this Temple for he might before this have seen it so with his Eyes or heard it by the Relation of others Or Secondly That such a Malapert piece as this Philistine Boy that led him should not saucily scorn his Motion while the Lords looked upon him but so willingly complys and gratifies his Request this surely was from God who has all Hearts in his Hands Thirdly Observe Samson being sensible there were about Three Thousand Philistines got together within this House to Worship their Idol and to make a Mock of himself ver 27. as he leaned on the Pillars so he leaned upon the Lord also Prov. 3.5 and not upon hiâ— Hair new grown therefore prays God to give him new strength once more c. ver 28. which doubtless was a Prayer of Faith and the fruit of his true Repentance wherein he doth not seek Revenge as a private Person but as a publick Judge upon God's Enemies now Worshipping Dagon and Worrying himself N. B. Then God that hears not sinners Joh. 9.31 heard him and gratified him in the Effect Fourthly Observe Samson bowed himself with all his Might pull'd down the two Pillars and the House withal whereby all in it both Lords and Losels perished together and himself with them ver 29.30 Slaying more at his Death than he had done in his Life wherein he was a Type of Christ also Hebr. 2.14 Nor may we look upon Samson here as a Self-Murderer because he acted herein by an extraordinary Instinct of God's Holy Spirit that moved him to pray thus and from his fervent Zeal to become a Sacrifice for publick good next to God's greater Glory
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 â—srael 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
applied would heal those inordinate Lusts that War against our Souls but from Mans own corruption which like a Toad turns all it takes into Poison Marriage indeed hath many troubles 1 Cor. 7.28 but withal it hath many helps against troubles if God bless it N. B. Oh! that all such as have young ones under their care and custody would exercise such a good Conscience as Naomi doth here taking all care and making all provision for their Weal in both Worlds not only that they may live in peace and plenty and not be exposed too long unto the disquietment of Poverty Widowhood and want of Children in this Life but also that it may be well with them in the Life to come V. 2. Behold he winnoweth Barley to night Hebr. Halailah Sub noctem They winnowed at night because First It was then Cooler Gen. 3.8 and heat would not then hinder the sore labour of the Winnowers Secondly Then had they a brisker Wind which was better for Winnowing Naomi mindeth Ruth of this fair opportunity of accomplishing her Desire Hence Observ 1. That there is a convenient time for all Actions Eccles 3.1 and a well chosen season is an excellent advantage to any Action Naomi bids Ruth observe carefully that God by his Providence did offer to her a seasonable opportunity having a fit time and convenient place of acquainting her self better with him and she wisheth her to improve it Behold he Winnoweth Hence Observ 2. None are too great or too good for proper work either of the Brow or of the Brain in the World 'T is probable Boaz himself had a hand in the work or at the least an oversight Ruth 2.4 Maximilian the Emperor could say Quo major fuero tantò plus laborabo The greater Man that I am the more pains will I take All should do some Generation work Act. 13.36 V. 3. Wash thee therefore and Anoint thee That is make thy self as Amiable as thou canst that thou may'st find favour in his sight She must First Wash her self A Sudore Sordibus from Sweat and Filth N. B. Oh! that we may Wash and Anoint every Supper-Day especially c. That thou may'st not smell like a slothful Slut. Secondly She must Anoint her also according to the custom of those Countries Psal 104.15 2 Sam. 14.2 Matth. 6.17 that she might look with a more Lovely and Brisker Countenance Hence Observe All Lawful means are to be used in a way of subserviency to Gods Providence Thus Ruth did here First In Washing off all spots with Water Secondly In Annoiting her Face with Oyl to make her look both Bright and Chearful Thirdly She must put upon her the very best of her Garments to put her self into a comely and desirable Dress Fourthly She must go down to the Barn-Floore c. V. 4. And uncover his Feet c. This she was to do Fifthly And so demand Marriage of him which in those Days and in Ruths case was neither unlawful nor immodest Deut. 25.20 And Clandestine Marriages were not then forbidden The Question arises here Whether this were good Counsel for Naomi that was a Godly Matron to give and for Ruth that was a Modest Damosel to take Answer First The end and intention of Godly Naomi was undoubtedly good Namely To have her Daughter Married to her next near Kinsman according to the Law of God forementioned on Chap. 2.20 that seed might be raised up to him and so continue his Name and enjoy his Inheritance in Israel But Secondly All the doubt lies about the means to obtain the End The Antients do indeed Censure them as dangerous and scandalous And that Naomi's advice might have spoil'd her design for Grave Boaz might have utterly rejected Ruth as a Wanton Woman unsuitable to his Gravity and so she would have lost all hope of his Marrying her but 't is thus defended all this was done by Instinct from God tho' seemingly inconsistent with Modesty and therefore was blessed by God as that was Gen. 27.7 to become effectual means for accomplishing the end Now Naomi being well assured both of Boaz's Piety especially now being old and of Ruth's Chastity gives this advice and Ruth takes it which had it not been good and of God such Godly Women as Naomi and Ruth were would never have dared to say and do thus However this encourages none to enter into God's Ordinance by the Devil 's Portal God will make such smart and smoak for it if they first Bed and then Wed c. And he will tell thee what thou shalt do Meaning I shall not need to give thee any further direction for Boaz himself is so pious prudent able and honest that he will prescribe to thee all lawful means for Consummating this Marriage betwixt you according to the Law of God N. B. Thus God tells us all we should do to Marry Christ all which do show that Naomi's Counsel was not Carnal but Godly Counsel and not to be Condemned as Lyra and Carthusian doth for thus laying a Temptation unto sin before Boaz. Hence Observe 'T is an undoubted evidence of strong Grace when Tentation draws not out Corruption when there is both time and place convenient for sinning against God Thus it was with Godly Boaz as appeareth plainly after v. 8. Ruth was a Morigerous and Obsequious Daughter to her much Honoured Mother and in hope of a good Husband doth adventure far yea and not only promiseth to do but also performeth all that her Mother directed her v. 6. N. B. Oh that we were as Docible Tractable and Morigerous in adventuring far and hard to bring about our Souls Matching and Marrying with Christ Where earnest desire is after Christ as in Ruth after Boaz nothing will daunt the Spirit or discourage the Heart but the saying is Ingens gloria calcar habet difficulty of Duty in Honest Honourable and Glorious Enterprizes rather whets up and spurs on rather Animates than Exanimates an Heroick Soul as it did great Pompey crossing the Adriatick in a great Storm to relieve a Besieged City saying to the discouraged Pilot Necesse est ut Vadam non ut Vivam 't is necessary I should venture not that I should survive the danger Thus V. 5. Ruth saith All that thou biddest I will do N. B. Oh that we could say thus to God All that thou commandest me to do for the obtaining of Christ I will do See how the Spouse ventures far for Christ Cant. 3. and ch 5. and ch 8.1 to the loss of her Vail and to wounding Hence Observe Christ must be had at any rate we cannot Live we dare not Die without him V. 6. She did all her Mother bid her do Hence Observe Ruth's Vniversal Obedience to Naomi will rise up in judgment against many Disobedient and Rebellious Children that instead of doing all things their Parents lawfully command them according to the Fifth Commandment they scarce do any thing or it may be just nothing how can
his own Sons saying Clodius accusat Machos Vice corrects sin as many Malapert Dames would have done in her Circumstances but she gives him a milder Answer to his Reproaches than the Blessed Apostle could scarcely give to the High-Priest in his Day Acts 23.5 calling him a Whited Wall c. but she here gives the High-Priest good words patiently bearing his Unjust Censurings of her N. B. Secondly Here is her Prudence as well as Patience she seeketh to satisfie him against his false Judgment he had passed so rashly upon her from his Seat of Judicature as a Judge by such Cogent Arguments and such Undeniable Reasons as did clearly demonstrate that she was Sober enough saying I have drunk neither Wine nor strong Drink c. for I have spent this Day hitherto in Fasting which all others have spent in Feasting v. 7 8. Beside saith she I am a Woman in whom Drunkenness is more abominable than in Men and thereupon the Romans punish'd it with Death as well as Adultery and that she was a Woman of a troubled Spirit so more likely to be Drunk with her own Tears whereof good Soul she had drunk abundance rather than with any Intoxicating Liquors N. B. Moreover Hannah prudently Argueth against Eli's calumny that he ought not to count her a Daughter of the Devil but upon better grounds Confessing she had been no better than a Daughter of Belial which is the Devil 2. Cor. 6.15 had she been drunk indeed as he supposed then had she thrown off the Yoke of the Law of God as the word Belial signifies and become a monstrous Miscreant as all drunken Women be in the deliberate and sober sentiment of this Gracious Woman And N. B. Thirdly Behold here her Humility and Modesty together with her Patience and Prudence none of which could have shined so forth in her had she been really drunk according to Eli's over-severe Sentence Notwithstanding Eli's Rash Severity in so Misjudging her yet she useth no Railing Accusation against Him as is said of Michael against the Devil Jude ver 9. in calling him an Vnjust Judge but Humbly and Modestly Beautifies all her Pleadings for her Innocency with that comely and commendable Compellation no my Lord wherein she sheweth that she had a Reverence and Veneration for Him tho' he had passed so severe a Censure unworthily upon her All these things put together do plainly prove that as Hannah calls her self A Woman of a Sorrowful Spirit so we must call her A Woman of a meek and quiet Spirit which is in the sight of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of great price 1 Pet. 3.3 4. and that there was a Blessed Harmony betwixt her Name and her Nature for as her Name signifies Gracious in the Hebrew Tongue so had she a most Gratious Nature and Disposition Conveniunt Rebus Nomina sape suis Names and Natures do oft Harmonize The Fifth Remark is Eli's Racalling his unjust Censure and pronouncing his Sacerdotal Benediction upon her c. v. 17 18. Now Old Eli sees with new Eyes being strongly convinced by her strenuous Arguments he is now satisfied that she was Sober and not only so but Sorrowful also and so Sorrowful that she was Drunk with Sorrow as the Phrase is used Isa 51.21 but not with Wine now he understood she had not been pouring in Wine down her Throat but pouring out Tears before the Lord multiplying her Prayers N. B. As one resolved not to let the Lord go without his Blessing Gen. 32.26 a right Daughter of Jacob rather than of Belial Now Eli saw all Hannah's earnestness in her strange Motions without speaking out was only to wrest out of God's Hands that Mercy which he for a while with an unwilling willingness withheld from her that she might be the more importunate with God in her most fervent Prayers Hereupon Eli to make her amends for his former Uncharitableness bids her go in Peace as Elisha dismissed Naaman 2 Kings 5.19 wishing her Mind might be more composed from all her Griefs that she might learn to cast her burden upon the Lord and he would sustain her Psal 55.22 and withal Eli promises to her his Prayers for her to that purpose and not only so but he also Prophesies That the God of Israel will grant thy Petition either from a general Consideration of God's known kindness in hearing Prayer or from a special Revelation of God's Spirit which he a good Man might better have than such a wicked High-Priest as Caiphas had John 11.51 N. B. Hannah being thus cheared up with the High-Priest's chearful words beggs the benefit of his continued Prayers looking upon his Answer as God's Oracle and the Motions of the Comforter meeting with the Motions of her own Mind all her Vexations vanish away and now she could eat and drink with a merry heart Eccles 9.7 The Sixth Remark is Samuel's Birth and Education at home c. v. 19 20. to 24. Then Elkanah and Hannah thus comforted rose up early in the Morning to Worship God before their Ten Miles Journey home to Ramah this Whet was not look'd upon as any Let thereto Prayer and Provender never hinders a Journey N. B. This was a good President for our Practice they redeemed some time for Prayer and God's Answer of Peace to their Prayers not only brought them safely home but also Blest Barren Hannah immediately with Conception and likewise with the Birth of a Boy after Nine Months whom she called Samuel because he was asked of God as the Hebr. Name signifies a Son sent to her from the Lord as an Answer to her Prayer Now Elkanah goes up to Shiloh with a Sacrifice of Thanksgiving for the Birth of his Son and to ratifie his Wifes Vow v. 11. which he now had made his own Vow also v. 21. and had not disannull'd it as according to the Law he might have done Numb 30.8 but Hannah staid at home N. B. To perform the Moral Duty of Nursing her Child and therefore sinned not in neglecting the Ceremonial Duties the Women being not so obliged as the Men were Exod. 23.17 She desired her Husband to let her stay till she might carry her Vowed Child along with her and so leave him with the Lord as soon as he could do any Service in his Sanctuary N. B. To such a lawful and reasonable Request of Hannah her Husband consents v. 22 23. and so all Husbands ought to gratifie their Wives The Seventh Remark is Samuel's removal from Ramah to Shiloh v. 24. to 28. then Hannah takes her desired and Vowed Child after she had Weaned and Nursed him up until he was fit for some Service and to shift for himself among Strangers and three Bullocks with him c. one whereof was to be for a Burnt-Offering and the other two as a Gratuity to the High-Priest and the rest of the Priests to Feast with that they all might be obliged in their tender care-over the young Child Thus N. B. She
that Night v. 25. 2. Samuel calls him up early to the House top again to Impart more of God's Mind to him and so dismisses him v. 26. Yet 3. Goes part of his way for Honours sake but the Servant is sent before v. 26. for yet more private Discourse in so weighty a matter Samuel could not prepare Saul well enough by two former Secret Conferences he must have this third also N. B. This secrecy Samuel used lest Israel should think some Collusion in the case and suspect that he who before had deny'd them a King was now about to impose one on them but this suspicion was prevented when Saul was chosen by Lot which was immediately ordered by God What Samuel said and did to Saul at this Conference is declared in the next Chapter 1 Sam. CHAP. X. IN Chapter the Tenth follows the Election Vnction and Inauguration of Saul to the Kingdom which is twofold 1. Private 2. Publick Remarks upon the private Unction first The First Remark is Samuel after this Third private Conference with Saul as above Anointed him King by Divine Direction ver 1. Samuel takes a Vial of Oyl and poured it upon Saul's Head N. B. Note here 1. It was not an Horn of Oyl as when David and his Posterity were Anointed but a Vial or Glass to signifie say some the short continuance of Saul's Kingdom 2. His Head was Anointed to shew his Superiority over his Subjects 3. With Oyl which will ever work it self up to the top of other Liquors to set forth the pouring forth the Gifts of God's Spirit upon him to enable him for the Administration of his Regal Office 4. Oyl being of a soft and smooth Nature was a Symbol of Clemency and Candid Lenity which he ought to exercise towards his Subjects in the discharge of his Duty N. B. Then Samuel kissed him in token both of his Affection and of his Subjection to him not grudging to resign the Office of Supream Magistracy to Saul which he had held in his hands for many Years and now not disenabled to manage it himself but only dispossess'd of it by the meer Humours of the Mobile N. B. And some suppose that Saul seemed in Modesty to refuse Samuel's Anointing him till Samuel pacified and perswaded him saying 'T is the Lord that Anointeth thee to be Captain over his Inheritance as the Baptist said to Christ Suffer it to be so now c. Matth. 3.14 15. telling Saul that he was but God's Minister and that Saul must govern God's People according to God's Will whose they were and not according to his own Will The Second Remark is The Three Oracles or significant Signs whereby Samuel confirmed Saul's Faith concerning the truth of his Call to the Kingdom when he saw those several Circumstances all casual and contingent Matters which none but the true Jehovah could foresee and none but his true Prophet could foretel came to pass v. 2 3 4 5. to v. 14. The first Sign was the Tidings he should take from the Mouth of two Men at Rachel's Sepulchre immediately saith he after thy departure from me That thy Father's Asses are found again v. 2. N. B. 1. Samuel sends Saul newly Anointed to Rachel's Sepulchre to mind him of his Mortality and to keep him humble that he might not be too much transported with this new Honour which he was now entring upon The second Sign was The kind Courtesie of three Strangers to him meeting him in the Plain of Tabor c. v. 3 4. They will saith he present thee with two Loaves by way of Homage to thee as their King being stirred up hereto by a strange Motion of God's Spirit who knows thy Bread is spent chap. 9.7 N. B. 2. Samuel had sent him away unfurnish'd with needful Food for his Journey partly because he would not seem to curry favour with this new King by such Bribes of Bread and partly because he foresaw those strangers would furnish him with enough The third and most certain Sign to assure him of his call from God to Kingly Office was the Inspiration of God's Spirit upon him in the end of his Journey v. 5 6. c. 9 10 11 c. N. B. Note well First The Accomplishment of the two former Signs are not expresly related but certainly supposed for 't is affirmed in the General that all those Signs came to pass that day v. 9. and the reason why no more is mentioned of them may well be because they were only two transient Acts which passed between some few Persons meeting together and passing by one another but the accomplishment of this third Oracle is largely insisted upon and related in a more solemn manner because it was a more permanent Sign and of greater Importance being more pertinent to Saul's Person and his present private Condition The Second Note Here is Stupenda Dei Dignatio most marvelous Divine Condescension that God should thus vouchsafe to give Men Signs for fortifying their Faith from future Events this the Lord hath usually done as Exod. 3.12 2 Kings 19.29 Isa 7.13 14. Thus the Lord stooped so low to Saul as to assure him of his extraordinary Call to be a King by many Signs which he saw fulfilled but more especially in this Third Sign Note Thirdly This Third Sign was a complication of many Signs As 1. His meeting with the Prophets 2. His own Prophecying 3. His being turned into another Man And 4. According as some give the sense Thou shalt go down before me to Gilgal where thou shalt tarry for me Seven Days c. v. 8. How a Company of Prophets both Tutors and Pupils met him we are told in v. 10. as likewise how the Spirit of Prophecy came upon him and caused him to Prophecy among them so that he could speak of Divine and Spiritual Matters both above his Natural Abilities and his Civil Education and hereby he became another Man as Samuel had foretold v. 6. he now appeared not like a Rude Rustick fitted only to feed his Fathers Asses but like a Learned Prophet yea and a Spirit of Government came upon him also to fit him for the Calling of a King He was changed into another Man but not into a New or Spiritual Man N. B. God gave him another Heart v. 9. yet not a new Heart 't was only a Civil but not a Sanctifying Change God gave him not that free and Noble Spirit that David pray'd for Psal 51.12 but only common Gifts of a Princely Port Prudence Courage and Conduct c. had it been Saving Grace wrought in him by the Spirit of Holiness that fearful Defection into Outragious Wickedness had not appeared in him afterwards However it was such a Change from a Rustick to a Ruler as made all his Spectators marvel v. 11 12. Insomuch that it became a Vulgar Proverb Is Saul also among the Prophets when they saw any Rude Man raised up and ranked among Men of Eminency far above his Birth
this is he v. 12. and this is intimated in 2 Sam. 5.2 The Second Remark is The Person Anointed David which signifies Dilectus desiderabilis one Amiable and Acceptable to all His Character as a Type of Christ was White and Ruddy yea Totus desiderabilis altogether Lovely and all asunder Lovely Cant. 5.10 16. Lovely David was both for his Inside a Man after God's own Heart Chap. 13 14. one of an Vpright Heart notwithstanding his foul Failings Psal 57.7 not of a Rotten Heart as Saul was David did all the Wills of God Acts 13.22 and therefore was he God's Corculum a Man of God's Desire and Delight better than Saul for his Inside chap. 15.28 and as for his Outside 't is described here v. 12. he was of a Comely Countenance not Effeminate but of a Masculine and Majestick Aspect his very Eyes seemed to sparkle and to breath forth a Military Magnanimity as Martinius Interprets Japhe Gnenim here not that he had Red Hair as some say but that he had a meet mixture of White and Red in his fresh Complexion which argued both a Loving Comely Amicable Disposition and a Lively Martial Constitution a brisk Spirit for the Noblest Exploits The Third Remark upon the Concomitants of David's Unction is That he was Anointed with Oyl out of an Horn v. 13. as is noted before upon v. 1. and not out of a Glass-Vial as Saul was and Jehu after him 2 Kings 9.1 though it be read there a Box of Oyl yet the Hebrew word is the same with that 1 Sam. 10.1 which is Translated a Vial Pak Vasculum is in both places to shew the short continuance say some of their Kingdoms but David and Solomon were Anointed out of an Horn of Oyl 1 Sam. 16.1 1 Kings 1.39 Thirdly The Consequents of David's Unction the third part hath these Remarks First The Spirit of the Lord came upon David when Anointed v. 13. namely to endow him with extraordinary Gifts of Fortitude Prudence c. and of Prophecy as well as of Piety and Poesie after which he did Noble Exploits as the slaying of a Bear and a Lyon c. and became famous for such Heroick Facts insomuch that the very Courtiers of Saul had notice of them and took notice of him for them whereupon they upon occasion afterward commended him to their King v. 18. as one every way accomplished The Second Remark is The Spirit of the Lord departed from Saul and an evil Spirit from the Lord came in its stead v. 14. That is Saul lost those Royal and Heroick Gifts given him when the Spirit of God came upon him to qualifie him for Regal Government 1 Sam. 10.6 9 10. and the Lord for his sins did deliver him up to Satan so that he was frequently disquieted by the Devil and fall into Fits of Phrenzy and Fury N. B. 'T was just with God that he who had Idoliz'd his own Reason above God's Command in the Case of Amalek should now have that Idol broke in pieces and be bereaved of the common use of his Reason No doubt but when Satan saw Saul so extreamly discontented for the loss of God's Favour and with it of his Kingdom also then did he fill his Melancholick Mind with Fears and Frights from his own guilty Conscience so that like a distracted Man he was for destroying all he found in his way Friends as well as Foes nor did his Body say some fare better than his Mind for this Diabolical Distemper seem'd sometimes to choak him The Third Remark is The Renowned Remedy against this Melancholick Malady v. 15.16 c. Wherein Observe First That though David was thus chosen of God and Anointed by Samuel to be a King yet in the Humility of his Heart he returns to his keeping of Sheep being willing to wait upon God for his leisure and pleasure of raising him to Royal Dignity Secondly Now begins God by his good Providence to work for the bringing of David to the Court that he might be known a Man fit to wear a Diadem to which he was destinated after Saul's Death Thirdly The Instruments God useth to bring David to the Court were two The First and general were Saul's Physicians who advised Saul that Musick would mitigate his Melancholy v. 15 16. and indeed their Advice was confirm'd by the success for Nature demonstrates That the Devil hath not that power over Man when his Mind is composed as when 't is disorder'd by Passion and discomposed yea and Scripture declares that the Devil had less power over Lunaticks in the Decrease than he had at the Increase of the Moon that Mater Humidorum the Mother of Moistures which causeth the Ebbing and Flowing of Humours as it doth of the Main Ocean in the Body of Man Matth. 17.15 Mark 9.22 It was but sometimes that he cast the Lunatick into the Fire and sometimes into the Water now because Natural Philosophy did suggest to Saul's Physicians that Musick had a mighty Influence in sweetening those bitter Passions of his Melancholick Mind which the Evil Spirit made improvement of to his grievous Molestation they therefore gave Counsel at a general Consultation of Court-Physicians That the most skilful Musician might be sought forth and brought thither to make Musick before him The Second Instrument God used was more immediate and particular for fixing that general Advice of the Physicians personally upon David this was one of Saul's Courtiers whom the Rabbins upon what grounds is not known do affirm to be Doeg however it was some Courtier that had such personal knowledge of David's Accomplishments that he gives the King a distinct account of them Characterizing him as a Man of a great figure v. 17 18. The Fourth Remark is The marvelous Manner how this famous Matter came about that David was brought from his Father's Sheep to Saul's Court Wherein consider N. B. 1. Saul upon his Servant's double Suggestions both general and particular sends for David to his Father v. 19 and though Samuel had told Israel the manner of a King That he would take their Sons to himself c. chap. 8.11 12. Yet Saul takes not David from Jesse by violence but obtains him by Intreaty N. B. 2. Had those Servants of Saul been better instructed they would have incited Saul to send for Old Samuel rather than Young David That the Lord's Prophet might have tryed his skill for healing Saul's Soul which was now much out of frame this had been better than the sending for a Young Musician who could only qualifie the Distempers of his Body N. B. 3. Consider how Jesse being but a mean Man in the World sent a small present with his Son to Saul v. 20. a Present that would be contemptible to a King in our Times N. B. Yet this Jesse did to Ingratiate his Son into Saul's Favour whom he presumed it would not find over-critical and curious especially now being as it were in an Exile Estate by Samuel's Doom from God
reason why his Son must kill David Nor is the Son to be blamed here for betraying his Fathers secrets to David seeing it was no Disservice much less Treachery to Saul but he is rather to be highly applauded for his Faithful and Religious Respect both to God to his Friend to his Countrey and to his Father in hindring him from imbruing his hands in Innocent Blood hereby N. B. Note well 6 Jonathan's Powerful and Prevalent Oratory v. 4 5 6. As Saul and he walked alone together to take the Fresh Air nigh to the Cave where David lay hid His First Argument is his calling Saul King whereby he minded him of his Duty that he must use the Sword of Justice only to punish Evil-doers but to protect those that do well His Second Argument is His calling David Saul's Servant minding him thereby that a Servant while he doth his Duty may not be deserted much less destroyed by his Master His Third Argument is His pleading David's Merit wherein he appeals to his Fathers own Conscience that himself rejoyced to see David Discomfit Goliah and ever since hath deserved so well of thee and the whole Kingdom that thou hast made him thy Son as well as thy Servant not only one Innocent as to Evil but also one most Eminent in all Goodness and Heroick Actions c. N. B. Note well If Jonathan plead thus effectually for David with his Father c. How much more doth our Jesus plead with God for reconciling us to him c The third Remark is David's Return to the Court through his dear Friend Jonathan's irresistible intercession ver 6 7. the Conclusion of Jonathan's cogent Arguments to wit therefore He who hath so highly merited ought not to be so basely murthered had a mighty influence and made a deep impression upon Saul's Spirit so that he was convinced of his folly and when he felt both Jonathan's Oratory and David's Innocency to Triumph together in his own Conscience he is willing to be reconciled to David and ordered his return to the Court again and that his Order might the better be believed he confirms it with a most Sacred Oath and 't is not improbable Saul spake as he thought here but this great change flowing not from any true Repentance so much as from a Worâ—dly interest â—seeing David could not be kill'd without shame if not worse to himself was of a short continuance these good thoughts did indeed look into Saul's wicked heart but they would not long stay there for they did not like their lodging and therefore though David was Restored hereby to Lodge with his Wife nigh the Court again yet when those good thoughts disloged themselves out of Saul's bosom David notwithstanding Saul's Oath to the contrary must be dislog'd out of the Court also The Fourth Remark is David's Banishment again from the Court not as his former voluntary and out of Choice but now forced and by way of compulsion ver 8 9 10. Wherein is described 1. The Cause of Saul's renewed rage against David namely his wonderful Victory he again obtained over the â—hilistines who waged war against Ifrael Chap. 18 30. Not only to revenge their former losses when David slew their Champion c. But more especially because David had most highly provoked them in slaying two hundred of their men and Circumcising them and carrying their foreskins to Saul as a Dowry for his Daughter David's Wife Chap. 18.27 Now was the Battle fought wherein David became a most glorious Conquerour of them here ver 8. And whereas David's happy Successes over the Enemie sof Israel should have cheared Saul's Spirit it had a quite contrary effect upon him and sadned Saul's Soul looking upon all David's Victories as so many degrees or steps whereby he was now climbing up to his Throne and the Devil watching his opportunity to improve Saul's melancholly as before he had done 2. Here is described David's desperate danger again notwithstanding Saul's Promise and Oath for his safety such slippery hold and slender assurance had he of that Hypocrites favour c. And now Satan by Divine permission that he might be Saul's tormentor for his sin comes upon him from the Lord and causeth him to cast his Javelin which the Tyrant had ever beside him to secure him from his unceslant fears again at David as he was playing upon his Harp to mollifie his frantick fits that he might slay him ver 9 10. quite contrary to his solemn Oath ver 6. So little trust or truth is there in the Oaths of Envious Hypocrites especially in câ—mmen Swearers such an one as Saul seems to be as Saul was a King the bare word of a King should have been as irreversible as the Law of the Medes and Persians Dan. 6.8 How much more when it was confirmed so by an Oath N. B. Note well May it not be said that this Cursed Spirit of Saul hath possessed the Papists as by a Pythogorical Transmigration that keep no Faith with Hereticks c. as they call the Protestants c. 3. Here is described David s deliverance from this desperate danger he slip'd out of Saul's presence ver 10. as he had done before Chap. 18.11 through the same watchful providence of God for David's preservation that his promise of the Kingdom might be performed to him Now the second part of this Chapter contains David's second Banishment from his own house whither he now fled from Saul's Court to see if he might be safer where he dwelt with Saul's Daughter not far from Saul's Court ver 11 12. c. Remarks upon this are First Saul sent his Pursivants to watch him and to slay him in the Morning ver 11. and why not in the Night the Learned render many Reasons as First It would have been barbarous and below a King to break into his Subjects house by night and to murther the man in his Bed Secondly Lest the darkness of the Night might give David an opportunity to escape which the day would prevent and therefore was it judged sufficient to set a watch about his house all the Night until the Morning Thirdly Josephus renders this Reason that Saul had appointed Judges to sit upon him next morning and to Condemn him for a Traytor and this seems the more probable that Saul must have some colour of Justice for executing David lest he should have too much disgusted the People who generally loved David Fourthly Lavater saith such was Saul's implacable malice against David that he set this time for slaying him that he might himself be present and so be sure in seeing him slain Fifthly But the principle Reason was the singular providence of God in sending this sublime infatuation upon Saul's mind to pitch upon the worst time that David might be delivered from his bloody hands The Second Remark is The Instrument the Lord used to work David's deliverance namely Michal Saul's Daughter and David's Wife ver 11 12. who though she
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. 〈◊〉 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
5. The Book of Chronicles gives a differing Account of the Child born by Joab's Travelling from the Account here about the number of the Poll-returned v. 9. Where the number is but eight hundred thousand yet in 1 Chron. 21.5 they are eleven hundred thousand Here are three hundred thousand Difference N. B. The Solution of this Difference is The summ here expressed is only of such as belonged not to the settled Militia that waited upon the King as his standing Guard every Month which being twenty four thousand Monthly as is largely related 1 Chron. 27. do amount to two hundred eighty eight thousand which together with several Commanders and Souldiers placed in several Garisons might very well make up the odd three hundred thousand all these were already Listed and in constant Service of the King Therefore Joab gave not these into his Account here saith Dr. Lightfoot because their Number and List had been long well known and because the King would not lay the Poll upon his own Servants that Guarded his Royal Person Beside among all this number Levi and Benjamin were not numbred Now the Book of Chronicles which was writ after this and gathering up the Fragments before omitted puts all the summs together which might well amount up to eleven hundred thousand The like may be said in the round number of Judah Cardinal Cajetan and Peter Martyr do jointly Judge both these seeming different Accounts to be true the greater number including the lesser and the lesser number not excluding the greater Beside Joab gave not in any List of Levi because they were not Warriours to draw the Sword as his Commission ran 1 Chron. 21.5 6. Nor of Benjamin because contiguous to Jerusalem which might be done at hand and he gave over numbring because the Action was Abominable to Joab as well as Displeasing to God v. 6 7. So that some of Israel were smitten which some suppose was done by the Poll-tax Collectors upon those that were found Refractory in paying their half Shekel Tax they were either slain out-right or sore beaten And 't is said expresly that Joab began to number but finished it not 1 Chron. 27.24 either because Joab would not blow up David's Pride saith Peter Martyr with the greater number or rather because David began to be troubled when he heard his Subjects bad Resentment of the Poll-tax and their Reluctancy against it and this was the Wrath that fell for it against Israel which made Joab desist c. The Fourth Remark is David's Repentance for this foolish Action v. 10. The same Heart that had been tickled and taken with the Multitude of his People to make him proud and had prompted him to this Sin of coveting a Poll-tax for filling his Coffers now smites Him with sense of Guilt and fear of Wrath Now David's Conscience after a long sleep of nine Months and twenty Days was awakened by a Divine touch from the Hand of Heaven whereby he became sensible of his Sin and cordially sorry for it This was done some say while he was communing with his own Conscience upon his Bed as Psal 4.4 His Reins also had instructed Him in the Night season Psal 16.7 The breathings of God's Spirit upon him in the Night to convince him of his Sin and to make him thus Active in his Humiliation making most severe Reflections upon himself for his Sin all that wearisom Night long long begging pardon for his Sin before God sent the Prophet Gad to him when David was early up the next Morning v. 11 12. But others are of Opinion that David's Conscience was not thus awakened to accuse and condemn himself for his Sin by an immediate Operation of God's Spirit in him over Night but by the Ministry of the Prophet Gad the next Morning after Joab had given in his number to the King N. B. And this seems the more probable because this is God's more ordinary Method for convincing Men of Sin by the Ministry of his Prophets more then by any extraordinary Inspiration of his Spirit upon them and this was the very means God had before made use of to awaken David's Conscience out of that about ten Months long sleep in his Sin of Adultery with Bathsheba then God rouzed him out of that long Lethargy by the Ministry of the Prophet Nathan Chap. 12.1 2 c. We read not of any immediate Operations of God's Spirit either there or here but what was mediately attended with the means of Grace God having appointed that his Spirit should give Testimony to the Word of his Grace Act. 14.3 Luk. 5.17 c. Some gripings and grumblings of Conscience David might have before either Nathan or Gad came to him Psal 32.3 4. But they boiled not up to the full heighth of godly sorrow for his Sin as afterwards in Psal 51. The Fifth Remark is God's sending Gad to David with a difficult choice v. 11 12 13. Gad might now say to the King as that other Prophet said to that Queen I am sent to thee with heavy tidings 1 King 14.6 Wherein Mark. 1. David rose in the Morning v. 11. He could not sleep for his clamorous Conscience that troubled him saith Sanctius He prayed in the Night to God for pardon of his Sin and God heard his Prayer because it was Cordial and sends Gad immediately to him in the Morning saith Peter Martyr Mark 2. God bids Gad tell David his Mind v. 12. Peter Martyr observes well the Alteration of the former Phrase it was but plain David now whereas before it had been tell my Servant David Chap. 7.5 but now the Case is altered by David's Sin 't is only tell David to declare the Detestation of his Pride carnal Confidence and Covetousness Thus when Israel set up their golden Idol God will own them no longer but Fathers them on Moses Exod. 32.7 Mark 3. 'T is not Gad's Message here as before had been Nathan's The Lord hath put away thy Sin Chap. 12.13 But here three sore Judgments are instantly set before him to teach him how strict God is in his Discipline and doth not presently take off Punishments from men upon their first Profession of Repentance Mark 4. David had deserved all those three Judgments by his detestable Sins yet God like a tender-hearted Father being resolved to chastize his Child for some misdemeanour doth yet out of his Bowels of Compassion give him leave to make choice of his Rod and this makes the Child's Chastisement a little more easie by a free choice than when Correction is carried on altogether by Force Violence and in the very heat and height of furious Passion Thus David must be Whipt for a gross misdemeanour yet was this a Mercy to him from God that he may chuse his own Rod wherewith to be Whipt N. B. 'T is Sweet-bryar surely wherewith our Father in Heaven chastens his own Children Mark 5. Gad said Shall seven Years Famine come upon thee c. v. 13. which in 1
that he might be a Witness of his Translation for the good of the Church in all Ages 4. God suggested to him that at their parting he should have a double Portion given him Therefore Elisha must be pardon'd for disobeying his Master Remark the Fifth Elijah passeth from Jericho to Jordan which He smote with his Mantle and Divided it as Joshua had done before and passed over it with Elisha fifty Sons of the Prophets looking on ver 7 8. This was Elijah's eleventh Miracle wrought by very improbable means not by the Ark of God as Josh 3.17 but by his Mantle only having a Divine Power accompanying the means N.B. That there might be a meet Parallel betwixt the two great Prophets who were to meet the Messias upon Mount Tabor Moses and Elias Matth. 17.3 4. What Moses had done to the Red Sea by his Rod an unlikely Instrument Exod. 14.16 21. That Elijah doth to Jordan with his Mantle here and Moses's Body was hid as Elijah's Body was translated Remark the Sixth Elijah drawing nigh to tread upon his last ground offers a munificent Boon to his faithful Servant who asks a double Portion ver 9. Mark 1. A Pious Master cannot but be kind-hearted so far as he can to such a Servant as he hath found faithful to him before his Departure from him Thus the best of Masters our blessed Messias was kind-hearted to his Disciples saying to them before his Departure from them Ask what ye will and ye shall receive it that your Joy may be full Joh. 16.24 Mark 2. Elijah bids not Elisha Ask what he would c. as having Power in Himself to gratifie his Request but as God's Instrument only and this he did by a Divine Instinct knowing what he craved of God for him would be done c. Mark 3. Elijah saith not Ask of we after I be gone but before I go saith Peter Martyr to teach us Invocation of Saints departed is no Duty of God's commanding We may have Communion here but no Commerce hereafter with them Mark 4. Elisha asks a double Portion which is variously sensed N. B. As 1. Vatablus saith He ask'd only two parts of Elijah's three for 't is not probable he could be so confident as to expect any excelling of his Master 2. Peter Martyr saith it was not his Pride but his Zeal for ability to bring back Israel from Idolatry which Elijah had not done therefore he asks a more powerful Spirit and Christ promis'd greater Works to be done by his Apostles than by himself Joh. 14.12 3. Erpennius saith Elijah wrought eight Miracles only but Elisha sixteen so doubled them 4. Junius and Grotius say He alludes to the double Portion of the first Born Deut. 21.17 above all their Brethren so Elisha being to succeed Elijah was to be the Head of all the Prophets He desired double to what the rest of the Prophets had 5. Piscator c. say his desire to excel even his Master in spiritual Gifts was no Sin but warranted by God's Word 1 Cor. 12.31 and 14.12 and the same is 1 King 1.37 where God said Amen to Benaiah's Prayer making Solomon's Reign to represent the Church Triumphant as David's did only the Church Militant 6. Osiander c. say that Elisha was more frequently conversant among Men than Elijah had been who mostly led an absconded Life and he taught the People more and lived with greater Pomp in King's Courts so needed more double Grace Mark 5. Elijah answers thou hast asked a singular Gift not single of Prophecie but of Miracles too yet seeing thou hast not ask'd Riches and Honours c. for thy self but spiritual Blessings for God's Glory and the Churches good God will give thee them provided thou see me when I am taken up N.B. This was the Sign by Divine Direction to make Elisha watch and pray the more earnestly Hereby his Request was justified for had it been unlawful the Prophet would have reproved him as Christ did his Disciples in the like Case Luke 9.46 47. Mark 10 36 37 38. Had Elisha been negligent in beholding his hopes had been dash'd and he had lost his begg'd Boon N.B. Such have need to be doubly Diligent and Vigilant that desire double Grace c. Elisha gains it by being an Eye-witness of Elijah's glorious Rapture as the Men of Galilee were of Christ's Ascension Acts 1.10 11. and gain'd the Spirit after it Acts 2.2 3 4. The second Part is the Concomitants upon which Remark the First When Elijah had long and happily fought the Wars of his God and accomplish'd his warfare with many glorious Victories then his God sent him a Chariot of Triumph to fetch him home from Earth to Heaven ver 11. then comes a bright Cloud formed in the fashion of a Chariot and manag'd by the Holy Angels those Seraphims or fiery Spirits fetch up this Seraphical Doctor who was of a fiery Spirit also so there was a suitableness Psal 68 17. and 104.4 N.B. This fiery Chariot was the Means or Instrument of Elijah's Translation yet was it not really a Chariot of Fire saith Lavater for then it would have burnt up the Prophet and would have been rather a torture to him than a Rapture of him But it was the Angels saith Grotius that appeared in the splendid form and similitude of a fiery Chariot only and in a Whirlwind also both which Fire and a Whirlwind had affrighted Elijah in the Rock of Horeb 1 Kings 19.11 12. here was again Terrour and Violence N.B. None ever saith Dr. Hall enter'd into Glory with ease this most favourable change had some equivalency in it to a natural Dissolution Oh that we could cry come Death come Fire come Whirlwind all worthily welcome that carries us to Heaven Remark the Second upon the Concomitants is The Time when the Place where and the Posture and Practice Elijah was in when this Chariot of Heaven came to fetch him to Heaven 't is expresly said as he was walking and talking we are not told what these two were talking on Peter Martyr saith it was about anointing the two Kings Sanctius saith it was about Modelling the Colleges of the Prophets and Mr. Mayer's Opinion is as probable as either of the other saying N.B. That Elijah foreseeing the wickedness of Jehoram wrote a Letter and now committed it to Elisha that he might deliver it to that wicked King when he saw that time 2 Chron. 21.12 but more of that when we come to it However this must be taken for granted that this was Divine Discourse betwixt those two great Divine Prophets for this is certain that Elijah had committed to Elisha the anointing of Hazael to be King of Syria 1 Kings 19.16 17. which was not done till after Elijah's Departure and undoubtedly Elijah was instructing Elisha about all those future Matters of Moment N.B. What a God-pleasing Ordinance Holy Conference and Godly Discourse is in our Walkings and Talkings Without all doubt Elijah knew well
of two parts 1. Jonah's New and Second Embassage from God to Nineveh And 2. The Effects of his Embassage First His Embassage Remark the First God casts not Jonah away as a broken Vessel saith Calvin or as unsavoury Salt for his late Sin but receives him upon his Return by Repentance and now being penitent God looks on him as innocent and restores him to his former Office and sends him the second time to Nineveh ver 1 2. which was the Head City of the Gentiles to signifie saith Mercerus that the Gentiles should be called and to shame the Israelites who had so many Prophets yet repented not whereas those poor Pagans did really repent and reform having but one Prophet to Preach to them N.B. This may confute that Natural Novatianism in timorous Consciences who doubt of pardon for Apostasie See Jer. 3.22 Hos 14.4 1 Tim. 1.13 c. Remark the Second Jonah's Obedience to God's second Call ver 3 4. who had been disobedient to God's first Call as before but now saith Calvin he had learnt a better Lesson in God's School of Affliction He went not home first to bid his Friends farewell as Luke 9.61 nor did he go another way to Tarshish as before The burnt Child dreads the fire he had enough of being a Runagate a Rebel c. He had learnt obedience by the things he had suffered Heb. 5.8 Now he immediately riseth up and goes whither God sent him at God's Call and Command He goes to Nineveh tho' there he was but a mean Man a meer Stranger unknown and for any thing he knew unregarded especially with such an unpleasing Errand as might have cost him his Life from some fierce and furious fellows in the City yet feareth he nothing now but Disobedience well knowing saith Calvin his God who called him could easily deliver him from being devoured by Land as well as by Sea The spirit of fear was gone and the spirit of power and courage was come 2 Tim. c. 1. v. 7. Remark the Third Jonah walks boldly one day's Journey saith Grotius into Nineveh which was Gedolah Leelohim Hebr. an exceeding great City or a City of God for its greatness according to the Hebrew expression as High Hills are call'd Hills of God Psa 36.6 Mighty Mountains so lofty Cedars be call'd often the Cedars of God c. Jonah walked his first day's Journey in this great City not like a Traveller with speedy dispatch but like a Preacher with due pauses crying Boanerges-like Yet forty days and Nineveh shall be destroyed as Sodom was saith Mercerus because She and her Sisters Gomorrah Admah Zeboim and Zoar could not afford ten righteous Persons in them all Gen. 18.32 'T is well supposed saith Kimchi that Jonah added rebus sic stantibus If ye remain in your sins like Sodom If ye repent not as Luke 13.3 5. Rev. 2.5 And Jeremy lays down that Rule Jer. 18.8 Conditions and Exceptions are to be understood tho' no more be express'd than is here for to run up and down the City crying only these few words was to act the part of a Mad-man more than of a grave Prophet of the Lord God threatens saith Ambrose that he may not strike as appeared by the Event here says D. Dieu c. The second Part is the fruit and effect of Jonah's Preaching there This is twofold First Respecting Men the Citizens And secondly Respecting God Remark the First upon the Men the Ninevites were converted ver 5 6 7 8 9. Behold the mighty power of God's holy Word from the mouth of one only Preacher who had not another to second him Christ sent out his ten Disciples by two and two to Preach c. Luke 10.1 Here the Weapons of one single Jonah's Warfare were mighty through God for pulling down the strong Holds of the Devil 2 Cor. 10.4 Tho' these Ninevites were a People rich great prosperous proud princely being the most Capital City of the greatest Empire then in the World and prophane above measure so that Satan sate in his Throne there as Rev. 2.13 swaying his Sceptre over them as his Slaves c. yet at the Preaching of this Jonah behold the Devil falls down like Lightning from his Heaven of those mens hearts Luke 10.18 The sounding of this single Ram's Horn made the Walls of Wickedness in Nineveh fall flat to the ground as Jericho's did Josh 6.13 20. Remark the Second The first Grace that did demonstrate the Truth of their Conversion was Faith the Foundation of all other Graces 2 Pet. 1.5 They believed God ver 5. and his Threatnings Preached to them by Jonah being conscious to themselves saith Grotius of many grievous Crimes 'T is a wonder they did believe a Stranger so soon but Mercerus affirmeth that they were moved by the Miracle of Jonah's Deliverance c. which he related to them at large and the fame thereof had spread abroad Luke 11.30 so was an awakening Sign to them But the Rabbins report farther that the Mariners also who had been Eye-Witnesses of the Miracle went to Nineveh and confirmed his Relation of what had befaln him at Sea and so by consequence confirmed his doleful Doctrine and Sentence against Nineveh N.B. Credat Judeus Apella says Horace Let the circumcised Jew believe it we may not be wise above what is written However Jonah was the True Arion whom the Poets feign to have been a Minstrel cast into the Sea by the Mariners and saved by a Dolphin c. This Pagan King 's hearing of Jonah's marvelous Deliverance ver 6. induced him to believe his Sermon But above all saith Mercerus Divine Inspiration within moved Nineveh to believe Remark the Third The fruits of their Faith were Repentance from Sin and Reformation of Life c. ver 7 8 9. all testified by external exercises of Fasting and Sackcloth c. by the Decree of the King and his Nobles who all unanimously consented to so pious and penitent a practice and all the People universally submitted to the Decree which extended to the very Beasts also for increasing their Humiliation by the Lowings and Bellowings of those Brute Creatures to humble their hearts more heavily Thus Houses at Funerals are hang'd round with Black with us to make Men mourn the more and when Great Men be buried their Horses do follow the Hearse clothed in Black as seeming to mourn for their Masters saith Tarnovius out of Chrysostom Beasts be made to mourn here in Sackcloth saith Calvin that the Men by this Spectacle might be made Mourners and moved thereby to a deeper Dolour and to behold therein as in a Looking-Glass what themselves deserved as Cattel were kill'd under the Law that Men might therein see a lively representation of their own just Damnation so Beasts were drowned in the Deluge with Men as they were first made for Man so they suffer with Man c. Remark the Fourth Those penitent Ninevites joyn Invocation of God to their Humiliation before him
Days might be the more eased yet do as he did according to their Ability which they did likewise not pinchingly but abundantly to make great Heaps of Tythes with Voluntary Vows also ver 6 7 8. Remark the Third When Hezekiah c. saw the huge Heaps of Free-will Offerings besides the Tythes appointed by Law then he blessed the Lord both for his giving such a plentiful Harvest in this Year of Reformation and for his giving such a pious and liberal frame of Spirit to the People in bringing in so much as Store-houses must receive what at present was not spent as Azariah who had withstood Vzziah saith Lyra inform'd and advis'd Hezekiah ver 9 10 11 12 13 14. Remark the Fourth So great was the abundance of the Offerings through the Peoples Bounty and the King's Devotion that there was Maintenance Allotted and Allowed saith Moses Flacherus in a Geometrical proportion not only to the Priests and Levites but also to their Wives and Children from Three Years old and upwards ver 15 16 17 18 19. for their Males were brought so young saith Osiander to learn the Worship of God and to do some small Service in the Temple N. B. The Liberality of the People here both in their ordinary and extraordinary Oblations in making such an heap'd-up plentiful provision for their Priests and Levites and for their Wives and Children also at this time but how Cold and Gasping is our Devotion in this Day In former and Darker Days our Fore-fathers made the Statute of Mortmain to restrain the People from giving any more to the Church finding they stood more need of a Bridle than of a Spur as hath been said before but alas now there needeth no such Restraining Statute the Springs of Peoples Bounty being like Jordan run Retrograde and needs a Spur more than a Bridle Remark the Fifth The High and Honourable Character given to Hezekiah here ver 20 21. for his Sincerity Zeal in God's Service c. is more distinctly Amplify'd in 2 Kin. 18.5 6. where he is commended for his Confidence in God for his Courage in Reformation caused by his Confidence and for his Constancy therein cleaving close to God unto the end so that after him there was none like him that could outdo him in Devotion N. B. no not Josiah himself for he did not fall immediately upon Reforming in the first Year of his Reign as Hezekiah did outdoing all his Predecessors in Removing the High-places whereas Josiah did only follow Hezekiah's Example 2 Kin. 22.1 3. nor did he Die as Josiah did in War Remark the Sixth The Lord blessed Hezekiah with a famous Victory over the Philistins a Warlike People yet recovering from them not only what his Father had lost 2 Chron. 28.18 but much more also 2 Kin. 18.8 great Cities as well as small Watch-Towers bordering on them say Junius and Piscator yea in all other Cases 't is said he behaved himself wisely even in that of casting off the Yoke of the Assyrians which his Father 's wicked Covenant had impos'd upon Israel and which Refusal that King call'd Rebellion in Hezekiah 2 Kin. 18.7 with 16.7 tho' Hezekiah himself confesseth it an Offence 2 Kin. 18.14 yet was it probably no Sin in its own nature for God gave an Independent Soveraignty to the House of David which Ahaz had sordidly Alienated but no way obliging to his Son Had his casting off the Yoke been Sin God would not have own'd him in it but would rather have Reproved him for it by Isaiah who was sent to him about it than Assist him in it and Deliver him from it as he did 2 Kin. 19.20 c. 2 Kin. CHAP. XVIII XIX 2 Chron. CHAP. XXXII ALL these Three Chapters are a Narrative of Sennacherib's War against Hezekiah for his Revolt from under the Assyrian Yoke which Ahaz his Father had voluntarily but weakly and wickedly submitted to bear 2 Kin. 16.7 8 9 and which his Son Hezekiah under no Obligation would not likewise own to undergo therefore Senacherib accounts it and calls it Rebellion and for so doing he wages War against Hezekiah c. The General Remark upon the Narrative of this War is That the Description of it is after the manner of a Comedy wherein there be all the Parts as it were of a Stage-Play As 1st the Prologue or Preamble 2 Kin. 18. from ver 9 to ver 16. 2dly The several Acts in this Play or Comedy as the First Act to wit the Military Treaty betwixt the Embassadors of Senacherib and Hezekiah from ver 17 to ver 37. and 2 Chron. 32. from ver 9 to ver 12. And the Second Act is Hezekiah's going into the Temple c. sending to Isaiah c. 2 Kin. 19. from ver 1 to ver 7. and 2 Chron. 32. ver 20. The Third Act describes Rabshakeh's Railing Letters sent after his Departure 2 Kin. 19. from ver 8 to ver 13. Then the Fourth Act contains what Hezekiah Said and Did upon his Receit of those railing blasphemous Letters 2 Kin. 19. from ver 14 to ver 19. and 2 Chron. 32. from ver 3. to ver 8. Then 3dly comes the Epilogue Catastrophe and Conclusion of the War in the final Event of it both foretold by Isaiah and accomplish'd by the Lord of Hosts 2 Kin. 19. from ver 20 to ver 37. and 2 Chron. 32. ver 21 22 23. This is a Scheme of the whole c. Now follow particular Remarks on the First Part the Prologue of this History The 1st is The Ruine of the Ten Tribes is repeated here again 2 Kin. 18.9 10 11 12. as before in Chap. 17.6 7 c. to teach us more throughly 1. how Israel's Iniquity was their Ruine They began with Calf-worship and this made way for all manner of Wickedness tho' that one Sin made them guilty of All Jam. 2.10 2. How it may be fair Weather with them that fear God when 't is very foul and Stormy to those that fear him not While wicked Hoshea King of Israel was led Captive with his People into strange Countries Godly Hezekiah at this same time sate in safety at home and might keep a Passover in Jerusalem for his and his Peoples preservation Remark the Second Semacherib the Son of Shalmanezer being flush'd with former Success against Israel Invades Judah and Wars against the fenced Cities thereof Lachish c. ver 13. Hezekiah sends a Submission to him thither and out of Pusallanimity not still trusting in God endeavours to make his Enemy a Golden Bridge to go over and be rid of him thereby ver 14 15 16. thus Hezekiah became a Church Robber with Ahaz his Father The strongest Faith may sometimes fail and be overcome with Frailty This Holy Hezekiah must have a Tedder at his Foot to keep him Humble after his heart had been lifted up towards Heaven in his precious privilege of such a none-such Passover Here his Slavish Fear was got above his Heroick Faith When
below his Father saying My Father is greater than I. Joh. 14.28 tho' equal with him Phil. 2.6 but 2. below the Angels Jesus was made a little lower than Angels Heb. 2.9 And 3. below Men 't is said of him I am a Worm and no Man Psal 22.6 Yet lower 4. below Worms also for a live Worm as well as a live Dog is better than a dead Lion Eccles 9.4 Yet Christ step'd down into the state of Death and was buried and so was designed to be Meat for Worms had it been possible for that Holy one to see Corruption Psal 16.10 The Second Part of this History is the Account of Hezekiah's Sin after his Sickness and Recovery ver 12 13. Remark the First Is the Commission of his Sin wherein Mark 1. In what Matter he Sinned ver 12. namely in Entertaining the Embassadors of Babylon being taken and tickled with their Company and Courtship It seems this Baladan which signifies a Masterless Man or Lord was the first that raised up the Babylonian Monarchy upon the Ruin of the Assyrian who hitherto had been but a Vice-roy under it and knowing saith Lavater how Hezekiah was an highly-provok'd Adversary to the Assyrian Empire therefore sent he a Rich and Royal Present with Letters to Ingratiate himself and to oblige Hezekiah's Assistance in his present Project to wit of casting off the Assyrian Yoke which soon after this this Baladan did by Rebelling against Esar-Haddon now weakened by the late loss of so huge an Host and the said Fraction in the Royal Family in the Murder of Senacherib and the Banishment of the two Murdering Sons N. B. 'T was the Father's Blasphemy saith Grotius that quite blasted the Assyrian Monarchy Now did this Baladan bereave weak Esar-Haddon the Son both of his Kingdom and of his Life and Usurp'd the Throne in his stead Hence we read no more here of the King of Assyria but of Babylon only after this Mark 2. The Pretence was an Enquiry after this late Prodigy for the Babylonians worship the Sun for a God as well as the Persians and the Astrologers of Babylon above all other Nations must needs take notice of this miraculous Motion and hearing that the Sun their God had so highly honoured Hezekiah in taking so many Steps backward to become a Sign of his Recovery from Sickness therefore are those Embassadors sent to Honour him also with a Visit and a Present and to make more enquiry after this Wonder wrought in Heaven by the God of Israel 2 Chron. 32.31 and seeing it was done for Hezekiah's sake they thought him more than a Mortal Man Those Messengers saith Menochius were Men well skill'd in Coelestial Motions Mark 3. When God left Hezekiah to himself withdrawing the Assistance of his Holy Spirit from him and suffered Satan with his Temptations to draw forth this good King's Corruption he likewise had some over-weaning Reflections upon himself also thinking himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some great one Act. 8.9 above the rate of an ordinary Mortal Man therefore 't is said He rendred not again his Returns were not answerable to his Receipts but his heart was lifted up to wit with Pride Self-conceit and Ostentation 2 Chron. 32.25 So that he Acted like some petty-God within himself gratifying those Embassadors in what they came about yea proudly and foolishly shewed them the House of his precious things for now Gold-thirsty Babylon knew where to fetch a fat and a fit Booty He being puff'd up with the Honour they did him In this manner he sinned c. Remark the Second In this Second Part is his Correction for his Sin Mark 1. No sooner had he shewed them all his Wealth got by the spoil of Senacherib's Camp and by the many Gifts from all Nations to him as to the World's Wonder for the Sun 's running backward for his sake but God most graciously sends his Prophet to prick this Bladder of Pride that now lay putrifying in Hezekiah's Heart and to Humble him ver 14. Mark 2. How prudently the Prophet proceeds with him by such Interrogatories not for Information of himself but for Conviction of the King who Answers him These Men came from Babylon which is said to be distant 680 Miles from Jerusalem N. B. Whereby we may understand how far the Jews were carried Captive out of their own Country But what have they seen ver 15. after whence came they and what said they The King Answers fairly to the Prophet without mincing the Matter but telling the whole Truth Mark 3. The Prophet replies in the Name of the Lord to make the King mind the Message more ver 16. telling him that he had 1. made a foul Forfeiture of all his fair Treasures by his Pride which God abhors and by his Ostentation in shewing them and by his Ingratitude taking that Honour to himself which he should have wholly given to God and by his Ambitious Abuse of God's Gifts having his Heart strangely lifted up with those Heavy Metals not as good Jehosaphat's was lifted up for God and Godliness in a zealous Reformation 2 Chron. 17.6 but 't is in a way of Self-Admiration for that not only Nations near to him had brought him Rich Presents 2 Chron. 32.23 but also that the King of Babylon so far Remote had now made a League with him whereby he thought his Mountain so strong he could not be moved as Psalm 30.6 Mark 4. Not doth Isaiah only denounce this sad-Judgment that his Palace shall be plundred of all those precious Treasures ver 17. but adds also 2. That his Children and Grand-Children should likewise be carried into Captivity ver 18. where their Bodies shall be subject to Slavery and their Souls to Idolatry in an Heathen Country which must needs be very grievous to so good a King especially for so seemingly a light offence N.B. But by this we learn what an High Provocation to God is our Privy-pride Creature-confidence c. Remark the Third Is his humble Submission to this severe Sentence ver 19. Mark 1. 'T is said Notwithstanding Hezekiah humbled himself for the Pride of his Heart when left of God c. 2 Chron. 32.26 31. now God comes again and blesseth the Preaching of the Prophet so to him as to give him a sight and sense of his Sin Insomuch that as Vatablus saith God made him a gainer by his Sin for as his Pride had puff'd him up with his glorious Victory over Senacherib with his miraculous recovery from sickness and with his prodigious Wealth so now see how his Heart was humbled and became as lowly as it had been lofty Mark 2. True Humiliation is a blessed Means to prevent God's Indignation He kisseth the Rod saying Good is the Word of God 't is no more than Justice my Sins deserve no less I bless God that it is no worse for here is Mercy mixed with Justice that this Wrath shall not come in my Days 2 Chron. 32.26 but I shall have Peace
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
God ver 26 and Ezra blesses God for it ver 27 28. looking beyond Man at God himself who had put these things into the King's Heart thus to beautifie God's Temple which now was built without but a due observance of those Services and Sacrifices which the King had granted would conduce much to the beautifying of it within and Ezra blesses God also for using his Service to promote his own This he owned as high Honour to be God's Instrument and this encourag'd him to proceed in his Work and to muster the Jews in order to a March c. Ezra CHAP. VIII THIS Chapter relateth in particular Ezra's Journey to Jerusalem whereof we had only some hints in the General in the seventh Chapter where was his appointment for it by a Royal Commission but here is its Accomplishment Remark the First No sooner had thankful Ezra praised his God for this Letter of License from the King but he immediately Musters up all his Forces for a March away and his Muster is made from ver 1 to ver 15. the whole Company consisting of one thousand four hundred ninety and six Males This was a good Addition to those that went up before with Zerubbabel with whom many more then returned Ezra 2.64 65. yet nothing so many as might have returned now with Ezra but that they wanted Hearts for the History of Nehemiah doth farther declare that there were many left in sundry Places among the Pagan Provinces even after Ezra's return Remark the Second Ezra having his Rendezvouz at Ahava a River that runs into Euphrates and taking a view of his Muster-Rolls findeth none of the Sons of Levi there ver 15. Wolphius wonders that Ezra should have some Priests with him ver 2. yet have no Levites that were only so and not Priests 'T was lamentable that the Levites whose Lips should have preserved Knowledge above and for the People as well as the Priests Deut. 33.8 9. Mal. 2.7 should not be the Ring-leaders of the Voluntiers but now become so backward to so sacred a business here was nomen inane crimen immane the empty Title of Levites stands stigmatized with a most heinous Laziness and Neglect Therefore those Levites mentioned by Anticipation Chap. 7.7 were not come to him here until he sent for them afterwards ver 15 16 c. Remark the Third At this Rendezvouz at Ahava Ezra sends his Messengers Men of Vnderstanding named ver 16. who went at his Command to the College where he knew a considerable Company of Levites were together over whom Iddo sate President saith Masius and who was to command the Levites under him to dispatch away to Ezra ver 17. which was accordingly done ver 18. and they brought him the Nethinims also who were now become Men of Mark in God's Service ver 19 20. Ezra again praiseth the Lord for this good Success N.B. 'T is much that this Man of Vnderstanding whom Ezra's Messengers brought to him and in whom Ezra blessed God for bringing him to his Company ver 18. had no more Vnderstanding in the Times with the Men of Issachar 1 Chron. 12.32 as not to know his own Duty but must be haled out to it by Ezra's Messengers Though he had heard the Prophet Zechary proclaim from the Lord Ho ho come forth and flee from the Land of the North Zech. 2.6 7. yet he lay lurking still in the Land of his Captivity chusing to continue there notwithstanding both God's and the two Kings Cyrus's before and now Darius's Proclamations This seems to say to us that what ever Measure of Knowledge he had we know not save by this High Character given him equal with those in ver 16. but surely he had more Knowledge than Zeal for God and his House of solemn worship which at that Time God had confined to Jerusalem c. Remark the Fourth Ezra's Prayer for a prosperous Passage for himself and his People to Jerusalem ver 21 22 23. Mark 1. Ezra as he now was become a Colonel and Captain General as Grotius calls him of this new Colony by the King's Commission proclaims a Fast c. Mark 2. The Place where this Day of Prayer or more Days as Menochius saith it lasted for eight Days was kept was by a River's side a place not unusual for such Work both in Old and New Testament Psalm 137. 1 2. Acts 16.13 here as Travellers they had abode in Tents three Days ver 15. Mark 3. Ezra to Edge their Prayers the better and to give wings to them enjoins a restraint from Food from fine Cloaths and from other Delights of Life for afflicting themselves and though this weaken'd their Bodies yet it strengthen'd their Souls and made them more Vigorous and Victoriouâ— Mark 4. They therein sought a right way for their little ones as well as for themselves because they could not seek God themselves while little N.B. And to shew it ought to be a great Part of good Parents Care to lay up Prayers with God for their little ones that when they themselves are gone off the Stage of the World their Children may stand up in their stead and continue to do so in their Generation even for their Children also Psalm 102.18 and thereby perpetual Worship must be performed by as Mortal Men to the Immortal God from one Generation to another Besides little ones are liable to a thousand Deaths and Dangers and therefore they have the more need of their Parents Prayers Mark 5. 'T is lawful to seek by Prayer God's Blessing upon our Temporal Estate and to commend all our Stock and our Store of Creature-Comforts committed to our keeping unto the Providence and Protection of God for so Ezra doth here For all their Substance ver 21. which comprehended all their Goods both Animate and Inanimate all their Gold Garments and Food as well as all their Cattel c. Mark 6. When we undertake any Voyage by Sea or any Journey by Land 't is not only lawful but also necessary to seek Divine Direction for a right way wherein we may find both Safety and Success both for us and for all ours If this be but solemnly done by Fasting and Prayer which two Duties for the most part go coupled together Luke 2.37 Matth. 17.21 1 Cor. 7.5 c. we shall surely speed of God's Direction and of his Protection too to make us prosper as here Mark 7. Choice and excellent Spirits are ashamed that God should be by any means dishonoured and his Divine Attributes of Wisdom Power Truth and Goodness should be call'd into Question as excellent Ezra here ver 22. He blush'd to crave a Convoy of the King though it might have been of great use to them because their Enemies did way-lay them ver 31. lest the King being but little acquainted with God said Grotius might misinterpret it as Ezra's distrust in God's Providence saith Menochius which he had with so much Freedom Preached to him and therefore zealous Ezra will
Conduct N.B. Lyra observes the same Objection against Ezra named here ver 1 13 and 33. saying if this be Ezra the Scribe he must now be an hundred and thirty Years Old if not more this Wolphius well answereth that these Holy Men that lived sober Lives and were more conversant in their serious Studies than in riotous Feasts which shorten many Men's Lives Plures pereunt gulâ quam Gladio More die by Gluttony than by the Sword and both of them most eminent Instruments for preserving the Church God might probably grant them a longer Lease of their Lives promised in the fifth Command and performed unto Aaron who was an hundred and thirty Years Old though he died before his Time by a Divine Hand of God Therefore 't is no wonder if these two did live so long Answer the Fourth Others say these Passages might be put into this Book by some other sacred and inspired Pen-man there being some though but few such Passages in the forgoing Books of Scripture as the last of Deuteronomy c. which were added by succeeding Men of God in after Times and A Lapide addeth that this Addition was made by the Synagogue of the Jews who then were guided by the Holy Spirit to shew principally saith he the Succession of the High Priesthood Remark the Third Ezra the Priest and Scribe so called ver 26. and is here an Holy Assistant to this good Governour Nehemiah for though Ezra was no High Priest Ezra 7.1 yet because of his great Wisdom Zeal and Courage and because of that favour he found with the King of Persia so as to grant him a very large Commission Ezra 7.22 c. He had a Government over the Jews as well as Nehemiah and therefore the Years are reckoned here by the Time of Nehemiah and of Ezra's Government The Second Part is the Concomitant Circumstances of the Dedication of the Walls and Gates of the City newly repaired Remark the First Not only the Walls ver 27. but also the Gates ver 30. yea the whole City saith Tirinus are now solemnly Dedicated to God in thankfulness to him who had so wonderfully bless'd them in the Rebuilding of all and with earnest Prayers for God's Presence to preserve for the Future not only their Lives Families and Estates but also his own Temple and Worship therein from the furious Assaults of the Enemy This Dedication was done with Prayers Praises Sacrifices and all forts of Musick c. and all saith A Lapide a little after fifty Days they had rested when all was perfected Remark the Second They gather'd together all the Levites that were gone into the Countrey which they might do till their turn came to Officiate in the Temple that this legal Consecration might be carried on with more Solemnity In Order whereunto the Levites purified themselves with legal Washings Numb 10.9 10. and then the People ver 30. whence Lyra learnedly observeth N.B. That Ministers who would reform others must first begin to reform themselves Yet this legal Dedication under the Law will not warrant as Wolphius saith well those Superstitious Consecrations used by the Romanists under the Gospel Remark the Third The Manner of managing this Dedication from ver 31 to 43. all the Princes Priests and People divided themselves into two Companies and walk'd in solemn Procession two differing Ways upon the broad Walls Ezra the great Scribe led the first Company ver 36. and Nehemiah as Captain General follow'd the second ver 38. as the first Company went round from the West Southward until they came to the East So the second went round from the West Northward until they came to the East also where they both met together in the Temple ver 40. as in their Center after these Circumferences wherein they both as one praised God with all sorts of Musick both Vocal and Instrumental as the Law of Moses prescribed upon all such solemn occasions of Joy N.B. Saith Wolphius both those two Companies though they went differing Ways the one Northward and the other Southward round about yet could they come and convene together in the Temple as in the proper center and publick Shop of Piety Even so the Brethren of differing persuasions have lately by a gracious influence of God upon them made an amicable Coalition and Concord in God's Temple also The good Lord grant that the envious one Satan may never be permitted to sow his Tares of Discord where God hath sown the good Seed of Concord c. The Third Part is the Consequents of this Solemn Dedication namely A General Joy and Reformation ver 43 to 47. Remark the First This was a Solemn and Sacred Procession far different from those Antick Processions practis'd by Papists c. who have their Jester in the midst of them to make them Merry Epit. Hist Gallic pag. 191. there was Mad Devotion in the mean time But these Godly Levites had the Musical Instruments of God so call'd 1 Chron. 16.42 because they were of God's appointing under the Law And tho' much mention is made of their going from Gate to Gate c. yet this they did to excite them the more in Singing aloud to be heard a far off as Vaiashmignu Hebr. ver 42. signifies at the sight of them and in praising God for his marvelous helping them so soon to build such Fortifications And 't is expresly said that God made them Rejoice with great Joy so that they offer'd up the greatest of Sacrifices which Sanctius saith were Oxen the biggest Beasts ver 43. yea their Wives and Children were wrought upon so as to Rejoice with them This look'd not like that Joy which Jesters but Jehovah put into them Psal 4.7 Remark the Second The People here generally Rejoiced to behold those eminent Gifts and Graces shining forth in those Godly Priests and Levites saith Wolphius while they so chearfully and devoutly executed their Offices in this Religious Work ver 44. And hereupon this Spiritual Joy did so inlarge the Peoples hearts that they most promptly provide all the prescribed Maintenance for those pious Ministers and to pay them all their Dues that God had appointed and themselves had lately commanded to do that so none of the Sacred Function might be forced out of the City into the Country to seek a Livelihood there for them and theirs N. B. This was a Right and a Religious Reciprocation the People had received much benefit by their Ministry and therefore they most voluntarily return a competent Maintenance to them according to that Rule Gal. 6.6 1 Cor. 9.4 7 9 11 to 14. So warm were this Peoples hearts now by the Word that they will by no means part with their Ministers but they shall have a Competency in wholly waiting on their Work for the Peoples Edification Remark the Third The Reformation in appointing Porters that no unclean Person might enter into the House of God this care belonged unto them 2 Chron. 23.19 the Law of Purification
of God's Curse upon the unbelieving Jews Mal. 4. ver last Sixtus Senensis sets this Prophet Malachy so low as about five hundred Years before Christ Alsted makes the distance of Time betwixt this second and last Prophet and the Birth of Christ to be five hundred and twenty nine Years Alsted Encucloppad Lib. 33. Cap. 3. and so do other Authors To write an History of this interspace when the Spirit of Propheâ—y was withdrawn Hic Labor hoc opus est 't is hard Work APOCRYPHA CHAP. I. REmarks in General First are First Malachy knew that after him no Prophet should arise until the Days of John Baptist as is aforesaid therefore he shuts up his Prophecy with a most solemn Exhortation to the Jews that from henceforth after his Departure and in the Departure of the Spirit of Prophecy with him also They must read and remember the Law of Moses and with it the Prophets those Interpreters of the Law and excellent Commentators thereupon Mal. 4.4 Buxtorf observeth that a great Zain is put in the Hebrew Word Zakor Remember to intimate the necessity and excellency of this Duty of minding Moses Law c. during the Deficiency of Prophecy while there was no more any Prophet among them c. Psalm 74.9 from which Expression there some do conclude that this Psalm was penned after the Captivity for there was then Cathimath Chazon a Sealing up of Prophecy as Dan. 8.26 and 12.4 9. and though this sealing up and ceasing of that Spirit of Prophecy continued for some hundreds of Years yet at their Expiration Malachy tells them God will send them one as great as Elijah to prepare the way for the blessed Messiah Mal. 4.5 He saith not the same in Person as the Jews and Romanists fondly Fable in favour of such Mistakes as they have adopted the one that Jesus who was crucified was not the Christ and the other that the Pope is not the Antichrist because Elias the Thisbite is not yet come But the Angel of God better Interprets Malachy's meaning Luke 1.15 16 17. and so doth the Angel of the Covenant the Lord of Angels Matth. 11.10 11 12 13. and 17.9 10 11 12 13. though John deny'd himself to be a Prophet in their Sence John 1.21 yet doth not that contradict this for Christ calls him one greater than a Prophet Matth. 11.9 and the Evangelist Mark begins his Gospel with these very Words of Malachy Remark the Second In General The Books called Apocrypha which were written after Malachy's Death and after the departure of the Spirit of Prophecy were never received among the Canonical Books by the Antient Jewish Church to whom the Oracles of God were betrusted Rom. 3.2 the Authentick Catalogue whereof was collected by Ezra whom some suppose to be Malachy as above either alone or with the Assistance of other Prophets who lived in his Time and as neither Christ nor any of his Holy Apostles condemn any where the unfaithfulness of the Jewish Church in corrupting the Canon so nor do they honour the Apocrypha with one Quotation out of it N. B. The Synodicum set forth by Pappus tells us this Story that the Council of Nice made a miraculous Mound betwixt the Apocryphal and the Canonical Scriptures setting them altogether a little below the Holy Table and earnestly pray'd to the Lord that those Books of Scripture which were of Divine Inspiration might be found above but those that were of a spurious Extract might be left below and this saith Gregory God granted them graciously for a distinguishing sign between them N. B. We are commanded by the two great Apostles to give no heed to Jewish Fables 1 Tim. 1.4 and 4.7 and 2 Tim. 4.4 and Tit. 1.14 and again 2 Pet. 1.16 such as the History of Susanna and of Bell and the Dragon both additionals to the Book of Daniel and both which Jerom confidently condemns for a couple of Jewish Fables and no better a Character can be given of the History of Judeth whereof Josephus the Jewish Historian and an exact Searcher of the Hebrew History and the Antiquities of that Church maketh not the least mention of N. B. Luther boldly affirmeth that those Books of Judeth Tobit c. were at the first but Plays or Comedies acted as Stage plays and then converted into Histories afterward The best Title I find given them is that they might be sacred Poems c. and though Ecclesiasticus be the best undoubtedly of all the other Apocryphal Books for a Moral Discourse about the avoiding of Vice and the pursuing of Vertue c. yet therein is found a minture of many Matters saith Diodate contrary to Canonical Scripture and too low for the Majesty of God's Spirit Nor is it at all Historical and therefore improper for our present purpose in relating the History of the Jews Remark the Third In General though both the Books of the Maccabees be an Historical Narrative of the State of the Jews in this Interval betwixt Malachy and John Baptist yet was it not written by infallible Inspiration seeing then was a Cessation of Prophecy c. and though the subject of the first Book be very profitable and necessary for the understanding of Daniel's Prophecy c. yet seeing it cannot be made manifest that the Author of it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired of God therefore could it never be accounted Canonical having only the Greek-Translation and not any Hebrew Original Much less hath the second Book of Maccabees found Reception in the Church of Christ. Because First In the beginning of that second Book we have a strange Story how the Holy Fire that first came down from Heaven was found hid in the Earth after the Captivity and of the Altar Ark and Tabernacle all hidden by Jeremiah Secondly The other Part of that second Book which begins at Chap. 2. ver 20. besides the Description of the Death of Antiochus Chap. 3. is very much differing from that in the first Book Chap. 6. there is likewise the commending of Rhasis for murthering himself Chap. 14.41 to 46 which Act of self-murder the Doctrine of the sixth Commandment and of all Canonical Scripture is quite contrary unto and therefore all Learned Divines look upon it as a Fact rather to be pitied than defended And Thirdly The false Judgment that Author gives concerning Judas Maccabeus his Sacrifices and Prayers for those of his Army that had been slain in Battel for the Expiation of their Sins to turn away God's Wrath from the surviving Remnant of it as if that had been done for the Benefit of those who were dead for their Sins also Chap. 12.44 45. whereas the Holy Scripture giveth no Ground nor Approbation for using any Sacrifices or Prayers for the Dead and 't is contrary to the Custom of the Jews at this Day to do so Moreover Joseph ben Gorion who wrote these Matters in Hebrew and out of whose writings this Author took his Abridgement maketh no mention
ISAIAH Chap. Verse Vol. Page 14 13 14 1 40 26 16 1 77 27 4 1 46 32 2 1 120 41 2 1 133 51 1 1 Ibid. 63 15 16 1 214 65 8 1 107 JEREMIAH Chap. Verse Vol. Page 6 19 1 40 10 11 1 5 LAMENTATION Chap. Verse Vol. Page EZEKIEL Chap. Verse Vol. Page DANIEL Chap. Verse Vol. Page 4 30 32 1 134 HOSEA Chap. Verse Vol. Page JOEL Chap. Verse Vol. Page AMOS Chap. Verse Vol. Page OBADIAH  Verse Vol. Page JONAH MICAH NAHVM HABAKKVK ZEPHANIAH HAGGAI ZECHARIAH Chap. Verse Vol. Page 14 6 1 103 MALACHY Chap. Verse Vol. Page 3 17 1 171 THE New-Testament MATTHEW CHap. Verse Vol. Page 5 29 1 15 6 29 1 6 10 39 1 25 16 26 1 20 23 17 1 76 31 35 1 59 14 1 104 24 37 to 44 1 Ibid. MARK Chap. Verse Vol. Page 7 34 1 17 10 17 1 178 LVKE Chap. Verse Vol. Page 2 46 51 1 60 12 51 1 69 JOHN Chap. Verse Vol. Page 8 56 1 157 10 7 9 1 113 16 21 1 52 8 9 1 184 ACTS Chap. Verse Vol. Page 10 14 20 28 1 125 13 34 1 205 14 22 1 143 ROMANS Chap. Verse Vol. Page 4 13 1 139 8 1 1 176 9 11 12 18 1 75 15 1 175 16 20 1 50 1 CORINTHIANS Chap. Verse Vol. Page 10 16 1 71 11 19 1 69 2 CORINTHIANS GALATIANS Chap. Verse Vol. Page 3 12 1 166 4 24 1 164 c. EPHESIANS Chap. Verse Vol. Page 1 4 5 6 7 8 9 1 75  3 1 Ibid. 2 10 1 2 3 11 1 108 4 3 4 13 1 62 6 4 1 55 PHILIPPIANS COLOSSIANS 1 THESSALONIANS 2 THESSALONIANS 1 TIMOTHY Chap. Verse Vol. Page 2 14 1 43 4 1 4 1 8 2 TIMOTHY TITVS Chap. Verse Vol. Page 3 4 1 214 PHILEMON HEBREWS Chap. Verse Vol. Page 8 10 1 177 9 10 11 1 70 10 15 16 1 191 5 1 98 11 6 1 79 80 9 to 16 1 137 c. 12 14 1 69 JAMES Chap. Verse Vol. Page 1 13 14 1 45 17 1 100 3 6 8 1 18 17 1 159 1 PETER Chap. Verse Vol. Page 3 19 1 102  20 21 1 112 126 2 PETER 1.2 and 3. of JOHN 1 Joh. Ch. Verse Vol. Page 2 16 1 43 5 19 1 49 3 12 1 55 JVDE  Verse Vol. Page  6 1 40 REVELATION Chap. Verse Vol. Page 14 4 1 139 18 4 1 133 21 3 1 122 ERRATA'S in the whole First Volume IN Page 14. Chapter the Third is omitted at line 32. Page 214. for 94. after 91. read 92. Title Page line 9. read Goel for God Next to Page 277. Page 279. is set before Page 278. AN Alphabetical TABLE OF THE Principal Matters contain'd in the First Volume of the Old Testament WHEREIN The Figure 1. signifies the First Volume and the Letter p. signifies Page as it is found either in the First or in the Second or in the Third Volume or in the Supplement betwixt the First and Second and the Numerical Figures do refer to those Pages c. A. ABEL his Birth Life and Death Vol. 1. Page 55. 56 c. Abraham the Friend of God p. 129. hath the Resemblance of God the the Father p. 130. and of God the Son p. ibid. and of every true Christian p. 131. His Call whence and whither p. 132 to 136. His Ten Tyrals named p. 143. Acceptance with God how obtained p. 80 81 82. Adam Wiser than Solomon p. 29. He named all things suitable to their Natures p. 30. How made after God's Image and placed in Paradise p. 31. All Creatures are Subject to him p. 32. God gave Eve to him the blessing of Marriage p. 33 34 35. and the blessing of the Sabbath p. 36 37 38. Nothing is Recorded of Adam's Conversion c. p. 176. Adultery God punishes it in Kings p. 163. Angels when Created the Fall of some their Malice and Mischief to Man p. 41. Ark of Noah largely described p. 109 110 111. How it was a Type of the Church p. 112 113 114 115. The Disparity p. 116. We should prepare an Ark to save us p. 117 118 119. How it was a Type of Christ p. 120. Arminian Refuted p. 171. B. Babel the Building and Builder of that Tower p. 134 135. Baptism of Believer's Seed Vindicated p. 198 199. Barrenness in Soul as well as Body and sometimes in the Church p. 160. C. Cain the Cursed one described at large Vol. 1. Page 55 56 c. Calling Every Man must be of some Employ p. 57 59 60. in some it is necessary wherein to learn it p. 61 62. None are born to be Idle p. 412. Canaan was Abraham's three ways p. 138. Ceremonies quarrel about them is Antient See Quarrel p. 121 122. Children must Honour their Parents p. 132. They must not be Vnnatural to them p. 329. but provide for them in their Old Age p. 406 414. Christ See Ark. Joseph His fulness must invite us to come to him as the fulness of Joseph's Garners drew the Patriarchs to Egypt p. 406. Christendom the Womb of it described p. 219 221 222. Christian like Rebekah's Womb hath strugglings of Flesh and Spirit p. 223 c. His Excellency described p. 360 361. All other Men do fare better for them p. 363. Church see Ark hath three great Adversaries bad Priests bad Princes and bad People p. 395. How she was Seated first in Goshen p. 416. Her various Conditions she passeth through in the Wilderness of this lower World p. 464 to 468. Cloud What that Cloudy Pillar was which guided Israel through the Wilderness and the manner of that Conduct p. 457 458 459 460 to 463. Covenant twofold represented by Sarah and Hagar p. 164. The Difference 'twixt that of Works and of Grace p. 166 167 168. We may know under which Covenant we are p. 174. One Sin broke that of Works but many Sins cannot break that of Grace p. 175. That on Sinai what it was p. 179. How it was made with three publick Persons with Adam Noah and Abraham p. 180. And so with Moses and Israel p. 181. That this was not a Third Covenant but that of Grace p. 182. The Covenant betwixt the Father and Son ab eterno what p. 187. The Spirit is a Witness to it p 191. Names of the Covenant of Grace Hebrew Greek and Latine p. 194 195. It s Nature p. 196. 'T is Free Firm Full and Holy p. 203 to 212. How our Union with this Covenant is known p. 113 114. Creation The Creator who had ab eterno been Deus contractus then became Deus expansus p. 1. What it is p. 2. Of the Heavens and of the Earth p. 3 4. The vast Variety of created Beings in the Heaven Earth and Sea p. 6 7. Of Man's Creation p. 9. Crosses attend Pious Persons and Families p. 311. D. Death is threefold Temporal Spiritual ond Eternal p. 97. It s Uncertainty should make us Wise p. 227 228. Then God saith
Chaff or Tares or Darnel but Hordeum Triticum Signatum Isa 28.25 the most precious and the soundest grain c. So Christ sows not Jewish Genealogies Fables or Fancies 1 Tim. 1.4 Tit. 3.9 to search into which is but a laborious loss of time a mere Trifling the Task is not worthy the Toil nor the Gains pay for the Pains but Precious Seed Psal 126.6 Precious Treasure though in Oyster-shells 2 Cor. 4.7 as the Seed-Basket in it self is contemptible â—ilis saepe cadus nobile nectar habet The Seed is the Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sincere Milk 1 Pet. 2.2 The Wisdom of God Luke 11.49 The Word of Promise Rom. 9.9 Of Faith Rom. 10.8 Of Reconciliation 2 Cor. 5.19 Of his Grace Act. 14.3 20 32. Of Salvation Acts 13.26 And of Eternal Life John 6.68 Acts 5.20 Hence Christ took it unkindly his Disciples durst turn their backs on such precious Seed c. Job prized it highly Job 23.12 Luther could live better in Hell with it than in Heaven without it The Despisers of it shall be destroyed Prov. 13.13 't is Self-Murther to refuse neceslary and appointed Meals either for Soul or Body God will Magnifie his Word above all his Name Psal 138.2 This Precious Seed having all these Names must be prized c. As there is all this Congruity so some Disparity betwixt them First Every Earthly Sower soweth Seed for his own subsistency in the returns of its Increase c. But this Heavenly Sower doth not so for our Goodness extends not to him though his Goodness extendeth to us Psal 16.2 3. Job 22.3 'T is all for the good of the Soil but not at all for the good of the Sower no Man Plants a Vineyard and Eats not thereof 1 Cor. 9.7 But Christ is Perfect and all his Pains is for our Profit not His. Secondly The Seeds-Man commits his Seed to the Soil and can do no more c. but Christ drops down the Dew of Heaven upon his Seed and gives a Power of fruitfulness to it His Seed is kept by that Power to the Harvest 1 Pet. 1.4 5. as the Glory is kept in Heaven for us so our Grace is kept on Earth for it There is a double keeping express'd there From him is all our Fruit found Hos 14.8 John 15.2 4 5. Thirdly Christ is both the Sower and the Seed too for He is the Essential Word the Eternal Spirit and the Everlasting Gospel Oh what an Honour it is to have an Honest and Good Heart Luke 8.15 as the most proper Soil for such most precious Seed and as the most curious Cabinet for this Pearl of Great Price to be kept in Then is Christ formed in us Gal. 4.19 and the Church is call'd Christ Mystical 1 Cor. 12.12 Such cannot want sheaves in their Bosoms Psal 126.6 Fourthly A Wet Season is the best Season with this Seeds-man when sweet showers of Gospel-Tears distil and drop down from a Broken Heart The Vulgar Rule is Set Wet but Sow Dry yet Christ loves to Sow Wet better than Dry though Wet Weather endangers the starving of Grain yet makes it Grace to thrive and prosper Fifthly Man's Seed-time lasts but for a few days but Christ's doth last all the year long yea in the very time of Humane Harvests and when it is an Heavenly Harvest-time to some who are gathered into God's Garners by Death 't is but Seed-time in a Spiritual sense with others Then their time of Love first finds them and they are then begotten to Christ by the Gospel Ezek. 16.8 Jer. 2.24 Sixthly There is a sowing sparingly and a sowing bountifully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in blessings 2 Cor. 9.6 the former is that of the Earthly Sower who must feed himself upon one part of his Corn and sell another part to others for sustaining his Family so can but reserve a Remnant for seed But Christ hath no such need therefore the latter is his who sows bountifully and with a blessing Vse I. Oh Man oh Woman what Husbandry hath this blessed Seeds-man made of your Hearts Examine your experiences hath he broke up your fallow ground where nothing but trash grew Hos 10 12. Innovate vobis novale are you renewed in Speech and Spirit Ephes 4.23 in Minds and Manners in Constitution and Conversation in the Purpose of your Hearts and in the Practice of your Lives Hath he turn'd up the Turf Rooted out the Weeds Old things past all New 2 Cor. 5.17 Rev. 21.5 till this be done all is undone c. Vse II. Take the right season for this saving sowing work Isa 55.6 1 Chron. 12.32 Psal 32.6 as Sea faring Men take Wind and Tide Way faring Men the Day-light the Smith strikes while his Iron is hot the Lawyer labours hard while the Term lasts and the Plow man plies his Plough after a Shower So do you when the Heart is best Affected when the Gospel saith to you as Jael to Barak Come and I will shew thee the Man Christ whom thou seekest Judges 4.22 When Christ shews thee where He dwelleth John 1.39 Brings thee into his Banqueting-house Cant. 2.4 And Salvation comes to thy House Luke 19.9 Plow no â—â—â—ger Wickedness Hos 10.13 be no more not only Satans Soil but also his very Hâ—nds and Horses putting forth your strength to further sin Prov. 21 4. Job 4.8 Oh take the same pains for Grace and Glory Psal 68.9 Job 28.26 The Second part of the Parable is the Seed which also is two fold 1. The External the Word And 2. The Internal Seed to wit the Spirit As the Veins and the Arteries run all along through all pâ—rts of us for the good of the Body so the Word and the Spirit do likewise concuâ— for the good of the Soul of Man and must not here be divided for otherwise we hear only a sound and a noise vâ—x praete â—a nihil but not the Voice of Christ as those in Acts 〈◊〉 compared with Acts 22 9. They heard only a confused sound but not the Voice thâ—â— spake convertingly to Saul When Word and Spirit come together to us then the Lord speaks to us with a strong hand as He did to the Prophet Isa 8.11 There is a Working of the Word which is not Effectual as is intimated 1 Thes 2.13 When received as the Word of Men only and not as the Word of God also First The Congruity betwixt this Temporal and Spiritual Seed As 1. Seeds are small things yet produce great substances as an Acorn doth an Oak Mustard seed a Tree c. So the Word of God that Seed of Immortality 1 Pet. 1.23 seems a small contemptible thing and the Preaching of it be accounted foolishness 1 Cor. 1.21 yet is it the Power of God unto Salvation Rom 1.16 and thereby many Souls be saved as the Rams Horns were but despicable devices yet the Divine Institution Indued them with such a prevalent power as to blow down the strong Walls of
Jericho's City with the blasts thereof Josh 6.4 5 c. So the Weapons of the Word in the Ministry though weak seemingly as those Priests Trumpets and in respect of the Flesh yet are they Mighty through God and his Spirit for pulling down the strong bolds of Satan and for casting down Imaginations c. 2 Cor. 10.4 5. As the Fasting Spittle that cometh out of Man's Mouth is said to kill Serpents so doth that which proceedeth out of the Mouths of God's faithful Ministers quell and kill evil Thoughts and carnal Reasonings which are that Legion of Domestick Devils that hold a constant correspondency and intimate intelligence with the Old Serpent in us This weak Word is made strong to overthrow captivate and subdue a sinful Soul into the obedience of Christ and of that small Seed arise those goodly Trees of Righteousness which are not of the Devils but of the Lord 's Planting and Watering Isa 61.3 The Second Congruity is As Seed must be Harrowed into the Earth it must be cast not only on but into the ground Mar. 4.26 so the Word must be hid in the Heart Psal 119.11 or it will not fructifie Job 22.22 23. Thus as David so Mary kept all pondering in her Heart Luke 2.19 when the Word is well covered with a moisty Moul in the hidden Man of the Heart it takes Root downward and springeth in Branches upward first the Blade then the Ear after that the full Corn Mark 4.28 were but our Minds as the Holy Ark wherein were hid the two Tables of God's Testimony and our Memories as Aaron's Golden Pot wherein was kept the Heavenly Manna Heb. 9.4 Rev. 2.17 preserving Divine Truths of the Gospel and remarkable occurrencies of Providence God would bless our buds Isa 44.3 while we strive to better that Blessing The first springings in the Womb of Grace are precious to God Ephes 2.1 The Third Parallel is As Seed requires a good Soil without which though never so good in it self it cannot be successful So the Word unless received into an Honest and Good Heart Luke 8.15 proves unprosperous Oh that our Hearts may be as Isaac's Soil Gen. 26.12 to bring forth an hundred fold The Fourth Parallel is Though Seed be sown in a good Soil yet no success can be expected without Heaven's Influence Hos 2.21 22. nothing but an Harvest of Weeds can be had when God Rains no Rain upon it Isa 5.6 c. Thus though Paul Plant and Apollos Water yet all is nothing If God give not the Increase 1 Cor. 3.6 7. without this Men will rush on in their own Sins and run Headlong to Hell though great be the Company of good Preachers Psal 68.11 The Fifth Parallel is As the Hope of a good Harvest lies potentially in the Seed that is sown so doth Eternal Life in the Word that is preached Rom. 1.16 This honour is given to that Ordinance above others As the Rain from Heaven hath a greater fatness and a more peculiar fructifying Vertue in it than any other standing or running Waters on Earth so there is not the like life found in any other means of Grace as in this which like Goliah's Sword hath none like it for Converting Work Secondly The Disparity As 1. This is not Corruptible Seed 1 Pet. 1.23 2 'T is not for food to the Body but to the Soul Angels food that nourishes up to to Eternal Life 3. This brings forth the best Harvest where Angels shall be Reapers and the Joy of the Harvest is Everlasting Vse I. Is there any Seed of God in you though but as a Grain of Mustard-seed very little yet if true God looks at Truth more than Measure If born from above or again John 3.3 and the Heart be sound in God's Statutes Psal 119.80 having the spirit of a sound Mind 2 Tim. 1.7 the Acorn now may become an Oak in time a small beginning may have at latter end a greater Increase Job 8.7 It may be you have not vast Heards and Flocks of Graces to offer unto God as Solomon did 1 Kin. 8.63 yet may have a Lamb to send unto the Ruler of the People Isa 16.1 Jacob in a time of scarcity had not much to send as a present to the Lord over the Land of Egypt yet he bids Take a little of each the best of the best Gen. 43.11 Though Nehemiah had not his three thousand Talents of Gold of the Gold of Opher nor his seven thousand Talents of refined Silver as David had to Beautifie the Temple with 1 Chron. 29.4 yet had he a thousand Drams of Gold c. to give for Repairing the Temple Neh. 7.71 and his Drams were acceptable as well as David's Talents For if there be first a willing Mind it is accepted according to that he hath and not according to that he hath not 2 Cor. 8.12 The Lord looks more at the willingness of the Offerer than at the worthiness of the Offering Artaxerxes was exceedingly affected with an handful of Water which one of his Common Souldiers brought him because it was the best present in his power to procure Oh that sweet Gospel in the Law but if he be not able to bring a Lamb c. Lev. 5.7 or two Turtles ver 11. let him bring the Tenth part of an Ephah And if he be not able and cannot get so much let him bring such as he is able to get Lev. 14.21 22. Goats Hair was accepted for the Tabernacle as well as better things Exod. 25.3 4 c. so was the Widows Mite for the Treasury Mark 12.41 to 44. Pence be accepted where Pounds are not and Drams where Talents are not and sure I am a dram of saving Grace is better than a pound of Notional knowledge Vse 2. Ask your hearts those sew questions about this Seed though but small Mat. 13.31 17.20 Mark 4.31 Luke 13.19 First Are any Furrows prepared in your Hearts for the Reception of this Holy Seed Have you had compunctions in Vend Cordis Acts 2.37 making you cry out What shall we do to be Saved Unless your Hearts be Plowed with Gods Heifer as Judg. 14.18 to see the eagerness of others for Heaven will be a Riddle you understand not Secondly Hath this Sower cast his Seed into these prepared Furrows Man may forfeit or neglect his Sowing season but this Sower cannot do so for all seasons are the Lord's first Furrows are prepared then the Seed is sown both in their season not by any natural power it pertains to the power of the World to come Thirdly How hath that Holy Seed succeeded after Sowing One may taste of the Power of the World to come in the Word of God Heb. 6.5 yet bring not forth an Harvest of Holiness without which notwithstanding all bedewings that soak not deep enough no harvest of happiness can be expected Heb. 12.14 c. The Third Part is the Soil Wherein First the Congruity As First much ground lyes fallow where the Plow
any kind of suffering lay betwixt them and their Duty they may not pass on the otherside of it nor presume to leap over it but they must take it up upon their shoulders and follow him as Simon the Cyrenian did bearing it after Jesus Luke 23.26 we must suppose that the Heavier end of the Cross lay upon Christs own shoulders and only the small lighter end of it lay upon Simons shoulders to bear that part after him which teacheth that with Paul Phil. 3.10 we should desire to know the Fellowship of Christs Sufferings c. for when Christ doth bear the heavyer end of our Cross whatever it is with us and for us then only the lighter end lies upon us this must make it far more bearable especially when this Fellowship with him in our Sufferings doth line that lighter part we bear with something that is soft that it may not too much pinch or gall our tender Parts in midst of Wrath God remembers Mercy Hab. 3.2 he knows our frame Ps 103.14 and what we can bear 1 Cor. 10.13.3 When Christ had thus cautioned them about the Cross shewing how few there were that followed Christ in the Regeneration Matth. 19.28 as sound Believers that he Counselled them to a serious Consideration in two Parables First in matters of Building and then in matters of Fighting The one requires Charge and the other Strength both which must be proportionable to such great Undertakings c. The First Parable is related ver 28 29 30. the Second is ver 31 32 33. Now the great end why Christ propounds both these Parabolical Counsels is that we may not prove unsavoury Salt ver 34 35. that is saith Grotius a Christian is good as Salt very usefull but if he hath only profession and not the power 2 Tim. 3.5 he looseth his Savour and becomes worse than a Clod or Dung an Apostate is good neither for the Church nor for the World but makes them both worse even hardening the wicked against the good ways of God then follows the usual Epiphonema or conclusion after this grave Counsel intimating 't is a weighty matter to be a True Christian consider well the Cost c. for if you Apostatize then are you fit for nothing but for the fire of Hell The Parable of building a Tower holds forth what a weighty work it is to become a Building for God or Gods Building 1 Cor. 3.9 a Temple for God and for his Holy Spirit to dwell in ver 16 17. and 2 Cor. 6.16 or as it is here a Tower Luke 14.28 therefore Christ Counsels us to sit down by our selves and consider both at be◠and board the cost of it harm foreseen hurts not non putaram I never thought it is the fools had I wist we must count the Cost before hand c. and we must resolve to bear it or never begin to undertake it This Parable holds forth four Great Truths the First is every True Follower of Christ must be a Builder of the Tower of Godliness The Second is The Building of this Tower may prove a costly Building The Third is Every Builder of this Tower must well count and consider beforehand all the Cost of this Building The Fourth is He that begins to Build and doth not prove able to finish the Building will be Derided for a foolish Buildet Concerning the First of these four Truths True Christianity or Godliness is compared to a Tower for many Reasons Congruity the first As a Tower is the highest of Buildings the Top of the Tower of Babel was designed by the Builders of it to Reach up to Heaven Gen. 11.4 though that be spoken there but Hyperbolically where too much is spoken that enough may be believed yet sure I am this Tower of Sion the Tower of Godliness is so high that the top of it may be truly and without a figure said to reach up to Heaven as Jacobs Ladder Lanched up from Earth to Heaven having the Holy Angels ascending with Believers Prayers and Descending with Gods Answers to those Prayers upon it and God himself at the Top of it to order all c. Gen. 28.12 13. the Top of True Holiness is Everlasting Happiness N. B. Note well Wrong Builders are 1. Workers of Iniquity who in Gehennam aedificant Build downward toward Hell as Tertullian phraseth it 2. Such Superstitious Persons as pretend to build upward indeed but they build the Tower of Babel which signifies Confusion and not the Tower of Sion c. they are more for Traditions and Inventions of Men than for the Holy Scriptures and Institutions of God therefore they shall all be Confounded c. Ps 97.7 3. Meer Moral Men who Build even end ways only in their Righteousness to Man never at all minding any Holiness to God their Civility is not Sanctity our Righteousness must be better than that of the Scribes c. Matth. 5.20 The Second Reason why true Piety is compared to a Tower is as it hath all the parts of an high Building in it as Foundation Side-Walls Corners Battlements and lofty Tops or Towers here is Parity and Congruity also As 1st the Foundation of this Tower of Godliness is Christ Isa 28.16 1 Cor. 3.11 12. as there is no other can be laid so this stands sure 2 Tim. 2.19 2. The side-walls signifie our growing in grace c. 2 Pet. 3.18 3. The corner stones that knit the side-walls together is Christ strengthening us Phil. 4.13 who is the chief corner Stone Eph. 2.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying Imum summum Christ is a corner Stone from bottom to tops the strength of a Building lies in the corners of it so it have but a sure Foundation Christ is called Musad Mussad Isa 28.16 which signifies a Foundation of Foundations 4. The Battlements and the top of the Tower is Christ also who begins and finishes this Building as he is called the Alpha and Omega Revel 1.8.11 and 21.6 and 22.13 He is both the Founder and the Finisher of our Faith Hebr. 12.2 the end of our Faith is the Salvation of our Souls 1 Pet. 1.9 and when this Top-stone comes to be laid then shall we cry grace grace with shoutings Zech. 4.7 for then grace shall be swallowed up with glory c. The Third Reason or Congruity is the Difficulty of godliness as of Building a Tower 't is indeed an easie work to Build a Booth of Boughs or a Country Cottage a Souldiers Hutt c. but 't is a work of great Difficulty to Build a stately Tower usually Built for Princes and not for Peasants Those Booths we read of Levit. 23.42 43. were easily Built with Boughs without any Cost but so was not Solomons stately Temple which was Built for God and not for Man therefore David prepared for this Difficult Work with all his might 1 Chron. 29.1 2. Yea Many Thousand Talents both of Gold and of Silver ver 4. to compleat its Curiosity as
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is said of Job who would not Eat his Morsell
Prince and God should be destroyed by his Death ver 30 31. And that when he was Crucified he would draw all to him the Gentiles as well as Jews ver 32 c. of John 12. The 3d Remark is Christ Cursing the fruitless Figures Matth. 21.17 to 23. and Mar. 11.11 to 27. The hints we have also from John and Lucks are these John 12.36 saith when Christ had Transacted what passed in the foregoing Paragraph he departed and hid himself c. and in Luke 21.37 't is said On the Day he Taught in the Temple Lodging by Night was lest he should Expose himself to Jeopardy before the time so withdraws privately to Bethany because some say none durst Harbour firm in Jerusalem In Mar. 11.11 'T is said that Christ after his Riding in Triumph then both went into the City and into the Temple which was his principal care to Reform and looked about him round upon all things only making his Observations of all Disorders at that time now the Evening drawing nigh and none of all his followers while he looked round about durst Entertain him in the City though they had cast their Garments in his way thither so that he was forced to foot it as far as Bethany two miles out of Town for a Nights lodging yet returns betimes the next Morning to his work which lay there and for hast thereto he forgat it seemeth to take his Breakfast for ere he came to the City he was Hungry ver 18. Mat. 21. and expected to havelfed upon Figs from the Fig-tree in the way ver 19. but found none Christs natural Hunger and a sinless Ignorance do declare him to be a True Real Man Subjecting himself to Human Infirmities And because he found nothing but leaves he cursed it Mark 11.14 Though the time of Figs was not yet to wit of Rire Figs it being but early Spring yet about our April However he looked for more than leaves had he found but green Figs only or those of the last Summers Growth that had hung on all Winter he would have been glad of them hard Hunger would have made them sweet and Savoury The time of Ripe Figs was not till five Months after the Passover The Disciples wondred when they saw it withered by the Curse of Christ who was sent to bless Acts 3.26 And ever blessed all Therefore we may not think Christ Cursed this Tree for any Indignation against it being under the law of its nature and so faultless but it was done for our Instruction that as the Jewish Synogogue then were all for Fruitless Ostentation and thereby became nigh unto Cursing N. B. Note well So now the Lord looks for more than leaves of profession from us even the Fruits of the Spirit which if not found such a withering may be inflicted as takes the very leaves away The 4th Remark is Christ purging his Temple the next day upon his Return from Bethany and after the withering of this Cursed Fig-tree Mar. 11.17 This was four days before the Passover we find not that Christ went into some Inn or Victualling House when he came next Morning into the City No He forgot himself to remember us he turned Water into Wine for others yet would not turn Stones into Bread for himself the Zeal of Gods House bad eat him up here it was Meat and Drink to him to do the Will of his Father John 4.34 This he preferred before his necessary Food Job 23.12 He goes straight to the Temple the Reformation of Religion being his chiefest care He falls again upon the same work in the end of his Ministry to wit casting out the Money-Merchants c. as he had done three years before at his first entrance into it John 2.14 15. And inveighs against the same sins of Simony c. with the same Arguments c. See at large before this is enough to say here Yet he that was thus Rigorous to those Thieves tenderly Healed the Diseased in the Temple He had room for them there Matth. 21.14 c. The 5th Remark is Christ having cast out those Profaners of the Temple that thought they could not do amiss because they served in Temple Worship as Jerem. 7.11 upon the fourth day before the Passover he left the Canker'd Carles the Priests Scribes and Pharisees in a most desperate fret and in the greatest Grief and Regret Imaginable and went again that Evening to Bethany not only because he was unwilling to lose any more labour or cast away his Cost upon such an Indocible and Refractory crue but also if not for his safety's sake assuredly for his Delight and to Refresh himself with his Dear Friend Lazarus c. after his hard Labour and little Success In the Morning three days before the Passover he Returns again to the Temple where he was principally concerned to Teach the People that came thither in great Confluences against the Passover for Purification especially when the Money-Merchants c. were whipped out by him N. B. Note well to shew that a good Mans Heart is where the work of his Calling is and though he spent a little time in Visiting Lazarus and other Friends yet was he then like the Fish that leaps out of the Water into the Air either for Recreation or for necessary Refreshment but soon returns to his own Element again and we may wonder what a deal of work our Lord did those three last days of his Temporal life before he was Apprehended c. with what Zeal and Fervency of Spirit he spent them for in that space of time he spake all those Sermons and Discourses Recorded by Mathew from chap. 21.23 to chap. 26. and by Mark. from chap. 11.27 to chap. 14. and by Luke from chap. 20.1 to chap. 22. and by John from chap. 12.36 to chap. 18. It may seem incredible that so much work as is set down in all these four Evangelists some Relating one and others another could possibly be done in so little a time as the three last days of his Liberty But assuredly our Lord dispatched all these Passages with such Speed as if he had been loth to be taken before his Task and Time was done N. B. Note well Teaching us hereby to work out our Salvation Phil. 2.12 To get up to our work to make work of our work and not to work at it only but to work it up to a finishing that when our Glass is run out we may be able to say with our Saviour John 17.4 Father I have finished the work thou gavest me to do in the World Therefore should we with the Twelve Tribes serve God Instantly Night and Day Acts 26.7 Yet all this would be found little enough the Righteous are scarcely Saved 1 Pet. 4.18 'T is very hardly done by the best The 6th Remark is Christ being come into the Temple in the Morning of the first of these his three last days his Antagonists find him Teaching there would he have kept
c. that it is the Gift of God Deut. 8.18 And that God gives it for this End for Man who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a publick Animal not born for himself only to improve it for publick Benefit in his proper Station it is God that works every good Work in Man Isa 26.12 N. B. Note well 6. As God giveth even Natural and Civil gifts to Men in all Ages for the more Orderly Government of the World so he at his Ascension gave Spiritual Gifts to Men Eph. 4.8 For the better Order and Administration of his Church that they might Occupy those Gifts untill he Return Luke 19.13 Though the former be but Pounds and Defective as to Salvation yet ought Men to Trade with them so far as they will go in Order to it all Men can do more than they will do John 5.40 But more especially the latter being Talents must be Traded with such as have Spiritual Gifts given to them they must drive a great Trade for their Masters Glory and for the Advantage of his Redeemed they must stir up the Gift of God that is in them as we stir up the Fire to make it burn better or we blow it up into a Flame as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 2 Tim. 1.6 Such ought to be Crafty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 work all wiles in God's Wisdom that Souls may be caught with Guile 2 Cor. 12.16 'T is sad to be said of any He hath done no good among his People Ezek. 18.18 The main Motive that all Men must Maintain a Mighty Trade in a Diligent Faithful Improvement of such precious Gifts as God hath given to them is to consider 1. And how kind God is to us in lending so many Pounds or Talents to us and betrusting us with them though we can give God no Pledge nor lay down any Security for our Fidelity c. This is more than any Usurer useth to do or most Friends amongst us 2. What cause have Believers to bless God who accepteth as well as appointeth his only Son Christ our Saviour to become our Surety Hebr. 7.22 As Judah was for Benjamin to his Father Jacob Gen 43.9 N. B. Note well 7. Behold how Highly Honoured is every Sound Believer even such as is blest with but one single Dram of Saving Grace this is more than to be betrusted with Pounds 't is verily a most precious Talent 't is an old and true Saying a Dram of True Grace is better worth than a whole pound of Gifts such as Knowledge c. Grace is Wisdom from above Jam. 3.17 Which makes a Man Wise unto Salvation 2 Tim. 3.15 Job Extolleth this Wisdom above the Starrs saying Man knoweth not the price thereof Job 28.13 It cannot be gotten for Gold nor shall Silver be weighed for the price thereof ver 15. It cannot be valued with the Gold of Ophir c. ver 16 17. The price of Wisdom is above Rubies ver 18. and Wise Solomon spendeth a whole Chapter in Extolling the Excellency of this Wisdom Prov. 8. from ver 1. to ver 36. Saying 't is better than Rubies and all Desirable things are not comparable to it c. ver 11. As the smallest Filings of pure Gold is Gold So the least Grain of True Grace is Grace our Lord saith the Kingdom of Heaven is like to a Grain of Mustard-Seed Sown in the Field which indeed is the least of all Seeds but when it is grown it is the greatest among Herbs and becometh a tree So that the Birds of the Air come and Lodge in the Branches thereof Mat. 13.31 32. Importing that the least grain of Real Grace consisting of Incorruptible Seed 1 Pet. 1.23 and of the Eternal Spirit Hebr. 9.14 will grow up to a tall Tree the top whereof reacheth up to Heaven As the Wheat Harvest is Potentially in the Seed of Wheat when it is Sown in the Field so the Joyful Harvest of Glory is Potentially in the Seed of Grace when it is infused into the Heart For Real Sanctification is the Root and Original of our Eternal Glorification 1 Pet. 1.9 Grace and Glory differ not in kind but in degree The Third part of this Parable is the Lord 's Returning Mat. 25.19 Luke 19.15 Wherein consider four things 1. The Time 2. The Place 3. The Manner and 4. His Attendants First of the first Namely the time when he Returned 't is a very long time after he had Travelled and Ascended up into Heaven Acts 1.9 10 11. Before he doth Return to Judge the World in the General seeing that the General day of Judgment is not yet come in this year of 1695. And when the precise point of that time shall be is not Revealed No Man knoweth that Day and Hour no not the Angels Mat. 24.36 No nor the Son of Man but the Father only Mar. 13.32 to wit in Ordine Sciendi the Son of Man as Man knew it not from himself but from his Father The last Day is known Exclusively as to Men unto the Lord only Zech. 14.7 Ideò latet unus iste Dies ut observentur Omnes saith Ambrose this one Day lies latent to all Humane Understandings that all Days may be diligently observed in watching and prayer Mar. 13.33 34 35 36 37. That this Day will come there is nothing more certain but in what Hour Month Week Day or Night whether at Evening Midnight Cockcrow or in the Morning there is nothing more uncertain Alas How many wild Conjectures have been made at it both by Antient and Modern Authors all which time it self the truest Interpreter of Dark Prophecies hath already Confuted and Confounded those Authors are the safest Guessers who take time enough for its coming that they may not over-live their own groundless Guesses God Conceals this time 1. For his own Glory Prov. 25.2 Rom. 11.33 34 36. and 2. For our good that we may always watch and not become secure with that wicked Servant Mat. 24.48 c. Much less boldly sinfull with the Harlot saying the Good Man is gone a long Journey I know the time of his Return Prov. 7.19 20. Moreover every Mans Deaths-Day is his particular Dooms-Day for then the Soul passes out of the Body and appears before Gods Tribunal Eccles 12.7 And there receives its Final Doom and Sentence either of Everlasting Weal or Everlasting Woe Now all Mankind must say with that Holy Patriarch Isaac I know not the Day of my Death Gen. 27.2 Therefore ought we to make ready every Day and learn to dye daily 1 Cor. 15.31 And so live as those that are evermore prepared to Dye knowing perfectly that the Day of the Lord so cometh like a Thief in the Night 1 Thess 5.2 For if we learn to dye daily 't is the way to live Eternally The Second Circumstance after the time when is the place whither our Lord Returneth to which Aquinas saith it is the Valley of Jehosaphat Joel 3.2 Over which is the
Note well Wonder not that the Innocency of Christ's Servants are now railed at by Rascals when Christ himself was so whom none could convince of sin John 8.46 The Third Grand Remark is Christ's carriage upon the Cross during the six hours of his hanging thereon which consists of several branches the first is his praying for his Enemies Luke 23.34 Where The 1st Note or Mark is Christ is held forth to be an Intercessor with his Prayer as well as a Redeemer with his Blood as he hung upon the Cross and do the efficacy of his Prayer Acts 2.36 The Father forgave them when those very Nails which they had pierced Christ's Hands and Feet with now pricked their Hearts and made them cry out not What shall we say But What shall we do ver 37. that they might â—e saved c. Their Repenting and Believing was the Return of Dying Jesus his Interceeding Prayer So let us pray for our Enemies The 2d Mark is That Christ should Pray for such Enemies as had so notoriously â—â—based Abused and Injured him and still persisted in their villanous cruelties toward him Behold the Man thas praying with his Face all swell'd by their Barbâ—râ—ns Blows and Buffetings with his Shoulders all torn by their scourging Whipâ— and with his Head and Hands and Feet all trickling down with his precious Blood by the Thorns and Nails that wounded all those parts and for such as had not only taken away his Garments but were also taking away his Life even then when he was bleeding by them to death The 3d Mark is That Christ should take all this care to pray for such murdering miscreants before he took care for his own dear Mother to be after mentioned as it falleth out after this in order of time he prays his Enemies who seemeâ— a People of God's Curse out of a state of Damnation into a state of Salvation so many of them as were ordained to Life before he provides for his blessed Mother Behold was ever any love like his love to Enemies c The 4th Mark is He pray'd for pardoning Grace in their behalf Father forgive them this was no Foot-stool mercy but a Throne-Mercy the best of all kinds of Mercy for the worst of all kinds of miserable Sinners even for such as were putting to Death the Lord of Life c. N. B. Note well Let none therefore despond nor none such Sinners despair of pardoning Mercy The 5th Mark is He grounded his praying for them upon their Ignorance They know not what they do therefore Father forgive them ignorance excuseth a tanto but not a toto it self is a Sin yet Sins of Ignorance are lesser Sins than Sins against Knowledge especially when it is Invincible and not Affected Ignorance then God winks at it Acts 17.30 and such may find mercy as sinful Saul did 1 Tim. 1.13 N. B. Note well Oh that all sorts of Sinners would consider that in Swearing Quaffing Whoring c. They know what they do c. The 6th Mark from this first branch of Christ's praying for his Enemies is His prayer was so powerful and effectual for them that within fifty days after it no fewer than eight thousand of those Enemies were converted through the efficacy of it by the word Acts 2.41 speaks of three thousand and Acts 4.4 of five thousand more though some say this latter number was but an Addition of two thousand to the former three thousand suppose it so though others think them distinct numbers yet no fewer than five thousand should repent by vertue of this single prayer to Christ for them is much God hears him always John 11.42 N. B. Note well Oh happy is that Soul friend or foe that hath an Interest in his Prayer The Second Branch of Christ's Carriage upon the Cross was his care for Friends as well as his prayer for Foes He was now hanging upon the Cross in the greatest Dolour imaginable yet in the midst of his Misery cannot forget his Mother but takes care for her Weal after his Decease John 19.26 27. commending her to John his Disciples care Here again we have these few Marks 1st The Occasion The Mother of Jesus with other Godly Matrons creeped as nigh the Cross of Christ as she could get ver 25. Jesus saw her standing there with an heavy heart Then was fulfilled old Simeon's Prophecy concerning both the Mother and the Son Luke 2.34 35. as the Son was now become a Sign much spoken against and basely abused by Wicked Men whose Villanous Thoughts were now discovered So the Mother stood now with a Sword of Sorrow pierced through her own Soul in beholding her Son under such exquisite Torments And John the Disciple whom Jesus loved most tenderly though He loved them all to the end John 13.1 23. stood by the Cross also and was not a little Affected and Afflicted with this sad spectacle of the Tortures of his beloved Lord this was the occasion The 2d Mark is the Tenour of Christ's Speech to them both Jesus saw John as well as his Mother and bids him Take her for his Mother and bids her Take him for thy Son Christ's Tenderness towards her here is very observable not only in making Provision for her for the future but also in the Title he gives her in his speaking to her calling her Woman and not Mother not only because that Relation and Subjection to her as a Son was now done but also lest that compellation of Mother might create in her more consternation of Spirit her grief was great â—nough already by the Sword piercing through her Soul and the Title Mother might have added to her Trouble and broke her Heart out-right c. The 3d Mark is the Time as well as Tenour of Christ's Speech to his Mother c. It was when the time of Unspeakable Unconceivable Horrour and Torture was upon him for now not only the Weight of all the Sins of the whole World did Hang heavily upon Christ while he did hang by his Hands and Feet with the whole weight of his Body upon the Cross but also the heavy wrath of Heaven for satisfaction of Divine Justice for humane offences yea and the Implacable Wrath of Hell too to be Revenged on him for breaking the old Serpent's head both these lay intolerable loads upon him so that Eye hath not seen not the Ear heard nor can it enter into the Heart of Man to think what Dolour and Horrour of Torture and Torment our Dear Redeemer was in at this Juncture of Time while he hanged on the Tree notwithstanding all this that one would think he had enough to do to mind himself in his unsupportable Sufferings yet in the midst of all his own woful misery he is mindful of his dear Mother who was now a Widow and a poor Widow too destitute of subsistency and careful for her future Maintenance The 4th Mark is The effect of Christ's Speech for that purpose 't is recorded
it was a Special not the Universal Resurrection yet so many as might be sufficient by their Resurrection to Testifie and Demonstrate the Vertue and Power of the Death and Resurrection of Christ nor may we think that these Bodies Rose without their Souls to Animate them These many were raised both to shew the Amplitude of Grace in the Efficacy of Christ's Resurrection as Mat. 8.11 and also that this fundamental point of Faith might be the more confirmed by the Mouths of many Witnesses The 3d Inquiry is Who they were Answ 1st Some say they were Adam Abraham Isaac Jacob and Joseph with the the rest of the Patriarchs who therefore were so careful to be buried in Canaan where the Messiah was to be buried because they expected so much the sooner their Resurrection by the Power of Christ's Answ 2d Others out of the like Curiosity do suppose those to be the Bodies of some of the Holy Kings and Prophets which were famous in Old Testament times yet nearer the time of Christ's Incarnation than were the Holy Patriarchs c. Answ 3d Other Authors do rather think they were the Bodies of Old Simeon the Just and Devout Man Luke 2.25 c. of Annas the Prophetess of Zacharias the Baptist's Father of Lazarus now Dead and of other Saints lately dead whose Bodies were not yet putrified into dust in their Graves c. Answ 4th But seeing the Scripture which is the Wisdom of God Luke 11.49 hath not a Mouth to speak Who they were we should not have a Tongue to Ask the Question 'T is enough for us to know they were the Bodies of the Saints whether of the Old or of the New Testament and that there were many of them to Testifie the Resurrection of their Lord and Head being not of the Wicked who rise with Judas not with Jesus The 4th Inquiry is at what time they rose Answ At our Lord's Resurrection not at his Death though then their Graves were opened and Matthew relates the whole story together yet with this caution that their rising was after Christ's Resurrection Mat. 27.52 53. for Christ must be the first fruits of the Resurrection from the Dead to die no more 1 Cor. 15.20 Col. 1.18 Rom. 8.29 Rev. 1.5 And those Saints who rose with our Saviour were as the Basket of First-fruits that both Sanctified and Assured the whole Harvest Deut. 26.2 3 4. This was but an handful though they were many of the General Resurrection and was no more but a pledge to assure us of it and therefore we need not say with Hymeneus and Philetus 2 Tim. 2.17 18. and after them the Marcionites yea and some Wanton Wits in our Times that the Resurrection is past already as if the Soul only should Arise and not the Body at the last Day Now if these many Arose as soon as their Lord was Risen what a shame it is that we rise not with Christ in our Affections Col. 3.1 A good Servant will blush to lie in Bed when his Master is up Much more when once up to go to Bed again as Carnal Professors minding only Worldly Matters do the former shameful thing so Backsliding Apostates do the latter those once seemed to be got out of their Graves and to have escaped the Pollution c. but become again Intangled as a Bird in a Gin seven worse Spirits enter and make their latter end worse Matth. 12.45 2 Pet. 2. ver 19 20 21 22. The 5th Inquiry is What they did when Risen Answer 'T is not to be doubted that they were true and real Bodies not Spectrums or Phantasms for that it might not be thought such mere walking Ghosts They went into the Holy City and appeared unto many Mat. 27.53 not to converse with Men as formerly but to Attend on Christ into Heaven as well as to be both Companions and Witnesses of Christ's Resurrection Jerusalem is called the Holy City here not because it was now so but because it had been formerly so though now it was degenerated into a Den of Thieves and Murderers of Holy Jesus It was still Holy de jure retaining still the Temple and the Worship of God but not now de facto thus it was called the Holy City Mat. 4.5 though now notoriously debauched into a polluted place where the Devil could play his pranks in setting our Lord upon a Pinnacle of the Temple That City saith Chrysostom was comparatively Holy now having still the Old Instituted Worship of God when other places were polluted with downright Idolatry Therefore though God's Worship was much corrupted yet in the vulgar manner of speaking it still for distinction sake was called the Holy City and that the Resurrection of those Saints Bodies might be judged real they went to it we must suppose they had been Buried without the City as was the Jewish manner Luke 7.12 c. to convince the Murdering Jews of the madness of their Mocking at Christ for his not coming down from the Cross at their Preposterous and Diabolical call Now to shew that he could have saved himself though he would not he now raised up both his own Body and those many Bodies of his Saints and Servants by a much more redundancy and super-abundancy of Power for if it were an Argument of Divine Power to raise up suddenly those many that had been long dead before this And the truth of their Resurrection was made evident by their exhibiting themselves to be seen of many to wit of the Holy Apostles and other Believers to whom they did declare their Testimony of Christ's Resurrection and Glory For as Moses and Elias appearing at Christ's Transfiguration did discourse of Christ's Decease Luke 9.31 so those raised Saints here did undoubtedly discourse of our Redeemer's Resurrection From this whole Question Answered these few Inferences do Arise 1st So long as Means of Holiness and Men of Holiness abide in a place it may be called an Holy place as this City was which was called Holy rather in respect of God whose Sacrifices and Service remained in it than in respect of Men For sew holy men were found in it they had not their Bill of Divorce as yet Jer. 3.1 c. 2dly Seeing some Saints and not all rose only now the Patriarchs Prophets c. that rose not but still are in their Graves are blessed pledges that the Resurrection is not past already but yet to come for those here raised were but the first fruits of them that slept The whole Harvest shall be when Adam shall behold all that innumerable number of his Nephews and Neices that have lived in all the parts of the Earth and in all the Ages of the World 3dly Those Saints raised from the Dead and appearing unto many yet would not nay could not all this convince the obstinate Kill-Christs of their Iniquity no more than Lazarus did who being raised also from the Dead commonly conversed among them therefore was it truly said to the Rich Glutton
all the four Evangelists who unanimously concur in the Manifestation of it by many Witnesses Thâ—â— may serve to comfort such Christians as know not distinctly either the time or the manner of Christ's rising in their Hearts by that Work of Regeneration may there be made but an after Manifestation of it by undeniable Signs and Testimonies 't is enough for it was so in the case of Christ's own Resurrection Acts 1.3 10.41 What Trees are of God's and what of the Devil 's Planting and Watering are known by their Fruits Mat. 12.33 Grace is like Corn that grows we know not how Mark 4.27 Though we know not the time when nor the manner how we were Regenerated and Cured by Christ of our Spiritual Blindness yet can we but say in the Witnessings of the Holy Ghost Rom. 9.1 This I know that whereas before I was Blind now I see This is sufficient John 9.25 c. The Children of Men while Infants know not the time when nor the Manner how they are conceived and born yet have After-Manifestations that their first birth hath been effected So may it be with the Children of God as to their New-birth as Christ said to Simon Peter What I do now to thee thou knowest not but thou shalt know hereafter John 13.7 So it may be with such as the Lord effectually calleth by a small still Voice and not by mighty Storms or Heart-quakes c. 1 Kin. 19.11 12 13. This is best known by its effects The Penitent Thief upon the Cross gave Infallible proofs of the Reality of his Repentance as our Lord did of his Resurrection We have upon Record the Truth thereof Testified by many Infallible Testimonies and ways of Witnessing The 1st Way was the Witnessings of Persons and the 2d was of Things as his Eating with his Disciples Acts 10.41 His shewing them his Wounds in number five causing their Hearts to burn within them while he talked with them by his Presence and Influence of which we read not while he conversed with them in his days of Mortality c. to be treated upon severally and in order as they fall out in his several Appearances during the Forty Days before his Ascension Here I shall confine my discourse to the personal Testimony which was either Divine or Humane 1. The Celestial or Divine was that of Angels who were sent of God from Heaven with this high Embassage to publish the happy Tidings first that the Lord was risen indeed and had made a compleat Conquest over the Grave Death and Hell c. 2. The Terrestrial or Humane is Manifold 1. Of Women 2. Of Men and the Men were 1. Some Dead and Some Alive 2. Some were Good as his own Disciples some Bad as the Pagan Souldiers Thus was the reality of our Lord's Resurrection proved and confirmed by all those Testimonies because the Doctrine hereof is the Foundation of all Faith 1 Cor. 15.20 and the principal Pillar of a Christian's comfort Christ died for our Sins but was raised again for our Justification Rom. 4.25 His death was the payment of our debt but his Resurrection gives us a full Discharge and a Quietus est or Acquittance from it Therefore the Apostolical Rather is not put upon his Death but upon his Resurrection Rom. 8.34 as before There be three special fruits of it 1. The certainty of our Justification 2. Of our Resurrection And 3. Of our Glorification that we if Children of the Resurrection Luke 20.36 Heb. 11.35 c. may be where he now is John 17.24 Therefore no wonder if it be so well proved by many Witnesses As 1st By an Angel Who was that Heavenly Herald that made that first Proclamation of our Saviour's Resurrection and that a very Glorious one as he is described Mat. 28.3 c. supposed to be Gabriel who wearied himself as it were with his swift flying to certifie Daniel of his good Acceptance in Heaven c. Dan. 9.21 and who was sent to certain Shepherds not to Zachary or Simeon God goes a way by himself with the glad Tidings of Christ's Birth Luke 2.9 10. and who here first publisheth the good News of Christ's Resurrection not to the Disciples but to Women and of them not to the Holiest of Women his Mother Mary but to Mary Magdalen that great Sinner Still God loves to go his own way Thus we see the first Preacher of the Gospel was an Angel a most Glorious Angel even Gabriel himself publishing both Christ's Birth and his Resurrection Should God call forth Kings and Emperors to become Preachers of Christ's Cross and Resurrection it would be no unbecoming Imploy to their Royal Grandeur no dishonour or disparagement to their Thrones of Majesty for so honourable is this Message that it is worthy of such an High Angel as this Gabriel to be the Messenger of it And the very Angels do not so much honour this Embassage as they are honoured by being the Ambassadors of it Who therefore is the Man that dare think himself too good to be a Preacher of the Gospel God hath now taken this honour from the Angels and put it upon the Ministers who are in Scripture called Angels Rev. 2.1 c. and the Angels are called Ministers Heb. 1.14 Though an Angel certifies Cornelius's his Prayers were accepted yet he Preaches not Redemption to him but refers him to Peter Acts 10.4 5. The 2d Testimony next to that of the Angels for there were two that both told the Women of Christ's Resurrection Luke 24.4 6. is that of the Saints who had been Dead but now were Raised and appeared to many for confirming this great Truth as before The Persons time and place were all well Accommodated to make up a congruous Testimony in those to whom Christ became a quickning Spirit 1 Cor. 15.45 The 3d Testimony is that of the good Women who returned from the Sepulchre to the City and told the Disciples what they had seen and heard at the Sepulchre from the Angels Luke 24.9 10. but their Testimony seemed to them as an idle Tale and they believed them not ver 11. Though they told it with great Earnestness as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies The Angel saith Mathew sent those Holy Women away from the empty Sepulchre to go quickly with those joyful Tidings to the almost Heart-broken Disciples Matth. 28.7 8. especially to Peter who was most Dejected Mar. 16.7 for his Deserting of Christ Though it was an Holy Angel that sent this Errand Lo I have told you Matth. 28.7 whose Authority might have been a sufficient prop to their believing this word of Faith yet these Tidings seemed as idle Tales to the Disciples and Mary Magdalen her self did not at the first believe that the Lord was Risen but that the Priests had only removed the Body in order to put some base abuse upon it as the Papists did to Bucer's Bones which they digged out of the Grave for that purpose to burn them
a wicked World casts upon them for so doing Thus those Holy men did here with the doors shut and thus they did after Acts 12.13 with ver 6.18 c. And 3. That the Zeal of God's glory and our Soul 's good should sometimes so eat us up as to make us forget to eat bread Thus was it with our Lord often Jo. 2.17 4.31 32 33 34. Matth. 21.18 c. And thus it was with the Apostles here who had a long fast for a Supper even the distance of time wherein the two Foot-men could foot it betwixt Emmaus and Jerusalem c. The Second Remark is the place where which in general was Jerusalem whence we may note that our Lord is oft better than his word of promise but never worse The promise was only that the Lord would go before them into Galilee Matth. 28.7 And there to make his Appearance to them yet better things were performed than were promised for no fewer than Five times had Christ now appeared to one or other of their Company either about nigh or in Jerusalem before that Solemn Appearance in Galilee afterward If inquiry be made why should Christ appear in Galilee according to that promise rather than in Judea 'T is answered for these Reasons 1st as Galilee Hebr. signifies Transmigration so herein was intimated the passing over of the Gospel of Christ from the Jews to the Gentiles mentioned Acts 13.46 2dly because he had more Disciples in Galilee than in Judea to whom he would have his Resurrection testified by Eye witnesses Acts 10.41 For there as some say he shewed himself to five hundred at once 1 Cor. 15.6 Christ was willing to satisfy many together and withal to confirm all 3dly Because in Galilee all his Disciples might meet more safely and freely than in Judea where they feared the Pharisees c. N.B. That place which bids Christ and his Gospel most welcome must be appointed the place of his meeting them But in particular the place was where there was a private House in Jerusalem and situated in some Retired part of it least obvious and exposed to publick View or Resort there were this Apostolical Society Assembled Secretly having the doors shut upon them for fear of the Jews John 20.19 Their fear that the malice of the Kill Christ's would were they discovered in their meetings break in upon them lay Sedition to their charge and much easilyer execute them than they had done their Master Therefore is the reason rendred both why they meet in the night time and why in a secret place and keeping the doors shut Teaching us 1st Not only that the Night time may be canonical hours for Divine Worship in case of persecution as well as the day as before for it was the practice of the primitive as well as of those primo-primitive Christians from fear in the Ten persecutions as Tertullian tells us and Pliny the Second in Traian's time speaks of cantus Antelucanos c. their singing Psalms together before the day did Dawn which was the greatest crime that Sage Heathen could find in them But also that God may be acceptably worshiped in private places when and where publick places are denyed c. For the Apostle's Rule is that men must pray every where 1 Tim. 2.8 He confines not God's worship to Temples God is as little a respecter of places as of persons hereby they had the Appearance of Christ among them according to his promise wherever two or three be gathered together in my name there will I be in the midst of them Mat. 18.20 whether the place be Publick or Private This 2dly Teacheth us that it is our duty to avoid all needless dangers The Apostles here well knew that those Jews who had Killed their Lord would make no scruple to Kill his Disciples therefore are they careful for their own security and not wittingly and willingly rush headlong into eminent and evident Hazards There is a Will-suffering as well as a Will-worshiping Though the Cross be needful and must be born when it lies betwixt us and our duty and God lays it on There is then no going aside from it or leaping over it yet must we have a care that we rush not or rashly run into needless Crosses and bring them without a call upon our own heads This is a tempting of God The care of the means belong to us but the care of the end belongs to God We loose the comfort of bearing the Cross which we wilfully wrest and wrestle our selves under This is to be righteous and wise overmuch and why shouldst thou destroy thy self Ecclus. 7.16 3dly It Teacheth us likewise how differing are the Actings of one and the same godly man according to the strength or weakness of Grace in him Thus it was with those Apostles while their Faith was weak they were for Absconding and creeping into corners c. But when their Faith was made strong by the powring out of the holy Spirit on Pentecost Day upon them then by the strength of their great Grace daily in the Temple as well as from house to house They ceased not to Teach and Preach Jesus Christ Acts 5.42 Even severe Stripes could not scare them from their duty now whom threatning words which brake no bones affrighted before Every man therefore must measure his own actings according to his strength or weakness The more or less strength a man hath accordingly is his courage more or less and none ought presumptuously to put forth themselves beyond the strength of their Grace received as is the man so is his strength Judges 8.21 and as is his strength so ought to be his undertakings and actings If we faint in our Spirits when in trouble then is our strength but small Pro. 24.10 That privacy in the Apostles here was no worse in their state of weakness but prudent piety but such a practice when grown up to a state of strength would have been no better than Pusillanimity where strength of Grace is there 't is better to stand the ground and rather die than fly But in case of weakness 't is safer to fly as that young man did Mark 14.51 52. than to dishonour God as poor Peter did in staying and then in denying his Lord. The 3d Remark is the manner how our Lord appeared to the Eleven This he did without giving any Indicant signs either of his approach by the Sound of his Foot-steps or of his enterance for the Doors were shut and no Key was heard to be turn'd nor any bolt drawn back to open them yet comes he in invisibly to them and stands in the midst of them though the way whereby he came was sensibly apparent to none There be divers opinions how this could be 1. Some say that Christ might slip in unseen when the Doors were opened to let in the two Disciples that came from Emmaus into the Room among them but this cannot correspond with the Scope of the
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 Eâ—â—â— 26. v. 32. 2 Châ—â—â— 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 newly made manifest and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
Pleasures He was but once at a Marriage-feast he is now Risen and Ascended above them sometimes we read our Lord wept but we never read that he did so much as once laugh 3. Nor in dead Treasures He sat but once over against the Treasury he is now Risen c. 4. Nor in Ease and Idleness He once slept upon a Pillow in the Ship he is now Risen c. The Spouse could not find him by night on her Bed nor in the broad ways of the World Cant. 3.1 2. 5. No nor in the perfection of Humane Mortality for he is Risen and Ascended c. 3dly That we Rise up and Ascend with Christ to Newness of Life Rom. 6.4 from Prophaneness to Piety this is to have part in the first Resurrection Rev. 20.6 awakening out of sin and living unto God 4thly That we labour after an Experimental Knowledge of the power of Christ's Resurrection Phil. 3.10 and of his Ascension also this we do if we cannot be content to be colâ—â—â—â—d careless in our Devotion without finding our hearts burning within us while he talks with us in the way of our Duty Luke 24.32 beyond the reach of formality we may live by a form but we cannot die by a form we must feel the exceeding greatness of his power which worketh mightily in his Redeemed Eph. 1.19 making all his Saints heavenly-minded ascending up to him who is Ascended like Pillars of Smoke Cant. 3.6 and drawn up after him John 12.32 Cant. 1.3 and Col. 3.1 as not being wedded to worldly things 5ly That we purifie our selves 1 John 3.3 to be prepared for our own Resurrection and Ascension which we hope for by vertue of our Redeemer's The fourth is a word of Comfort 1. Our Hope may hang the faster and firmer for obtaining a better Resurrection and an happy Ascension because of the two grand Pawns and Pledges we have to assure us of both As he our Head is not only Risen which cannot but Raise the Body also for Christ accounts not himself compleat without his Church which he calls his fulness c. Eph. 1.21 22. but he is also ascended so must draw up John 12.32 his whole Body even the little Toes or least Members thereof that they may be with him to behold his Glory c. John 17.24 but likewise he hath taken our Nature with him into Heaven and hath sent his Spirit down to us upon Earth Our Flesh is above and his Spirit is below this is a double Earnest 2ly May we but be able to say in the Witnessings of the Holy Ghost that the Lord Christ hath raised our Souls up to the life of Grace we then need not doubt but he will also raise up our Bodies to a life of Glory and not only our Souls shall ascend to him at our death but they shall be â—nited again to our Bodies at the last day and shall both together be with him in Glory for ever If we have experience of a Spiritual Resurrection and Ascension in our Souls This doth strongly confirm our Faith that it shall be corporal also Eph. 5.14 1 Cor. 15.32 34. Ro. 6.4 11. Phil. 4.20 1. Th. 4.14 Col. 3.4 3dly The Soul cannot but be without comfort till Christ the Comforter come and appear to us as to Peter Luke 24.34 who had wept bitterly Luke 22.63 Now where-ever Christ is he will appear sooner or later he cannot be hid Mark 7.24 He appeared personally to the Patriarchs as he did to his Disciples but now to us spiritually Matth. 28.20 whereof we should make good proof and then may we hope he will appear to us gloriously at the last our Faith is supported both by Evidence and by Influence from these things All fruits were unholy till the first fruits were heaved Levit. 23.11 Rom. 11.16 All his Redeemed have a Quietus est or Acquittance virtually by Christ Risen and Ascended Rom. 5.18 and 4 25. but it passeth actually upon us when Christ appeareth savingly to and in us c. 4thly If Christ have led us forth as far out of the World and Sin as Bethany he will assuredly bless us as he did his Disciples Luke 24.50 51. at his last farewel Thus Isaac blessed Jacob but he first felt him Gen. 27.12 21. and if he hath blessed us we shall be blessed as Jacob was but take heed we go not about to cheat him for so shall we bring a curse and not a blessing We may know we are right Adopted Children if we have clean hands a pure heart and an holy life then have we the Lord's blessing Psal 24.3 4. and this is the Sugar which will sweeten the bitter Cup of our Crosses and Curses from an evil World the comfort of Christ's Spirit the feeling of his favour and the pardon of our sins c. 5thly 'T is our great comfort to consider Christ ascended as our common Representative with all our Names writ upon his Breastplate Exod. 28.29 Others indeed ascended as Enoch in the time of Nature and Elias in the time of the Law as well as Christ in the time of the Gospel but none ascended as our Lord did Note For 1. They ascended before Death seized upon them so did not Christ 2. They ascended by the power of another as Elias by a fiery Chariot c. but Christ by his own power 3. They made no way into Heaven for any body else but Christ did for all his c. Heb. 10.20 Note He did not shut the door as Lot did when he had taken in the Angel Gen. 19.10 but left a broad door open for all his Members 4. They could not work Miracles in Heaven as they had done on Earth but Christ could send his Spirit down to his Disciples c. 5. They went up suddenly but Christ leisurely that his Disciples might the better behold and believe it and that we may not expect to go up to Heaven in a Whirl-wind but gradually as Israel did to Canaan by 42 Removes The Righteous are scarcely saved 1. Pet. 4.18 Hard travel must help to Heaven 6thly 'T is no less our comfort to have Christ's Spirit Rom. 8.9 11. and witnessing with our spirits verse 15. that the Lord is risen indeed in us and hath appeared to us Luke 24.34 'T is an infallible sign that we are Simons Saints true believers for we find not that Christ after his Resurrection appeared once to any one under the real Denomination of an Unbeliever Thomas tho' Unbelieving yet was no Unbeliever not to any of the Chief Priests Scribes and Pharisees not to Pontius Pilate nor to King Herod c. For these reasons 1. To teach us that his Kingdom was not of this World John 18.36 2. That his Kingdom did not depend on or stood need of humane Patronage 3. Nor was it to come with Worldly Pomp or outward Observation Luke 17.19 20 21. John 20.29 4. That those Kill-Christs and Contemners of Grace and Mercy might begin to taste of the
will go forth against his Rebbels conquer them fetch them in and set his Feet of fine Brass Rev. 1.15 upon the necks of them as Joshua did upon the necks of the Conquered Kings both his and his Servant's feet Josh 10.24 Peter had also put hard upon this People to save themselves from this untoward Generation verse 40. charging them as Paul did Timothy 2 Tim. 2.14 in God's Name by his Authority whom he call'd in as a Witness against them if they refused and urging that no less than the Salvation of their Souls depended upon their abandoning the company of wicked persons in their prophane practices aâ—â—l how few do forsake the society of sinners when the whole World is said to wallow in wickedness 1 John 5.19 They were principally call'd from the company and communion of the Scribes and Pharisees who were the sworn Sword-men of Satan and most professed Enemies to Christ and his Kingdom This rouzing stinging Sermon took deep impression upon them made them cry out Oh! what shall we do not what shall we say or what shall we profess for Real Conversion goes farther than a Verbal Profession not in speech and word only but in heart and deed also They must needs know if any hope of pardon were for such sinners as they c. Thus this warm word of Peter's first Sermon had an abiding work upon those good Hearers hearts and fixed them in the Apostle's Fellowship c. so that it was with them as it was with the Philippians who no sooner had received the Gospel but they were in Fellowship to a day and stedfastly continued in it Paul thanks God for their Fellowship in the Gospel from the first day until now Phil. 1.3 5. They continued stedfastly in the Communion of the Gospel and persevered in all Christian-Exercises from the first time of their receiving the Grace of Christ Note The Communion of Saints was not only an Article of their Belief but it was also a principal point of their practice therefore did the Apostle make request for them with joy verse 4. implying that such as persevere not in Fellowship do grieve the spirits of their faithful Ministers and as much as in them lies do quench the Spirit in their Pastors which cannot be done but to the prodigious detriment and disadvantage of the Apostates themselves who like Spiritual Vagabonds with Cain turn their backs from the presence of the Lord in his Ordinances Note Communion of Saints must needs be a very great priviledge upon Earth seeing it is like to be one of our greatest priviledges in Heaven Godly Society is the Symbolum sign or badge the distinguishing character of Saints from Sinners and their sinful Societies Psal 119.63 Nor is there in the whole World any such Fellowship Union und Communion as among the Saints Cant. 6.9 No such oneness or intireness any where Other Societies are but as the Clay in the Toes of Nebuchadnezzar's Image they may cleave together but cannot incorporate one into another As the Curtains of the Tabernacle were coupled together by Loops so the Saints by Love And as the Stones of the Temple were so closely cemented together that they seemed to be all but one Stone so ought it to be in the Church of Christ No good man can be content to go to Heaven alone c. Thus those new Converts did continue in the Apostle's Communion with all stedfastness and without any deviation or declinings c. which was a clear demonstration of the truth and reality of their Conversion that they were not as too many Temporary Professors or Stony-ground Hearers Mat. 13.20 21. who for the present are affected with what they hear and with a flashing Joy receive the Word but for want of the depth of Earth Mark 4.5 and of the Root of the matter Job 19.28 they soon spue up their Profession their stomachs are so squeezy as to be offended at opposition because they cannot divide Christ and his Cross let Christ keep his Heaven to himself for all them If it cannot be had upon any other terms But those here had Principles to maintain them they were enlightened not by flash of Lightening but by the Sun-beam so continued stedfast notwithstanding all the following Persecutions They through Grace weathered out the point and Rode out the Storms that arose after excepting Ananias c. Note Thus far of the Friends of this New Church now concerning its Enemies we have this account that God put such an Awe and Fear upon them that they durst not attempt to make the least opposition as yet against them None were found among the very Pharisees so fool-hardy as to molest or hinder their publick Exercises This new and miraculous estate and power of the Church the wonderful increase of it with three thousand Souls verse 41. and the Miracles which they saw or at least heard of verse 6. struck them with such a panick fear that they were plainly confounded verse 7. For this Restraint the Apostles praised God and for having so much favour among the People verse 47. Note After those special Effects follow those that were general to wit their community of goods both for the Body and for the Soul 1. As for the Body They had all things in common verse 44 45. not so as to destroy Property for then the Eight Commandment had been Repeal'd Christ came not to destroy the Law c. This was only a peculiar practice for that place and for that time wherein Charity and Hospitality much abounded by the abundance of the Spirit then Resting upon them After this Ananias's possession was call'd his own and so was the Money he received for the Sale of it Acts 5.4 So Mary had her own house Acts 12.12 and Lydia also Acts 15.15 2. As for the Soul they had not only Temporal things common but also Spiritual the same holy Exercises Ordinances in community verse 46. The Apostles Preaching in Solomon's Porch to a vast confluence of such as came to the Morning Sacrifice and Service so he spreading the Net of the Gospel where there were the greatest concourse of Fish hereby three thousand were caught the effect of Christ's prayer for them Luke 23.34 and they frequently enjoyed Breaking of Bread that sacred Rite Christ used Matth. 26.26 put for the Eucharist in conjunction with Preaching and Prayer Lastly The Doxology concludes in their praising God for this great Grace from himself on them and for the favour he gave them in the Eyes of those yet without as also for his adding daily to the Church the Elect coming into it this they impute not to Man's Ministry nor to Peter's powerful Preaching nor to the miraculous Tongues but to the Blessing and Power of God as 1 Cor. 3.7 8. and Isa 55.10 11. Note In a word the Rumour of this 120 speaking all Languages v. 5. made the multitude come tumultuously to them v. 6. All the dispersed Jews as well as Home-dwellers
out of every Nation 1. Those led away captive by Salmanasser 1 Kings 17.6 and 18.11 these never returned into their own Countrey but occasionally as here and call'd Parthians Medes Elamites 2. By Nebuchadnezzar who are here call'd Mesopotamites And 3. By Ptolomy those were call'd Hellenists Beside these three were lesser Dispersions James 1.1 and almost in every City where the Apostles Preached among the Gentiles they found Jews there Now to many of these that were come to the Feast not only Peter but all the Eleven Preached For 1. 'T is said They stood up with him verse 14. 2. The Voice of a Stentor could not be heard by those Myriads out of which three thousand were Converts 3. These consult the other Apostles as well as Peter verse 37. 4. These continued not in Peter's only but 1. In the Apostle's Doctrine Preached 2. In their Fellowship for Communion and Conference 3. In Breaking Bread wherein Wine is synecdochically included And 4. In Prayers wherewith they besieged God who was saith a Father well pleased to have Heaven taken by force Matth. 11.12 Oh happy they that be so valiant and violent as to make a prey or a prize of the habitation of happy ones c. CHAP. III. The First Miracle HAving already declared the wonderful Constitution of the first Gospel-Church that ever was in the World in the next place follows the Discourse concerning the Fate and Fare which attended it wherein an intermixture of the Acts of some times all the Apostles and of sometimes some only as touching what they said what they did and what they suffered 't is summarily comprehended Note This Primitive Church being thus prodigiously planted Persecution presently was raised against it to root it up and ruine it Though God's Bridle had hitherto as before restrained the Devil's Instruments so that the very Pharisees and Chief Priests c. had seem'd to favour them as yet not daring to frown upon them But now the Grumbling of their Gizzards inwardly for fear of the loss of their Pharisaical Kingdom began to work up and break out outwardly Note Oh the depths of Divine wisdom in disposing of things thus that where-ever God hath a Church the Devil by God's unsearchable permission must have his Chappel and this cannot become a Chappel of Ease to the Devil's Chimney-Chaplains call'd Chemarim's Atrati or Black-Birds Zeph. 1.4 unless they find a free vent for their Spirit of Persecution which took its first Fire from Peter and John's healing of the Lame Beggar Acts 3.1 2 c. This was the first occasion of the first Persecution Hitherto all the Apostles had acted in conjunction with Peter 1. In their chusing Matthias by a Lot from the Lord to compleat their number of twelve Apostles 2. In their boldness of Preaching to the People when they had received the Holy Ghost 3. In providing for the Poor that received the Gospel for which the Jewish Synagogues out of which they had formerly been Relieved had now cast them out of their care whereof more afterwards As also 4. In their Joint Celebration of a Council and sending their Canons or Decrees to the several Churches c. But in this place here Peter and John only come into play by their going into the Temple at the Ninth Hour the hour of Prayer not to communicate with the Jews in their now Antiquated Worship but that they might have a larger Field for sowing their seed of the Gospel in which they could not miss of but meet with upon the Evening of this great Feast of Pentecost-day about three a Clock in the Afternoon which was the time of their Evening Sacrifice At their entring into the Gate not of the first Court of the Gentiles but of the second Court of the Jews they find the Lame man laid hoping for more Alms from his Countrey-men than from Strangers Note This same Cripple was born lame and was now forty years old therefore the harder to cure and when cured the more credible Witness against the Cavillers at his cure Acts 4.22 This man lay begging daily there and if he had begg'd in that place so many years it may well be wondered at that Christ himself had not cured him long ere this in his passing so frequently through this Porch seeing we do not find that our Lord ever refused any who came for cure To this it may be said that the Lord might reserve this Miracle for this very Time both for confirming the Truth of the Gospel and the Faith of the Apostles in Preaching it All Times and Seasons are in the Lord's hands who both justly forbears to send Salvation at one time and graciously vouchsafes it at another Note This now was the day of sending Salvation to the Cripple who asked Alms of these two Apostles God was better to him than his expectation and so he is to us daily giving us more than we can ask or think Eph. 3.20 Yea he presseth favours upon his Suitors as Naaman did upon Gehazi 2 Kings 5.23 Peter had no Gold to give him but he had Grace to wit a power from Christ wherewith to heal him which as he had freely received so he freely gave it to him when he first excited his expectation with Look on us that he might the more mind the means and the manner of his Cure and be the better prepared to give God the glory of it No sooner had Peter spoke In the Name of Jesus c. Rise up and walk but presently his Feet and his Ankle-bones received strength c. v. 4 5.6 7. Together with this word there went forth a power as Luke 5.17 then was fulfilled that Prophecy Isa 35.6 The Lame Man shall leap as an Hart The Lord raised up the Crooked Psal 146.8 as was this Cripple whose Inside and Soul was now healed as well as his Outside and Body for he went into the Temple with them not only to hang up his Crutches as it were there as Memorials of his Mercy but also to render Praises to the God of his Mercy He praised God not the Apostles Note Instruments must not rob the Author of his glory we may pay the Messenger but we must return Thanks principally to the sending Benefactor Yet this healed Cripple in an Extasie of Thankfulness to them held those his Healers till a great confluence of People came about them all astonished with the unexpected Miracle on this notoriously known Lame Beggar which when Peter saw he embraces this Golden Opportunity and Preacheth his second stinging Sermon to them whereby a great Increase was added again to the Church Not only this Cripple who had cause at last to bless God for his Lameness which brought him as divers Miseries do others to the knowledge of Christ and of Salvation through him a blind Eye hath help'd the healing of a blind Soul c. but also two thousand more believed as an addition to the three thousand Acts 2.41 at the least c. 'T
is not improbable these Converts were five thousand distinct from the three thousand See after this was the provocation to the first Persecution Acts 4.4 Thus this Fisher-man Peter became by Christ's helping Spirit a very notable Fisher of Men according to his Master's promise for in this second rouzing Oration He 1. Abaseth himself and his Fellow-Disciple that he might exalt Christ saying This Miracle is not done by our holiness Acts 3.12 It seems the Jews had a conceit that extraordinary Holiness would attain to miraculous workings The Apostle answers No to it for Holiness though it be never so real and raised in Men cannot cause the least Miracle although all things considered it self be a great one requiring so much power to work it in us as the Raising of Christ from the Dead Eph. 1.19 much less could their Holiness heal a Man that was born Lame as he reasoned well who said Since the World began was it not heard that any opened the Eyes of one that was born blind John 9.32 2ly When he had rectified their readiness to pay their Rent to a wrong Landlord then he corrects and rebukes them sharply for their cursed contempt of Christ v. 13. in denying him crying We have no King but Caesar Joh. 19.15 And again But ye denied him verse 14. in preferring Barabbas the worst of Men and a Murderer before Jesus the best of Men and a Saviour crying His blood be upon us and upon our Children Matth. 27.20 25. This Nail of their denying Christ he beats upon again and again and drives it home to the head and the more because it had been Peter's own sin which had cost him so much bitter sorrow Luke 23.62 He proposed to them the same effectual Remedy 3dly Then dipping his Nail in Oil that it might drive the deeper he not being able to excuse their Malice and Murder of the Prince of Life thus far mitigateth it that it was not the Sin against the Holy Ghost which can never be forgiven verse 17. whereby he put the penitent among them in hope of pardon because it was their Ignorance and blind Zeal that had led many of them into this unparallel'd Enormity So 1 Tim. 1.13 1 Cor. 2.8 and Luke 23.34 Note This ought to be carefully cautioned when such as have been Persecutors are under conviction and contrition for having favoured the wicked and frowned on the godly c. They must thus be informed that they despair not of Divine Mercy Thus Peter from his own experience opened a door of hope for them who had given consent only to the Crucifying of Christ and therefore was that Sin charged upon them though probably none of those present did actually nail Christ to his Cross if they did but repent and be converted verse 17 19. The same door of hope may we have opened to us by Repentance c. Though we have too often given our consents that such and such Soul-murdering Sins like so many Barabbas's should be preferr'd before a precious Christ Thus both Jews and Gentiles conspir'd against Christ as foretold Psal 2.1 2. 4ly Beside this Lenitive to qualifie the foregoing Corrosive Peter doth not only tell them how God used the Ignorance of some and the Malice of others for his own glorious Ends in accomplishing the foreordained and foretold Death of our dear Redeemer but also informs them v. 19 21. 1. Of a day of Refreshing to cool their now-inflamed Consciences if indeed they repented and were converted that is if they came up to a true and thorough contrition for sins in time past and to a real universal Reformation from sin for time to come though now in an angry Conscience they felt an angry God yet then their sins should be blotted out Isa 43.25 and 44.22 and not be found any more though they should be sought for Jer. 50.20 And though they had been writ in God's Book of Remembrance with a Pen of Iron and with the point of a Diamond Jer. 17.1 yet the Red Lines of Christ's Blood should be drawn over the Black Lines of their Sins and so cancel out the bitter hand-writing against them Col. 2.14 c. And their sins being thus perfectly remitted by Christ as if they had never been committed against Christ They should then sit as cool under Christ's shadow Cant. 2.3 as the weary Labourers or Travellers do under refreshing shades when the hot Sun-beams hath beaten upon their heads Now the Judgments of God and his most hot Displeasure did hasten to destroy the Jewish Nation but ye by embracing Christ says he shall escape And he informs them 2dly Of a Time of Restitution as well as of a day of Refrigeration wherein all things put out of order by the Sin of the First Adam shall be repaired and restored into their primitive order and beauty by the blessing of the Second Adam Acts 3.21 to the end Under this present Disorder upon the Universe the whole Creation is said to groan Rom. 8.19 20 21 c. waiting and looking out at a Window as Sisera's Mother did Judg. 5.28 earnestly expecting this blessed and blessing Friend's coming Note When this Time shall be is become a great Question Plato hammer'd at it in his great year of Revolution wherein all things shall return in statu quo prius as they were at first All the Constellations of the Heavens shall come to the very same point wherein they were created Some think it shall be at the calling of the Jews which Paul calls Life from the Dead Rom. 11.15 Their Restoration will bring better blessings to us Gentiles than did their Rejection a more glorious State a thorough Reformation such as shall be at the last Resurrection of the Dead CHAP. IV. The First Persecution of the first Church c. THE next Inquiry is what in general more particularly afterwards were the Divine Dispensations of Providence towards this Primo-primitive Church and to these two principal Pillars of it Peter and John's Answer the Church had here as the Militant Church always hath her Habitation at the Sign of the Chequer both the Black of Misery and the White of Mercy were marvelously mingled together hanging upon the Sign-post at her door her Adversity and her Prosperity were placed orderly the one over against the other as Solomon saith in his Sapientials Eccles 7.14 and most beautifully intermingled Chekered work is alway by all persons look'd upon as a piece of beautiful work c. 1st Let us view her Adversity the Black of Misery attending this Church These two Apostles are laid hold of while they hold forth to and are thus teaching the People and are also put into hold We have an exact account hereof in all its circumstances Acts 4. 1. By whom this was done v. 1. not only by the Jews Priests c. but also by the Gentile Captain over that Guard of Roman Souldiers appointed to prevent Tumults that might arise by such vast Confluences of the
among common Malefactors and though they were fetched out from Prison by an holy Angel yet were they after beaten by these wicked men v. 40. Note Oh the Tenderness of God to his tender Servants while these Apostles were but tender Striplings and not yet grown up to maturity God stays the Rough Wind in the day of the East-Wind and lets it out of his fist as Prov. 30.4 not whole bushels of Affliction at once but only by peck and by peck as the Hebrew word signifies Isa 27.8 as his people are made able to bear 1 Cor. 10.13 They were but tender Plants at their being first filled with the Spirit Acts 2.4 so must not at the first be blown upon with the boisterous blasting and blustering Euroclydon Acts 27.14 or East-Wind of Persecution lest those Trees of Righteousness of God's planting and watering Isa 61.3 should be too much shaken or blowed down quite by the Roots But now after they were filled the second time with the Spirit Acts 4.31 and so better fitted for suffering work by the Spirit of Glory that rested on them 1 Pet. 4.14 they must now grapple with greater Sufferings at this time N.B. There is most comfortable Gospel in that Levitical Law What Vessel is not able to bear the purifying by Fire it shall suffice to rinse them by Water Numb 31.23 In God's great House there be various Vessels some of Wood as well as others of Gold c. 2 Tim. 2.20 21. The Psalmist speaks of both a passing through the Fire and also a passing through the Water Psal 66.10 12. So compassionate and tender-hearted is our heavenly Father toward us that rather than our spirit should fail in the day of our Affliction because our strength is small Prov. 24. v. 10. he will not over-afflict us with Fiery Trials it shall suffice to purifie us with brackish Waters c. He will suit the stroke to the strength he will proportion the burden to the back of the bearer Thus dealt God with David's Son gently chastizing him with the Rod of weak Men 2 Sam. 7.14 15. as tender Parents chasten their stubborn Children to break their stomachs but not their bones God will not scourge us with Scorpions nor crush us with the weight of his own mighty hand upon us The third Remark is that no Humane Misery can befal the Church and Children of God but there is a suitable Salvo of Divine Mercy They can meet with no kind of Malady upon Earth but what may have a more powerful and preponderating Remedy from Heaven Note God sometimes shifts hands and changes means and methods of his Church's Deliverance as here The first was by an Angel the second by Men he works both ways by Peter's Apology or by Gamaliel's Counsel he will be exalted in his own strength when not in the strength of the creature Psal 21.13 not by might but spirit Zech. 4.6 Here the foul Fiend of Hell the Devil by his Imps prevails so far as to cast the Apostles into Prison there he lodges and confines them But is the matter carried so No God sends an Angel who over-powers and out-pulls the Devil makes a forcible Entry with a Rescue and pulls the Prisoners out of Prison c. God could have delivered them by other means but he useth here the Ministry of Angels for the better confirmation of their new exercised Faith letting them see by experience that he had given his Angels charge over them Psal 91.11 And the same and no less is the priviledge of all that fear God The Angels incamp round about them Psal 34.7 They are ministring Spirits sent forth to minister to all Heirs of Salvation Heb. 1.14 Suppose Satan as our Saviour saith Rev. 2.10 should cast some of us into Prison still God's hand is not shortned 't is God's Ordinance doubtless and the good we must now look for from Angels is as they are in the hands of a Mediator Gal. 3.19 They are all under Christ's Power Matth. 11.27 and 28.18 They ministred to him Matth. 4.11 and Rolled away the Stone from the mouth of his Sepulchre Mat. 28.2 They healed Bodies John 5.4 opened Prisons as here and Acts 12.7 N.B. And undoubtedly they do many signal and singular services for God's Servants still though their visible Apparitions be ceased yet their invisible Operations for Heirs of Salvation shall never cease Some have thought they have felft the touch of an Angel when they have been entring upon some evil Act and thereby have been reclaimed 'T was doubtless an Angel that spoke to Mr. Laremouth a Scotch Minister and Chaplain to the Lady Ann of Cleve and being praying in Prison in the Marian days saying once twice thrice Arise and go thy ways whereupon he arising from his knees and ending his prayer immediately a piece of the Prison-wall fell down whereby he not only was delivered from being crushed to pieces but also escaped beyond Sea c. N.B. God will now have us to live by Faith and not to walk by Sense and therefore we must not see those Ministring Angels yet ought we so to believe as to improve this Ordinance of God N. B. It may be God will make use of Angels to throw down Babylon with Violence and with a Vengeance Rev. 18.21 When Rome that Rueful Milstone which hath grounded to Powder so many Myriads of Saints shall be irreparably Ruined yea rather than the Everlasting Gospel should not be Preached perpetually but fail by the forced silence of holy Men's Ministry God may make an Angel Preach it c. Rev. 14.6 No doubt but Angels do now act for the Church and Children of God though invisibly their hands are under their wings Ezek. 1.8 They are not seen now because Christ governs his Church in a spiritual way yet have we communion with them by Christ though in an invisible manner Hec. 12.22 They are our Nurses to keep us in our way wherein while we abide they protect us c. This they do for us from our Birth to our Death and then as Nurses they carry home the Nurse-child to the Father's house at his command Luke 16.22 Holy Angels fight for us though the Devil and his Angels fight against us Rev. 12.7 This is comfort The 4th Remark is God works such convincing and such confounding Deliverances for his Church and Children that their Adversaries are non-plus'd and horribly perplexed thereby Thus was it with these Adversaries 't is said They doubted about these wonderful things that were done whereunto this Deliverance would grow Acts 5.24 The word translated They doubted is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be thrust into inextricable straits to be profoundly perplexed so 't is read of Herod Luke 9 7. They as he did stood here amuzed and amazed they as it were stuck fast in the Mud and could find no way out and knew not which way to turn themselves They were in such doubt and fear as put them to a loss what
great multitude of Members whereof many of them were poor persons according to Christ's word Go tell John that the poor receive the Gospel Matth. 11.4 5. Therefore there was a necessity of Ordaining more Officers to the Twelve Apostles for making a more equal Distribution out of their community of goods to the poor scatter'd Jews dispersed by War among the Gentiles yet retaining their Religion in repairing to those great Feasts where they were converted and to whom James and Peter wrote their Epistles as well as to those poor Jews who lived in their own Countrey The Apostles having greater work in hand dividing their whole time between Preaching and Praying could not possibly provide for the Love-Feasts c. Therefore to remove the murmuring at the Inequality of Relief seven Deacons were chosen out of the 120 Acts 1.15 to assist the Apostles and to dispose of that Treasury which had been laid down at the Apostle's feet with more equality and indifferency to all fit Objects of Charity without exception N.B. The sacred Record is silent concerning five of those Deacons save only in Recording their names Acts 6.1 2 3 4 5. and their choice to Office verse 6. but wonderful works are recorded concerning the other two who were most Eminent to wit Stephen Acts 6.8 to the end and Acts 7.1 to the end and Philip Acts 8.5 to the end and chap. 21.8 c. First This Stephen is described to be a Man mighty in deed and word wherein he carried the Character of Christ Luke 24.19 He was full of Faith and Power to work many Miracles among the people Acts 6.8 and he was as mighty in word as in deed speaking the word of Truth so convincingly that his Opposites had no power to oppose it verse 10. Thus the promise of Christ's Assisting Spirit Matth. 10.20 and Luke 21.15 was performed Stephen using the Office of a Deacon well did purchase to himself an higher Decree c. 1 Tim. 3.13 A diligent man stays not long in a low place N.B. This was occasion enough of Envy to the Envious one who thereupon stirr'd up the Libertines and Philosophers to dispute against Stephen's Doctrine but being foiled and confounded by him in their Disputes they betake themselves unto Fraud and Force The best Arguments of a baffled Adversary are ever found to be Craft and Cruelty Thus those that did here 1. Accusing Stephen falsly of Blasphemy both against Moses and against God verse 11. 2. Moving the Mobile and Rude Rabble or worst sort of the multitude c. against him verse 12. 3. Taking and tolling him away to the Tribunal of unjust Judges And 4. Suborning false Witnesses there against him v. 11 13. N.B. This they had learnt of old Jezabel against innocent Naboth an Abominable Artifice never that we read of practised before or rather of older Beelzebub that old Man-slayer John 8.44 Thus these malicious Enemies dealt with out dear Redeemer before this and thus was Athanasius accused by the Arrians afterward and many others also and at last for these false supposed Crimes Stephen was stoned Acts 7.58 this was the first Breach made upon the Church after its first Constitution in its losing such an useful Instrument and Officer out of it so early Having discovered the black of Misery attending this Church let us view the while of Mercy beautifully intermixed with it in the next place to be a little discoursed upon As the cloudy Pillar in the Wilderness had a dark side and a bright so hath the Church in this World We have seen her black or dark side here now come we to take a prospect of her light and bright side The first white of Mercy was that notwithstanding all opposition the Word of God and this Church of Christ greatly increased and that which was more wonderful N.B. A great company of the Priests were obedient to the Faith Acts 6.7 Those Legal Priests had been the most active Adversaries and the most implacable Enemies of Christ and his Gospel and their Interest had most probably prompted their opposition but now feeling themselves over-powered by the mighty power and presence of God the Father Son and Spirit they throw down their Arms cry Quarter leaves the Legal and lists themselves under the Evangelical Banner Magna est veritas valebit Great is Truth especially in the Spirit of Truth and will prevail even over the most obstinate Opposers either to their Conversion or to their Confusion Such Converts as those could not but be a comforting and corroborating Cordial to this late Constituted Church N.B. Oh would to God the like were done to the Priests in our Day We ought not to despair of the worst God hath his time to call them when he vouchsafeth to speak to their stubborn hearts with a strong hand Isa 8.11 then must they truckle and become obedient to the Faith not in a bare speculation only but in a practical pious conversation also The Spiritual Weapons of Gospel Warfare are not weak but mighty through God not only to pull down the Devil 's strong holds but also to reduce the most Rebellious into the obedience of Christ 2 Cor. 10.4 and Psal 68.18 The second white of Mercy was that while those vile wretches were by their suborned Witnesses accusing Stephen for vilifying Moses then our blessed Messiah from Heaven did vindicate him most miraculously and that before he began to speak one word in his own vindication by clothing his countenance with the like Angelical splendour and glory as Moses himself had been Exod. 34.30 This same admirable Aspect Radiancy and Majesty put here upon Stephen Acts 6.15 the like whereof had been put upon Moses in whom they trusted could not but convince them that he was not only no Enemy to him but also of the goodness of his Cause the purity of his Conscience and the greatness of his Courage through the Divine presence of the Holy Spirit assisting him for a mortal Man to look like an Angel must affect the Spectators with admiration The third white of Mercy was the excellent Apology the Lord help'd Stephen to answer his Accusers with when the Court seem'd to give him a fair hearing though resolved before-hand to have his blood Note He 1st Denies the Accusation of a Blasphemer against the Law or Temple 1. Arguing abstrucely yet well enough understood according to the Jews Rhetorick and Logick that all the Patriarchs before the Law were saved only by Faith upon the promised Messiah therefore was there but one way in all times to Salvation 2. That Moses himself pointed them to this great Prophet as their ultimate Oracle 3. That the Tabernacle was built according to the Pattern in the Mount therefore the Patriarchs might please God before there was an outward Tabernacle 4. That the Temple tho' not tumbling to and fro as did the Tabernacle yet did not confine God to a certain place proved from Isa 66. v. 1 2. 2dly He truly retorts
sin What will ye give me Matth. 26.15 that cursed Traitor sold the Head but Simoniacal Patrons sell the Members he the Shepherd they the Sheep and herein as worse than Judas he only sold the Body but they the Souls of Men as that Scarlet Strumpet doth at this day Rev. 18.13 Nor did Simon here desire to purchase those Miraculous Gifts that he might glorifie God or confirm the Truths of the Gospel which he now professed by them but to make Merchandize of them selling dearer than he would have bought to satisfie his insatiable Thirst after gain as also to maintain his Reputation among his Admirers who saw the Apostles out-vye and over-do him N.B. Beside this Simon Magus was thus far convinced by Simon Peter that himself had no more than a meer shew of Godliness under which he laboured to lurk and was no better a man than what the Apostle had characteriz'd him to be therefore being terrified with that direful Threatning verse 20. and probably fearing to fall under the same dismal Doom that had as he might hear of befallen Ananias and Saphira he feigns a Repentance as he had done a Faith begs the Apostle's prayers which he knew were prevalent with God What became of him the Scripture is silent N.B. However this same Simon whom Philip had look'd upon as Honest and Baptized him was detected by Peter who soon smelt the Fox and divinely drew him out of his Den exposing him to open view Ecclesiastick History saith that as he was flying in the Air at Peter's powerful prayers he fell down and broke his Neck This Story though not Canonical in it self yet holds it a sacred correspondency with Solomon's Canonical Sentence and saying The Memory of the Just is blessed but the Name of the Wicked shall rot Prov. 10.7 And He that perverteth his ways shall be known whereas he that walketh uprightly walks surely verse 9. Sure I am the name of this Notorious Hypocrite hath an ignominious and black Brand put upon it wherewith he stands stigmatized in all Civil as well as Sacred Historie and notwithstanding his cunning Contrivances to hide his Hypocrisie yet as this Hypocrite was detected by Peter so is he detested by all persons of consideration to this day His Name still stinks like putrified Carrion N.B. Though this Simon Magus did manage his matters so cleverly and craftily that Philip mistook him for a Believer and baptiz'd him yet Peter presently pump'd up his Rottenness and laid him open in his proper colours all comes out to his eternal contempt and dishonour therefore as those wicked Sodomites who would have carnally known Angels in the likeness of Men Gen. 19.5 8. gave the odious name to that beastly sin of Sodomy So this Sorcerer unsound Simon hath given the execrable name to that abominable sin of Simony wherewith both the Laws of God and Men do brand all those that barter for Spiritual Benefices N.B. This sin is forbid Lev. 25.34 The Levites Portion and Patrimony was not to be sold c. The sellers of Doves in which form the Spirit descended Matth. 3.16 our Lord did whip out of his Temple twice the first time was at his Entrance on his Publick Ministry John 2.14 and the second was at his Ending of it Matth. 21.12 N.B. Alas it may most truly be sighed out and said in our sad seasons that Satan hath his Simon and Jude as well as God He hath his Jude or Judas who was a seller of our Saviour God the Son and his Simon that would have been the buyer of God the Holy Spirit and because he attempted to purchase with Money that greatest of Gifts he deprived himself of all part and portion either in receiving or in the conferring of that Gift and of any part in Eternal Life Preached by Peter c. N.B. But 2dly Though Simon Magus proved an unsound Proselite to Philip's Ministry yet the Aethiopian Queen Candace's Chamberlain became a more sound one as well as all the other Samaritan Professors who was truly and throughly converted by the Ministry of Philip in the Story of whose Conversion there be five singular Circumstances to be observed 1. The Author or Instrument converting Philip Acts 8.26 when the two Embassadors the Apostles had confirmed this new Constituted Church at the chief City of Samaria they all Preach the Gospel in all the same Villages of that Countrey also as they were commanded by Christ Acts 1.8 which testified their Indefatigable and Invincible Industry in despite of this fourth great Persecution Acts 8.1 so returned to Jerusalem Acts 8.25 N.B. But Philip was commanded by the Angel of God to go from thence to Gaza verse 26. nor must he go the ordinary Road thither but the Desart-way which was up-hill and down-hill an Emblem of the way to Heaven so but little frequented Had not Philip been thus directed he had certainly gone the common Path and not have met with this great Ethiopian Officer which doth teach us That man's way is not in himself it is not in man to direct his own steps Jer. 10.23 and that the Lord tells all our wandrings Psal 56.8 Man is not Master of his own walkings but is over-ruled and directed by God and if God will have man to wander in a Wilderness as David did when hunted like a Partridge upon the Mountains and as Philip did here passing through a Desart yet was it great comfort to them both that as they went hither and thither at the Lord's direction so God kept an account of all their footings and flittings N.B. 2dly The Object or Person converted he is commended by his Nation Condition Dignity Religion and Occupation Acts 8.27 28. He was 1. An Ethiopian by Nation 2. An Eunuch or Gelded Man such as Queens imployed in their Chambers to avoid suspicion was his Condition 3. His Dignity is imported in his being stiled an Officer of great Authority a Noble-man of the Queen's Court. 4. For his Religion he was a Proselyte who had been at Jerusalem to worship God in that Solemn Festival of the Passover N.B. His Religion may rise up in Judgment against many Professors who know more of God than this Proselyte He could have only some small knowledge of God in that Dark Region of Africa yet can he cross the Seas takes this long Journey to worship God at Jerusalem and in his Return improved his time so well as to Read the Sacred Scriptures which declares he did not desire to worship the True God according to any false Fancy but as he was directed by the Word of God in his External Worship What a shame is it to behold our Courtiers and Gallants c. if they Read at all in their Coaches do spend their time there in Reading frivolous Romances c. when this ignorant Ethiopian Lord did better having some small smattering of Divine Knowledge used his best endeavour to increase it To him that thus hath it shall be given him and that more
Liquor the Blood of Saints here also N.B. 'T was not sufficient to Rage in Judaea only but he will pursue them also six days Journey into Syria and his Outrage is aggravated herein that he spareth not the weaker Sex who are usually spar'd in such cases if they profess'd themselves Christians And it appeareth that the High Priest and that Council were no less outragious than he in putting a Sword into such a Mad-man's hand No less than the Destruction of the Church of Christ every where is designed by its Enemies both They and Saul hunt for Christians Lives The second Remark is Oh what an eminent Monument of Divine Mercy doth this Blood-thirsty Brute remain upon Scripture Record 1 Tim. 1.13 14 16. that a Pharisee a Persecutor of the first Magnitude and so malicious a Murderer should become a Christian an excellent Preacher of Christ and such an eminent Apostle N.B. Here a Wolf is changed into a Lamb Oh what cannot Omnipotency do out of his Free Grace Persecuting Saul is made a Praying and a Preaching Paul The Sacred Scriptures do largely relate what a notorious Villain this same Saul had been before his Conversion that none might despond or despair of the Free Grace of God so they have but hearts given them earnestly and sincerely to seek it This Man when converted doth as it were Pennance in a white Sheet confessing that he had been the chief of Sinners primus quo nullus prior aut pejor yet the Grace of Christ abounded to an overflow towards him as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.14 signifies Preaching ever this great Grace This introduceth Saul's Conversion so wonderful a work of God's Free Grace as is almost without a parallel in the Sacred Record N.B. As it was once said of the Old Testament Saul in derision Is Saul also among the Prophets 1 Sam. 10 11. and 19 24. Tho' the first was spoken for a Wonder yet the latter was uttered in a Jear importing all was surely well when such a Bloody Tyrant was so tyed up manacled maugre all his malice and madness So the same may be said of this New Testament Saul even with admiration Yea this latter is the greater Wonder of the two for the old Saul in his seeking Asses did but find a Temporal Kingdom but this young Saul while he was pursuing Death strangely stumbles upon Everlasting Life N.B. Oh marvelous Metamorphosis far beyond all Ovid's Pagan Dreams Here 's not only a Wolf turned into a Lamb but here 's a Monster of Nature changed into a Miracle of Grace Here 's a Child of Wrath become a Vessel of Mercy and a Son of Perdition an Heir of Salvation The former Saul had the Spirit of Prophecy come upon him which made him another man 1 Sam. 10.6 9. and 10. but this was for the time only who spake only as Balaam's Ass did for the Gift soon left him again he was not turned into a new Spiritual Man However this made many amazed that there should be Anser inter Olores Corvus inter Musas as the Latine's Proverb is suitable to that of the Hebrews A Goose among the Swans a Crow among the Muses a Rustick Saul among the Divine Prophets N.B. But there was more matter of Amazement at the change of this latter Saul Acts 9.21 who of a Cursed Tare was turned into Blessed Wheat and had a real Transmutation a thorough Transmentation and an Abiding work upon him Saul the Persecutor was turned into Paul the Preacher The power of that Chymist is worthily praised who can most curiously not only Refine the fine Gold from its Dross but also extract pure Gold out of drossy Copper How much more is the great God to be magnified who changes Dross and base Metal into the most Refined Gold 'T is only the God of Nature that hath the true Philosopher's Stone and can change the Nature of created Beings the bad into good and the old depraved Nature into that which is new and truly Divine Nature 2 Pet. 1.4 Such a great change as this of Saul into Paul was an unaccountable matter and therefore might truly cause Amazement But the Father saith Ex quovis ligno fit Mercurius cum Digitus Dei sit Statuarius The Omnipotent God can of crooked Timber make straight Pillars in his Temple He can of very Stones raise up Children to Abraham Matth. 3.9 Nothing is too hard for that God in whose hand Saul's heart was Gen. 18.14 Job 42.2 c. This so Famous a Conversion of Saul stands Recorded in many remarkable circumstances As 1. The Time when 2. The Place where 3. The Manner how 4. The Witnesses thereof 5. The Concomitants and 6. The Consequents of it 1. The Time when it was while in the very Act of his outragious Persecution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Adulteress was John 8.4 in the very nick of his highest Rebellion against Christ Acts 9.1 2. This Furioso Saul had got his Fatal Commission out of the High-Commission-Court of the High Priest who was as full of Fury as he so needed God's Bridle rather than Saul's Spur for in this whole Book of the Acts of the Apostles in all the over-busie oppositions stirred up against the Gospel we do find the Priests not only the busiest men but also as it is related all along Acts 7.1 and 9.1 and 23 2 c. They seem to be the only Men that were the principal Persecutors Though they were indeed mostly concerned in that cursed work because they looked upon it as belonging to their Function and Interest to look after the prevention of this growing evil of the Gospel as they prophanely mis-judged it Yet had they no distinct power from the Sanhedrim save only as a part thereof This is testified by Saul himself who best knew from whom he had those killing Commissions saying that he received his Letters of Life and Death not only from the High-Priest but from all the Estate of the Elders also Acts 22.5 N B. Notwithstanding this the Sacred Story pitcheth upon the Priests as a parcel of profligate persons who principally prompted on and promoted this Persecution Saul being thus furnished with Authority fetches a compass to fire out all the Christians at Damascus and no doubt this Wolf was worrying them all the way he went with his heart no doubt but Satan suggested many a murdering thought into his mischievous mind Here this Grand Informer this principal Apparitor like a Spanish Inquisitor or rather the great Apostle of that Hellish High-Priest who yet became through Grace the true and heavenly High-Priest's Apostle passeth end-ways almost an hundred and sixty Miles from Jerusalem and within sight of Damascus at Noon-time of the day was the Time of his Call N.B. The second is the Place where it was when he was come near to Damascus Acts 9.3 The Hebrew name of that place Damesec signifies a bagg of Blood so it was called because the Rabbins
here commands Timothy to lay hands suddenly on no man 1 Tim. 5.22 Too much open-heartedness and easie credulity is an Argument of folly 'T is a Fool with Solomon that believes every word Prov. 14.15 Fide Diffide be not light of belief We must try those we mean to trust The best that can come of Rashness is Repentance The fourth Remark is Barnabas made way for his Entertainment Acts 9.27 who is supposed to be Saul's Fellow-Pupil under their Tutor Gamaliel so might better know him than others not to be addicted to lying and probably might hear some account of his Conversion because in the dispersion of the Church Acts 8.1 Barnabas also was forced to travel abroad towards Damascus and Arabia c. but especially being a Man full of the Holy Ghost Acts 11.24 as well as a Son of Consolation as his name in Hebrew doth signifie and well qualified to comfort those that might be cast down Acts 4.36 He was stirred up by the Spirit of God to present Saul to the Church and to acquit them of those Jealousies they harboured against Saul which he did by three Arguments 1. Because he had seen the Lord Jesus in the way as he went to persecute the Saints at Damascus 2. Because the Lord had then spoken to him with a strong hand as he did to the Prophet Isa 8.11 and made a mighty and marvelous change upon him turning the stream of Persecuting into Praying and Preaching work in him And 3. Because he had upon this true and thorough change Preached the Gospel boldly and publickly which before he accordingly had persecuted at Damascus and in Arabia that Jesus was the Christ and the true Messiah N.B. Hence learn that in case of Modesty or Bashfulness any good Man such as Barnabas was Acts 11.24 may declare for another in order to Admission of Members into a Church the great work of Grace upon their hearts who are too fearful to declare it themselves This Testimony of Barnabas concerning Saul was fully satisfactory not only to the Church of Believers but also to the Apostles Peter and James Gal. 1.18 who were the two Apostles of the Circumcision and therefore abode in Jerusalem and Judaea while all the other Apostles were at this time gone abroad to lay the Foundadations probably of other Churches in other Countreys Hereupon all suspicion concerning Saul was removed He was now freely and with the Right hand of Fellowship received familiarly conversant with them in his Egress and Regress verse 28. and not only so but he Preached boldly verse 29. as Barnabas had said c. The fifth Remark is Opposition is the evil Ghost that haunts and dogs the Gospel every where and to Preach it powerfully is the high way to contract the ill will of an evil World upon the heads of such Preachers No sooner had Saul made good that Testimony which Barnabas had given of him in Preaching boldly at Jerusalem as he had done at Damascus and in Disputing with the Hellenists on Graecians in Defence of Christ and his Gospel but presently these Antagonists lay in Ambush to take away his life verse 29. N.B. If it be asked why these men sought to kill Saul rather than Peter James Barnabas or any other that was now at Jerusalem c. the Answer is because Saul himself was an Hellenist though born of Jewish Parents yet in the Graecian Countrey to wit in Cilicia at Tarsus Acts 21.39 and once one of these Adversaries own Colledge who raised that bloody Persecution against Stephen Acts 6.1 9. whom then Saul prompted on to that Persecution c. but now he being turned Christian and desirous to give an Antidote to them unto whom he had formerly given Poison indeavouring to save their Souls by his Apostolical Office which he had helped to destroy This inraged them they looking upon him as an Apostate from them and no Apostle to them then did they seek his death having first given out as Epiphanius testifies that he turned his back on the Jewish Religion meerly out of a pang of Discontent because he could not obtain to Wife the High-Priest's Daughter N.B. Thus they learnt of their Father the Devil first to be Lyars and then Murderers John 8 44. They according to the Proverb designing to kill a Dog make the World believe first that he was mad And thus the Jews at Jerusalem were not one Button better than those at Damascus neither Barrel was better Herring Both in both places laid siege for Saul's life He that with those Hellenist Jews had contrived the stoning of Stephen finds this place too hot for him to stay in more than fifteen days or two weeks but is forced by his former Com-Rogues to flie for his own life N.B. Hereby was verified to him the truth of Christ's words concerning him how great things he must suffer for my Name 's sake Acts. 9.16 And indeed scarce ever were so many sufferings heaped up upon one Man as himself reckons them 2 Cor. 11.23 c. both through the hatred of his own Countrey-men the Jews and the Fury of the blind Gentiles he suffered as much sever he caused others to suffer yet the Lord delivered him out of all his sufferings till his work was done according to that precious promise Psal 34.19 N.B. Here also the Brethren were instrumental in Christ's hand to work Saul's second Deliverance at Jerusalem as they had been at Damascus Acts 9.25 in his first for 't is said verse 30. when they knew how the Hellenists sought to slay Saul they gave him a lift out of their way by bringing him down to Caesarea and sending him forth to Tarsus his own Native Soil where he might Preach the Gospel to his own Countrey-men and where they might hope he would be safer among his own Friends and Relations The sixth Remark is The Rest and Peace of all the Gospel-Churches from former Persecutions as the marvelous issue and upshot of all the premises The Lord most graciously grants to his Church Militant a time of Peace as well as a time of Persecution He will not chide nor contend for ever lest the spirits of his people fail and the Souls that he hath made Isa 57.16 17 18 19. where is shewed 1. That a little correction satisfies a loving Father for a great fault of his dear Child Psal 103.9 13. 2. When the Child swoons under scourging then our heavenly Father lets the Rod fall down takes up his Child and falls a kissing it to fetch life into it again Jer. 31.18 20. 3. Tho' God see his Children's crosses and could be as cross as they for the hearts of them Psal 18.26 yea tho' those poor blindlings blunder on without fear or wit neither benefited by blows nor humbled by frowns through and for their frowardness laying nothing to heart yet God speaks God-like for it is not after the manner of men to speak so 2 Sam. 7.19 I have seen his ways froward enough yet
c. that none of the Dainties might drop out N.B. This Vessel or Domestick Utensil as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies together with the Sheet here mentioned in the Vision do bear a proportion with the use of both a Table and a Table cloth spread over it at Meal-time among us nor was Peter here mocked with God's Invitation of him to an Empty Table but behold the things contained in the thing containing it was a fully furnished Table top full of so many blessings till there was no room to receive more as Mal. 3.10 N.B. Behold the Furniture of this full Table whereon or wherein were all manner of four-footed Beasts and wild Beasts of the Earth and creeping things and Fowls of the Air. Verse 12. Here was all sorts of Flesh Fish and Fowl of wild Cattel and tame of wild Fowl and tame Here was Venison as well as Shamble-meat and the Hebrew word for creeping things comprehends Fishes also among the Hebrews In a word here was whatever heart could wish or need require Here was not only for necessity to satisfie Peter's hungry Appetite but here was for variety and redundancy of delight c. No small Gifts can come from the hand of the great God from whom all good and great things drop N.B. And that which was more all these sorts are offered to hungry Peter freely without any distinction of clean and unclean whereas the Levitical Law prohibited many sorts to the Jews Levit. 11. 2. What was represented to his Ear there was a Bath koll or Voice from God to Peter wherein is considerable First What words this Voice uttered and secondly How often The words spoken were 1. A Divine Commission to this Jew Peter for feeding freely upon what he saw without any exception whether clean or formerly unclean verse 13. Peter's Jewish Principles made him startle at such a new and so large a Commission looking upon this command as unlawful and impious verse 14. This Scruple is the more strange because Peter was now very hungry and hunger breaks as we say through Stone-walls and why not through the Partition-wall of the Levitical Law betwixt Jew and Gentile but it was Peter's present ignorance not knowing the Moral of this Divine Commission which was that he might now indifferently converse with Gentiles as well as Jews and Preach even to them the Word of Life Hereupon the Voice spake 2. A Divine Correction verse 15. What God hath cleansed that call not thou common or unclean Whereby Peter's mistake was rectified looking upon the clean Beasts to signifie the Jews and the unclean the Gentiles now must he know that God had cleansed Cornelius a Gentile from his Gentilism c. Secondly The Enquiry is how oft this was done namely the Dialogue betwixt God and Peter to satisfie his Jewish Doubt 'T is answered it was done thrice verse 16. and chap. 11.10 No fewer times than thrice must Peter's doubt be disputed that God might more abundantly manifest that great Mystery of the Calling of the Gentiles which had been so long hid in former Ages So much difficulty was found in fixing and confirming Peter's mind to a firm belief of this great Truth that the Gentiles should be converted and received into the bosom of the Church N.B. After this full confirmation of Peter's Faith by a threefold Repetition of this Doubt-resolving discourse this Visional Vessel was received up again into Heaven Which teacheth us 1. That a Soul fed and filled with Divine Dainties doth easily forget bodily hunger as Moses in his forty days fast being feasted in his Soul with God's company in the Mount For we read no more of Peter's sharp hunger after this delicate Dinner Such as taste of the Living Waters shall never thirst again John 4.14 He that is refreshed with the chiefest and choicest Banquet cannot hunger or have his lips to water after mean and homely provision 2. It teacheth That the Doctrine of the Conversion of the Gentiles came first from Heaven unto which again its proper tendency is to wit in bringing believing Gentiles into Glory 3. That the Church both of Believing Jews and Gentiles hath her original from Heaven and thither at the last she shall be taken up again in despite of the Devil Revel 21.2 c. The sixth and last Considerable in this Vision is the Events and Effects of it upon Peter verse 17.19 While Peter was recollecting himself out of his Rapture and seriously meditating upon what he had seen and heard behold the two honest Servants and the Devout Souldier which Cornelius had sent verse 7. knocked at the door of Peter's Lodging N.B. This was their modesty seldom seen in Souldiers who too usually break in without leave c. These modest men knew well that the Jews would not easily converse with them who were Gentiles so would not offend them in entring without their license verse 18 Then Peter for doing away all his Doubts had an extraordinary Revelation from God's Spirit saying Dispute no more but betake thy self to the Journey immediately with those men that seek thee behold I have sent them verse 20. Hereupon Peter being not yet fully satisfied makes the more exact Enquiry of the Messengers who gave a just not a flattering Character of their Master to him for preventing all prejudice in him Then he goes verse 21 22 23. N. B. Hence learn 1. Servants must give their Masters their due honour 2. Such as meditate on God's Word shall be farther instructed by the Spirit 3. When God's command is plain we must not dispute but dispatch c. CHAP. XI Of the Call and Conversion of the Gentiles THIS Chapter contains an Account how that great promise of persuading Japhet to dwell in the Tents of Shem Gen. 9.27 had the beginning of its Accomplishment That is the Gentiles who sprang from Japhet in all Europe a great part of Asia and probably in America also God would persuade to dwell in Shem's Tents wherein God dwelleth and so to be Reunited to his Brother Shem of whom the Jews sprang both in Affection and in Religion N.B. Though for a long time they were at an irrecoucilable distance from them but now must be made of the same Church with them in whose posterity the Church was first and longest settled in Old Testament Times during which Term the Jews accounted the Gentiles a Generation of wicked incorrigible desperate sinners so that the sinners of the Gentiles Gal. 2.15 were the worst sort of sinners and the Jews looked upon them as the most execrable persons in the World such as the Apostle describeth to be strangers from the Covenant hopeless godless c. Ephes 2.12 and therefore shall hop headless and be all according to the Jewish Opinion swept away by the Devil But now in the New Testament Times even these very Gentiles so despised by the Jews must be brought into the bosom of the Church by imbracing the Gospel and shall be persuaded
work which he had never medled with before by a special vision of an Angel we find not upon Record that he had any such extraordinary call or invitation in all his Travels to preaching work in any other place And Thirdly That the Pen-man of this History Luke never joyns himself and his name into the Narrative till now at this very time for hitherto he had spoken all along in the third person in the phrases of he and they as he came to Derbe Acts 16. ver 1. and they went through the Cities verse 4. c. but now he putteth himself into the number by using the phrases of we and us verse 10. After the vision we endeavoured to go c. assuredly gathering that the Lord had called us c. which shews that Luke went along with Paul Silas and Timotheus to the work Paul's coming to Philippi to the Church in which City he afterwards wrote an Epistle calls upon us for our consideration of two famous general concernments The first is concerning his Action there And the second is his passion or suffering there also As to his Action in the first place that in the general is twofold first His converting of Lydia And secondly his casting out a Spirit of divination out of a Devilized Damosel Concerning the Conversion of Lydia Luke relates the several circumstances thereof as 1. The time place and occasion of it verse 13. 2. The person to be converted is described by her name sex occupation countrey and conversation verse 14. And 3. The efficient cause hereof both the principal God opening her heart and the less-principal or instrumental namely her diligent attention to the word preached by Paul verse 14. Then 4. The effects of it viz. the great gratefulness of this New Convert insomuch that she did not only offer them the best Entertainment of her House-accommodations but even urged them to the acceptance of it verse 15. Thus the Convert courted and constrained her Converters Then concerning the Divining Damosel's dispossessing that Divine Narrative consists of three circumstances 1. From whence or out of whom was this Divining Spirit cast out It was done to a Damosel who was a Servant to sundry covetous Masters which perverted the Religion of foretelling future things into filthy gain verse 16. And 2. For what Reason to wit for her many importunate yet many ways suspected Acclamations after the Apostles done undoubtedly by the suggestion of Satan for wicked ends verse 17. And 3. By what means this was effected this miracle was wrought in the name of the Lord verse 18. Now follow the Grand Remarks gathered from both those two famous Actions of Paul at Philippi and first from the former the Conversion of Lydia Hence The first Remark is 'T is no new thing for the Worshippers of God to meet in private places remote from the noise and observance of the multitude for God's worship This oratory the Jews being not able to build a Synagogue here was by a River's side ver 13. N.B. There was a mixture of many Jews in this Roman Colony living among them for they were now dispersed and sowed as it were in most places of the Roman Empire yet possibly not so many of the Rich Jews were in this place as had a purse for raising up a Synagogue or probably they could not obtain leave from those Heathen-Roman powers therefore made they some slighter Proseucha's if that was not a less obnoxious name of a Synagogue to those Infidels or meeting place and that out of the Town where prayer was wont to be made by them for fear of disturbance from those Vnbelieving Gentiles who knew not God The second Remark is It appeareth not who were the persons that prayed here but it is most probable they were the Jews and Proselytes to the Jewish Religion N.B. The women only are named v. 13. as being most numerous in those oratorys for some say that those women used bathings there by the water side for their legal purifications or as that Sex were most willing to hear and attend diligently to the Gospel preached from whence it is made manifest that Paul at his first coming to Philippi had no other Hearty Hearers there save a few Females yet out of this weak foundation how did God raise up a most stately Fabrick of a Gospel-Church afterwards which flourished with Bishops and Deacons Phil. 1.1 N.B. Tho' God can erect strong structures upon weak foundations yet would he not have us to attempt it but when we are to build up the Tower of Godliness Luke 14.28 We must build it on the rock Christ Matth. 7.24 1 Cor. 3.11 The third Remark is The Sabbath day is the day which God hath appointed and sanctified to be a means af conveying sanctifying grace into the hearts of his hidden ones as here of Lydia the purpuriss and proselytess It was thus done to her upon the Sabbath day N.B. It is God's great Market day and the day of his opening the Grand Gospel Exchecquer as well as the day of opening hearts here as Ez. 20.12 I gave them my Sabbaths to be a sign between me and them that they might know I am the Lord that sanctifie them that is I have sanctified that portion of time wherein I might sanctifie them to my self and they make their holy observation of it as a sign of their being my peculiar people select from all others wherein to walk with me to rest in me and to receive more grace therein from me that they might become not only relatively but really holy and changed in heart and life c. The fourth Remark is Mans heart is naturally locked up and barricado'd against God until he by his Almighty Spirit make forcible enterance and serve the writ of ejectment upon the Devil beating him out of his trenches 2 Cor. 10.4 Luke 11.21 22. For here verse 14. 't is said the Lord opened the heart of Lydia which she could not of her self open by any Key of her own her understanding the Lord now inlightned and her will and affections all which are comprehended under that one word heart Rom. 10.10 were changed so that she now loved what before she hated hated what before she loved though she had before this forsaken her Heathenish Idolatry and was proselyted to the Jewish Religion and owned the one only true and living God yet was she unacquainted with the Gospel of his Son our Saviour till now that the Lord prepared her heart to receive it And where he who had the Key of David Rev. 3.7 comes not to open there the Gospel tho' never so powerfully preached is hid and nothing affecteth the stupified heart 2 Corin. 4.4 for creating a clean heart within us Psalms 51.10 is beyond the power of Nature this grace is given only to those ordained to life Acts 13.48 The fifth Remark is Lydia's being judged faithful by the Apostles and baptized before she went home all her family whom she could
undertake to bring up in the knowledge of Christ were admitted to that ordinance also If the Law allowed of this Gen. 17. ver 12 13. much more doth the Gospel so which inlargeth the priveledges of Believers in all things and narrows them in nothing we have been in 1600. years possession and prescription of Baptizing the Infants of Believing Parents therefore we may more rationally require the Antipaedobapists to prove by any express place of Scripture that Children were not baptized by the Apostles when they baptized whole housholds and Nations according to their Commission Mat. 28.19 but it ought not to be proved by us we may better require their proof that there were no Children in Lydia's the Goaler's houshold or other the like Families by some express place of Scripture than they ask ours Especially considering how the phrase they and all theirs included the little Children Numb 16.27 33. and why not he and all his Acts 16.33 yea and Lydia and her house were baptized Acts 16.15 which the Syriack reads She and her Children c a non dicto ad non factum non valet Consequentia because 't is never said so we may not say it was never done so we are not told of any one Woman that ever received the Lord's Supper yet none doubts but many women did receive it c. The sixth Remark is Know'n faithfulness is the best ground of Union and Communion both Civil and Sacred If ye have judged me faithful saith Lydia come into my house v. 15. not unless ye Judge me so Upon no other account doth she desire it for Hypocrites are the botches of all Societies Here was no long time for Tryal of her faithfulness but all this was done and she baptized for ought appearing to the contrary while they were together at this private meeting from whence it may be observed what kind of believing gave admission to Baptism unto believers and to their housholds in that day Indeed she did demonstrate it in this that she constrained them with all Amicable violence to her House as the Disciples did Christ Luke 24.29 The Remarks upon the latter Action of Paul at Philippi namely his casting out a Spirit of Divination do follow And first This Damosel was undoubtedly possessed with the Devil by whose Inspiration she foretold future things to those that asked her N.B. This Pythonick Spirit was so call'd from Pythius an Epithet of Apollo who was wont to give answers to them that inquired at his Diabolical Oracles in Delphos c. Pytho comes from the Hebrew word Pathan which signifies a Serpent for the Hebrews had their Divinations in old time from Serpents and Pythius Apollo whom the Hebrews call Ob and Abaddon Rev. 9.11 and Deut. 18.11 and 1 Sam. 28.7 was first worshipped in Greece under the form of that Serpent which deceived our first Parents N.B. The Septuagint bible calls such as were possessed with this Divining Devil as the Witch of Endor that deceived Saul c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Devil spake out of their bellys for which cause also the Hebrews call them Oboth or Bottles because the Bellys of those Women who were thus made Use of by the Devil were swelled up as big as Bottles such an one was this Damosel The second Remark is The Devil in this Damosel indeavours to distract those Disciples of Christ as they went to prayer verse 16. that is as they went towards the place where their publick prayers were usually made this Spirit of Satan met them sometimes in the face and followed them at other times behind their backs crying after them and this the Devil did many days verse 16.17 18. N.B. And tho' he did only testifie the truth in his out-cries yet was it done for Divelish ends either 1. To draw men on to believe him in other things counterfeiting himself an Angel of Light 2 Cor. 11.14 or a Divine Spirit who praised the True Servants of the Lord and spake the truth at this time 2. To puff up Paul with Pride by his flattering him with those loud and frequent Acclamations whereby he would have tickled him into the sin of vain glory 3. Or at the least to make his own peace with Paul who he foresaw would cast him forth Thus is Satan willing to compound with those whom he is not able to conquer Bernard saith well Satan et si semel videatur verax millies est mendax et semper fallax If Satan speak truth but once he will lye often for it and is always deceitful in speaking true or false When he speaketh a lye he speaketh of his own John 8.44 but here he spake the truth as he did Mark 1.25 not to honour but to blacken Christ that he might both discompose the Apostles and make their Auditors jealous of the truth of that which so impure a spirit professed Laudari ab illaudato non est lans saith Seneca Good words from an evil mouth are not praise but dispraise An evil Spirit or evil man dissembling to be good is then worst of all c. simulata pietas est Duplex iniquitas Dissembl'd piety is double iniquity Some there be among men not unlike this evil Spirit who will sometime do good in appearance but it is that they may the better do mischief in Reality as Phil. 1.18 with 15.16 17. yet all is over-ruled for the Gospels furtherance v. 12. The third Remark is As our Lord had refused the Testimony of the Devil concerning himself not accepting of good words from so bad a mouth but muzzl'd it up Mark 1.25 and suffered not the Devils to speak verse 34. So Paul was grieved here verse 18. Eeither 1. For the Damsel's sake who could not but suffer much by being possessed with this evil spirit Or 2. For the sake of those who were seduced by the Devil in the Damsel c. Or 3. He was grieved mostly to hear the Father of Lyes speak so much and so oft one and the same thing to their great disturbance though it was matter of truth because every thing this grand Lyar speaketh is rendred suspicious even from the Speaker himself And as it is an usual and customary punishment put upon common Lyars among men that they are not believed no not when they speak the truth so Paul well knew that the Devil never speaks truth but with a devilish design to deceive others by that truth which he speaketh Therefore did Paul not only Reject the Testimony of this Lying Spirit that he might openly declare him to be the Father of Lyes and that he might Interdict all Saints from holding any kind of Commerce with the Devil but also did Eject him out of this Deluded Damsel saying I command thee in the name of Jesus Christ to come out of her verse 18. and he came out the same hour So far was Paul from taking any Joy in such a Testimony of truth from that Lying Spirit that it
grieved him so much as no Allay could be had of his great grief without Dispossessing the Devil which he effected in the Name and by the Authority of his Lord our Saviour who had impowered his Apostles to cast out Devils in the Name of Christ Mark 16.17 These words Paul uttered 〈◊〉 the motion of the Holy Spirit upon him who informed him of the dangerous effects of Satan's increasing rage as he felt after and also assured him of power from on high to cast out this daring devil according to Christ's promise This latter Action of Paul at Philippi did soon involve him into a state of Passion and suffering for when the Damsel's Masters saw their gain was gone out with the Devil out of the Damsel as if both had gone forth together according to the sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in verse 19.2 They presently raise up an hot persecution against Paul c This introduceth the second general concern of Paul and his Associates at this City namely their passion and suffering wherein those parts fall under a several consideration as followeth 1. Their danger And 2ly Their deliverance In their danger are considerable 1. Their Accusers both who they were before whom and of what they did accuse them verse 19.20 21. And 2 The usage of the accused tho' they were innocent yet without convicting them of any crime they are both beaten with many stripes and cast into close prison and the Jaylor is commanded to keep them in the straitest custody verse 22.23 So that he thrust them into the inner prison and made Paul and Silas's feet fast in the Stocks verse 24. But 2. Their deliverance is described with Graphical and Beautiful Ornaments The principal parts whereof are two First Their freedom from the Jayl And secondly the Conversion of the Jayler and both these are beautified with many adorning circumstances First their freedom from the Jayl is set off in comely colours as it is demonstrated to be both by a Divine hand and by humane helps subordinate thereunto First In the Divine assistance we find it Illustrated both by the time when it was done to wit at midnight as Paul and Silas were praying and singing praises to God verse 25. and by the means and manner whereby namely by an Earthquake c. verse 26. And secondly In the humane help over-ruled by the Divine hand we have this account that it was done by a decree of the City-Magistrates delivered to Paul by their Sergeants verse 35. and pressed upon them by the startled Jaylor verse 36. but was both refused and renounced by the prisoners because of the notorious injury done to them verse 37. This refusal of their dismission clandestinely doth also startle the Magistrates that they had been so injurious to free men of Rome which was looked upon as a great crime insomuch that they came in person to the prison and being conscious to themselves that they had done what they could not justifie verse 38. They prayed the Prisoners to Pardon them and desired them to depart c. verse 39. The second part namely The Conversion of the Jaylor is marvelously amplified by Antecedents Concomitants and Consequences thereof 1st The Antecedents was the Jaylers intention to murther himself verse 27. but prevented by Paul verse 28. 2ly The Concomitants were 1. His Repentance testified by his fear and trembling wherein he acknowledged his sin and begged pardon of the prisoners v. 30. And 2. His Faith in believing the Gospel ver 31.32 And 3. The Consequents were the kindly Fruits of his New Obedience verse 33 34. The Remarks from those famous passages do follow First From their danger there The first Remark is Where gain is gone there is frequently laid the foundation of Persecution as here and in Acts 19.24 25. The gain of making Silver Shrines for Diana's Temple stirred up Demetrius c. to make an hideous uproar against the Apostles who cryed down that abominable worship but more of that after when we come to that place N. B. 'T is probable this Divining Damsel was a Servant or Slave to many Masters who had all a share less or more in the considerable profit of her advantagious Art for each person that was over curiously inquisitive to have their fortunes told them according to their blind Heathenish Superstition came to this Damsel with the Reward of Divination in their hand as they did to Baloam Numb 22.7 Now when the Divining Devil whereby things to come were foretold was cast out of the Damsel their Gainful Trade was spoiled and then the dispossessed Devil was willing to be entertained and to take possession of the hearts of the disappointed Masters whose godliness was only their gain their gain and their godliness were gone both away together They counted all Fish that came to their net so at last they caught the Devil and all The Devil of discontent filled their hearts from corner to corner and inraged them a gainst the Apostles who had dispossessed their Gainful Devil whom they apprehended and hurryedaway to the Civil Magistrates of the City and there accuse them as is the frequent lot of all faithful preachers to be a sort of Trouble Towns and such as could not be tolerated verse 19 20 21. N.B. Thus the Devil in those couetous Caitiffs had nothing so much ingenuity as that Devil in the Damsel who applauded those Apostles for being the Servants of the most high God verse 17. but now the tune is turned and the truth of the Gospel Satan would be no longer a flattering Devil must now be declaimed against as intolerably troublesome because it destroyed his Kingdom N B. This was the Old Calumny in Ahab against Elijah 1 Kings 18.17 c. nor did those outraigious persecutors pass by that old and ordinary wile of the Devil in all ages in setting up the Placits and Precepts of men in opposition against the Instistitutions and appointments of the great God Christ's Apostles are here proceeded against as Innouators in Religion and as Jews whose names are odious to the world especially to the Romans in this place The second Remark is Generality and Unanimity alone cannot sufficiently Authorize Opinions or practices as the Romanists do assert Here was the profane powers and the rude Rabble concurring together to persecute the Apostles of Christ N.B. The Multitude and the Magistrates joyn issue tear of their Clothes not only to disgrace them the more but also stripps them in order to stripe them upon their naked bodies and when they had striped them abundantly to the satisfaction of their outrage they cast them into prison and as if the inner prison had not been strong enough to secure them they made not only their feet fast in the Stocks but their necks also in the Pillory as the word here signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they put a Wooden ruff about their necks Acts 16. v. 22 23 24. now all this Unity and Unanimity in
Amphipolis and Apollonia two Cities also in Macedonia whether they were called by the Vision but God had no Harvest work there for these his Harvest Labourers and tho' the former of these was so called because the Sea came up to it on both sides yet the Gospel of Christ that vast Ocean of Divine love must not now come to it on any side but Paul passeth by both those places as he was directed by God's Spirit and goes on to Thessalonica one of the chiefest Cities of Macedonia a City built by Great Alexander's Father in memory of a Victory that Philip obtained over the Thessalians and therefore call'd it Thessalonica which signifies the Conquest of Thessaly but it became far more famous for Christ's coming and riding upon the white Horse of the Gospel and conquering a famous Church to himself to which Paul wrote two famous Epistles afterwards c. As to Paul's Preaching the Gospel at Thessalonica two things are principally to be considered concerning his Doctrine Preached in that City The first is the Object thereof which is Two fold 1. The Personal 2. The Real Object The Personal Object is manifold As 1. Whom he Taught the Jews 2. Where in their Synagogue 3. When on the Sabbath-day 4. How oft three Sabbath days together And 5. From whence he drew his Doctrine 't was out of the Scriptures Acts 17. verse 1 2. Then the Real Object is twofold 1. What his Doctrine was namely the Doctrine of Christ's Death and Resurrection And 2. The manner how he taught it was by opening the Prophecies of the Old Prophets concerning Christ and comparing them with what was both done and suffered by Christ making all things so plain to the Eyes of their understandings as if he had exposed them to the open view of their Bodily eyes ver 3. The next considerable to the Object is the Event which also is twofold 1. Good And 2. Bad. The good Event was the Conversion of some Jews and of a great multitude of Greek-Gentiles and of the chief women not a few verse 4. But the bad Event was the opposition and persecution which was a constant Companion of the Apostolical Doctrine in all places where Paul came and this is described by its three parts its Beginning its Advance or Middle and its Catastrophe or ending 1st The Beginning of it was started by the Unbelieving Jews moved with envy who call the lewd Fellows into a League of Conspiracy with them and so sets the whole City in an uproar verse 5. The 2d part of this persecution is the Middle or Increase of it wherein is related that the Apostles being withdrawn to avoid the rage of the rude Rabble so could not be found they fall foul upon Jason the Apostles host and entertainer with others of the Brethren and hale them away to the Rulers of the City where they lay heavy and heinous crimes to their charge they accuse them 1. Of raising Sedition verse 6. 2. Of committing High Treason verse 7. Then the 3d. part the Conclusion thereof tho' those Judges were affrighted at these Accusations both fearing a Tumult among the Citizens and the Roman powers reckoning with them if Christ should be allowed to affront Caesar verse 8. N.B. However they were either well satisfied with Jason's Apology or with the Bail taken for their Appearance if there were need so as to dismiss them out of the Court and let them return home verse 9. This gave a loud alarm to the Apostles knowing that the Jews sought Paul's life therefore were they sent away verse 10. The Remarks upon Paul's preaching at Thessalonica are these The first Remark is Still the Gospel is as the Sea what it loseth on one side of Land it gaineth on another The sending away of Paul and Silas from Philippi to gratifie the mad multitude Acts 16.39 was a means to carry the word of life and Salvation to Thessalonica yea and we may suppose to some Jews both in Amphipolis and Apollonia too N.B. For tho' the every where scattered Jews had no Synagogue built in either of those two Cities as was in Thessalonica yet 't is not at all improbable that they resorted to this Synagogue in Thessalonica out of both the other Cities so had the opportunity to hear Paul preach the Gospel to them N.B. As all these three Cities were situated in Macedonia so they were not so far distant one from another but that they might hold up a Communion in the Jewish worship without any breach of that Law which limited their Sabbath-day's Journey to about two miles among their Traditions Acts 1.12 yet was this looked upon as binding only in their own Countrey in times of peace and not in other Countreys into which War had dispersed them So that some of those Jews out of the other two Cities might be of the Number of those that Believed and Consorted with Paul The second Remark is But those Jews which believed not were the worst sort of Enemies the Gospel of Christ met withal in the whole world N.B. These Unbelieving Jews were worse than those lewd Fellows of the baser sort that were as Idle vagrants out of all honest Imploy Viles et Venales Saith One Vagi otiosiq saith Another such as had nothing to do but to gaze about and run on Errands This Rascality and Sink of the City was the best tools the Jews could find out by whom to do the Devil's drudgery A quo aliquid tale est illud est Magìs Tale inasmuch as those cross-grain'd and cursed Jews set those Mercenary Dueggs of the City on work to make an uproar and opposition against the Gospel they were the principal Agents therein and therefore worse than those worthless burdens of the Earth who were but their Instruments which watched all opportunities to move Sedition in hope of finding some Advantage in change Hence Paul brands those Jews thus that they are neither pleasing to God nor profitable to men 1 Thess 2.15 The third Remark is The Success and prosperous Reception of the Gospel is a grievous eye-sore to the Envious Devil N.B. Would we know the Reason why the Devil raged thus both in the chief Agents the Jews and in those their under-Instruments the mad Miscreants against the Apostles of Christ It was because in three weeks space or very little more they had Converted some Jews many Proselytes and not a few of the chief Gentiles yea and a considerable number of the honourable Matrons of the City tho' such had stirred up persecution against Paul and Barnabas in Antioch Acts 13.50 All which number of Converts considered with the shortness of the time wherein so many were brought in it cannot be wondred at that the Devil seeing his Kingdom tumbling down filled the hearts of those Incarnate Devils from corner to corner with rage against the Apostles N.B. However this speedy Efficacy of the Gospel upon so many and mighty persons together with the malicious Opposition they
Holy Ghost Because 1. They were nominated and elected by a special ad immediate Instinct of the Spirit as Acts 1.24 and 13.2 c. 2. They were ordained by the Apostles who were filled with the Spirit whereby they were inabled to that work Acts 14.23 And also 3. Whosoever is set apart to that Office of over-seeing the Church according to the Rule of God's word is truly made an overseer by the Holy Ghost God concurring in owning and blessing his own Institutions and those are charged by the Apostle here to take heed unto themselves in the first place for he that is not mindful of his own Salvation can never be careful aright of the Salvation of others and then to all the flock committed to their charge inforcing this duty upon them by declaring how dear and costly the Church was to Christ and therefore should be dear and precious in their pains and care to them N.B. But alas saith Espenoaeus how many are Aposcopi rather than Episcopi by-seers rather than right over-seers How can Christ take it well at the hands of careless Ministers that they should be so negligent over those Souls which cost him his precious blood whom he pluck'd out of the Paw of the Roaring Lion bears in his Bosom c. Isa 40.11 The sixth Remark is Heretical Teachers as well as bloody persecutors are no better than Ravenous and Grievous Wolves for so both are branded with that beastly Name Verse 29. N.B. Still the Metaphor is caryed into an Allegory wherein true believers and Disciples of Christ are called Sheep or Lambs their Pastors Shepherds or over-seers and their Adversaries whether in Heresy or Persecution are stiled Wolves Nothing more plain than that cruel persecutors are Wolves call'd so by Christ Matth. 10. v. 16 17. whose Malice inclines them to destroy God's people as strongly as the Rapacious nature of the ravening Wolf doth that greedy Creature to worry a Flock of Sheep This all Martyrologists do make manifest in all ages of the Church N.B. But there be other Wolves so called even false Teachers by Christ himself also Matth. 7.15 Such as come among Christ's Flock in Sheeps cloathing The Devil usually begins with violence Force and Cruelty circulating the world like a Wolf or Lion seeking whom he may devour 1 Pet. 5.8 If this succeed not to take well then he betakes himself to his Wiles of fraud and crafty Counsels Herein he puts off his Wolfs Frock and makes his next Encounter in Sheeps cloathing yet retaining his Wolfish and worrying nature this is another dangerous Rock which the less careful and the over credulous may easily split against therefore Christ cryeth beware least while we are striving to Shun a Shelf we fall not on the other hand into a whirl-pool N.B. The old Church was sadly pester'd with false Prophets Deut. 13.13 Jer. 23. v. 16. Ezek. 34 c. And so is the New Matth. 24.4 Rom. 16.17 Ephes 5.6 Col. 2.8 1 John 4.1 This was Peter's prophecy that such shall bring in damnable Heresies privately c. 2 Pet. 2.1 and Paul predicteth the like here verse 29 30. a speaking preverse things c. while they pervert the Scripture in defence of their own devices These are as pernicious to the Soul as persecutors are to the body and wolves to the Sheep therefore the worst and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Paul useth for drawing Disciples not to Christ but to themselves c. signifies to tear them limb from limb as the Wolf doth with the seized Sheep c. but our Lord hath promised to punish those that push with the Horn and foul with feet Ezek. 34.19 so we need not fear c. Mic. 5.5 The last Remark here is Paul's Pathetical Valediction wherein First He Commends those Elders to God who alone was able to keep them in that approaching hour of Temptation and to the Gospel of Grace which the God of all Grace appointeth as a means to six them upon the Rock that they might not be removed by that future Tempest but be preserved for Glory verse 32. Secondly He gives his own example verse 33. and the command of Christ v. 34 35. for their Imitation to avoid covetousness which is the Root of all evil 1 â—im Chap. 6. verse 10. Especially in praelates John 12.6 and Matth. 26.15 as Moses did Numb 16.15 and Samuel 1 Sam. 12.3 5. and himself who Laboured with his hands for his own Liveli-hood Acts 18.3 and 1 Cor. 4.12 and 1 Thess 2. verse 9. and 2 Thess 3.8 where he gives this Account N.B. That he did not propose this his practice as a precept or precedent Law or Rule to all Ministers for he had not power to deprive them of what God had given them Levit. 27.32 Matth. 10.10 Luke 11.42 Prov. 3.9 10. Mal. 3.9 10. Tithes were paid by Abraham to Melchisedeck long before the Levitical Lawâ— So that there must be a moral equity in this Reciprocal duty both before the Law under the Law and after the Law under the Gospel And tho' Paul did thus in a juncture and case of necessity because of their present poverty had they been able more shame would it have been to them to let him Labour and because false teachers were watching all advantages against him yet doth he himself often assert his own priviledge 1 Corinth 9.14 Gal. 6.6 and Christ's words he urgeth might be collected out of Luke 6.38 and 16.9 c. yea the very Terms might be spoken by Christ for all he spake is not writ John 20.30 Thirdly He kneel'd down and prayed with them all verse 36. Here was a right Gospel manner of taking a final farewell Whereas the common custom of Carnal men is to bid Adieu one to another by drinking of Healths which Turpissima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or most filthy Healting Round and cursed Custom had its first original from some Sordid Court Parasites who would lick up the very Slaver of their Princes There is no parting now without such Circular potting yea the whole Cup up and off as well as round Those primo-primi-Christians did not so here but parted with prayer in a kneeling posture worshipping God both with their bodies and spirits 1 Cor. 6.20 Fourthly And here with tears with their prayers Verse 37 38. testifying hereby how they looked upon the loss of such a painful and faithful Pastor or Apostle a very great publick loss not only to themselves but also to all Asia And this was the cutting yea killing word that he told them by a prophetick Spirit that they should see his face no more Oh! How loth were they to part with Paul who had so indeared himself to them by his holiness humility and usefulness insomuch as they enjoy him as long and as far as they could accompaning him to the ship and when gone off to Sea gave their longest look after him Thus are we pull'd one from another in sad parting 's 〈◊〉 but we meet in
to him by the Holy Ghost Acts 20.23 and by Men inspired with the Spirit Acts 21.4 and here again by the Prophet Agabus ver 10 and 11. who took Paul 's Girdle wherewith he bound him both hands and teet c. By which outward sign and symbol parallel to that of Jer. 27.2 and ordinary exemplifications of the prophets as Isa 20.2 Jer. 13.1 Ezek. 12.5 which custom the false Prophets also took up 1 Kings 22.11 and Jer. 28.10 11. he fore-shewed what should befal Paul as it were fulfilled verse 33. N.B. This Agabus did not so much for Paul's sake who knew it before but for others sake Accordingly it is foretold to us what we must expect in the way to Heaven which is not a Milky but a Bloody way Acts 14.22 and 2 Tim. 3.12 The seventh Remark is The constancy of holy sufferers in undergoing those Sufferings God calls them unto is a great confirmation to other believers N.B. Thus it was here when those believers at Cesarea heard what was foretold would befall Paul at Jerusalem they out of tender Compassion toward him and out a deep sense what a grievous loss it would be to lose so great a Light do importune him with tears to forbear his Journey to Jerusalem verse 12. tho' their tears did melt Paul into tears also insomuch that there began a strange strife as betwixt David and Jonathan 1 Sam. 20.40 c. whither should out weep each other he grieving to see them so grieved Yet holds he his right Roman yea true Christian Resolution of being obedient to the Conduct of the Holy Spirit tide good or tide Evil to him verse 13. 'T was a brave Speech of great Pompey necesse est ut eam nou ut Vivam 'T is necessary I should go not that I should live but Braver in this undaunted Champion who said Acts 20.24 He counted not his Life dear to him N.B. And here What mean ye to weep and to break my heart for I am ready not to be bound only but also to dye at Jerusalem for the name of the Lord Jesus verse 13. Thus he who seemed to be altogether insensible of his own griefs which waited for him every where as he knew and said Acts 20.23 was out of an Holy Sympathy exceedingly grieved at this grief of his Friends and thereby bore a double burden both his own and theirs that thus Recoiled upon him Thus as Christ's Love to him was stronger than Death Cant. 8.6 So aqué non aequaliter as well tho' not as much was his love strong to Christ back again and there ought to be the like Reciprocation of love in us to Christ also or it is not of the Same nature with his not begoten by it N B. When those Believers saw such a most Masculine disingaged and most couragious Zeal and resolvedness in him this confirmed their faith and they commit the event to God verse 14. Crying The will of the Lord be done according to the third Petition in the Lord's Prayer at Christ's command Mat. 6.10 and Luke 11.2 and according to Christ's own Example in his own case Matth. 26.42 and Luke 22.42 N.B. Here we ought in all our Perturbations of mind by crosses losses c. to Centre our souls when God's will is done our will must be done also We must say Amen to God's Amen and put our fiat and our places to God's we must have the same mind and Spirit that was in Christ Phil. 2.5 making our lives as so many Sermons upon the life of Christ in resigning our wills to God 1 Pet. 2.9 otherwise we are none of his Rom. 8.9 The eighth Remark is True faith is not daunted at the sight of the Cross but couragiously goeth forward and resolutely follows the call of God as here v. 15. N.B. Paul and his companions who had so passionately and so compassionately diswaded him from his designed Journey make up their packs put on bag and baggage trudge away with their truss'd up fardles as all ready prest and prepared to face any danger in Jerusalem unto which place they resolved to travel and cast themselves upon the Lord whom they knew was able to preserve them This did Paul tho' he was foretold of his sufferings and did certainly fore know even of such and so many-reckon'd up by himself 2 Cor. 11. N.B. As scarce ever were heaped upon any one man's back excepting Christ yet go he will and preach the Gospel he will even in Jerusalem it self amongst those murderers of Christ whom he loved much because Christ had forgiven him much Luke 7.47 and he thought that he could never do nor suffer enough for Christ who had done and suffered much more for him Who now called him hereunto N.B. With the like Spirit said Famous Luther I will surely go to the City Wormes seeing I am sent for thither by the Emperor tho' I knew there were so many Devils to resist me as there are Tiles to cover the Citizens houses c. This he said to Spalatinus who asked him if he would adventure Yea and those friends of Paul were so warmed with his lively coal that they give over to diswade him and resolve to take their own share with him in the danger The ninth Remark is When the Lord calleth any of his Servants to suffering-work he leaves them not altogether destitute even of some Creature-comforts in their way thither Thus was it here with Paul when posting in all hast to meet with his Cross N.B. there went with him certain of the Disciples of Cesarea besides his own other companions who brought with them one Mnason of Cyprus an old Disciple with whom we should Lodge ver 16. This Mnason our translation intimateth was in that company which Journyed with Paul now to Jerusalem but some rather suppose that those Disciples of Cesarea conducted Paul and his company to Mnason's house in Jerusalem for tho' he was of Cyprus and supposed to be converted when Paul and Barnabas were there Acts 13. verse 4. yet had he now an house in this great City who was willing to entertain Paul and to be as another Gaius the host of the Church Rom. 16.23 N.B. Take it in the former sense and it was no small incouragement to Paul to have his Host along with him in company from Cesarea to Jerusalem or in the latter sense for considering the vast confluence of Country-men coming up from all parts of the Country to this Annual Solemnity of Pentecost at Jerusalem it cannot be imagin'd but Lodgings in the City must needs be mighty Scarce and it was therefore no small kindness in Mnason to provide convenient Lodgings for Paul and his company N.B. So that in both senses Paul wanted not his due incouragment especially not to be turned out of Doors but to find Lodging with an old Disciple a Gray-headed experienced Christian a Father in Israel one beyond a babe or Child-hood yea beyond youth a Father 1 John 2.13 and such
N.B. and here he was in most Eminent danger to be pulled in pieces by this Tumult or mawl'd with blows to death when this inraged rabble falls Pell-mell upon him with the faggot sticks prepared for the Altar or what came first to hand had not the Roman Commander come so seasonably in for his Rescue verse 30 31 32. Wherein we have this account N.B. That before his Seven days of purification the time of his Vow were accomplished those implacable Jews of Ephesus who were come to keep the Pentecost-Feast here saw him in the Temple where he waited till his Nazarite offering was over Numb 6.13 they against all Law lay hands upon him laid false as well as soul things to his charge crying out that he was an Enemy both to the Jews to the Law and to the Temple c. malicously surmising that he had brought Trophimus a Known Ephesian beyond the Court of the Gentiles the place allowed for such as came out of the Gentile-stock yet worship'd the true God as the Eunuch of Candaces did Acts 8. even into the Court of the Jews which was death by their Traditional Law N.B. And all the ground they had for this Accusation was because they had seen this Trophimus with him in the City therefore he must be with him in the Temple too which was only the frantick Dream of their inraged Jealousy v. 29. with this out cry of Paul's polluting the Temple the whole City was in an uproar by those Asian Blood-hound who had former Contests with him there and now pursued him hither dragging him out of the Temple in order to kill him thinking it great impiety to stain the Pavement of that holy place with blood yet not sticking at staining their Souls with the blood of the innocent here was straining at Gnats and Swallowing Camels verse 30 31. Now when they were just about killing Paul N.B. God steps in for his Rescue in this manner The Romans durst not trust such vast multitudes at Jewish Festivals without a sufficient check therefore kept they a Strong Garrison in Antonie's Tower on the North side of the Temple the Governour hereof having Tidings of the Tumult brings his bands of Souldiers to fee the peace kept his affrighted the Jews from their murthering Paul N.B. The fear of man caused â—hem to forbear what the fear of God could not for the Jews had not power of life and death permitted them by the Romans which sufficiently demonstrates it was not Divine Zeal but Diabolical malice that set them upon this outrage and it was an admirable instance of Gods good providence who delights to Reserve his hand for a dead lift to save those that are forsaken of their hopes God comes unlookt for here and as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of an engine to save Paul and that by an Heathen Colonel who neither had any such intention nor any affection for persecuted Paul as appears by his binding him with two Chains as Agabus had foretold and carried him Pâ—â—soner into the Castle verse 32 33 34 c. CHAP XXII Paul in Prison PAVL now was become a Prisoner to this chief Captain or Roman Tribune who tho' he delivered Paul out of the hands of those that would have murdered him yet bound he him with Chains possibly looking upon him as the Author of this Tumult Acts 23.27 and examined him publickly who he was and what he had done Acts 21. verse 33. However by this same means as what was foretold from God to him Acts 21. v. 11. was fulfilled for not one tittle that is foretold by his Servants from him can fail So God provided hereby that Paul should have a fair hearing before he could be condemned and Executed by that Riotous Rabble who agreed well enough in doing this murdering mischief so far as they durst but could render no reason to this Tribune for their outrage against Paul N.B. Wherefore the Captain ordered his Souldiers to carry away the Prisoner into the Castle not only to secure him from the fury of this confused popular commotion but also to be examined privately again Paul being by this good providence handed up upon the Ascent to the Castle out of the reach of his murderers hands craveth leave of the Captain to make his Apology to this Tumltuous and Frantick people and he did this both to Vindicate the Gospel that no Scandal might rest upon truth and to demonstrate his invincible Zeal for his own Country-men and Kins-men who while they were doing their utmost for his destruction would leave no means unattempted for their Salvation Acts 21. v. 34 35 36 37. When Paul requested this liberty of speaking for himself the Captain asks him two Questions N.B. The first was about his skill in the Greek Language which had been the common Lingua in Asia and Aegypt c. while the Graecian Empire retained its predominacy and was well known among the Romans who were of any good quality and education And his second Question was about his Person whether he were not that Famous Ring-leader of a Rebellious Crew Judas Galilaeus who pretended himself to be a Prophet made an horrible insurrection yet escaped when many of his followers were slain of whom Josephus Lib. 20. Cap. 11. Antiqu. mentions to which Paul Answers No but declares what he was and so had license to make his defence verse 38 39 40. of Acts 21. In Paul's Apology to the people for quelling the Tumult Acts 22.1 2 c. we have these Remarks The first is There is a lawful and pious insinuation for gaining the Attention of Auditors which may be used in Sermons or Orations N.B. Thus Paul did here tho' his Auditory consisted of wicked men and of the most peevish and pestilent persecutors yet doth he give to them their due Titles of respect and honour belonging to the places wherein the providence of God had placed them stiling them Men Brethren and Fathers verse 1. and not using any opprobious invectives which they now deserved Moreover he that could speak all tongues by the Gift of the Holy Ghost upon him chused to speak in his own Mother-Tongue namely the Hebrew mixt with the Syriack ever after the return from the Captivity as knowing that Language was most grateful to this people who had so great a prejudice against all other Nations and Languages This made them keep the more silent verse 2. The second Remark is such as are become renewed in the Spirit of their minds Eph. 4.23 have quite contrary thoughts and understandings to what they had in their unrenewed Estate Thus Paul while he was the Pharisaical Saul had such high thoughts of his strict Sect as to believe if only two persons were to be admitted into Heaven the one must be a Scribe and the other a Pharisee He looked upon himself as a perfect Zealot in Pharisaism wherein persecution of Christianity was one part of his Perfection verse 3 4. but when he by his
the 4th Tho' some of the Antients did Question this Epistle c. yet more of them do confirm its Authority not only they but also all modern Authors finding the Spirit of an Apostle all along breathing in it as well as in all others There is in this Epistle the same Majesty Purity Efficacy Spirituality and power upon mens Consciences all which do demonstrate its Divine impression Moreover the Rabbins say that Enoch instituted that great excommunication of MARAN-ATHA 1 Cor. Chap. 16.22 What became of Jude at last the Scripture mentions not but Eusebius tells of his going to Agbarus King of Edessa whom he cured and converted according to the letter our Lord returned in Answer to the King 's first letter sent to him and there he lyes interred but other Ecclesiastical writers say that he went with his Brother Simon into Persia where he was slain by the Pagan Priests c. This is only humane Testimony Now come we through the supplies of the Spirit of Christ Phil. 1.19 to the fourth and last of all the Apostles to wit John having no Scripture-light concerning the History of the rest of the Apostles and therefore are here omitted in this Discourse who as he was the best Beloved Disciple so was honoured above the other by his Loving Lord both in writing Scripture being made an Evangelist in his Gospel an Apostle in his Epistles and a Prophet in his Revelation and also in prolonging his Life the longest of all for he survived all his Collegues and died last of all the Apostles as is supposed about an hundred years after the birth of Christ and is thought to have gone to continued in Asia till the Third of the Ten Persecutions under Trajan The Remarks upon this last living and over-living Apostle John who lived till the Ninety seventh year of his Age and was the only Apostle that saw his Lord's prediction of the Destruction of Jerusalem fulfilled are these The first is as John is frequently called the best Beloved Disciple John 13.23 24. So he had most of his Lord 's personal Favours in being usually present at his chiefest Miracles as at his Transfiguration on Tabor Matth. 17.1 Luke 9.28 in Raising Jairus's Daughter Mark 5.37 c. and so at his Agony in the Garden Luke 22.8 at the Priest's Hall John 18.15 and at his Passion under the Cross John 19.25.26 where Christ commended to him the care of his Mother To which may be added his first Testimony of Christ's Resurrection John 20.2 8. His being an Agent in the first Miraculous Cure after Christ's Ascension Acts 3.3 c. His boldness for Christ Crucified Acts 4.13 and his conferring the Holy Ghost c. at Samaria Acts 8.14 15 17. As also His being call'd by his Lord Boanerges a Sun of Thunder Mark 3.17 and a Pillar of the Church Gal. 2.9 c. The second Remark is This Apostle spent most of his time in Asia which seems to be his Province falling to him as some say by Lot when the Apostles divided their Apostolical work Tho' it should not be granted that the seven famous Churches call'd Golden Candlesticks in the lesser Asia were founded by John who Preached mostly in those parts but that they were founded as others think by Peter and Paul yet this is plainly evident that after the death of Peter and Paul John took upon him the charge of these Churches and was much conversant among them Hereupon some not improbably conjecture N.B. That the Epistle from Laodicea mentioned in Col. 4.16 must be meant the first Epistle of John which was wrote by him while he abode in Laodicea This is safer to say than that it was an Epistle written by Paul from Laodicea which is now lost as the Papists say and therefore they do infer that the Canon of the Holy Scriptures is defective And to affirm that Epistle to be the first Epistle of John is better done than those Quakers do who have Printed a Translation of that spurious and Apocryphal Epistle from Laodicea and plead for it However this is certain John wrote an Epistle to Laodicea and to her Six Sister-Churches in Asia wherein he declareth great Declinings in those Divided Apostatizing Times whereof Paul pertinently giveth this intimation saying All they that are in Asia are turned from me 2 Tim. 1.15 No wonder then if John found the Synagogue of Satan Satan's Throne false Apostles working Magical wonders a Jezebel and corrupt Doctrines c. as John's Epistles Rev. 2. and 3. do express among those that were deserters of Paul and had been ashamed of his Bonds And no wonder then if this Apostle observing the notorious decay of Truth Piety and Charity wrote his first General Epistle as a suitable Salve for these sad Sores of the Church wherein throughout he inter-weaveth Purity of Doctrine Piety of Life and Love to the Brethren the better to fortifie them against the Seducers of that day and his other two Epistles are very much of the same Argument in the closure of which he intimates his desire and purpose shortly to come to them and he wrote his Gospel against such as denied the Deity of Christ The third Remark is The powerful providence of God in this Apostle's preservation from the Residue of his perils in those Primitive Pagan Persecutions we find him in the Isle Pathmos Rev. 1.9 Some say he went thither voluntarily to avoid Persecution and to Preach the Word there but this is improbable because those Islands in the Archipelago where Pathmos is have in them few Inhabitants That very Text tells us he was there not to Preach the Word of God but it was for Preaching it in Ephesus and other places for which the persecuting Emperor banished him thither N.B. The Pagan Persecutions were now begun by that Monster Nero out of the mouth of which Ravenous Lion the Lord delivered Paul 2 Tim. 4.17 c so did he deliver John from him for he was not banished till the Reign of Domitian but within Three years time after Nero had begun his Barbarous Cruelties against the Christians that Tyrant died by his own hands to escape publick and a more shameful execution N.B. In him ended the blood and family of the Caesars and then had the Churches of Christ rest as 't is said Acts 9.31 on a like occasion from bloody persecutions for twelve years and upward c. by reason of the short Reigns of Galba Otho and Vitellius God so ordering it for his Church's good that no sooner had the Soldiery of Spain proclaimed Galba to succeed Nero in the Empire but Otho riseth up against him and cuts him off in the 7th Month of his Reign and set up himself but before Otho was well warm in the imperial Chair that Debauchee Vitellius rose up against him put his army to the foil for which Otho slew himself so he rendred his life and his Empire up both together to him When he had Reigned if it
was quickly Metamorphos'd in the Ecclesiastick power of the Bishop of Rome in comparison of whose power that when Phocus had gratified Boniface the Bishop with the primacy for the supporting him in the Imperial Chair after he had murdered the Emperour Mauritious his Master and placed him self in it The Emperor's power was indeed very small ever after Therefore is he said to exercise all the power of the first Beast healing his former wound by reviving the adoration of Images under a new name of Saints by which Idolatry lived again and doth live yet is it also limited to 42 months Rev. ch 13. v. 5 12 15 and those two Beasts are but one Beast ver 17 18 c. N.B. That the Lord may make me as another Barnabas a Son of Consolation Acts 4.36 unto the Disconsolate Church in this our Day with a blessed Voice in the Temple Isa 66.6 I shall lay down this General Rule first that the choicest and most soveraign Cordials wherewith we ought to Refresh and Revive our Trembling Spirits when we are even fainting away with fear prevailing over our hope are the exceeding great and precious Promises of God 2 Pet. 1.4 which are called by the Evangelical Prophet the Breasts of Consolation Isa 66.11 Those are the blessed Suckling Bottles that all God's Children who are taught of the Lord Isa 54.13 John 6.45 must learn to suck that they may be satified so as no longer to look upon the consolations of God like small matters to them Job 15.11 for no small gifts can come from the hand of so great and so gracious a God who is the God of Consolation Rom. 15.5 and the Consolation of Israel Luke 2.25 He is the God of all Comfort 2 Cor. 1.3 that is of all true Comfort of all kinds of Comfort and of all degrees of Comfort He is the Fountain from whom they all flow and such a Father of Mercy as when one comforting Mercy is spent upon us God still abides as a Father able to beget more and new comforting Mercies for us that the Heirs of the Promises might have strong consolation c Heb. 6.17 18. even everlasting Consolation in our Lord Christ 2 Thes 2.16 Now as there is a Natural Instinct which instructeth Lambs and all such like young Animals immediately as soon as brought forth to suck the Teats of their Dams c. So there is a Divine and Spiritual Instinct which teaches all the Lambs of Christ to suck the precious Promises those blessed Breasts of Consolation that they may be as Napthali satisfied with favour and filled with the blessing of the Lord Deut. 33.23 Behold the marvelous congruity betwixt this Instinct of Nature in all young Animals and that great Grace of Faith in all God's Children 'T is said the Just shall live by his Faith Hab. 2.4 a Text so famous as to be three times quoted in the New Testament Râ—m 1.17 Gal. 3.11 and Heb. 10.38 All which Divine Scriptures do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unanimously hold forth the most eminent and most excellent exercise of that great Grace of Faith so exceeding useful to us both while we live and when we die The Just or truly justified ones cannot live without it 'T is as the Merchant Ship that fetcheth our food from far Prov. 31.14 even from Heaven it self sometimes as it did Manna Psal 78.24 25. John 6.31 This Grace makes men able to live even in the worst of times and sure I am none dare die without it 't is the saving Grace as Heb. 11.13 All God's Worthies died in the Faith c. Thus far in the general but now come to particulars N.B. We must learn all of us as becometh the Babes of Christ to suck out satisfaction to our Souls from such blessed Breasts of Consolation as are most suitable to our present condition of any kind of Calamity The first Instance I shall give here is that exceeding great and precious promise which God most graciously granted unto Abraham that Father of all the faithful Rom. 4.16 when a pang of fear came upon him and when his Faith was fallen below his Fear and his Fear was swollen up above his Faith then God comes seasonably and says to him Fear not Abraham I am thy Shield and thy exceeding great Reward Gen. 15.1 When Abraham was made able to suck out the sweet Milk of this precious Promise by the Mysterial Mouth of a lively Faith then his former fainting fits of a desponding fear were done away and then could he walk as it were hand in hand with his God through all his following Tryals and became able to follow his heavenly Father as we may say blindfold not knowing whither he went Heb. 11.8 yet all along well knowing with whom he went for he always walked as a Child in his Father's hand saying as David said afterward Though my God lead me through the Valley of the shadow of death I will fear no evil for God is with me his Rod and Staff still comfort me therefore surely goodness and mercy shall follow me all the days of my life and I will dwell in the house of the Lord for ever Psal 23.4 6. 'T is expresly said of Abraham that he staggered not at the promise of God through unbelief but was strong in faith giving glory to God and being fully perswaded that what God had promised he was able also to perform c. Rom. 4.20 21. Now what Malady of fear did here befal our Father Abraham may befal any of the Sons and Daughters of Abraham yea undoubtedly often times does so As Faith in God's Promise was this holy Patriarch's Remedy against his Malady of fear So accordingly it ought to be our Remedy also If we could believe more in the Lord our God we should be better established against all distrustful fears and be more prosperous in our works and ways 2 Chron. 20.20 Isa 7.9 for God proportioneth his performing unto the measure of our believing saying to us as to the Man in the Gospel As thou be lievest so be it unto thee Matth. 8.13 Mark 9.23 This is a very great Truth that whosoever of the Sons and Daughters of Abraham do their duty according to that Divine Command Rom. 4.12 of walking in the steps of faithful Abraham in this World they shall be sure of lodging in the bosom of Father Abraham as Lazarus did Luke 16.22 in the World to come c. The second Instance that I shall add alone here concerneth the Church of God in general as the first did every Child of God in particular both which may fall into fainting fits of hopeless fear this is that exceeding great and precious promise out of which all the Children of the Church ought to suck the Milk of consolation in a disconsolating day of distress upon the Church of Christ namely that blessed Breast of comfort recorded by Zechariah Rejoyce greatly O! daughter of Zion c. Behold thy King cometh unto thee Just
take the time of Satan's binding for a long time indefinitely Zegerus Emanuel Sa and Esthius all say 't is meant all the time since the first publication of the Gospel Ribera Haimo and Gagneus take it for the time until Antichrists rise who as they say must continue but three years and an half before the day of Judgment Junius begins these thousand years thirty six years after Christ's death for then Satan raged against the Christian Church until Hildebrand before he was restrained c. Brightman reckons at Constantine to Pope Bonifaceâ— the eighth and so do Napier and Mr. Fox the Martyrologist Cotterius begins them at 1517 when Luther arose to a reformation at which time was the rising of the witnesses But Alsted and Archer begin them at 1666 and 1694 the latter of these two Dr. Hall in his Revelation Revealed most highly honoureth saying of him that Mr. Archer was a London Divine of such Sanctity and Estimation as none doubted saith the Doctor to file him among men as pretious as any the Earth bore in his time yet some mistakes attended this pretious man both in reckoning Christ's Reign to begin at 1666 year and in fixing the call of the Jews and the ten Tribes upon 1650 or 56 year both which time it self hath confuted Tho' Dr. Hall give this high character to Mr. Archer yet was he of a differing opinion to him saying the Ten Tribes were 2340 years ago so dispersed as dust before the wind so that now they have no known Being in the world and for them to be fetched again out of the Rubbage of Paganism and Mahometanism credat Judaeus Apella let the circumcised Jew believe it c. As to Alsted he is an Author of Universal Reputation as appeareth by his Encuclopaedia and other learned Works He wrote in Latin his Assertion of the glorious Kingdom of Christ here on earth Illustrates it from sixty five places of holy Scripture and answers thirty five Objections against it which is faithfully Englished by famous Mr. Burton who calls it The beloved City and well-worthy of serious perusal Yet this great professor of the University at Herborne hath his Mistake also in fixing the beginning of Christ's Reign on Earth upon 1694 year or sooner This his Conjecture is likewise expired Re infectâ as well as the former we may well suppose the cause of so many men's mistakes as to times and things is this that seeing the sense of those dark prophecies layeth not in Superficie sed in medulla Scripturae as the Father phraseth it not in the outside of the letter but in the marrow of the Spirit therefore was it a prudent answer of Dr. Andrews when a plain man asked him his opinion about those obscure passages in the Revelations he modestly said My Friend I am not yet come so far c. Yea and great Calvin if Bodinus wrong him not was forced to acknowledge that he was Nullus in propheticis and knew not what many obscure passages of the Revelations meant Seeing as Jerom saith Quot habet verba tot Sacramenta so many words so many Mysteries as before 3dly There be many great lights of the Church that are in the dark about those difficult points rendring their Reasons for their dissenting such as learned Dr. Lightfoot who in his comment upon the Acts pag. 12. doth condemn the Millenarian opinion as erroneous c. And other learned men argue thus 1. The first Lesson that God taught Adam after he had taught him the Lesson of Christ was that he should not expect Christ's Kingdom upon Earth because he then cursed the Earth to him and what should Christ's blessed ones for ever in Heaven do a thousand years on the cursed earth seeing Christ saith His Kingdom is not of this world c. 2. Tho' Millenaries say they understand Satan's binding to be that he shall no more persecute the Church but 't is expressed Rev. 20. v. 3.8 that he shall not deceive the Nations now there is vast difference betwixt persecuting and deceiving and betwixt Church and Nations 3. They say also that the first Resurrection Revel 20.5 is meant the calling of the Jews which is called a life from the dead Rom. 11.15 and John 5.24 25. 4. They add likewise that the Resurrection of the Gentiles or the thousand years of chaining up Satan from deceiving the Gentile Nations did begin at the destruction of the Jewish Temple for then tho' the Gospel had been preached before did Judaism cease and Christianity began c. Hence was that day called a Terrible day Joel 2.31 Acts. â—â— 20 as if it had been the day of Judgment and Christ discourses so of them together that you cannot know them asunder they are so alike in Matth. 24 c. Many more Arguments against the Millennium may be found in Dr. Willet's Hexapla on Rom. 11th and on Daniel c. in Dr. Hall and in Ross's Pansebeia too long to inserit here which Alsted and others have industriously Answered The safest choice I Judge in polemical points is only to speak by permission as the Apostle's phrase is 1 Cor. 7 6. and not over Dogmatically c. Dr. Goodwin concludes his Sermon on the fifth Monarchy with this prudent caution saying Whether so or so I leave undetermined And the Rabbies old Salvo ' with a little variation seems now very seasonable namely Elias cum venerit solvet Omnia when the Messiah Elias's Master cometh he will resolve all those Sacred Riddles we must therefore pray with the Spouse Make hast my Beloved and run like the swift Roe to unriddle all Mysteries c. The last Remark is What became of John after he had delivered this Revelation to the Churches of Asia the Scripture is silent We are told his Epistles and Gospel were writ after his return to Ephesus from Patmos where he had his Revelation were pubished by Gaius his Host and Deacon mentioned Romans 16.23 N. B. And that he was put into a vessel of boiling oil at Rome which did him no harm and that he slumbreth yet under the earth at Ephesus where he made his own grave out of which he had preached c. But these many other stories ficta magis quam facta esse videntur seem vain fictions rather than real facts saith Pareus and be but monkish Evaporations saith Prideaux No better what is told concerning Andrew Philip Thomas Bartholomew Simon the Canaanite Matthew saving that he wrote his Gospel and Matthias chosen by Lot in Judas's stead is if not Fabulous at least uncertain N. B. Where the Scripture hath not a Mouth to speak we may not have a Tongue to ask Now unto the King Eternal Immortal invisible the only wise God be honour and glory for ever and ever Amen 1 Tim. 1.17 Now the God of peace that brought again from the dead our Lord Jesus Christ that great Shepherd of the Sheep through the blood of the everlasting Covenant make you perfect in every good work to do his will working in you that which is well-pleasing in his Sight through Jesus Christ to whom be glory for ever and ever Amen Heb. 13.20 21. Δόξα μόνω Θεῷ Deo Soli Gloria FINIS
of such great reckoning with God that he promises Earth to the Meek as he doth Heaven to the Violent Matth. 5.5 and 11.12 Heaven is had by the Violent Earth is Inherited by the Meek one would think that Meek Men are most like to be Sworn out of their Patrimonies as honest Naboth was but the less that Meek Moses was moved at Miriam's Murmurings so much the more did God strike in for him Numb 12.1 c. That Naomi should be thus meek in her Misery was much for Misery is a morose thing of it self and unhinges the Spirit yet Sanctified Affliction contributes much to meeken even a Cholerick Mind David till he had mourned for his sin was mightily severe against the Ammonites 2 Sam. 12.31 Yet after this how meek was he to Shimei c Meekness is the fruit of Mourning Matth. 5.4.5 The Hebr. words that signifie to be Meek and to be in Misery grow both upon the same Root to wit Gnani and Gnana which are of so great Affinity that sometimes the Septuagint renders the one for the other as Psal 36 11 c. Oh how happy might many Families be with more Meekness in them How many are Troublers of their own Houses Prov. 15.27 Thou stout and I stout as saith the Proverb and hard with hard never makes good Wall a soft Answer turns away Wrath Prov. 15.1 Soft Rains doth best allay the most boisterous Winds and a Flint is most easily broken upon a Pillow 'T is easier to stir strife than to stint it God knows there be many such Trouble-Houses Troublers of their own Flesh Prov. 11.17 and Troublers of their own Houses ver 29. they and their Houses never live at Hearts ease and content but rather all in Passion and Contention all in haste and in an hurry as no doubt were in the Houses of Worldly Laban and Nabal which two Names are one if turn'd back in reading V. 3. And her Hap was Vaiiker Mikreah Hebr. Her hap happened 'T was hap or chance in respect of Ruth but it was the Work of Providence in respect of God Hence Observ 1. Those very things that are casual and contingent as to us are yet necessary and unavoidable as to God Ruth did not purposely intend to glean in Boaz's Field as being altogether ignorant what Field did belong to him but she went out with a Resolution to glean in any Man's Field that would give her leave to glean there In whose sight soever I shall find favour Yet was it ordered by the secret working of Divine Providence that she lights upon Boaz's Field rather than upon any other Mans and this was done to make way for her Marriage to the Master of this Field Thus we read Luke 10.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by chance there came by a Priest c. That chance was no other than God's Providence which over-rules all Matters even those that are merely casual and contingent to us The Greek work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is related to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the Lord and so the word may be read It was thus ordered by the Lord 'T is God's Providence that orders all things Man's way is not in himself Jerem. 10.23 and 't is said Pharaoh will go c. Exod. 7.15 'T is God's Providence not the Goddess Fortune that orders all even those things that fall out to us Ex improviso praeter prepositum unexpectedly and beyond our purpose The same hand of Providence that caused Saul's Javelin to miss David's Body 1 Sam. 18.11 and other times did also cause David's Sling-stone to hit Goliah's Forehead 1 Sam. 17.49 as also the Syrian Arrow which was drawn in a Bow at a venture to hit betwixt the very Joints of Ahab's Harness 1 Kings 22.34 The same Act which is casual and contingent to Men is yet necessary unto God 'T is remarkable when Nebuchadnezzar came into Syria to a place where two ways met he used his Heathenish Divination to know which way he should take whether against the Ammonites or against the Jews both which had Revolted from him God over-ruled the Matter so that he came against Jerusalem not against Rabbah this was above Man and from God Ezek. 21.21 c. How God may order the French King against us we know not Oh pray that God may not Hiss for them Isa 7.18 And she came and Gleaned 'T was a Mean yet an Honest Employ yet this humble Soul buckles to it though undoubtedly she had never been brought up with it her Mother Naomi who went out full ch 1.21 and so had Means sufficient to maintain her self and Family in a strange Countrey had not used Ruth to any such low Offices yet not she humbly owns it and acts in it and the Lord turn'd it to her great Advancement Hence Observ 2. Even Mean Employments humbly and honestly stoop'd unto do by the good Providence of God prove notable steps to very high Preferments God resists the proud whose Minds are above their Means but he giveth Grace to the Humble Jam. 4 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God sets himself in Battle Aray against all such as the Greek word signifies above all other sorts of Sinners the Proud are principal Invaders in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or becoming Gods to themselves as Satan early insinuated Gen. 3.5 of the Divine Prerogative and are the chief Invaders or Plunderers of God's best Flowers of his Crown and Dignity Therefore we must pray to be preserved from that perilous Pinacle of Pride and Presumption God defieth such as Deifieth themselves he beholdeth the proud afar off Psal 138.6 he cannot abide the sight of them but such as humble themselves under the Mighty Hand of God as Ruth did here God will exalt them in due time 1 Pet. 5.6 The lower the Ebbe is the higher will the Tide be the lower that the Foundation is laid the higher will the Superstructure and Roof be over-lay'd A diligent person never liveth long in a low place Prov. 22.29 He shall stand before Kings c. But suppose such a Soul live low all his Life yet if his diligence proceed out of Conscience he shall stand before the King of Kings which is far better at his Death there Angel-like to behold the Face of God for ever When Saul was little in his own sight to seek the lost Asses 1 Sam. 15.17 God prefer'd him to a Kingdom and David from the Sheep-fold was brought to the Throne Thus the Lord looked upon the low Estate of his Hand-maid Mary Luke 1.48 upon Ruth here and so he will do upon others also V. 4. And behold Boaz came from Bethlehem The Adverb behold is a Note of Attention calling up our Minds to observe carefully this special passage of Providence Hence Observ 1. The Works of God's Providence are very Wonderful Works There is a behold put upon this passage Oh the wonderful Concurrence of these Occurrences Here Ruth is ordered by Providence into