warm our Hearts unless the God of Ordinances be in and with them It was Christ's presence with the two Disciples discoursing in their way to Emmaus that made them say Did not our Hearts burn within us while he talked with us in the way Luke 24.32 so we may say if so in the way of his Ordinances c. Remark the Second upon the Consequents is The Sons of the Prophets saw the River remove its streams in obedience to Elijah's Mantle though it had chang'd it's Master and was now in Elisha's Hands yet Elijah's Spirit remain'd behind him with Elisha Hereupon they meet him ver 15. and tho' these Men had been train'd up in the Schools of the Prophets and Elisha among Carts and Ploughs yet do they give him due Veneration as one now endowed with Elijah's Spirit and whom God had made a Father of the Prophets Yet these Young Prophets are as full of Zeal for Elijah as they are of Reverence to Elisha ver 16 17 18. Mark 1. Their Incredulity in not believing that Elijah was now translated into Heaven but thinking that some Angel had taken him up and carried him to some obscure place on Earth according to 1 Kings 18.12 so still ought to retain his Dignity over the Prophets yet would they be so obsequious to their new Master as not to send their fifty Sons of strength to seek their old Master without Elisha's leave but he said send not c. Mark 2. Their Importunity they were so urgent with him for Leave and Liberty that Elisha was ashamed to seem inexorable therefore he saith Send seeing you are so set upon it though I am assured you are sure to lose your labour as indeed they did after they had wearied themselves with three days search N. B. The uncounselable are commonly unsuccessful in their enterprises and are best satisfied when wearied with their own ways nothing will teach them wit but disappointment Remark the Third is The Miracles that Elisha wrought by his double Spirit and all as Answers to his ardent Ejaculation Where is the Lord God of Elijah The same God cloath'd Elisha with Elijah's Spirit as well as with his Mantle whereof he had many ensuing Experiments There be three Miracles that Elisha wrought mentioned in this Chapter His first Miracle was the Dividing of Jordan described 1. By its Organ the Mantle of Elijah ver 13. 2. By its Author Manner and Matter ver 14. 3. By its Witnesses and Spectators the Sons of the Prophets ver 15. as above which when they saw they came to congratulate the Gift of God bestowed upon him and to own him as their Master for like Miracles argued the like Spirit in him And indeed Elisha wanted not the Evidences of a Double Spirit to that of Elijah which he desired seeing his Miracles that are mentioned in Scripture-Record were about twenty For besides the three here ver 14 22 and 24. there be many more Recorded whereof take this Epitome chap. 3.20 chap. 4.6 17 36 41 44. chap. 5.14 27. chap. 6.6 10 13 17 18 20. chap. 7.6 18. and chap. 13.21 in all seventeen more so that almost 't is a Duplication of Elijah's Miracles Remark the Fourth Elisha's second Miracle was his healing the bad Waters of Jericho here ver 19 20 21 22. wherein Mark 1. The Citizens petition to Elisha ver 10. So wise was this cursed City grown by their College of Prophets as to make improvement of this Master-Prophet while they had him 't were well if all People were so wise In their Address they say My Lord acknowledging his Authority over their Society in whose name the Speaker spoke The Situation of this City is pleasant but the Waters are naught and thereby the Ground is barren N.B. The same may be said of all such Places tho' never so pleasant as want those Waters of Life Gospel-Ordinances purely and powerfully Administred in them such should seek Redress as those do here But this evil here had not been original when Israel came first hither 'T is more probable that it was God's Curse inflicted for Hiel's Presumption in Rebuilding that City 1 Kings 16.34 A fruitful Land God turns into barrenness for Mens sin Psal 107.34 Deut. 28.24 Mark 2. The means of healing ver 20. Elisha calls for a new Cruse that no suspicion might be of working the Miracle by vertue of any thing that had been in it before and that no Legal Pollution might hinder its miraculous operation he bids Put Salt therein a most improper and improbable Remedy for Salt naturally makes Waters brackish and Land barren See Judg. 9.45 N.B. God oft works by contraries that his power might the more appear working without or against means Mark 3. The miraculous Effect of this seeming ridiculous means both for the quality and the quantity of Salt and the place where that small part was put The Fountain or Spring quickly works forth any thing put into it Elisha by Divine Direction pours the Salt in and heals them ver 21 22. N.B. He pours not the Salt into the Stream or Channel but into the Spring or Fountain So when God casts the Salt of Grace into our hearts those Fountains of Affections and Actions if but one small Cruse-full thereof we are immediately healed not so much as a thought can pass betwixt the Receipt and the Remedy Matth. 8.3 and 20.34 Mark 1.31 42. Luke 8.44 47 55 c. Remark the Fifth Is Elisha's cursing the scoffing Children described in all its Circumstances ver 23 24 25. wherein Mark 1. Elisha's going from Healed Jericho N.B. God's Prophets leave their blessing behind them to visit the Sons of the Prophets at Bethel also and to comfort them saith P. Martyr for their Loss of Elijah and to settle Orders where there was a strange composition of Jeroboam's Calves and a College of Prophets Mark 2. The Children that came forth to meet and mock Elisha were doubtless such whose Parents had nuzzled them up in Idolatry and Calf-worship with which Bethel abounded 1 Kings 12.28 29. Hos 4.15 and 5.8 and from whom they had learnt to contemn God's Prophets who seated themselves there to bear witness against their False-worship and to reclaim the People from it Mark 3. Those mis-taught Brats belch forth Gnalah Kereach with the greatest petulancy Go up thou bald-pate not only scornfully deriding him for affirming Elijah was gone up to Heaven but also prophanely scoffing him for his not going up with his Master for the Hebrew word Gnalah is used in both places ver 11. and ver 23. that they might not any more be troubled with him who opposed their Idolatry as Elijah had done and having no worse to upbraid him with they twit him with his natural Distemper his Baldness and repeat it twice to aggravate his grief the more Mark 4. Elisha curseth them for cursing him ver 24. not out of any private Revenge but by his Spirit of Prayer and Prophecy having a commission from God
grace as well as the Bolts Bonds and Bounds of Nature as Moses that mild-man by nature and that man of God by Grace spake unadvisedly with his tongue Psal 106.33 And as David when he thought his mouth had been fast muzzled up a fire of passion and impatiency burns within him makes him slip his muzzle break his word and belch out a rash request Psal 39.1 2 3 4. Oh then what great need have the best of men to request of God that he would keep the door of his lips Psal 141.3 not only that it creak not in complaints as doth the door upon Rusty Hinges for want of the oyl of joy and gladness but also to open and shut according to its Creators command never to be shut when silence is sinful and never to be open when speaking is not better than silence The door of the Mouth should be like the gate of Ezekiels Temple it must not be for Man but for Immanuel for Messiah the Prince for him who hath the keys of David to open and shut it according to his will Ezek. 44.2 3. In short as the Clapper of a Bell demonstrates not onely the size of the Bell whether Treble Tenor or Base c. but also the soundness or unsoundness of it by the sound thereof so Mans Tongue discovers the sort of the Mettal and the soundness or unsoundness of the Heart If corrupt communication come out of the mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. rotten or putrid speech Eph. 4.29 those sparks of Hell their stinking breath declareth that they are of the wrong Mettal they are stinking Goats not Christs Sheep 't is a certain rule in Physick when the Excrements of a sick man cometh upward and out of his mouth instead of going downward according to the ordinary course of nature and the party be insensible hereof 't is an infallible Prognostick of approaching death so 't is here when obscene Borborology Black Blasphemy and filthy discourse far worsâ— than any Excrements inasmuch as moral evil is worse than natural proceedeth out of the mouth and the sinful man is insensible of his sin as is the Swearer who swears he doth not Swear even when big bellyed Oaths are belched out by him this is an undeniable evidence that such a man is then in the state of death and already condemned Joh. 3.18 and as the Physicians write Miserere mei Deus upon that desperate Disease of casting up Excrements as aforesaid against Nature so must we say for such Lord have mercy on them their case is dangerous and desperate if God heal them not sure I am Man cannot but on the contrary if a Mans speech be savory and seasoned with the salt of Grace Col. 4.6 as we salt those Meats which are most apt to putrifie 't is a blessed sign of an Heart-changing and Life-changing work Matth. 12.37 Those two Sons in the story that could shoot at their Father when dead were judged Bastards and the Judge would not give them any of their Fathers Goods but the third Son that could not do so unnaturally he judged Legitimate and right Heir to his Fathers All So such as can shoot through the Tremendous Name of God their Father with execrable Oaths and horrible Blasphemies are undoubtedly Bastards and not Sons Such cannot be so continuing the Children of God nor shall have any of their Fathers Goods reserved in Heaven but are unquestionably the Children of the Devil and shall have their portion with the Devil and his Angels Finally we have a saying a tongue is the best or worst dish in the world sure I am the best thing God sends from Heaven and the worst thing Satan sends from Hell is a tongue The great promise of the old Testament was Christ and the great promise of the new Testament was the Spirit this Spirit God sent down from Heaven in Cloven Tongues Act. 2.3 as the best of Divine Gifts And as the Holy Spirit set the Apostles Tongues on fire with an holy zeal that flame of God Cant. 8.6 so the Devil inflames the tongues of his Vassals with fire from Hell Jam. 3.6 as the worst of his Diabolical plagues because it sets on fire the whole course of nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wheel of our Nativity or the whole course of our lives no Age no Estate no Action is freed from the flames of it either in Anger Lust Pride c. This raging Tongue-fire causeth great confusion and inconveniencies a little fire burns up a whole Wood 't is a good servant but a bad master look well to it our anger is alway sin except when our anger is only against sin As the Asp hath a bladder of poison under her tongue which breaks when he bites so this poison of Asps is under mans tongue Psal 140.3 't is top-full of deadly poison Jam. 3.8 we dare not poison one another yet slander is poison oh for a new heart to cause a new tongue and whereas the tongue which the Devil hath fired with a live-coal from Hells Altar can run all the world over and like a Mad Dog bite at every body oh what need there is that the Seraph who is a burning Angel himself as his name importeth should bring his Retheph or burning Coal to touch our tongues not to burn them but to burn up corruption in them Isa 6.6 7. The Poet saith of his Heathen Jove compescuit ignibus ignes he quenched fire with fire when he slew Phaeton who had set the world on fire with a fiery Thunder-bolt So the true Jehovah quenches the fire of Hell in the tongue which is a world of iniquity and oft sets the world on fire with a live coal from Heaven he plucks it as a brand out of the fire Zech. 3.3 Yea this Spirit of Burning Isa 4.4 doth not onely burn up our combustible Corruptions but also enflameth our hearts and tongues with a zeal for Gods glory as the Apostles were all of a light fire as Chrysostom Characterizeth Paul also when the cloven tongues of fire came upon them Act. 2.3 Faith is the Tongs that fetcheth this burning-coal from Heaven to purifie and qualifie our tongues for God and his service Act. â—5 9 then indeed are they made as choice Refined Silver which hath an excellent ring or sound with it Prov. 10.20 If the heart of the wicked be little worth then little worth is their tongue but when the heart of the Godly is renewed their tongues are refined to sing Hallelujahs and to sound out the praises of the God of Israel upon a well-tuned Harp or Hart. Especially 1. If the tongue become a blessed Member of Gods cleaving a cloven tongue Act. 2.4 so cloven and divided as to be able to divide the word aright in a right application 2. If the tongue be touched with a live coal from Gods Altar fetched thence by the Tongs of Faith Isa 6.6 7. this fire from Heaven puts the tongue into tune for God
First VOLUME from ADAM to MOSES Containing about Two thousand four hundred thirty three years CHAP. I. The History and Mystery of the Worlds Creation THE Creation was Gods first Emanation flowing forth or going out of himself giving the first Being and beginning to Time Place Persons and Things till then God was as it were Deus contractus containing all in himself now Deus expansus explicatus spreading his hand which had hitherto been as contracted to create the World not because he was now weary with doing nothing as Atheists say but he did it when it pleased him to manifest his own Wisdom Mercy Power and Glory as Augustine saith Nec cessando torpuit nec operando laboravit August cont Advers leg lib. 1. cap. 2. God who is the most pure Act is neither idle in Resting nor weary in working Hereupon 't is said what God did or how he employed himself before the Creation is a Sea over which no Ship hath ever Sailed is a Mine into which no Spade hath ever delved an Abyss into which no Bucket hath ever dived our fight is too tender and slender to behold this Sun 'T is Humane folly to say there was a World before Adam then he is falsely called the first man frequently in the Scripture of Truth this is to be wise above what is written but 't is Divine Faith to say that this World was created 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Affabrè factum neatly made up by the word of God Heb. 11.3 and then Time Place c. had their beginning Gen. 1.1 If so there could be none before it As we know not what God did before neither what he will do after the world Augustine smartly answers this sawcy Question That God was making an Hell for such over-curious Busie-bodies the Philosopher reading this first of Genesis was heard to say Egregiè dicis Domine Moses sed quomodo probas Excellently said Sir Moses but how will you prove what you say Augustine answers Credo non probo I believe it I need not prove it Theologia non est Argumentativa Alsted Divinity doth not use to prove her Principles the Mysteries whereof are better understood by Believing than believed by understanding 't is the nature of Faith to believe God upon his bare word and that against Sense in things Invisible and against Reason in things Incredible Sense corrects Imagination Reason corrects Sense but Faith corrects both Aufer Argumenta ubi â—â—ie quaeritur c. saith Ambrose Away with Arguments 't is enough I believe though I cannot prove every Principle and Fundamental of Faith as this of the Creation The word Creation according to the Criticks comes from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to effect or perfect and 't is taken in a double sense 1. Proper and literal so 't is a making something out of nothing Gen. 1.1 2. Common and Mystical so 't is a making something out of that which is worse than nothing Eph. 2.10 All Creatures were made at first without praeexisting Matter but when we come to be made New Creatures though there be a praeexisting yet there is a strongly Resisting Matter which is far worse and no less requires the All-creating power As the former is call'd Creatio transiens so this is Creatio continuans we can bring nothing to this glorious work except Opposition Yea when we are once created in Christ we can indeed do something to uncreate our selves were it not that Creating power comes to renew our decayed grace and Spiritual Witherings Psal 51.10 Creation here treated upon is taken in the proper sense and is the External Efficiency Act or Operation of God whereby be made the world in the beginning of time out of nothing very good and for his own glory There is a concurrency of four Causes in this as in other act considerable 1. A quâ the Cause Efficient 2. Ex quâ the Matter 3. Per quam the Form And 4. Propter quam the End Yea all those seven circumstances contained in one Verse Quis Quid Vbi Quibus Auxiliis Cur Quomodo Quando concur here in this Divine Action of the Creation Bereshith Bara Elohim Eth Hashamajim veeth haerets In the beginning God Created the Heavens and the Earth Gen. 1.1 Sundry Enquiries are here to be answered The first Enquiry is Who is the Efficient cause of the Creation Answ 'T is God the Creator call'd also Lord the Governour The External Efficiency or operation of the Divine Being is twofold 1. Creation 2. Providence in respect of the first he is called God the Creator and of the second Lord thè Governour Those two are called Relative Attributes as they do clearly hold forth a Relation betwixt the Maker and the Matter made And those two Titles God and Lord are first conjoyned in Gen. 2.4 As soon as the Universal Creation had attained to an Absolute perfection then stood it in need only of a continued Sustentation as Lord signifies a Sustainer 't is now added to the Name God which had been used singly about thirty three times before now he is first called Lord God that as his Work was perfect so his Name might be perfect also Thus likewise the Prophet couples those two Names together for the Churches comfort Isa 40.28 saying the same God-Creatour is still Lord-Governour or Sustainer who will not cast off the care of his Church as one toiled or tired for he Governs now as he did Create without either Toil or Travel and not subject to weariness as Man is The Hebrew Text is Elohim Bara Dii Creavit as being of the Plural number which holds out the Mystery of the blessed Trinity called by Elihu Eloah Gnoshai God my Makers Job 35.10 and by David the Makers of Israel Psal 149.1 and Soloman saith Remember thy Greators Eccles 12.1 This word Elohim signifies Almighties or Almighty powers yet is this Noun plural joined with Bara a Verb singular because God is but One Deut. 6.4 although in power Infinite There be three which bear witness in Heaven the Father the Word and the Holy Spirit and these three are one 1 Joh. 5.7 yet all three are called Creators 1. the Father is so Eph. 3.9 c. 2. the Word or Son is so Heb. 1.8 10. Col. 1.16 c. and the Spirit is so Gen. 1.2 Psal 33.6 104.30 Job 26.13 33.4 The Psalmist saith By the word of the Lord were the Heavens made and all the Host of them by the Breath or Spirit of his mouth that is God the Father by the Son through the Spirit Created all things 1 Cor. 8.6 Prov. 8.24 27 28. Joh. 1.3 10. Heb. 1.1 2. Revel 3.14 Isa 40.12 13. c. All which do declare that Three in One and One in Three wrought in the Creation of the world as afterwards they did in the formation of Man Gen. 1.26 and in making Borders of Gold with studs of Silver for the Church Cant. 1.11 Rab. Solomon Interprets we there I
Alas they were ignorant of the Scriptures and of the power of God Matth. 22.29 God made all things Solo mâ—tu Mandato suo by the Word of his power or his powerful will Heb. 1.3 no other Tool was needful but the Breath of his mouth Psal 33.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipse Dixit was enough He commanded and they were Created Psal 148.5 Gods Fiat effected all his Will was his Word and his Word was his Deed without any Tool and without any Toil too The Creator was not weary nor tyred with his work Isa 40.26 28. 5. As without Instrument so without Assistant God had neither Men nor Angels to be Coadjutors in the Creation 1. Not Men. God saith to Job Where wast thou when I laid the Foundation of the Earth Job 38.4 5. Alas Man was then a mere Non-Ens he was no where at that time he was neither Counsellour to it nor Companion in it no nor so much as a looker on in this mighty work 2. Nor Angels God Created all this excludes Angels God was alone and by himself in making the world Isa 44.24 that is without the help of any person or thing and lest Man should imagine otherwise the Creation of Angels is not so much as mentioned by Moses unless it be tacitly in those words the Heaven and the Earth which the Apostle explaineth the world and all things that are therein Act. 17.24 Things visible and invisible whether they be Thrones or Dominions c. Col. 1.16 which are call'd The Angels of Heaven Matth. 24.36 Gal. 1.8 because probably they were Created with and in the Highest Heaven No mention is made of Gods Creating the Air no more than of Angels for both are Invisible only visible things are upon Record by Moses 6. That God made all things in one moment by his Almighty Mandate without either Motion or Mutation of himself or any succession of time in the first act of Creating the Heavens and the Earth he was not Tyred or Toiled in bringing one part of his work after another as Man is but immediately upon his meer Mandamus the word and breath or Spirit of his mouth instantly made all things by the greatness of his might for he is strong in power to muster up his Host in a moment Isa 40.26 28. 7. Another Beam of Almighty power was this that God Created the Grass Herbs and Trees before the Sun and Stars which in the course of Nature have the force of Causes in their production Gen. 1.11 12 14 15. that it might not be attributed to the power of second Causes either Heavens Influence or Mans Culture but all to God onely 3ly The Immense goodness of God is manifestly seen in the Creation 1. Because God was all-sufficient in and to himself from Eternity to Eternity he was altogether happy of himself ever solacing himself in himself and never wanting any thing to make him more happy yet would he have other things to be beside himself that he might communicate his goodness to them Act. 17.24 25 26. God is self-blessed and needs neither us nor ours Psal 50.8 9 10. c. Yet he made the World out of his own free-will and good pleasure not from any constraint or natural necessity 'T is a Moral Maxim Omne bonum est sui Diffusivum All good is of a Communicating Nature God who is Summum bonum the chiefest good doth diffuse his goodness to the Creature in the work of Creation calling all that he had made good and very good Ens unum verum bonum Convertuntur that goodness which was one in God was communicated diversly to the Creatures they were all partakers of Gods goodness yet in a differing degree for all were not capable of the like goodness all were made after a perfect manner according to their kind God gave to some Creatures Being to others Sense and to others Reason to some he gave such a Matter and such a Form and to others another 1 Cor. 15.39 2. Because God made Houses before Inhabitants Pastures before Cattle and all things ad esum ad usum pro Victu Amictu for Mans Maintainance and comfort before Man was made 't was Gods goodness that Meat should be before Mouths and that Man when he was made was not brought into an empty house the world was well replenished with all its excellent Accoutrements when Man was brought into it 3. Gods goodness was most splendid in this also because the things for mans Accommodation were not few but many God the great Provider and Purveyour for Man gave him plenty and variety of Creature-comforts Dr. Hall hath an excellent Notion upon this saying Stars and Spirits the Inhabitants of Heaven are like one another but Meteors and Fowls are in as many varieties as there are several Creatures why is it because Man for whose sake they were made delights in variety God in Constancy and Vnity or is it because that in these God may shew his skill and their imperfection To this I add God knows that Mans Nature Novitatis avida being desirous of Novelties will soon nauseate upon any one enjoyment If Man be bound up a while to Angels food onely as Israel was in the wilderness to Manna a loathing soon followed hence God out of his goodness to Man hath adorn'd the field of the world with various flowers that when Man as the Bee is wearied out with sucking out of one flower he may fly to another 1. There is variety of food for Man out of Gods three Store-houses Fowls of the Air Fishes of the Sea and Beasts of the Field 2. Of Raiment as Wool Flax Silk Leather c. that when tyred with one another may be fresh and pleasing to his shallow capacity CHAP. II. The History and Mystery of the Creation of MAN in particular THE Wisdom Power and Goodness of God shone forth most gloriously in the Order of the Creation first in Creating all things for Man and then in Creating Man for himself that Man might then make most Heavenly Contemplations on all and take most holy Consolations in all that God hath made for him and all very good for this end The Beautiful Order of the Creation is contained in six Verses 1. Terra Abyssus Aquae lux primâ luce Creavit 2. Coelum atque Vndarum Divisio facta secundâ 3. Tertia secrevit terram Mare protulit herbas 4. Quarta dedit Nitido Stellarum Sydera Olympo 5. Quinta tulit pisces in Aquis Coelique Volucres 6. Sexta feras Hominesque Dei sub Imagine fecit 7. Septenâ tandem Deus hausit luce Quietem In plain English thus On the First day after the Immediate Creation of the Highest Heaven together with the Holy Angels in it and of that Deformed Mass call'd the Chaos the purest part of that Mass being extracted upward the Light was Created that is the shining fire the Highest Element Gen. 1.3 4 5. On the Second day out of
Stephen spake more than this while he saw Heaven through a shower of stones yet this was the sum of all The like Lesson learnt learned Luther whose last Prayer was this My Heavenly Father thou hast manifested Christ to me I have known him and taught him and love him as my life now draw my Soul to thy self I commend my Spirit into thy hands thou hast redeemed me O God of truth c. The like Lesson learnt most of the Holy Martyrs according to the Divine Counsel of 1 Pet. 4.19 Committing the keeping of their Souls as a most precious Depositum unto God as unto a faithful Creator who will rather unmake all by his Creating power than that any Soul which he hath given to Christ should be marr'd or miscarry Our Saviour committed his Soul to God both in his life 1 Pet. 2.23 and at his death Luk. 23.46 But what a wretch was that Huberus who dyed with those wicked words in his mouth I yield my goods to the King my Body to the grave and my Soul to the Devil On the contrary this hath always been the comfort of Dying Saints that they are assured Christ Jesus who dyed for them shall at their dissolutions receive their Souls into his safe and blessed custody to live with him who is the life and the God of the living Christ gave it as a Cordial to the penitent Thief dying with him on the Cross This day thou shalt be with me in Paradise Luk. 23.43 which was an answer to the penitents Prayer v. 42. Lord when thou comest into thy glory receive my Soul as one of thine into thy mercy and this is the double priviledge of every true Believer that they are born upon the wings of Prayer into every condition good for them while they live and that their Souls are born upon the wings of Angels into Abrahams bosome when they dye as Lazarus's Soul was Luk. 16.22 As the Palsey-man was let down in his Couch through the roof of the house by his loving Relations before Jesus Luk. 5.13 so is every good Soul taken up in an Heavenly Charet through the roof of his house and carried into Christs presence by these Heavenly Courtiers the Angels conveys it safe through the Air which is the Devils Territories as he is Prince of the Air Eph. 2.3 Not unlike as Gods Host the Angels conducted Jacob through all his dangers Gen. 32.1 2. 48.16 The Angels met Jacob as Servants meet their Masters or as Nurses meet their Nurse-Children The great King of Heaven commits his Children to the Tuition of Angels while they liâ—e Psal 91.11 They bare them all that time as the Nurses doth the Babes in their bosome always ready to secure them from the roaring Lyon that rangeth up and down to devour them they do fight for them in battle-aray against all their Enemies Dan. 10.20 and pitch their tents round about them night and day Psal 34.8 Then when the Nurse-Children come to be weaned and drawn off from the world their work there being done that their Father gave them to do Joh. 17.3 the Angels those Nurses carries them home at their Fathers command to their Fathers house through their Enemies Country into Abrahams bosome so that all Gods Children may call Death as Jacob did the place where he met the Angels Mahanaim because there the Angels do meet them as their Convoy when they dye securing their Souls from all those Pyrats the Devil's that would both intercept and despoil them yea safely transporting them into the Cape of Good Hope and into the Fair Haven of Everlasting Happiness 2ly More particularly the Soul of Man hath a manifold Excellency as 1. It hath a most Noble Original when the Lord God had made up Mans Body as the Potter furnisheth up his Vessel out of the Clay then he animated it by inspiring into it a living and Rational Soul or Spirit The Soul of Man is not deduced or derived out of any power in the matter of the Body nor made of any matter at all as his Body was and as the Soul of a Beast is which Solomon observeth as much differing the one from the other Eccles 3.21 but it is a Spirit Immaterial and Immortal so had its immediate Original from the Father of Spirits God who is a Spirit gave this Spirit or Soul to the Body by way of Infusion Superslation or Breathing upon it as out of his mouth that he might make him a perfect man consisting of an Earthly body and of an Heavenly Soul God indeed made the Brutes living Creatures but 't is not said that he breathed upon them the breath of life as he did upon Man Gen. 2.7 God Created the Souls of Beasts together with their Bodies out of those humours and vital Spirits which do exist in them and those humours corrupting that Spirit or Soul of Beasts which is but a vapour corrupteth also and perisheth but he made Man a more noble Creature than Beasts in two respects 1. In his Body erected to look up with our Eyes to Heaven 2. In his Soul not arising out of the Humours of the Body but infused from without even from God himself hence is he call'd the God of Spirits Zech. 12.1 Job 33.4 Num. 16.22 27.16 and this Spirit does not dye with the Body as that of Beasts doth but is separable from the Body and returns to God that gave it Eccles 3.21 12.7 to receive its doom from him either good or evil God is the Maker of Souls Isa 57.10 42.5 Jer. 38.16 2ly The Soul hath a most noble Nature as before insomuch that it was an old and an odd opinion that there was a Deity in it this was long since exploded for Heterodox by the Orthodox Aristotle Natures Secretary judged it a Divine thing however this is certain the Soul as to Matter is more excellent than the Heavens and as to Nature not inferiour to Angels 't is of such a Noble Nature that it is of near Allyance to the Divine Nature from whence it cometh 'T is a question in Philosophy whether a Fly be a more noble Creature than the Sun and 't is concluded in the Affirmative upon this ground because the Fly is an Animate thing the Sun is Inanimate and that which hath life in it must needs be more noble than that which hath it not though otherwise never so glittering and glorious 't is also disputed among Philosophers whether one Star be not of a more noble nature than the whole Globe of the Earth and this also is granted seeing Coelestiaâ— Matter must needs be better than the Terrestrial which was but the dregs of the first Chaos How much more noble Nature is the Soul then of 3ly The Soul hath the most Noble Rank in the whole Creation God hath placed the Soul among all his other Creatures in the noblest condition it was the Soul that God gave dominion overall the works of his hands unto All
sin and in promoting it when it was procreated to its Giant-like magnitude in those over-grown Giants was the Eye The Sons of God saw the Daughters of Men that they were fair Gen. 6.2 Thus 't is said of Eve that she saw the Apple a beautiful Object Gen. 3.6 The Eye was the Cinqueport where sin landed both in the birth and in the growth of it Thousands have died of the wound in the Eye If sin do not find an open entrance either by the window of the Eye or by the door of the Ear it cannot well convey it self into our Hearts Beauty whether in persons or in things is a perilous Bait 'T is not safe gazing upon beautiful Objects lest the Tempter use the Eye as a Burning-glass to set the Heart on fire Lust is sharp sighted and no one means hath more enriched Hell than beautiful faces Job therefore made a Covenant with his Eyes lest they should be loop-holes of lust and windows of wickedness Job 31.1 and David prayed against the abuse of them Psal 119.37 The third Note is Although those Giants Moses mentioneth Gen. 6.4 were as overgrown in their Guilt as they were in their Bulk neither fearing God nor Man but by a Cyclopick Impudence did provoke God to his face c. yet in the midst of wrath God remembers mercy Hab. 3.2 saying Mans days shall yet be an hundred and twenty years v. 3. So long would God respite his Declared Judgments to prove Man if yet he would repent of his sin and return to his God 'T is a wonder a God of so much power to ease himself at his pleasure of his Adversaries upon the first provocation Isa 1.24 should yet be a God of so much patience as to bear with them and forbear sinners for so long a time The wickedness of man was then great in the Earth v. 5. especially in those great Giants call'd Nephilims Hebr. because they were faln from God and Godlines◠as the word Naphal signifieth and faln into the bog of wickedness Burgensis thought them to be Devils in mens shape and call'd Nephilims because they with Lucifer were faln from Heaven but the Invalidity of this Notion appeareth in this That the Deluge could not Drown Devils who are Spirits and therefore they were not Devils but Men indeed Incarnate Devils that drew down the Deluge Yet though God was wearied out in his patience with these corrupt and incorrigible ones who would have faln upon him if they could as they had faln from him insomuch that he is moved to make a final Resolution for their Utter Ruine still Mercy that is over all the works of God Psal 145.9 triumphs over Justice Jam. 2.13 and grants a Lease of an hundred and twenty years Respite from the Floud in which term of time they might by Noah's Preaching and preparing the Ark be brought to Repentance or if not to perish for ever This long-sufferance of God the Apostle extolleth 1 Pet. 3.19 20. 2 Pet. 2.5 shewing the sum and end of all the Sermons Noah Preached to them that they might be judged according to men in the flesh but live according to God in the spirit 1 Pet. 4.6 that is they Repenting and Turning to God might be dead because of sin but the Spirit be life because of righteousness Rom. 8. v. 10. But alas though they had the space of Repentance they wanted the grace of Repentance Rev. 2.21 As Noah was warn'd of God Heb. 11.7 so that wicked World was warn'd of Noah concerning their approaching Peril if they did not prevent it by Repentance Noah did this by the Spirit of Christ who is said to go unto this old World as an Embassador sent by his Father he went and Preached 1 Pet. 3.19 to wit Righteousness and Repentance 2 Pet. 2 5. and the Faith of the Gospel 1 Pet. 4.6 whereby some possibly of those many that perished in the waters might be eternally saved by Christs sanctifying that Providence as an Ordinance to them and his mercifully speaking to their hearts thereby yea and inter pontem fontem he might give to them the Grace of Repentance though they had not improved the hundred and twenty year space of Repentance as he did to the penitent Thief on the Cross Nunquam serò si seriò poenitentia vera nunquam est sera If Repentance be but true 't is never too late Oh how doth this magnifie the matchless Mercy of God! that though they were judged according to men in the flesh to the Drowning of their Bodies in the Floud yet might they live according to God in the spirit their Souls being saved by the Grace of Christ even at the eleventh and last hour of their day 1. Infants were not obstinate so might be saved 2. As all in the Ark not saved so all out of the Ark not damned 3. All dying without Baptism not lost 1 Pet. 3.21 nor all Reprobate who were out of the Ark for some might be ignorant of Noah's Preaching and preparing the Ark so were not wilfully disobedient The fourth Note is As the Old World notwithstanding this long Respite of an hundred and twenty years was at last destroyed by Water so this present World after the long Lease of the Gospel shall be destroyed by Fire Those are the two most unruly and most ruining destructive Elements Ludolfus hath an excellent Observation As God destroyed the Old World by Water to quench that exorbitant Heat of Lust that was then found in it so he will destroy this present World by Fire to warm that notorious Coldness of Love that shall at last be sound in it Christ hath foretold that the love of many shall grow cold Matth. 24.12 As Moses had told how all flesh had corrupted his way with fleshly lusts making a carnal choice of beautiful Bed-fellows more out of blind Affection for lustful love is always blind than from solid Judgment without either Care or Fear of being corrupted by them Exod. 34.16 1 King 11.2 3. or any regard of either grief to the Godly or of scandal to their own Profession for they are called Sons of God at large that had called themselves by his Name Gen. 4.26 yet no better than loose profligate Professors Apostates from the Power of Godliness These Sons of Seth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.27 burned in their lust or were scalded as the Greek word signifies at the sight of the fair Daughters of cursed Cain took them to their Beds never considering while they were led by the lusts of their Hearts and by the sight of their Eyes like Solomons Yonker Eccles 11.9 the suitableness of matching 2 Cor. 6.14 nor the deceitfulness of Beauty Prov. 31.30 nor the difficulty of finding a virtuous Woman Prov. 31.10 nor observing while they chose by their Eyes that a fair Helena without may he a Railing Hecuba within or an Earthen Potsheard covered over with Silver Dross Prov. 26.23 These men were the worse because they should
a Priest and 3. Gold as to a King The Covenant makes 1. Christs Prophetical Office ours hereupon we must go to him in all Arduous affairs in all our difficult Cases as the Israelites did to Moses Exod. 18.22 And hear him in all things Matth. 17.5 Christ is an excellent Teacher even of Ignorant Disciples Act. 4.13 'T is no matter how dull the Schollar is if Christ himself will be but the Teacher for he enlighteneth the Organ or Faculty as well as the Object opening our understandings in us as well as his Scriptures to us Luk. 24.27 31 45. And all this he doth gradually as Noah did First opening the Window of the Ark Gen. 8.6 Then he removed the covering thereof ver 13. and then he stepped out himself into the before drowned but now dryed World ver 18. Thus our blessed Noah Christ our Comforter comes and first opens the Eyes of our understandings Isa 42.6 7. Act. 26 18. Eph. 4.18 Col. 1.9 Then he removes the Vail or Covering that is upon the Heart as well as on the Head 2 Cor. 3.14 15 16 17. And then Christ steps into the Soul before drowned in sin but now dryed up by Grace that he may dwell in our Hearts by Faith Eph. 3.17 2. His Sacerdotal Office is ours wherein Christ was the Altar the Offering and the Offerer He offered himself the Sacrifice of his Manhood upon the Altar of his Godhead which did not only Sanctifie but also Dignifie the oblation putting an infinite worth into it Christ is the High-Priest of our profession Heb. 3.1 Who can have compassion on the Ignorant c. Heb. 5.1 2. All our Sacrifices or Services we must put into his hands who must bring them as well as burn them to the Father for us Lev. 1.15 This Office is the Grand Magazine of all our Grace and Comfort we have on this side Heaven as a relief against all temptations Heb. 2.17 and 4.15 When any sinner brought his Sacrifice to the Priest as the person was not to Offer it himself so the Priest was not to refuse it This should raise up our Faith to know that Christ is both able and willing he will not nay he cannot refuse our offerings he blesseth the weak as well as the strong where he finds sincerity looking more at Truth than at Measure 'T was the High-Priests Office to bless the People Numb 6.23 24. And 't is a blessed sign that our High-Priest hath blessed us when other Souls be blessed by us The Covenant gives us Interest into the merits of this incomparable Sacrifice which takes away the guilt of all sins greatest as well as least As the Red-Sea drowned the stoutest Champions in Pharaohs Army as well as the faintest and weakest Soldiers Exod. 14.13 30. His choicest Captains as well as his common Soldiers Exod. 15.4 So sins of all sizes and of all sorts of sinners are drowned in the Red-Sea of Christs Blood He shed as much Blood for Peasants as he did for Princes peccata non redeunt if once upon our Repentance our sins become drowned in the Blood of Christ we shall see them again no more as Israel the Egyptians unless Dead on the shore Christ is our Goel or near Kinsman who hath Redeemed our inheritance in Heaven which was Mortgaged by sin for us he is our Surety paying our Debt to Divine Justice 3. His Regal Office is ours also Here 's the ground both of our Assurance and of our perseverance that Christ is our King that Conquers all our cursed Canaanites our Corruptions in us Mic. 7.18 and Treads the Tempter with his Temptations under our Feet for us Rom. 16.20 Heb. 2.8 1 Cor. 15.25 He puts down all Powers opposite not only from without us but also from within us This is our Joshua or Jesus who calls upon us and capacitates us to put our Feet upon the Necks of our Enemies Josh 10.24 provided always he come as King into our Hearts in his Regal Capacity as the Psalmist intimates Psal 24.7 8 9.10 The Everlasting doors of our Souls must open to him as a King of Glory he will come in as a King or he will not come in at all Though Christ be a King yet hath he no Natural born Subjects we are all Born with War in our Hearts against Christs Kingly Office other Lords bear Dominion over us Isa 26.13 We are not born but made his Subjects Christ first makes an Holy War upon our Rebellious Hearts and must make us Subjects or he can never find us such This is done in the day of his Power Psal 110.3 not External but Evangelical to make us come in to him as true Voluntiers when he speaks to us with a strong hand upon our sturdy Hearts Isa 8.11 The Elect tast not of Death untill they see the Son of Man come in his Kingdom Matth. 16 28. Those carnal Capernaites would have Christ their King because he had been their Cook Joh. 6.15 'T was for Loaves not Love ver 26. But we must love the Lord Jesus Christ as our King Priest and Prophet or we are Anathema Maran Atha 1 Cor. 16.22 That is Cursed till and at the coming of Christ they that will not kiss his Golden Scepter his Iron Rod will make them his Footstool for rejecting his Throne Luke 19.27 Happy be such as yield subjection to him hold dependance on him and have their Acquiescence in him Matth. 11.29.30 Thirdly All the Motions and Operations of the Spirit are made ours to wit 1. The Quickening 2. The Actuating 3. The Regulating 4. The Corroborating 5. The Comforting Influences of the Holy Ghost are all made ours by the Covenant yea and 6. As he is Convincing 7. supplicating 8. Sanctifying 9. Sealing 10. Discerning 11. Witnessing 12. Adopting Spirit All this and all more that can be said concerning Diversities of Gifts or Graces all are ours by the Covenant yea all those excellent endowments for secular as well as for Spiritual employments Exod. 31.3 1 Sam. 11.6 c. Isa 28.26 All Arts and Sciences do flow from the Spirit therefore is he called the seven Spirits of God Rev. 1.4 3.1 4.5 yet the Spirit of Grace 't is said the World cannot receive Joh. 14 17. though it may the Spirit of Gifts Do we want Water Wind or Fire The Spirit is all these we cannot have clean Hearts unless washed with this Water Psal 51.10 Joh. 3.3 5. we cannot have warm Hearts unless warmed with this Fire Luk. 24.32 There is no Sailing to the Port of Heaven without this Wind Joh. 3.8 the fresh gales of this breathing Spirit must first fill the Sails of our Affections turning them into Graces and then we go off a ground roundly and pass on the Road comfortably This is a mighty priviledge to have the presence and influence of the Spirit for as God the Son made an agreement or Covenant with God the Father before all time so God the Holy Ghost doth transact the
who had a double portion as his two Sons made two Tribes and those very numerous and thus in the figurative Description of the Church Joseph hath two Portions Ezek. 47.13 as being Jacob's best beloved Son of his best beloved Wife Rachel The third Remark in the History of Jacob's Marriage is That he travell'd far even five hundred Miles to fetch a Wife and there served an hard Service for her during Seven long years for Lovers Hours are full of Eternity Hos 12.12 13. He fled into the Countrey of Syria there he served for a Wife and for a VVife he kept Sheep Alas he had nothing to give as a Dowry wherewith to purchase her according to the Custom of those Countries Gen. 34.12 1 Sam. 18.25 and 2 Sam. 3.14 and Hos 3.2 coming thither as a poor Pilgrim and Traveller with nothing but a Staff in his Hand therefore is he willing to work Night and Day for her and to Earn her with his hard Labour Gen. 31.39 40 41. wherein is shewed both his Uncles unkindness to allow it and his own singular Humility Patience Meekness waiting upon Gods Providence to undergo it yea and so notorious a cheat at the end of it And when he had served his first Seven years hard Apprentiship for Rachel he was cheated with Leah yet he Indents to serve Seven years longer Service for his beloved Rachel though he served but seven days or a Week which was the Earnest of his following Seven years Service before he enjoyed his Rachel also whom he Married at the Weeks end Yet Jacob's Journey five hundred Miles for a Wife was nothing so long as that which Christ took from Heaven to Earth which is computed before to be five hundred years Journey to serve for a Wife his Church who is more Coy than Rachel and will hardly be spoke with though he stands knocking and calling Open to me c. Cant. 5.2 Revel 3.20 and hath made him to serve long with her sins wearying him with her iniquities Isa 43.24 Oh stupenda Dignatio most Glorious Condescention Secondly As God blest Jacob with a numerous off-spring so he did with a plentiful Estate even to the envy of Laban and his Sons 't is said Jacob increased exceedingly Gen. 30.43 having much Cattel and Men Servants and Maid Servants and Camels and Asses how he became so vastly Rich under so hard a Master the means are mentioned by himself Gen. 31.9 God hath taken away Laban 's Cattel and hath given them unto me c. God had promis'd his presence with him to bless him c. Gen. 28.15 thus the promise was perform'd even in outward Blessings God dealt kindly with him as a Son while his Uncle treats him unkindly yea unjustly as a Servant changing his Wages ten times Gen. 31.7 and ever for the worse though he did confess he grew Richer by him Gen. 30.27 30. yet as if that had been a crime to bring Laban Gods Blessing that miserable muck worm became the more churlish to him how much is it better to be Gods Servants than Mans that old subtle Fox was far too hard for honest and plain Hearted Jacob who was simple to evil but of a Large reach especially when advanced upon his Ladder for Heaven the Children of this World are too wise in their Generation for the Children of the Righteous Luk. 16.8 these cannot project and practice deceit as they can do with their Spirit of this World which skills them in the Devils depths but the Children of Light know not those depths of Darkness Rev. 2.24 yet have received a better thing the Holy Spirit which searcheth all yea the deep things of God 1 Cor. 2.10 And this was Jacobs Mercy the more morose and over-reaching by colloguing and currying favour Gen. 30.27 Laban was to him there never wants saith the Proverb a new Knack in the Knaves Cap the more mercifully did the God of Bethel so call'd Gen. 31.13 interpose for him to avenge him of his defrauder 1 Thes 4.6 not only saving him from Labans mischiefs Gen. 31.7 42. but also enriching him with Labans substance Gen. 31.9 Thus God promiseth that his People shall spoil those that spoil them Ezek. 39.10 this caused a looring look in Laban himself who was so subtile as to bite in his Tongue and say nothing for shame but tickl'd it up with ill-thinking the more but in his hot-headed Sons right chips of the old block it caused them to blurt out they could not hold or hide what was in their evil Hearts saying Jacob hath taken away all that was our Fathers and of him hath he gotten all this Glory Gen 31.1 2. poor worldly wretches esteem'd their wealth their chiefest glory as 't is twice called Psal 49.16 17. and both Father and Sons part with them as if raked out of their Bellies Job 20.15 and therefore they envying Jacobs prosperity do unjustly slander him as getting all his goods by fraudulent means which more likely was their own manner musing as useing when all was graciously bestowed upon him by God himself as Jacob told his Wives Gen. 31.8 9. that God hath taken away c. Objection But did not Jacob use Wiles in putting peel'd Rods into the Troughs to beguile Laban of his Cattel Answer What Jacob did therein was done by Gods Direction given him in a Divine Dream as was his Vision of the Ladder Gen. 31.10 11. I have seen saith God all that Laban hath done to thee v. 12. I am the true proprietary who gives to men and takes from men those outward goods at my pleasure as Hannah hath it 1 Sam. 2.7 I have seen the frauds Laban hath put upon thee therefore I am resolved to fleece him for thy encouragement Laban it seems was changeable in his Covenants with Jacob at first Jacob must have the increase of divers colours only Gen. 30.32 as his Wages this Laban thought would make Jacobs part very small for Cattel naturally bring forth young like themselves but 't was over-ruled otherwise by the extraordinary Providence of God which then Laban thought was too great wages for his Work so restrains him from one colour to another yet all multiplied to more than Laban was willing to allow Jacob Gen. 31.8 10 11. what change or choice soever he made the greatest number did fall to Jacob's part according to the Covenants contracted between them Though Jacob had just cause to complain of Laban's being so changeable in his Covenants yet found he the God of Jacob unchangeable in his Covenant with him And though there may be something in the means by the strength of Imagination sometimes of force to conform Conception to the Object Gen. 30.37 yet this had been very uncertain especially in unreasonable Creatures had he not received it from God who did make it effectual at all times when the means were used by him The next Remark in Jacob's Life is his return from Padan-Aram wherein still the comfort of that Visional Ladder
Bethel Gen. 35.1 was only until he had perform'd his Vow 2. It may not be doubted but that this Holy Man having such high Communion with God departed from Bethel by the Command of God he who called him thither must call him thence also 3. But Suppose the time of Jacob's removal from Bethel after his Vow was paid God left to his own Prudence yet it may not be imagined that so Pious and Prudent a Patriarch would wilfully expose both himself to the loss or his Dear Wife and his Rachel to the loss of hâ—r Dear Life The Hebrews do indeed affirm That Rachel being wearied with her Journey was brought to her Travel before the Time If so then there would have been some appearance of Immaturity and Imperfection in Benjamin when Born whereof the Scripture is silent 'T is more probable that Jacob might be ignorant that Rachel was so very nigh her Time otherwise he had not removed for Travelling Women will make but bad Travellers But even to the most prudent Persons many things may happen beyond their Expectation And however this be taken it must be granted Jacob had cause enough to be jealous that he was mistaken in so bold an Adventure his Ignorance of Rachel's so near approaching Travel could not relieve him against his Jealousie that himself was at least the causa sine quâ non if not the Principal yet the Instrumental or Accidental Cause or Occasion of his Dear Wives Miscarriage He could not look upon his so hasty removal of her when so unfit for it without Remorse and Regret especially considering how First Rachels Travel came upon her when she was but a Field-breadth from Bethlehem-Ephratah that fruitful House of Bread as the word signifies where she might have had better Help and more Accommodations This was a sad Circumstance to fall short of such a City only Kibrath haerets Gen. 35. and 48.7 which the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hippodromum an Horse-Race the Chaldee Stadium Pagnin Milliare a Mile Borcardus a fleet-shot and Rab Kimchi a morning-walk to come within a little way as our Reading is of Bethlehem the very place wherein Christ the Son of God was born Mat. 2.1 that Bread which came down from Heaven John 6.33 was born in that City Baith-lechem which signifies the House of Bread and not Reach it with his lovely Rachel This made the Disaster much sadder Oh how happy might Jacob think himself if his Benjamin might be born there where his Shilo whom he foresaw by his Spirit of Prophecy Gen. 49.10 should be born and his Rachel live too to rejoice in the mercy which he might think might have come to pass had she been so happy and he with her therein to have held out to this City call'd also Ephratah for its fruitfulness of all sorts of fruit and food where she might have been corroborated with all good Cordials and Comforts and thereby carried through her Travel Which is the second thing to be considered that must needs pinch Jacob's spirit Rachel's Travel was hard and so hard that 't is twice told in Scripture Gen. 35.16 17. she had hard Travel and if her Travelling on foot that same day of her Travel made her Travel harder as probably enough it did being a Journey of twelve miles betwixt Bethel and Bethlehem this also is another Aggravation and could not but grieve Jacob's Soul for a long time after yet before I say Jacob could possibly have digested his sorrows for the death of his dear Yokefellow who had been a faithful Fellow-sufferer with him in all his hard service in Syria and in all his sore Travels and Sufferings in his Return homeward to Canaan hitherto before he had sung out his sad Song of being exceeding loth to lose her did this fourth Cross of his Eldest Sons Incest befal him Jacob falls far short of David's priviledge and mercy whose two Wives are expresly said to go up with him out of all his Wandrings and Banishments unto Hebron 2 Sam. 2.2 God then thought it a most meet mercy for David and for his two Wives Abigail and Ahinoam to be partakers together of Prosperity as they had been before at burnt Ziklag c. 2 Sam. 30.5 18. Partners together in Adversity And David did judge it but just likewise to hand his two Wives along with him to Hebron that as they had been comforts to him in his misery they might also be Conforts with him in his mercy and communicate together so far as their share should reach with his Dignity and Glory In which they were indeed true Types of Christ and his Church when she for a while hath suffered with him she shall then Reign with him for evermore 2 Tim. 2.12 Luke 22.28 29. The Lord Jesus will likewise in a short time remove his Spouse the Church from the Land of her Banishment and Bitterness even from the Ashes of her forlorn Ziklag to the Hebron of her peace and eternal happiness where she shall have Fellowship as Hebron signifies with glorified Saints and glorious Angels for ever Her Redeemer hath taken order for this already John 17.24 that where he is there she may be also and is only gone before as her Harbinger to prepare the best Rooms for her more honourable Reception John 14.2 3. not reckoning himself right and compleat until this be done and that his Church be with him Eph. 1.23 But alas though this was David's Priviledge which praefigured the Promises to hand both his Wives to Hebron yet Jacob must not be so happy in his going to the self same City even to Hebron Gen. 35.27 but one of and the best beloved of his Wives must lay her bones by the way his dear Rachel must fall short of Mamre that is Hebron where Isaac lâ—ved and where Abraham and Sarah Isaac and Rebekah and her Sister Leah lay buried Gen. 49.31 Rachel must not be joyned with them in burial which phrase importeth a Judgment Isa 14 20. Such sad circumstances as are all these aforesaid must most probably seize upon her Husbands heart yea and sit long upon his spirit before time alone could wear them off notwithstanding all these Aggravations fore-mentioned Jacob was not got above two miles farther of his Journy towards his Father in Hebron to wit one mile from Rachel's Sepulchre which lay about that distance North from Bethlehem and another mile from thence to the Tower of Edar which lies about the same distance towards the South from Bethlehem 〈◊〉 the Travels of the Patriarchs tell us ere Reuben his Eldest and so should have been his wisest Son climbs up into his Fathers Bed and lyes carnally with Bilhah his Fathers Wife This was an ugly fault in so godly it Family So it sometimes falls out through the malice of Satan who designs thereby to put the greater disparagement upon Profession and upon the pious practice of the good ways of God Satan never tempted Saul to such heinous actions
their Convoy by Sea and their Conduct by Land If Caesar's Barge-man could be comforted with Caesar's words in a Storm Quid Times Caesarem vehis ejus Fortunam Be not too timorous in this terrible Tempest but chear up thou carries Caesar so cannot miscarry A child of light walking in darkness need fear nothing while his Heavenly Father holds him fast by the hand Psal 23.4 and 138.7 Isa 50.10 2. When they Die and go down to the Grave as Jacob did go down to Egypt God so saith to them as he said to him Fear not to enter into that Sleeping-place of the Sepulchre I will surely awake you again and bring you back from the Jaws of a Temporal Death to the Joys of an Eternal Life and your frail Bodies that now Death and Grave do swallow up shall certainly rise again and by their very rotting shall be the more refined at the grand Resurrection 1 Cor. 15.36 42 43 44 c. The Second Inference is God comes usually to his Servants as he came here to his Servant Jacob while he was in suspense and did hang betwixt Hope and Fear God loves to perfect his strength in our weakness 2 Cor. 12.9 The Heart of Man is not in a capable case for receiving Divine Promises till it be first freed from false Fears Therefore God came to comfort Abraham with Fear not before he gave him the Promise Gen. 15.1 so his Grandson Jacob had the same Cordial Fear not before the promise both of his own personal safety and of his numberless Posterity Had God given Jacob only that General Promise I will be with thee It indeed had been enough had he said no more for a sufficient Security against all his particular Doubts and Fears yet out of his super-abundant Bounty he gives a distinct Answer and what might be satisfactory in every particular saying in effect to him 1. I Approve of thy Enterprise my Command is thy Warrant I will make thy Journey Prosperous according to thy Prayer 2. Thy change of place shall neither change my Promise to thee nor thy Company with me I am not chained to one place but am present in every place not tied to Canaan but will be with thee in Egypt 3. Though thou for a time forsake the Land of Promise yet thither will I again bring thee when Dead and thy Posterity while living for whom thy Body Buried there shall take and keep Possession till their Return so that this Promise contains the History of many yea more than two hundred years 4. And thy Jewel Joseph whom thou thought was lost hath been but lent to the Lord who will return him whom now thou so much longest to see with Advantage he was lost a Slave but shall he found a Lord yea a Lord of Lords and of the whole Land 5. Yea thy Joseph whom thou gave up for Dead shall close up thy Eyes when thou diest wherein God promised him both a quiet Life and a comfortable Death in Egypt his dear Joseph being present with him should have the Honour above all his Sons to do that last Office of Love of putting his hand upon his Fathers Eyes which were lift up wide open toward Heaven when he died having Hope in his Death Prov. 14.32 to shut them up which shall shortly be opened again to see God in the Flesh Job 19.26 By all these particulars God assured Jacob and so he doth no less to us the Children of Jacob that there is a Paternal Providence of God always attending upon him and all his whom he will never fail nor forsake Josh 1.5 and Hebr. 13.5 the particular Promise to Joshua is generally applied by the Apostle to all Believers Blessed shalt thou be in thy going out and Blessed in thy coming in Deut. 28.6 I will carry thee down and I will bring thee up saith God to Jacob thou shalt not want my presence at no time and in no place Semel Electus semper Dilectus saith Austin which is well Englished whom God once loveth he ever loveth even to the end Joh. 13.1 This Blessed Patriarch having now this Double Compellation Jacob Jacob and this Treble yea Quadruple Consolation from Heaven his Heart was much eased of his Fears his Spirit lightned from his Doubts his Faith now got above his Fear by the help of this Heavenly Vision that he Rose up from Beershebah v. 5. The word Rose up hath an Emphatical sense signifying Alacrity Importing that his Faith was now confirmed his Joints were Oiled and his Legs made nimbler by this Oracle of God as it had been with him by his Vision at Bethel Gen. 28.12 so that he doth now as he did then Gen. 29.1 Hebr. even lift up his feet went lustily on his way as fast and as far as his Legs would carry him He did so from Bethel though now he had Pharaoh's Royal Chariot to rest his old Legs in He goes cheerfully end ways to Egypt when his Encouragements outweigh'd his Discouragements as in David when distressed 1 Sam. 30.6 taking along with him his Cattle and Goods v. 6. though Pharaoh had in a Court Complement forbad it Gen. 45.20 yet this prudent Patriarch would not go down like a Beggar by carelesly casting away his All in this transport of Joy as 2 Sam. 19.30 and so to become a Trencher-fly to others He had learnt that Lesson 't is better to trust in the Lord in the lawful use of means subservient to Providence than to put Confidence in any man though his own Son or in the greatest of Men who are Princes as Pharaoh Psal 118.8 9. who oft proved but a lye Psal 62.9 They may die or their love may die and they themselves may live He had learnt that also why should we be chargeable to thee my Son 2 Sam. 13.25 Therefore he carries what Provision he had with him and his Family consisting of Sixty six Souls v. 26. went along with him to which if Jacob Joseph and his two Sons Manasseh and Ephraim be added they make up the Number of Seventy v. 27. though they are reckon'd by following the Septuagint then most in use to be five more Act. 7.14 Suppose so yet even that is but a small Number to descend from Abraham in 215 years time after the Promise of multiplying his Seed as the Stars c. The Fifth Remark is Moses mentions this small number that went down with Jacob thus industriously not only for distinguishing the Twelve Tribes nor to shew out of what Family Christ should descend naming Perez and Hezron which are named in Christ's Genealogy Matth. 1.3 and Luk 3.33 but the principal Reason is that this inconsiderable Number at Israel's going into Egypt might the more magnifie the Mercy Truth and Power of God in multiplying these few into an Innumerable Number in Egypt so that these Seventy Souls were become Six hundred Thousand besides old People Women and Children in 215 years more when Israel came out of Egypt This
Interpreter However ever since Luther there hath been a drought upon Rome's Revenues in many Reformed Countreys God forbid those Springs that have been dryed up should be suffered to run fresh again The Floud out of the Dragon's mouth shall be dryed up Rev. 12.15 Christians are from Christ that Day-spring of the East Luk. 1.78 and they are Kings and Priests by him Rev. 5.10 If we follow the Cloud the Lamb Rev. 14.4 the Rock will follow up as he did Israel 1 Cor. 10.4 with supplies of Water all their wanderings in the VVilderness If the Enemy flow in as a Floud he will lift up his Standard Isa 59.19 and lick up the Floud as 1 King 18.38 and make them bread and a breakfast to us Numb 14.9 Psal 74.14 What God hath done he can do c. Antichrist must die by degrees as he rose by degrees he must die of a Consumption Christ will consume Antichrist by the Breath of his Mouth and by the brightness of his Coming 2 Thes 2.8 as I have at large demonstrated in my Discovery of Antichrist Page 75 to 80. The next Rank of the most memorable Remarks recorded was at Israel's fifth Mansion Numb 33.8 call'd there Etham being one continued Desart on both sides of that part of the Red Sea where they passed through and which was made the more and the same while the VVaters were divided and from thence they marched to the Wilderness of Shur Exod. 15.22 where at three days Jorney's-end they met with Marah the bitter VVaters From whence take the following Remarks First This Shur was in the way to Canaan from Egypt This way Hagar fled to her Native Countrey Gen. 16.7 And this was the VVilderness where that wild-man Ishmael led his Rapacious Life Gen. 21.18 This is the doleful Desart Israel must pass thorough towards Canaan and we thorough many troubles towards Heaven Act. 14.22 2 Tim. 3.12 The second Remark is Moses with much importunity as the Hebrew word Vaiassang signifies and Shur signifies caused them to go did bring them from the Red Sea hither from the place where they took the spoil of the Egyptians and sweetly sang the high Praises of the most High God to a place which they found full of wants and temptations Therefore no wonder they had no mind to move till Moses importun'd them So long a Journey as three days into the VVilderness had been requested of Pharaoh Exod. 3.18 Here they take three days Journey till they march to Marah with Moses so must we come with our Messias from Lebanon that goodly Mountain Deut. 3.25 from pleasure to pain at his call Cant. 4.8 The third Remark is Thirst and Bitterness is Israel's first handsel in their Wilderness-wanderings and they must take great pains even three days Journey without any full pause to fetch it which carnal Reason will suggest might have found out fitter Quarters for this great Army and better than this bitter Marah a name which Moses now gave to it suitable to the nature of it Thus God is pleased to mingle his favours with our afflictions that we might not be too much puffed up with our present prosperity whereby many fools are destroyed Prov. 1.32 as proving over-strong Wine for their weak brains In this manner God dealt with his Israel here that they might not be too much puffed up with their prevailing over Pharaoh and his Host after their joyful Melody of Songs and Instruments of Musick for this miraculous Victory and after their delightful Plunder of the drowned Egyptians whereby they abundantly furnished themselves both with Wealth and Weapons They are first sorely exercised with Thirst and then their Thirst is tortured with bitter Waters This World is a dry and bitter Wilderness to us As they thought three days would bring them to Canaan which proved a longer Journey so we think to win Heaven in a short time but 't is a long Pilgrimage exposed to wants and vexations c. The fourth Remark is They fall on murmuring at Marah Water indeed they now had but what the better they cannot drinks them ver 23. hereupon they murmure against Moses ver 24. God can curse our blessings Mal. 2.2 He gives them such a tang as no complacency can be found in them Moses the godly Magistrate must bear the blame of all Publick Persons if never so pious are sure to lead a sharp censur'd life VVell doth Paul brand this People with the style of Murmurers 1 Cor. 10.10 who wrote Marah upon every Mercy and whose Murmurings are recorded twenty times in Scripture being of three sorts 1. Either General of the whole Congregation Or 2. Special of some few Or 3. Particular of some principal Persons First Their general Murmurings were upon these occasions 1. For things which they endured as their hard Bondage augmented at Moses's first coming Exod. 5.21 Their fear to be all cut off by Pharaoh's pursuing them Exod. 14.11 Their weariness in their wandering ways Numb 11.1 Their being bitten with Serpents Numb 21 c. 2. For things they wanted as here For sweet and more potable VVater Exod. 15.24 For Bread Exod. 16.3 For VVater again in Rephidim Exod. 17. For Flesh Numb 11.4 for VVater again when Moses also offended Numb 20.5 11. 3. To their Murmuring they added Disobedience when any thing they liked not was imposed on them as twice they were disobedient about Manna both in reserving it till the morning Exod. 16. v. 19. and in gathering it upon the Sabbath ver 28. and they added to it Rebellion also when they went forth to fight with the Amalekites and Canaanites contrary to God's Command Numb 14.41 4. They likewise murmured when their Expectation was frustrated as upon Moses's long absence Exod. 32.1 when they heard a false report of Canaan that the Inhabitants thereof were invincible Numb 14.2 and when Korah Dathan and Abiram with their Adherents were suddenly destroyed Numb 16.41 These general Murmurings in all were sixteen to which may be added other four in special As 1. Of special men as Korah Dathan and Abiram c. Numb 16.3 3. Of principal persons in particular As 1. Of Aaron and Miriam against Moses Numb 12.2 2. Of Moses himself at the waters of strife Numb 20.10 11 12. And 3. Of Aaron when through discontent he neglected his Office at the death of his two Sons Levit. 10.19 N.B. This Murmuring is an Anti-providence a quarrelling with Divine Dispensations 'T is a little God that sets it self against the great God 'T was the Devil's murmuring at Man's Happiness that cast him out of Heaven and would rather be in Hell than behold Man in Paradise Irenaeus calls Murmurers ora Diaboli mouthed like the Devil The Eagle when hunger-bit makes no murmuring noise as other Fowls do 't is below his generous spirit So 't is a shame for Saints to murmure with the World as Psal 59.6 14. like Dogs c. The 5th Remark is God hath new Remedies for the new Maladies of his
present difficulties and future danger 4. To testify that God was reconciled to them by renewing his Covenant herein with them their Parents Rebellions being no longer to be charged upon them 5. To distinguish them from the Vncircumcised Canaanites c. 6. To oblige them in performing all God enjoyned them to do in Canaan Exod. 12.25 Levit. 23.10 Numb 15.2 c. The Third Remark is The marvelous Divine Protection and Preservation of Israel during their soreness under present circumcision when Jordan shut them up behind a mighty and malicious Adversary was before them who surely consulted to ruin them upon all Advantages and who never could meet with a fairer and fitter opportunity than they hadat this time for had they come forth in Arms upon them now while they were sore of their Wounds in Circumcision as Simeâ—n and Levi did upon the Shechemites Gen. 34.25 26 c. They might easily have slaughter'd them while they were utterly disabled to save themselves either by Flight or resistance in Fight As this demonstrates the strength of their Faith thus tried in exposing themselves to such desperate danger When God commanded it to be done they must obey relying wholly upon God's Power and providence for their preservation so on the other hand it most highly commends the excellency of God's Protection over all those that keep within Gods precincts The same Almighty Power that had closely shut up the Egyptians with the three days Darkness So that none of them could stir out of his place Exod. 10.22.23 while Moses had as some say circumcised Israel to prepare them then for the following passover Exod. 12 44.48 Accordingly when Joshua doth the like to Israel here the great God doth the like to the Canaanites as he had done to the Egyptians smiting them with such a confounding Consternation that they durst not move out of their lurking holes to improve an opportunity so fair for them verse 1. Here otherwise they might with ease have cut off those disabled Invaders The Fourth Remark is The Parity or Congruity betwixt Joshua and Jesus the Type and the Antitype over and above what is mentioned before As 1. Joshua was magnified in his Authority over and Reputation among the People as a fit successour of Moses by dividing the Waters of Jordan at the presence of the Ark of God Josh 3.3.7 and 4.14 c. So our Jesus was magnified in the same Jordan by the dividing of the Heavens and the presence of the Spirit of God descending like a Dove and resting upon him Math. 3.16 17. 2. As Joshua led Israel through the Waters of Jordan unto Canaan so our Jesus leads the Israel of God his Redeemed through many Waters of affliction and of Death it self into the Heavenly Canaan Psal 23.4 3. as Joshua brought into Canaan both those who were circumcised in Egypt being then under 20. years of age and now survived and those who were uncircumcised in the Wilderness so our Jesus brings all Believers both the Circumcised Jews and the Vncircumcised Gentiles into Heaven Col. 3.11 Ephes 2.14 Gal. 5.6 and 6.15 4. as Joshua brought even the Uncircumcised over Jordan that they might not ascribe it to their Circumcision and Merits so our Jesus does all for us out of free grace c. 5. it was not Moses but Joshua that Circumcised Israel so the Law sanctifies not but Grace by Christ Rom. 8.3 Heb. 7.19 The Fifth Remark is The Celebration of the Passover a few days after their Circumcision vers 10. So great was the priviledge of Israels taking Possession of the Earthly Canaan a Type of the Heavenly the Land of promise that they must pass under a double Preparation before they can possess it Those two standing Sacraments of the Old Testament must sanctify Israel for this priviledge how much more do we need the two Gospel-Sacraments to sanctify and prepare us for Heaven c. This was Israel's Third Passover the first being at their departure from Egypt Ezod 12.25 The second was at Mount Sinai where the Law was given Numb 9.1.2 Which was their second Year in the Wilderness then was both this and Circumcision omitted for above 38 Years till they came into Canaan and there both were received as above and then was their Third Passover as here for in their Wilderness Travels because of their frequent and uncertain removes both these and all other Sacrifices were neglected Amos 5.25 As was the Feast of Tabernacles for many ages at least not in due manner observed Nehem. 8.16 17 18. Which we may justly wonder at but Vexatio dat Intellectum their Captivity in Babylon did rub up their memories at their return from it To which may be added as an Apology for their omitting the Passover that the Law of it seems peculiarly to appertain to the Land of promise when ye come into the Land Exod. 12.25 And their second Passover Numb 9 was not kept by the General Law of God concerning it but by a particular New Command whereof there was no need had they been bound by a Law and a Priviledge which dispensed with some to keep it upon the 14th Day of the Second Month Numb 9.6.10 c. as was done likewise in respect of time in that of Hezekiahs 2 Chron 30.3 c. The Sixth Remark is The Cessation of Manna on the Morrow after the Passover verse 11 12. when the People met with both Old Corn which they found in the Barns of those Canaanites who for fear were fled to their strong Cities or remoter places and with New Corn also which they found standing upon the ground it being now their Harvest-time Mark Gods method here Israel must first renew their Covenant in partaking the two Seals of it with God and must bring a Shake-sheaf unto the Priest as an Offering to the Lord Levit. 23.10.14 c. 'T was fit that God the giver of those precious fruits Jam. 5.7 should be served first before they served themselves after their observation of those Holy Ordinances these outward blessings were sanctified to them and then was there no farther need of Manna wherewith God had fed them forty years The reasons why Manna then ceased are these 1. When God gives store of ordinary Means then Extraordinary Miracles are not to be expected He that now calleth for a Miracle is a Miracle himself saith Austin There was now plenty of other Provision 2. That all might understand this Manna was not an ordinary Product of Nature as Hail c. be but a free and liberal Gift of God Israel might think it natural because it continued so long this thought was confuted by its ceasing 3. That this Heavenly gift might no more come into contempt for if they wantonly loathed it in the time of their necessity of it when they had no other food Numb 11.6 lightly came by was lightly set by citò parta vilescunt how much more would they have loathed it in a Land flowing with Milk and
is promised Zech. 14.7 The Fourth Remark is Joshua's prudent improvement of this Glorious Victory He like a Politick as well as Pious General pursueth his present Conquest which if Hannibal had done after he won the Field at Cannae he might have taken Rome it self but omitting that opportunity when afterwards he would have won it he could not Hence had he this Character Vincere scis Hannibal uti Victoria nescis Hannibal knew how to get a Victory but he knew not how to improve it Joshua is wiser here as it appeareth in many Particulars First In not suffering his Soldiers to have any Avocation from the pursuit of their Enemies they must not loiter in taking the Plunder and Spoils of the Field they had won nor linger in ferreting out the Five Kings that were hid in a Cave c. but they must pursue and slay all they could overtake ver 19.20 until a small Remnant only remained that reached their fenced Cities Secondly While one part of Israel's Army were employed in a close and continued pursuit Joshua wisely with the other part thereof laid Siege before Makkedah and secured the Five Kings that had hid themselves in an Adjacent Cave confining them there as Mice in a Trap until the Conquest was compleated ver 21. Thirdly After a full Victory he hales out the Five Kings out of their Hole wherein they hid themselves not once thinking that their own Sins and God's Vengeance would find them out Numb 32.23 Amos 9.2 Psal 139.8 9 10. and draws those five Mice out of the Trap whereinto themselves had voluntarily run and where they might gnaw long enough but get out they could not till fetched forth c. ver 22 23. Fourthly He caused his Captains to put their Feet upon the Necks of those Kings before their Execution ver 24. This was done not from any insolent Contempt of their Dignity now in Misery which is no better than Barbarous Inhumanity to insult over the prostrate praying for mercy Satis est prostrâsse Leoni A Lyon will not tear the Beast that falls down before him but Joshua did it from a Special Instinct of God's Spirit if not by a direct Divine Command upon weighty Grounds As 1. That the Promises of God might be accomplish'd as Thou shalt tread upon their high places Deut. 33.29 which is interpreted the Necks of Israel's Enemies So Psal 91.13 and 110.1 and 149.8 2. That the Captains might be confirmed in their Confidence of a compleat Conquest over Canaan whereof this Act was the hansel and first fruits in the beginning of the War 3. That Joshua's Detestation of their Tyranny and Outragious Impieties might the better appear by those bitter Punishments which they suffered and which their Sins deserved 4. That Israel might be made hereby to abhor the Idolatries and wicked Practices of Canaan for which God inflicted such severe Punishments upon Princes and People 5. That no foolish pitty should be shewn to wicked Kings who sin both by Imitation Magnates Magnetes Lords are Load-stones and by Imputation also Delirant Reges plectuntur Achivi People smart for their Sins and therefore had Joshua spared them he had certainly sinned as Saul did in sparing Agag 1 Sam. 15.33 and as Ahab did in sparing Benhadad 1 Kings 20.42 6. And Lastly That Joshua herein might be a Type of our Blessed Jesus who inableth his chosen not only to Conquer all their Spiritual Enemies even Principalities and Powers Rom. 8.37 38. but also to triumph over them 2 Cor. 2.14 and who promiseth to tread Satan himself under their feet shortly Rom. 16.20 This is done perfectly for them at their Deaths but more especially at that Day of the General Judgment then shall all their Foes not only all Temporal but even all Spiritual Foes Satan Sin and Death shall be made their Foot-stool Psal 110.2 Hebr. 1.13 and 10.13 1 Cor. 15.24 25 26 27 28. Yea even in this Life of Christ's Chosen they do find in their Spiritual Warfare that the force of those their Foes is much abated in the Battle Christ confines the Dragon in a Chain Revel 20.1 2. and hath so broke that Old Serpent's Head that he can trouble us only with Tail-tentations 't was bravely spoke by an Holy Martyr though that Cursed Serpent shoot his Sting into our Heels for that is all he can reach and so make us to halt yet let us go on though halting even to Heaven out of which happy place that unholy Spirit is cast The Fifth Remark is Joshua's Politick Conduct who like a Prudent General improved this Prodigious Victory to the utmost he makes no lasie Halts under pretence of Refreshing his Army c. But pursueth his Conquest while all the Country was struck with Terrour No sooner had he slain those Five Kings and then Hang'd them up for a Dread to others after that Burying them in the same Hole where they had hid themselves ver 26 27. But immediately he Assaults the Cities of those Five Kings succesfully as well as successively one after another beginning with Makkedah he takes it upon that Day whereon the Five Kings were Hang'd ver 28. and so he goes on with that admirable speed and swiftness more like a Thunderbolt than a Warriour Conquering all before him Caesar's Character was Veni Vidi Vici I came saw and overcame but more truly Joshua subduing Cities and Countries as it were only with a Look He marches from Makkedah and takes Libna ver 29.30 then Lachish ver 31 32. then Gazer ver 33. then Eglon ver 34.35 then Hebron ver 36 37. and lastly Deber ver 38 30. Killing Men Women and Children in all those seven Cities Nor may this be call'd an Act of Cruelty in Joshua ' slaying so many Thousands of all Sorts Sexes and Ages Seeing he had an express Command for so doing from the Lord who is Justice it self and cannot command any thing that is unjust ver 40. So it was Obedience not Cruelty c. CHAP. XI XII CHapter the Eleventh and Twelfth of Joshua hold forth how the Conquest of Canaan was compleated by Joshua in his Conquering one and thirty Kings together with the Five aforesaid Joshuah the Eleventh gives a Description of the Battle with them in its Antecedents Concomitants and Consequents and Joshuah the Twelfth gives a Catalogue of the Conquer'd King 's in relating the Expeditions of Israel under the former Conduct of Moses against King Sihon and King Og beyond Jordan and now under the present Conduct of Joshua on this side Jordan The Remarks upon the Battle in Chap. 11. be First The Antecedents to it namely the Preparation on both sides 1. The Enemy enters into an Universal Confederacy takes the Field and Incamps ver 1 2 3 4 5. Mark here the Marvelous Infatuation God cast upon those Cursed Canaanites for facilitating Israel's Conquest of their Country Otherwise this Jabin King of Hazor the Metropolis of those Northern petty Kingdoms ver 10. should according to
promise his Protection from his Pursuers ver 20. This he requireth but in the midst of all her other actual Dissimulations she piously and prudently makes him no promise to it being one of those Children of God that will not lie Isa 63.8 Zeph. 3.13 Psal 119.29 An officious Lie was then look'd upon as a Peccadillo a small fault as it is by too many in our times he saucily demanded it as if she had been the Kitchin Girl and not the Mistress and she as subtilly replys not to it Thirdly When Fright Flight and Grief and perhaps long watching together with the means she had used in order thereunto had cast him into a deep Sleep then Jael takes a long Pin pointed with Iron wherewith the Cords of the Tent were usually fastened to secure it from Wind and Weather which was long and strong enough for her purpose to pierce his Temples and to fasten him to the Ground all which she effected here ver 21. N.B. Lo there lay this proud Worms-Meat cast out of his deep sleep into his long sleep and his Head and Ear in such a posture as if it lay listning as one wittily saith what was become of his Soul which was now flown away out of the wound in his Body or Head Two Inquiries are to be answered here The First is Why did Jael slay Sisera here with her own hand and did not rather detain him being fallen so fast asleep until Barak whom she expected came to deliver him into his Hands Answer She a Wise Woman look'd upon Delays to be dangerous what knew she but he being in such a Fright now fled out of the lost Field his fancy might dream thereof and so start out of his sleep and be gone a weak Woman could not detain so strong and Martial a Man and had he escaped with his Life he might have recruited and renewed his Army and so have raised a new War against God's People The Second Inquiry is Whether Jael did her Duty here and that which was lawful in slaying this General of Jabin with whom the Kenites had made peace ver 17. and a Man whom she had invited into her Tent to whom entertaining him with all seeming tenderness of Hospitality she tacitly promises Protection saying fear not ver 17. Answer Though the Anti-Scripturists do reject the Divine Authority of the Scriptures because this Fact of Jael is so highly commended in Deborah's Song Judg. 5.24 which they call an horrid Violation of all the Laws both of Hospitality and of Humanity it self seeing Peace was concluded betwixt her and Sisera and she had pretended present Friendship c. Yet seeing she is so highly commended for this fact by the Spirit of Truth and call'd Blessed above Women for so doing Judg. 5.24 The Act must be look'd upon as proceeding from a singular Zeal to God's Glory and the Welfare of God's Church and Children of Israel who had been cruelly oppressed by this Tyrant that God now had doomed and designed for destruction No doubt but she was inspired by the Holy Ghost in an extraordinary manner and measure for so great an Exploit above the capacity of the Female Sex I find many Arguments among the Learned that be alledged to vindicate the lawfulness of Jael's Fact As 1. There was no Peace betwixt Sisera and the Kenites but what was by Compulsion only it was only a cessation from Acts of Hostility for they were forbidden to make any League with the cursed Canaanites 2. To such Pacifications from Acts of Hostility the Men only were called but not the Women nor were the Wives equally obliged thereto with their Husbands 3. And both Parties were at Liberty to violate this sort of Pacification when it stood with their conveniency 4. It is not said that there was any League of Friendship confirmed by an Oath betwixt Jabin and Heber c. 5. If there were an Oath yet might Heber have a Dispensation from God to absolve him from this Oath and he was really absolved when God commanded this War 6. Sisera was now declared an open Enemy to Israel and though the Kenites were not Israelites yet were they incorporated into their Church and Commonwealth and so were bound to seek its safety in their Enemies ruine 7. Jael had not done her duty if she had not kill'd Israel's principal Enemy and therefore all the means to accomplish that end namely enticing him into her Tent refreshing him with Drink c. were as justifiable in her as all other Stratagems of War in the best Commanders wherein one thing is pretended to encourage and draw on an Enemy when as 't is wholly intended to entrap and ensnare them for their utter destruction so that though there might be failure in some Circumstances yet the substance was good 8. See Psal 83.9 10. justifying this fact where the Psalmist prays that God would serve all his Churches Oppressours as he had served Sisera c. Judges CHAP. V. JVdges the Fifth is Deborah's Song for this Miraculous Victory the Historical part whereof after the Prologue is First A Recognition or Review of former Deliverances which the Lord had most graciously granted unto Israel upon their Repentance and returning to him ver 2 4 5. Secondly A Commemoration of the deplorable Condition of Israel immediately before this eminent Victory to wit no Trading no Travelling c. ver 6 7. upon which Remarks be made before pag. 102. Paragraph last upon Chap. 3. Thirdly A Relation or Narrative of this Victory in all its Commodities obtained thereby to all Ranks of Israel from ver 8. to 13. to the Princes ver 9. to the Elders c. ver 10. to the Subjects in their Travel and Traffick ver 10. to Boys and Girls in their drawing of Water ver 11. to the Countrey-men who now might live safely in their Country-Farms to the Judges who now might sit safely in places of Judicature ver 11. and lastly to Deborah and Barak ver 12. who now sang forth God's Praises Fourthly An high Commendation of those that had been Instruments in this Glorious Victory as both of Men Princes ver 14 15. and People ver 18. and of Women where the Heroick Act of Jael is most highly applauded ver 24 25 26 27. Fifthly A Severe Reproof to the Deserters for their Neutrality and Treachery both to the Tribes of Reuben ver 15 16. and of Gad Dan and Asher ver 17. and to the City Meroz ver 23. which was a City in Galilee belonging to Israel and nigh the place of Battel yet came not in to help and therefore is for her cold Neutrality most bitterly Cursed so that we never read of Meroz more as no more of the Fig-tree which Christ Cursed whereas Jael not of Israel but a Kenite did act Heroically for the good of Israel so is most highly Blessed Sixthly A Graphical Draught and Description of this Famous Battel 1. Of Israel's Enemies ver 19. where they are commended for their
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
Right of Conquest 2. By the Right of a Divine Donation And 3. By the Right of a long prescription And more particularly what he affirms he also confirms by Three Cogent Arguments The First is A Narrative of all the former Transactions concerning this Affair which are Recorded Numb 20.14 and 21.24 26. Deut. 2.9 19. and 3.12 c. unto which I must refer the Reader all related in their proper place in the first Volume Supplement Here Jephtah argueth that the Israelites had nothing to do with the Ammonites at that time but only with the Edomites and Moabites ver 16 17 18. His Second Argument was drawn from the Justness of Israel's War against Sibon c. ver 19 20 21 22. And his Third Argument was from That the God of Israel gave it to Israel which he amplifies from the lesser to the greater according to the Law of Nations arguing If Ammon absurdly and ridiculously ascribe the Land of the Zamzummims as given them by their fondly reputed God Chemosh N. B. Note well Whereas indeed an Idol is nothing 1 Cor. 8.4 Jerem. 10.5 15. and therefore can give nothing but it was the true God that gave them that Land for Lot's sake Deut. 2.9.19 However this was Argumentum ad Hominem as 't is call'd in Logick a prevalent Plea to them that had this Impious Opinion of an Idol How much more may we saith he receive thankfully and defend valiantly that Land which the Lord Jehovah giveth unto us ver 23 24. and then he backeth all his Three Arguments First With an Instance in Balak saying Hast thou better Right to this Land or more Power and Policy to maintain it than he who never made any claim to it nor strove with Israel to recover it from them though Sihon had taken it from him or his Predecessors Numb 21.24 26. and 22.2 Deut. 23.4 Josh 24.9 10. and if the Moabites made no challenge of their Land which Sibon had bereav'd them of after Israel's Conquest of Sihon c. Why should the Ammonites challenge it now ver 25. And Secondly He backs them with the Law of Elapsing Rights as our Statute Law saith If a Debt be not claimed once in Seven Years the Right of the Creditor is disannull'd and the Debtor is cleared So he pleads here their forfeiture of their Right supposing they had any by their long silence in not challenging it for about Three Hundred Years past ver 26. Then comes he to draw up his Conclusion from the Premisses saying Therefore I have done thee no wrong my Title is just and my Cause is good and with God's help so shall my Courage be I appeal to the Supream Judge to Judge of this Controversie by the Success of the War the Lord will discover that thou art the Aggressor that wrongs Israel ver 27. N. B. Note well No doubt but Jephtah though a Bastard was one that the Lord had blessed with prodigious Accomplishments rarely all found in one Man For First He was a mighty Man of Valour enabled to atchieve Heroick Acts both by the strength of his Body and by the fortitude of his Mind ver 1. Secondly He was an excellent Historian exceeding skilful in Sacred History and in the Chronicles of Israel's Divine Conduct through the Wilderness into Canaan otherwise he could never have composed such a convincing Apology as is here recorded Thirdly 'T is manifest likewise that he was a most Elegant and Eloquent Orator having both fiumen fulmen Orationis he here doth not only pour forth a whole Flood of Eloquence but also he plainly Thunder-struck the King of Ammon with his forcible Arguments so that he stood as one stupified and could give no reply but stopp'd his Ears and became stubborn for the Lord had a purpose to destroy him for his Obstinacy ver 28. And Lastly Jephtah must be a Man very eminent in Piety also which did indeed sanctifie all his other high Endowments as the Altar did Sanctifie the Sacrifice and without it they had all been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Giftless Gifts That he was so appeareth by his Pious Apology which savoureth of Sanctity from its Prologue to its Epilogue and a Divine Tincture sheweth a lustre in his whole Discourse a due Veneration to the true Jehovah running all along through it as the Woof doth run all along through the Warf in a Web of Cloth on the Weaver's Loom c. The Fourth Remark is The War of Israel against Ammon under Jephtah's Conduct after the Offers of Peace were rejected Herein he did well and like a Pious and Prudent Prince to send his Heraulds as the old Romans did to require Right and to proffer Peace before he proclaimed War Cuncta priùs Tentanda saith the Poet omnia priùs experiri consilio quà m Armis sapientem decet saith the Comedian It becomes a wise General to try all amicable Means for composing of Controversies by Treaties to prevent Blows if possible let Fighting be the last Remedy So Wise Jephtah made his War here which falls under a threefold Consideration 1. Its Antecedents 2. Its Concomitants And 3. Its Consequents First The Antecedents were Two 1. Jephtah's Expedition ver 29. What the Lord call'd him to he qualified him for the Spirit of the Lord came upon him and indued him with more than ordinary Prowess and Prudence and mightily working upon his Spirit to undertake the War 2. Jephtah's Vow ver 30 31. which was a Rash Inconsiderate and Perplexed Vow out of a Preposterous Zeal as after is shewed Secondly The Concomitants He falls upon the Ammonites not staying till they came to him but he passed over to them ver 32. broke all their Army and took from them many Cities ver 33. so that they saw when it was now too late they had better have kept at home content with their own Countrey a great part whereof they now lose by their over-greedy Incroaching upon their Neighbours Countrey for Inlarging their own Territories like the Dog in the Fable they catch at the Shadow and loseth the Substance they are so beaten as beyond a Reçruit Thirdly The Consequents was Jephtab's performing his Vow which he had Vowed from ver 34. to ver 40. In the general Jerom saith of Jephtah here In vovendo Stultus in praestando impius he was a Fool for so Vowing and yet he was a worse Fool in so performing That he did perform his Vow is most certain ver 39. but how and in what manner the Doctors of the Church are divided about it and this ushers in The Fifth Remark about Jephtah's Vow What he vowed and what he performed which both concenters in one Question is hard to determine The first Opinion is That Jephtah did really Sacrifice his own dear and Dutiful Daughter The Sentiments of the Fathers do generally concur in saying so as Tertullian Athanasius Nazianzen Jerom Ambrose Chrysostom Augustine Theodoret and many more and the Ancient Hebrew Doctors say the same as
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
to better from Moab to Canaan further off from Sin and nearer to God Then may the afflicted Soul say with David I know that out of thy very faithfulness thou hast afflicted me Psal 119.75 as if God had not been faithful to my Soul unless he had thus afflicted my Body and with Job also When God hath tried me I shall come out as gold Job 23.10 With her Daughters in Law Hence Obser 2. Godly Souls should lead convincing lives Such and so amiable was the conversation of godly Naomi in the Eyes of those two Daughters of Moab that it convinced them both to love her and her People and to go along with her out of their own Native Country unto her Land Solomon speaks of four things that are comely in their goings Prov. 30.29 to which I may add a fifth to wit a Christian who should have an attractive Grace and Comliness in his going also All those that are within should have a lovely Carriage and Conversation in the very Eyes of those that are without that all such as see them may acknowledge them they are the Seed the Lord hath blessed Isa 61.9 Matth. 5.16 Phil. 2.15 1 Pet. 2.12 Plato saith If Moral Vertue could be beheld with Mortal Eyes it would attract all Hearts to be enamour'd with it How much more then would Theological Vertue or Supernatural Grace do so Cant. 6.1 the Daughters of Jerusalem were ravish'd with that Beauty they did behold in the Bridegrooms Spouse and those Daughters of Moab were ravish'd with that loveliness they had seen in their Mother-in-Law so that they would go along with her also True Grace and Godliness is such a blessed Elixar as by a Vertual Contaction it communicates of its own property to others where there is any disposition of goodness to receive it as here That she might Return from the Country of Moab Hence Obser 3. Every Heart should hang and Hanker Heaven ward as Naomi did Homeward from Moab to Canaan Moab was a place where Naomi had been courteously entertained otherwise she had never continued there for Ten years this was killing Kindness and Courtesie to continue her so long there until the Lord weaned her from it by embittering it to her how many of the Worlds Darlings are made to Dote upon this Deceitful World by living in the height of the Worlds Blandishments But God deals with his Children as Nurses do with theirs he lays Soot or Mustard upon the Breasts or rather Botches of the World to make them weaned Children as David was Psal 131.1 2. a bitter Life makes them look for a better Life and causes them to cry with Paul Cupio Dissolvi I desire to be dissolved and to be with Christ which is far far better Phil. 1.23 yea and backsliding Souls when God hedges up their Way with Thorns Hos 2.6 Are then made to cry I will return to my first Husband for then was it better with me than now v. 7. Eccl. 11.3 What way the Tree leans that way it falls North or South Hell-ward or Heaven-ward V. 6. This present evil World may have the same Character which Athens of old had from the old Philosopher 'T was a pleasant place to pass through but unsafe to dwell in for the Blandishments of the World because so doubtful are therefore more deceitful and because so luscious and delicious they are therefore the more dangerous as Lactantius said For she had heard in the Country of Moab Hence Obser 4. God will certainly revive his people with some good news from Heaven when their Hearts are almost dead within them upon Earth God reserves his Living and Almighty hand for a dead lift and now sends this good news from a far Country which was as cold Water to her thirsty Soul Prov. 25.25 This cheer'd up her drooping Spirit that was almost dead within her by her manifold Afflictions even a complication of Calamities had well nigh kill'd her when this true Divine Cordial came to her This is one of Gods methods first to kill and then to make alive first to bring to the Grave and then to bring back again 1 Sam. 2.6 Psal 90.3 Psal 16.10 and 18.16 the good news God sent concerning the Weal of Sion to his People as they sat weeping by the Waters of Babylon Psal 137.1 2. was a little reviving to them in their Bondage Ezra 9.8 and when His People were humbled he then granted them some Deliverance 2 Chron. 12.7 Heaven is call'd a far Country Mat. 25.14 good news from thence brought in by the hand of the Holy Spirit witnessing with our spirits that we are the Sons of God and if Sons then Heirs of this far Country of that fair City whose Builder and Maker is God Heb. 11.10 Oh how welcome should that be to us and how unspeakably comfortable 1 Pet. 1.8 Thus 't is reviving to every good Soul in particular as well as to the Church in General Naomi was revived with this News That the Lord had visited his people Hence Obser 5. God hath his visiting times and seasons in Relation to his own People which is twofold First Sometimes God Visits their Sins Jer. 14.10 and then he fulfils his word of Threatning Evil against them This is call'd God's Visiting in his Anger Job 35.15 but he retains not his Anger for ever neither will he contend forever Isa 57.11 lest the Spirit fail c. Hence comes Secondly That he sometimes also Visits in mercy It soon Repents the Lord concerning his Servants he presently cries It is enough stay now thy hand 2 Sam. 24.16 pro magno peccato parum supplicii satis est patri Terence he will not always chide nor keep his anger forever Psal 103.9 to prevent swooning in the Child that 's a whipping our Abrech or tender Father as the word signifies will let fall the Rod and falls a kissing it Jer. 31.20 to fetch Life again into his pleasant Child when seemingly most displeas'd with him This is that visit which David begs Oh visit me with thy Salvation Psal 106.4 Thus the Lord visited Sarah with a visit of love Gen. 21.1 and thus the Lord visits his People when he doth Redeem them Luk. 1.68 Christ hath his Visitations as our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or chief Bishop 1 Pet. 5.4 to see his Vineyards Cant. 6.11 which he sometimes doth find to over-do his expectation as there v. 12. but mostly to under-do and then he lays down his Basket and takes up his Axe c. In giving them Bread Hence Obser 6. Grace and Bounty follows Want and Penury through Divine goodness to his People After a long scarcity of ten years God Visits them with plenty This holds true both in the Temporal and Spiritual Famine Am. 8.11 Israel wanted Bread when Moab had it The Reason is rendred Am. 3.2 The Sins of Moab were only Rebellion against God as of Subjects to their King but sins of Israel were base treacheries as of a Spouse
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
what was fittest to be done at his departing time He was not taken up into Heaven from his Praying in Private or in his solitary and serious Meditation but in this Ordinance of Divine Discourse with Elisha Had he not known that this Godly Conference was more necessary and Divine it had given way saith Dr. Hall to Prayer and Meditation There can be no better state or posture for the Messenger of our Dissolution to find us in than in a diligent Prosecution of the Duties of our Office our sedulous Attendance upon our Generation-work is no less pleasing to God than is our private Devotion Blessed is the Man whom his Master when He cometh doth find so doing Matth. 24.46 The Third Remark is The Place whither this Chariot of Fire carried Elijah 't is said into Heaven whereof there be various Opinions As 1. That of the Schoolmen c. saying He was rapt up into some pleasant Place prepared of old for pious Spirits that expected the Messiah's opening Paradise for them 2. Vatablus c. say He was carried into Abraham's Bosom which they suppose to be rather in the Air than on the Earth yet grant that his Garments were burnt by the Fire and his Body was changed and made immortal N.B. Their ground is that No Man ascended into Heaven before Christ that descended from Heaven John 3.13 and the passage into Paradise was not yet open'd by Christ 1 Cor. 15.20 he is the first Fruits that went thither Luke 23.43 But 3. The most Orthodox Opinion is that He was taken up into the Third Heaven so called 2 Cor. 12.2 that heavenly Paradise where the Souls of Saints departed are where Christ in his Humane Nature is Acts 1.11 and where all Believers after the General Resurrection shall be with Christ their Head in Everlasting Glory Into this glorious Heaven was Elijah translated as Enoch had been before him Gen. 5.24 Heb. 11.5 both in Soul and Body His Body being so transformed in the way and changed in a moment that his corruptible put on incorruption and his mortal immortality 1 Cor. 15.51 52 53. so as to make him meet to be admitted into those Mansions of Glory And Chrysostom hath a Conceit that the Devil that Prince of the Air Eph. 2.2 was very much amazed when he saw Elijah thus marvelously convoyed in a Chariot of Triumph through his Countrey and Territories N.B. 1. As this Rapture of Elijah was a Type of Christ's glorious Ascension Mar. 16.19 Acts 1.11 so it was an ensuring Evidence both as of the Resurrection of our Bodies in General so likewise more particularly of the last Rapture of such Saints as shall be living upon Earth when Christ cometh to the last General Judgment 1 Thess 4.17 2. As this magnificent Rapture was an Effect of Elijah's strong and miraculous Faith in this respect it may be reckoned his twelfth and last Miracle Now come we to the third Particular the Consequents of this Rapture Remarks hereupon are First Elisha's lamenting the loss of his good Master ver 12. This he doth 1. By Words And 2. By Deeds 't is said He saw all this glorious Transaction and Translation this was the Condition of his grant of a double Portion ver 10. therefore kept he both his Eyes and his Heart so fixed upon his Master that he would admit of no Interruption but twice he gave a Repulse to his fellow Prophets with hold ye your Peace ver 3 5. that is give ye me no Diversion I may not look off from my Master to look upon you And now when he saw him got up a good way from Earth towards Heaven He 1. Cries out like an Orphan my Father my Father c. not minding now his natural Father Shaphat 1 Kings 19.16 but the loss of his Spiritual Father was intolerable to him though he was like to gain a double Portion of God's Spirit by his looking upon this loss Nor doth he bemoan his own loss only but likewise the prodigious loss this was to all Israel who had lost in him their Chariots and Horsemen wherein he not only alludes to this Triumphal Chariot he now saw but he also saith Grotius and Vatablus c. intimates that Elijah had been a better Bulwark to Israel by his Prayers and Power with God and by Counsel and Instruction for their Preservation then all their Chariots Horsemen and other Warlike Provisions N.B. In this respect this Elisha afterward had the same stile given him by Joash King of Israel Chap. 13.14 which was an apt Remuneration of his pious Affection to his good Master 2. His Deeds after those aforesaid Words were 1. He Rent his own Cloths into two pieces which was an ancient Expression of Grief Gen. 37.29 34. 2. He took up Elijah's Mantle that fell from him ver 13. whereof he had no need in Heaven God order'd its fall saith Grotius for Elisha's Comfort and for the fortifying of his Faith that together with the Mantle given as a Pledge both the Office and Spirit of Elijah should rest upon Elisha his Successor This Mantle was a good amends for his own cloaths that he had rent and this he keeps as a memorial of his Master 3. He returns back to Jordan wearing this Mantle as his Master had done and in Imitation of his Master smites the Waters with the Mantle ver 14. crying where is the Lord God of Elijah not out of doubt and Diffidence but from Faith and an earnest desire to see an experimental Proof of his Master's Promise of a double Portion c. I find some Learned men have other Sentiments than ordinary hereof partly grounded upon the Ambiguity of the Hebrew word Aph-Hu and partly because these Words He smote the Waters are mentioned twice As to the former Aph-Hu which we read and when He c. they take for one of God's Attributes with an Emphatical Interrogation even himself or even the same as if he doubted whether God would be the same to him that he had been to Elijah As to the latter they say the Repetition of his smiting the Waters implies that the Waters did not divide at his first smiting for which they render these Reasons 1. God doth not grant Miracles immediately lest they should by too much facility be undervalued 2. Lest the Miracle should be ascribed to the external Means 3. Lest Elisha should Pride himself too much in his double Portion and think himself equal if not Superiour to his Master 4. Lest Elisha should Attribute too much to his own Merits and too little to God's Bounty So Lyra Sanctius c. say N.B. However when we come to an Ordinance of God we ought to cry with Elisha here Where is the Lord God of this Ordinance every Ordinance is as a Mantle which our Lord and Master Jesus Christ hath drop'd down from Heaven to us that we may wear them and wrap our selves up in them to keep us warm yet the bare Ordinances of God will not
King Princes and Priests amounteth to three thousand eight hundred Bullocks and thirty seven thousand and six hundred of the smaller Cattel N.B. Oh prodigious Oblation to the Lord for Judah to afford after it had been so harassed with so many contrary Commotions 'T is true Solomon abounded much more in his Oblations 1 Kings 8.63 but he was King over all Israel lived in a time of sublime Peace and prodigious Plenty he making Silver and Gold as common as Stones in the Streets c. 2 Chron. 1.15 N.B. Those Hypocrites Mic. 6.7 made an overture of great Cost so they might thereby purchase to themselves a Dispensation to live as they listed Remark the Fifth The Manner of this solemn Celebration Mark 1. The Paschal Lamb was rosted ver 13. according to the Ordinance Exod. 12.8 9. to signifie the tormenting Death of Christ who as it were was Rosted in the Fire of his Fathers fierce Wrath the rest were Sod and distributed to the People Mark 2. Those Priests served the People first and afterwards they prepared for themselves ver 14. out of the Peace-offerings for till Night they had been busied with the Burnt-offerings N.B. They were not like those Irregulares Gulares greedy Gullions 1 Sam. 2.15 16. that served themselves first Mark 3. The Singers kept their Stations according to the command of David and his prime Masters of Musick 1 Chron. 25.1 2 c. These Singers graced the Solemnity with their Spiritual Songs and the Porters stood at the Gates that none might depart during the Solemnity therefore Provision was prepared for them both ver 15. as for the Priests ver 14. Mark 4. So all the outward parts of God's Worship were performed by each Officer in his Place ver 16. every one doing what was appointed to be done by them as Josiah order'd ver 10 and they continued together to keep this Passover seven days ver 17. Remark the Sixth The unparallel'd Pattern of Josiah both in Person and Passover 1. No King like him in Personal Piety 2 Kings 23.25 he was a Matchless Man and a Peâ—rless Prince Tho' this same Character of a none-such be given to Hezekiah 2 Kings 18.5 Masius saith well there was none like Hezekiah in those Pious Actions which are described in that place but there was none like Josiah take him in all Respects Josiah excelled Hezekiah 1. in his Contrition and tenderness of Heart 2 Kings 22.19 2. in Purging Israel from Idols c. as well as Judah and that by a Personal Acting in both Countries c. as Sanctius observeth and beginning his Reformation when so very young c. 3. In his Humility being never puft up as Hezekiah was 2 Chron. 32.25 31. 4. In his Vnparallel'd Passover which is the second thing wherein none were ever like him 2 Kings 23.22 2 Chron. 35.18 no not from Samuel's time wherein Israel became a Kingdom under Saul no nor in the Days of David and Solomon 1. In such a Spiritual manner tho' they might have a greater concourse of People out of the Twelve Tribes and a vaster multitude of Sacrifices 2. Much less after the Kingdom came to be Divided and both of them most miserably Headed therefore must needs fall far short of this in the Solemnity of the Service 3. Grotius Junius Piscator do all observe That no King of Judah ever kept the Passover with such Pious Preparations of the People who came unprepared to Hezekiah 's Passover 2 Chron. 30.18 19 20. and of the Priests and Levites and of himself also nor with such an Vniversal Removal of all Abominations nor with such a deep Devotion and with such a Solemn Renovation of the Covenant 4. There never had been such an Vniversal joy of all good Men as was now both because of their Remembrance of those most miserable Times past under Manasseh and Amon And also because of the good Hope they now had for the Establishment of their Kingdom and of the True Religion in it whereby the direful judgments denounced against them might be prevented this was great joy Remark the Seventh The Event and Effect of this Vnparallel'd Passover As 1. The King Josiah is Proclaimed even by an Herald from Heaven the Pen-man of this Scripture Inspired by the Holy Spirit to be a none-such from Samuel the World's Paragon c. 2 Kings 23.25 None ever clave to God with all his Heart Soul and Strength saith Grotius as he did 2. The People notwithstanding their Sincere King did but dissemble their Repentance from Idolatry for as Grotius observeth the Prophecies both of Jeremy and Zephany in those Times do evidently demonstrate this and Wolphius adds That not only all good Josiah's Sons were bad following rather Manasseh in his Wickedness than their own Father Josiah in his Holiness but also that a great part of this People did more approve of Manasseh's matchless Extravagancies 2 Kings 24.3 4. and thefore 't is said Manasseh's Sins must not be forgiven here ver 26. 3. The Third Effect was The Lord resolves to Remove Judah ver 27 which was now grown worse than Israel Jerem. 3.11 and was therefore worse because she should have been better warned by the Harms of Israel now in Captivity Judah sinned against greater Light and Love and therefore the Lord determines to teach them their breach of promise threatned Numb 14.34 The Second Part of both these Chapters 2 Kings 23. and 2 Chron. 35. is a Narrative of the deplorable Death of this good King Josiah wherein the Antecedents Concomitants and Consequents are Remarkable First the Antecedents Remarks thereon are 1. 'T is said 2 Chron. 35.20 After all this when Josiah had prepared the Temple c. that is After all his Piety demonstrated in celebrating the Passover and all his other Glorious Reformations when he and his People hoped that God was Reconcil'd and a firm foundation laid of future Felicity yet all this Zeal could not prevent God's judgments to be inflicted as for Manasseh's Sins 2 Kings 23.26 so also for the Sins of the People even in Josiah's time Jerem. 3.6 about 13 Years after all the aforesaid accomplish'd in the 18th Year of his Reign 2 Chron. 35.19 and he Reigned 31 Years 2 Chron. 34.1 in which last Year happened the fatal fall of this good King in the 39th of his Age the fall of which Flower even in the flower of his Age blasted all the Hopes of Felicity afore-mentioned N. B. So much are Men oft mistaken about the Design of God's Counsels and it shews that sometimes the Sins of a People in a Land fulâ—y prove too strong for the Prayers and Piety of their Pious Prince and of good People in it Ezek. 14.14 Remark the Second What was done in the space of those 13 Years betwixt the 18th Year of his Reign and Reformation and his Death in the 31st Year thereof is not Recorded in Scripture but as Dr. Lightfoot learnedly observeth in those latter Years of Josiah did Jeremy the
to Zachary Luke 1.11 19. and to the blessed Virgin Mary ver 26. to mind them of this very Promise and Prophecy of Daniel 2. By his flight it was swift and even to a weariness Hebr. as before and so Vatablus Expounds the word Jagnath N. B. Oh that we could do God's Will on Earth so promptly and presently as the Angels do it in Heaven Matth. 6.10 Maldonate saith that in the form of a Man he had Wings yet may we not imagine that he did fly as the Fowls of the Air do tho' a certain Fryar a Lyer certainly undertook to shew his over-credulous Novices a Feather that drop'd out of this Angel Gabriel's Wings as if Angels mowted off their Feathers like the ordinary Birds in their yearly Mowting-times This doubtless was a Popish Imposture received only by those that are given up to believe Delusions c. 2 Thes 2.10 11. Nor ought we to think that Angels can be weary with their speedy and expeditious execution of God's Commissions and Commands for the Church's good but all this is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the manner of Men for our better Apprehensions And 3. This Gabriel is described here by his Gesture and Speech 'T is said here He touched Daniel ver 21. that is not with any Churlish Throb such as the Devil 's Touches be very obnoxious to Tempted Souls 1 Joh. 5.18 but with a gentle and familiar Jogg to make him mind the more in hearing those Mysteries he was about to declare or it was such a Friendly Touch as he had given Daniel before Dan. 8.18 Solo Tactu Vires Danieli Restituit saith Grotius The sole Touch of the Angel there infused new Strength into him it kept him from Reeling too and fro and made him stand firmly So here this Touch drop'd in Divine Light into Daniel whereby he understood what follows Remark the Third Gabriel's Instruction of Daniel wherein Mark 1. His Prologue or Preface wherein he 1. tells his Errand All this haste he had made in coming from Heaven to Earth was only to Inform him in God's Answer to his Prayer ver 22. N. B. 'T is an excellent Observation Rather than God's Saints and Servants should want either Information or Consolation God will spare one out of his own Train and Attendants to do them any good Office Luke 1.11.19 26. Gal. 3.19 c. nor will the greatest Angel in Heaven grudge to serve them being Ministring Spirits to heirs of Salvation Heb. 1.14 2. Gabriel tells him what was the Procatarctick Cause that mov'd God to send him on this Errand because Daniel was 1sh Chamudoth A Man of Desires ver 23. very dear to God as the blessed Virgin Luk. 1.28 and Christ altogether lovely Can. 5.16 therefore God heard thy Prayer at the first Psal 34.15 and thou shalt know God's Counsels above others Gen. 18.17 19. Psal 25.14 c. Remark the Fourth The Speech or Sermon of Gabriel to Daniel Mark 1. Daniel not only receiveth a Gracious Answer to his Request about the Jews Return from the Captivity Gabriel telling him of the going forth of a Commandment to Restore and to Rebuild Jerusalem which necessarily imply'd it ver 25. but also a Prediction of what Times should pass over the Jews till the Death of Christ Mark 2. The Angel Divides this space of Time into Three Unequal Parts as Dr. Lightfoot well observeth 1. Seven Sevens or Forty-nine Years to the Finishing of Jerusalem's Walls 2. Sixty-two Sevens or four Hundred Thirty-four Years from that time till the last Seven Then 3. The last Seven in the latter half of which Christ Preacheth to wit three Years and an half and then Died c. ver 24. Mark 3. The Angel useth the word Seventy to shew God's Kindness to the Jews at Daniel's Suit not only that for their Seventy Years Captivity they should Return and enjoy their own Country for Seventy Years but also for Seventy Sevens or Weeks of Years N. B. God's Mercies bear the same proportion to his Judgments and Punishments which Seven a compleat Number beareth to an Vnit here is Seven for One beside that Mercy of Mercies the Grace of the Messiah Mark 4. Lest the Jews should mistake their Return from Captivity to be their Grand Redemption promised of old the Angel therefore foretels that the City and Temple should be Rebuilt in Troublesome Times ver 25. that is their Enemies would create them much Trouble and Obstruction as was done in Nehemiah's Days Mark 5. As an Antidote against all those Evils the Angel propounds a Promise of Christ who should 1. expiate all sorts of Sin both Original that of Adam and that in us and Actual Sins of Ignorance and of Presumption in his Redeemed The three Hebrew words gnauon chattaam Reshang includes all sorts of Sins And the other three le callee le cathem le capher signifie that Christ will pardon blot out and mortifie Sin taking away both its Damning Domineering and Accusing Power of Sin he will make an end of it and cause it to die by virtue of his Death 2. He will not only Remove this Evil but also bring in everlasting Righteousness both Imputed and Imparted which never can be lost as Adam's was Mark 6. The Angel declares to Daniel that after all this the Lord will send forth his Armies Matth. 22.7 the Romans to destroy the City that Slaughter-house of Saints and the Sanctuary that Den of Thieves for their Murdering the Innocent Lamb of God ver 26. because the Jews then have overspreading Abominations ver 27. N. B. The Jews have oft attempted to Recover their Country and to Rebuild the Temple in Julian's Reign c. in despight of Christians but could not c. Mark 7. The Doctors are much Divided about the Beginning and Ending of these Seventy Weeks or four hundred and ninety Years But seeing the Angel of the Lord hath so exactly pointed forth their beginning at Cyrus's issuing forth his Decree for Re-edifying the City and Temple ver 25. Ezra 1.1 2 Chron. 36.22 23. 't is better so to compute it than to dispute about it This present Deliverance from Captivity was but a Type of their Redemption by Christ who will Ruine his Rejectors and Release his Redeemed c. Ezra CHAP. I. THIS Chapter contains the continued History of the Jews Deliverance out of the Bondage of Babylon and their Return into their own Land after it had kept its Seventy Years Sabbath or Rest when it had been not only toiled and tilled out of Heart as we say by continual Tillage but also was eased so long of that wicked weight of its Inhabitants which brought the Curses of God upon it 2 Chron. 36.21 as had been before foretold Levit. 26.34 The Causes of this Great Change are here described Remark the First The Divine Cause the Lord stirr'd up Cyrus ver 1. Mark 1. This was God's Answer unto Daniel's Prayer Dan. 9. when he tugg'd hard with God for performance of
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
in the form of a Servant to come down to this sick Servant's Pallet N. B. Note well O what a mercy it is that the Lord himself should come down from Heaven to be amongst men on earth as he did when he came in the flesh and doth still come to us in the spirit and causing our spirits to leap levalto's within us as the Babe leaped then in his mothers Belly more like a suckling at the Breast as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1 Pet. 2.2 than an Embryo in the Womb. The Eighth Remark is The same Soul may be high in Faith and low in Humility so was this Centurion saying but speak the Word only c. Math. 8 8 9. T is much that he being no Jew nor conversant in the Prophet's writings should be so lofty in his believing as well as so lowly in his humblings through the cloud of his own weakness and unworthiness his eye of faith espyed the worth of Christ's Omnipotency calling him a Captain to command all Diseases for comming and going and saying I am a Man and under Authority yet can do these things how much more thou that art God and under no Authority canst do any thing thou art all-sufficient in thy self to effect what thou wilt N. B. Note well The Centurion makes a Comparison betwixt himself and his Saviour both in respect of his Person and of his Power as of the lesser with the greater saying as it were thus 1. As to my Person I am but a Man a meer Man but thou art God also very God 2. As to my Power tho' I be subject to another yet have I Souldiers under me at my beck and check how much more hast thou who hast a Soveragnity over all created Beings an absolute power over Sickness and Death and can heal this Palsey or Epilepsy as some say though it be sudden hidden and for the most part incurable by men The Ninth Remark is There is a marvellous beauty in Grace especially in great Grace as here in great Faith as well as great Humility This put Christ here to the marvel Mat. 8.10 as before he had been ravished with his Spouses single eye and with one single Chain of her Neck Cant. 4.9 how much more where he beholds a beautiful concatenation of all Gospel-Graces Hereat 't is said Christ marvelled and what can be so great a marvel as to hear that he marvelleth Who was it that wondred at this man's Grace no other but he that wrought all this Faith and Humility in him If any other hand had wrought this Grace in this Captain why should Christ who knew all things ab Aeterno Joh. 21.17 wonder at it Christ wondreth at his own work in this man as he had done before in Nathaniel John 1.47 and at his own love to Mankind when he calls himself wonderful c. Isa 9.6 He wondereth here not as it was a sign of any motion of a troubled mind in him as it is in us but as the grand Doctor of the Church teaching us hereby what we ought to wonder at Christ did not wonder at the Magnificence of the Temple as his Disciples did Mat. 24.1 nor was he at all ravished with the glittering glories of the World with its Beauty and Bravery represented as in a Land-skip by the Devil before his Eyes Mat. 4.8 9.10 as he was with the Spouses Grace and at this Centurion's Faith he much marvelled it being the Work of his own Almighty Power Eph. 1.19 and this his Power Christ never putteth forth but for mighty purposes The Tenth Remark is Christ extolleth as well as admireth his own Grace in this Gentile-Proselyte above all that he found in those that are call'd his own People The multitude wondred at his powerful Teaching Luke 4.22 yet are they not praised the Leper believed Christ's Power to Cure him Mat. 8.2 and was therefore healed but not Praised Martha could say I know If thou ask my Brothers Life it shall be granted John 11.22 yet was she rather reproved than praised ver 39 40. The same may be said of many other Instances in the New-Testament Behold the Lamb of God c. John 1.36 40. So was Peter by Andrew ver 41. and Philip by reading Moses c v. 45. They all believed yet not Praised because they were helped Indeed Nathaniel is praised v. 47. yet believed he not till he saw first a fiâ—â— of Christ's Deity v. 48 49. but this Centurion is praised and preferred above all not only because he believed without all helps and means to bring him into Faith but also because he made such an high profession of the power of Christ's word to heal at distance beyond any natural operation The Ruler of the Synagogue cry'd come quickly c. Mat. 9.18 but this man believed Christ's presence was not necessary his word tho' absent was enough therefore he and Cornelius Acts 10. be the Sundard bearers of Gentile Proselytes Christ extolling him not above Patriarchs and Prophets but above those now to be cast into Hell as is foretold Mat 8.11 12. Lastly Faith hath an happy hand for help from Heaven may have what it will as having the Key of God's treasury Christ saith to the Woman be it unto thee even as thou wilt Mat. 15.28 and to this man as thou believest so be it unto thee Mat. 8.13 Faith always speeds in one kind or in another never fails in having its desire either in Money or in Money-worth 't is said of Luther Iste vir potuit quod voluit might have any mercy that he desired The Second Miracle wherewith Christ confirm'd his Oracles was the Raising to Life the Dead Son of the Widow at Naim Luke 7.11 to 17. Wherein are these Remarks First As to the Time When. It was the very day after he had healed the Centurion's Servant v. 11. as Christ cured one Sick unto Death grievously tormented with a Palsey or Epilepsey which is the Falling-Sickness Mat. 8.6 Just a dying and falling into a state of Death upon the Day before so now the very next Day he raised this Young-Man who was altogether Dead To shew that he was according to the Centurion's Character of him the Great Centurion both of Sickness and of Death giving them both their Commands and Commissions both of coming to us and of going from us when this great Captain pleaseth c. The Second Remark is relating to the place where it wâ—â— done at Naim a City that lay forty eight Miles North from Jerusalem upon the edge of Samaria in the way as the Galileans pass'd to Jerusalem whither probably Christ was now going to the Pentecost Feast Naim Hebrew signifies Beautiful Fruitful Fair and Pleasant an Emblem of the World wherein the Children thereof live in all delights never dreaming of Death till it suddenly seize upon them and spoil all their Pleasures as it did in this Young-Man yet a Dead-Man in the Flower of his Age and in the midst
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
Rom. 1.19 20. Reason indeed may see God per Modum causalitatis Negationis Eminentiae so the glory of the God-head is beyond Sense yet Faith here is beyond Reason which is only the Blear-Eyed Leah but Faith is the beautiful and bright-sighted Rachel and can see him that is Invisible Heb. 11.27 Though it be but through a Glass darkly on Earth yet as Face to Face in Heaven 1 Cor. 13.12 The glory of Heaven can never be clouded as the greatest Glory displayed on Earth may therefore ought we to expect overshadowings of all that Glory we behold in this Life such as came here upon the Disciples just while Peter was talking of Tabernacling continually in it as we in late years have vainly done c. The 6th Remark is The Disciples feared when they entred the Cloud Luke 9 34. which teacheth us how fearful a thing it is to enter into a dark and cloudy Dispensation for 1. The Darkness which it brings with it is naturally an Object of fear 2. We know not what Storms may fall upon us out of that Cloud Nor 3. How long that Cloud may continue before the Hail-stones have done falling and the Sun wade out and appear again with its Light and Comfort Thus their overshadowing caus'd their fear The 7th Remark is Yet Cloudy Dispensations want not some considerations to comfort against fear as here in this case of the Disciples For 1. It was but Cloud and that is no Permanent but only a Transient thing alway Riding Post upon the Wings of the Wind. This consideration did comfort Nazianzen and Basil against Julian's Persecution Ista Nebecula citò transib this small black Cloud shall soon blow over And 2. This is call'd expresly a Bright Cloud Mat. 17.5 to distinguish the Gospel from the Law which was given in a Thick and a Dark Cloud Exod. 19.9 20.21 non in Nube sed-in Nimbo the Law was not deliver'd in a Cloud only but in a Storm of Thunder and Lightning Fire and Smoak Exod. 19.16 18. The Gospel is indeed a Cloud but 't is a Bright one as this was to shew that Christ came to give Light to the dark Shadows of the Old Law by the brightness of his New Gospel Mount Ebal was all Fear but Mount Gerizzim was all Love c. Mount Sinai Trembled and Quarked greatly Exod. 19.18 but Mount Sion Leaps and Dances for Joy Psal 68.6 15 16 25. Heb. 12.18 21. This may serve to comfort us now no Gospel-cloud wants some clearness there is a bright side as well as a black for us to Eye As 't is not all day so 't is not all night with us Zech. 14.7 In the midst of Wrath God remembers Mercy Hab. 3.2 and gives some Revivings in it privately 3. It was a Comfort-speaking Cloud they shall not die in the Cloud but hear their Sweet Saviour and see him again to their Satisfaction and Salvation c. The 8th Remark is God calls off the Disciples by this Cloud from Seeing to Hearing those are two Senses that are capable of Discipline They had been seeing the Glory of Christ now must they hear God's Voice out of the Cloud that hid the Glory from their Eyes The Psalmist saith As we have heard so have we seen Psal 48.8 but here they first see and then hear John who was one of those Seers and Hearers here saith What we have heard and seen 1 John 1.2 3. Faith comes not now ordinarily by Visions but by Hearing Rom. 10.17 yet seeing is helpful to it for the Visible word is the Sacrament wherein Christ is Crucified to our Eyes Gal. 3.1 The 9th Remark is Now came in the third Coelestial Witness of Christ's Glory together with Moses and Elias to wit the Father himself who spake out of the Cloud as he used to do to the Patriarchs that it might be the better believed to be the Voice of God and not of Moses or Elias who now were gone Yea some of the Antients comparing this Voice from Heaven at his Transfiguration with that of his Baptism and first Inauguration Matth. 3.16 17. say that as the Dove then so this bright Cloud now was the Holy Spirit which Peter one of the Spectators calls the most Excellent Glory 2 Pet. 1.17 and calls this Voice a Voice from Heaven ver 18. though it came out of this Cloud So that here also as well as there were a most Majestick Meeting of all the Three persons in the Trinity about the Work of Mans Redemption as on the beginning at Mans Creation Gen. 1.26 where the same words were reinforced here shewing two great points 1. What must be Believed 2. and who must be Obayed c. as above The 10th Remark is To know Christ the Churches Prophet is of Supernatural Revelation Therefore is this Voice said to come from Heaven it must needs be some great Truth the Father himself speaks concerning his Son and 't is spoken to some few only all have not this Spiritual Understanding Col. 1.9 and 't is a Truth of Supream Authority Numa only pretended he had his Laws from the Goddess Aegeria but Christ the True 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 19.35 the very Image of his Father Heb. 1.3 which fell down not from Jove but from Jehovah He must be heard in all cases for his word is sufficient otherwise the Son Messiah had not been so faithful as the Servant Moses in the House of God Hebr. 3.2 3 5 6. N. B. Note well Then should we not hear the false Prophet who deceiveth the Nations Revel 13.14 who is more for pleasing the Eye with Images Crucifixes Altars c. than for profiting the Ear which Solomon bids us bow to Instruction Prov 5.1 22.17 c. Since Vision ceased the Ear is the inlet to saving Wisdom Christ had yet a 〈◊〉 Testimony from Heaven to wit at the conclusion of his Redemption work Joh. 12.27 28. to teach us our 3. steps to Glory 1. When Baptized with the Spirit 2. In our growth in Grace and 3. At our Death c. The last Circumstances are the Consequents following the Transfiguration and they are three also as 1. Christs Comforting the Affrighted Disciples 2. His charge that they should not declare his Glory to any till after his Resurrection and 3. The Discourse or Conference about Elias's coming as they came down from the Mount Thus all the whole Relation runs altogether upon Three holding forth the Mystery of the Trinity in all its Circumstances both before in and after it The first is the Disciples were sore afraid Matth. 17 6. and Mar. 9.6 This Voice was carryed by the Cloud as by a Charet into their Ears with great Sound and Solemnity some say with a Thundring Noise like that Terrible Voice which Moses admired they should hear out of the fire yet live Deut. 5.26 Therefore no wonder if they fell down upon their faces Matth. 17.6 but suppose it a small still Voice like that wherein
beyond Jordan v. 40 c. to Bethabara where John first Baptized John 1.28 39. not so much for his own comfort for there he first heard from Heaven This is my beloved Son c. Mat. 3.16 17. as for the Peoples Conversion and Confirmation who there call'd to mind what John had some years before Preached of Jesus and then they believed John 10.41 42. N. B. Note well Which teacheth that though the Word of God seems for the present to be Preached in vain yet in due time tho long after it may fructifie c. when it is made Prolifical and Generative by the Spirit of God c. a long time after c. The 3d Remark concerns the Consequents or what followed this Feast which brings in Mat. 19.1 Mark 10.1 where Christ's passing beyond Jordan is mentioned in both places as it is in John 10. and 3. last verses and in Luke 13.22 where it is said after his stay some time at Bethabara as above He passed again through many Cities and Villages teaching c. N. B. Note well As John hath helped out the briefness of Matthew and Marks History about this Time of the two Feasts that of the Tabernacles and that of the Dedication so Luke supplies their omissions as they do some of his at other times with some signal passages both before and after this feast First Luke supplies with some stories before this Feast As 1. With that of a Doctor of the Law asking Christ the greatest of Questions How shall I be saved c. Luke 10.25 to 38. occasion'd as may be supposed from his hearing those words Rejoice that your Names are writ in Heaven ver 20. This Letter-Lawyer knew nothing of the Spirit and would have gone to Heaven by his own good doings Therefore Christ cuts this Tempter's Coxcomb with the Parable of a Citizen Journeying from Jerusalem to Jericho and being wounded in his way by Thieves neither Priest nor Levite pitied him but a Samaritan whom the Jews abhorr'd John 4.9 and 8.43 had compassion and cured him Herein Christ doth not give a direct answer to his question saying Thou must be saved by Faith in me c. as Rom. 10.9 c. then would this Tempter have accused him for being contrary to Moses but appeals to and convinces this doating and doing Doctor 's Conscience by this Parabolical Discourse that all his doing the Deeds of the Law would not do seeing his own Heart condemned him of coming short of this compassionate Samaritan in love to his distressed Neighbour and therefore must take sanctuary in the Grace of the Gospel Rom. 8.3 3.20 7.7 5.18 Gal. 3.21 22 23 24. This Parable of the Man fallen among Thieves is Related in its Circumstances Luke 10. from ver 25. to ver 38. Wherein Mark 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lawyer comes to Tempt Christ ver 25. to try whether Christ delivered any Doctrine contrary to the Law of Moses to prove him an Apostate he askt what he must do to be saved As the Jaylor did Acts 16.30 but not with so good a mind This is a question that ought to trouble all persons in the World this Captious Questionist however was no Sadducee for he here enquires after Eternal Life which the Sadducees denyed c. That young Man came running to Christ Mar. 10 17. to move this Question Oh how rarely do Men run upon this weighty Errand 't is said our Lord loved him for so doing Mar. 10.21 alas how few go so far as he did yet went he not far enough he had a good mind to Heaven he cheapens it but would not go up to the price of it he would have been saved by his own good Meanings and Doings as Mat. 19.20 c. whereas when we have done all we can we are but unprofitable Servants Luke 17. ver 10. Mark 2. Christ shapes his Answer ad Idem to the question not directly but by referring the questionists Conscience to the Law of God which only shewed him his Sin Rom. 3 10. and 7.7 Gal. 3.10 21 22 c. whereby he might be whipt home to Christ Gal. 3.24 or at least left inexcusable Rom. 1.20 Christ shews him that Salvavation is not impossible because the Law cannot give it but because Man by the weakness of flesh Rom. 8 3. cannot fulfill the Law ver 28. Here now when this Lawyer was found willing to justifie himself as a right Lawfulfiller which did discover his Hypocrisie ver 29. Christ propounds this parable to this purpose of teaching those great Truths in the general 1. That the first Adam and in him all Mankind fell among Thieves c. by his Travelling the wrong way from the Tree of Life to the forbidden Fruit-Tree this was as going from Jerusalem to Jericho from the Holy City to a Cursed Town c. 2. In order to Help and Heal this wounded Man Christ propoundeth a Legal Priest which Represented the Moral Law to him This Law shews Man what he ought to do and with the same sight shews him likewise that he cannot keep the Law to fulfill it c. 3. This makes Man look out to the Legal Levite signifying the Ceremonial Law for some Sacrifice or Ceremony to make satisfaction for his falling short so far of fulfilling the Moral Law but when Man comes to see that the burning of a dead Beast is but a sorry satisfaction for the Sins of a living Man and the External washing of the Body can but signifie very little to the Internal purifying of a soyled Soul Hereby Man still finding no Relief or Cure from either the Moral or Ceremonial Law is turn'd over to that Law which is called Judicial and which passeth Judgment upon Man saying the Soul that Sinneth shall Dye Ezek. 18.4.20 30 And Cursed is every one that continues not in all things c. Gal. 3.10 c. but 4. when all these three Laws Moral Ceremonial and most of all the Judicial like Jobs three Friends do prove Physicians of no value Job 13.4 and miserable Comforters are they All Job 16.2 then is Man constrained to look forth for a better Helper and Healer even to that Jehovah Rophekah Hebr. that all healing Jehovah Exod. 15.26 Ps 103.3 even for that sweet Jesus who healed all sick Persons that came to him taking upon himself our Infirmities and bearing our Sicknesses Mat. 8.16 17 c. and who is called here the Compassionate Samaritan doing all the Offices of a Friendly as well as of a skilful Physitian for this wounded Man from ver 33. to 36. Christs Name was Jesus a Saviour for saving us from our Sins Mat. 1.21 and there is no other Name by which we can be saved Act. 4.12 It was not Moses or the Law but it was Jesus or Joshua that brought Israel into the Land of Promise c. Now more particularly in the whole Parable there is a prospect of two principal parts First Mans Malady and Secondly Mans
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
their Death as well as in their Life for as they both Lived so they both Dyed Qualis vita Mors finis ita an Holy Lifâ— hath an Happy Death so contra First Lazarus dyeth and he dyed in the Lord Rev. 14.13 He slept in Jesus 1 Thess 4.14 So his Death was Blessed being but as that Noble Charior which Joseph the Lord of the Land of Egypt sent to fetch his Father in to partake with him of his glory Gen. 45.27 So the Lord sent Death to this Miserable godly Man as a Waggon not only to carry him out of his present Misery but also to carry him home to his Fathers House where he might partake of future Felicity and endless Glory This Holy Beggar had the Holy Angels attending him at his Death he had been before in his Life Canibus Expositus a Companion of Dogs but now at his Death he is become Angelorum Socius an Associate of Angels who waited upon him at his dying Hour Angels may indeed wait upon wicked Men as that Angel did at the Pool of Bechesda John 5.2 3 4. We cannot suppose that every Person of that Multitude of Impotent folk were godly yet whosoever he was good or bad that first stepped into the Pool when the Waters thereof were moved he was straight-way healed by the Angel But this good Man had many Angels to meet him in his way of Dying as Jacob had Gen. 32.1 2. So his Death was to him only as another Mahanaim having Gods Host making a Lane being on each side to Succour his Soul with an easie passage out of his Body N. B. Note well Here was not one Angel only attending Dying Lazarus but many Angels all as it were striving which of them should be his bearers into a better World Thus he who had been licked by Dogs in his Life was now Honoured by Angels at his Death if it be asked What shall be done to the Man whom the King of Kings Delighteth to Honour as Esth 6.6 9 11. 'T is Answered he shall be Honoured with this double Honour 1. To be born upon the Wings of Prayer while he lives and 2. To be born upon the Wings of Angels when he Dyes Such Honour have all the Saints Psal 149.9 This is a greater Honour than that Honour of Hamans hammering out for himself of Riding upon the Kings Horse in Royal Robes c. as above Esth. 6. Yea 't is greater Honour than that of Amasis King of Egypt who would most Ambitiously have his own Royal Chariot to be drawn by four of his fellow Kings whom he had taken Captive in War in stead of Horses to hurry him about in State Oh! How great was this Honour done to a dying Saint that must have the Holy Angels come down from Heaven to Earth upon this Errand only Namely to carry Lazarus's Soul from Earth to Heaven as our Lord hath appointed them To be Ministring Spirits to the Heirs of Salvation Hebr. 1.14 This Office they account their Honour in Christ who Confirmed them as he Redeemed us that they might not fall as the Evil Angels did Secondly Dives so call'd dyed also and was buryed ver 22. This is all that is said of him leaving his Attendance at Death and his passage after Death to be gathered out of ver 23. where we find him in Hell a ploce of Torments which necessarily presupposeth that he was attended with Devils at his Death as Lazarus was with Angels at his 'T is said here the rich Man also dyed his Riches whereof he had boasted Ps 49.6 and wherein he had trusted Ps 52.7 Mark 10.24 during his life could not now deliver him from Death Prov. 11.4 Death is the end of all worldly glory Ps 49.10 'T is Appointed unto all Men once to dye Hebr. 9.27 None of his Skillfullest Physitians with their Constliest Cordials could Redeem him from being Artested by that grim Serjeant Death and when Dead he was Buried and possibly the whole Town attended him to his Bâ—rying-place whereas poor Lazarus probably had but four Bearers of his Body and a few following the Bier c. though this rich Mans Body was undoubtedly born in great Pomp and Splendour to the Grave yet poor Lazarus's Soul was in a far more splendid State carryed up into glory Whereas no Funeral Solemnities not the choicest sweet purfumes could Cure much less save this Gluttons stinking Soul which 〈◊〉 certainly feized upon by Devils with greediness at its departure out of his Body who hurryed it away hastily to Hell the next news we hear of him is he that had been Clothed in Bysso in Silken Robes while he lived was now groaning in Abysso in that Bottomless pit whereinto those Devils had plunged him when he was dead The Lord let him live the longer to Repent in but he Repented not Revel 2.21 22. So now God bid the Devils to take him c. This brings in the Fourth Difference betwixt this Rich Man and the Beggar in their State after Death also As in life the Glutton had a State of Abundance and the Beggar a State of Indigence so after Death the former had a State of Misery and the latter a State of Glory of whom we are told that as Death came in Mercy to him for delivering him from the smarting Sores of his Body so the Angels Received his Pretious and Pious Soul that had been lodged in a putrified Carcase and not only conveyed it safely through the Air which is called the Devils Territories as he is Prince of the power of the Air Eph. 2.2 but also lodged it sweetly in Abrahams Bosom which Phrase is a Synonymon of Celestial Felicity N. B. Note well Glory is no where called the Bosom of Adam for he is noted in Scripture to be the first and great sinner who brought all manner of Misery and Death it self into the World Rom. 5.14 c. Whereas Abraham stands Dignified with the Title of the Father of the Faithfull c. Rom. 4.17 18. Hereupon all Believers who walk in the Steps of Abraham while they live Rom. 4.12 Hebr. 6.12 13. Are said to Lodge in the Bosom of Abraham when they dye as here Pious Lazarus is placed in Abraham's Bosom ver 22 23. Luke 16. because he had been a follower of Abraham in imitation of his Faith and Patience c. N. B. Note well Abrahams Bosom is a Metaphore either taken from Feasts whereat it is said the beloved Disciple leaned upon our Lords Bosom John 13.23 and 20 21. or from the manner of a kind Father who when his Child is weary with running about or hath met with a knock therein immediately takes up his Child and lays it in his Bosom for its Ease Cure and Comfort N. B. Note well this Honour have all the Saints Ps 149.9 That as the Palsy-Man was let down in his Couch through the Tiling of the House top into the midst of the lower Room before Jesus Luke 5.18 19. Even
upon the death of the other should become James the great and be brought into the same Rank Office and Imployment to which may be added how Antiquity did honour him with the Title of James the just who was among Believers espetially among those in Judaea of great Reputation and Authority The Tenth Appearance of Christ the last of all was That upon Mount Oliver St. Luke saith He lest them forâ—h as far as Bethany Luke 24.50 Bethany was near Jerusalem and bordering upon the Mount of Oliver Mark 11.1 and Act 's 1. 〈◊〉 At this Bethany his three dear Friends dwelt Laâ—drâ—s Mary and Martha From hence he went to his Cross and from hence also he would go to his Crown for from this place he ascended up to Heaven This last we may well suppose was the great grand and most general Appearance whereunto more than 500 were Assembled that Paul speaks of 1 Cor. 15.6 to take their fast farewel of their Ascending Saviour All his numerous Disciples but of Galilee as well as those fewer out of Judaea for the Disciples that met in Jerusalem were reckoned no more than one hundred and twenty Acts 1.15 however numerous that on Mount Tabor's meeting in Galilee was yet now when he remanded his Disciples back from Galilee to Jerusalem and there comes again to them leading them out thence to the Mount of Olives for more secresie from fresh uproars and became no wicked ones must be witnesses of his Ascension Acts 10.47 This last Manifestation upon Earth must be to a more numerous meeting This Opinion saith Peter Martyr on 1 Cor. 15.6 is backed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Above which respects place as well as number implying saith Grotius with Peter Martyr that Christ shewed himself on high as standing up upon some Rising ground or lifting up himself into the Air to be plainly viewed by this great Company so they all conspicuously beheld him in his own former figure and lineaments nor yet in the Majesty of his glorified Body lest they should mistake him for some glorious Angel and not as one who was Crucified dead and buried Note Therefore did he hide his Glory during the forty days rather for their sakes than for any want of it in himself for it was necessary for the Disciples that they see him so as to know him that they might the better Preach the great Truth of the Resurrection Pareus saith likewise with others that this last was the solemnest meeting it being Christ's Valedictory Appearance to above five hundred persons at once this must needs be a General Assembly for settling the great Fundamental Truths of the Christian Religion to be known believed and observed in the Gospel-Churches to the end of the World Note At this last meeting which Paul also mentions 1 Cor. 15.6 with five hundred Brethren Christ's last work was to settle a Gospel-Ministry then Baptism c. as is principally and largely described by Matthew and Mark and more briefly by Luke and John By all those Testimonies it is manifest that this numerous meeting was when all the Disciples were returned from Galilee to Jerusalem at which the Lord gave out his commissions to the Apostles and first Indued them with a full power of Preaching the Gospel to all the World and of Baptizing all Nations for remitting of sins also he gave them Ministerial Authority he likewise set them to the Rights about their Doting expectations of a Temporal Kingdom which they more especially looked for now that their Lord was Risen from the dead a work far above all his former Miracles while he was living and had now brought them to Jerusalem again with such a confluence of followers and where he taught them things pertaining to the Kingdom of God c. Acts 1.3 4 5 6 7 then gave he them commandment to tarry at Jerusalem till the Holy Spirit was sent them at length he led them forth as far as Bethany and they all looking on he Ascended into Heaven verse 9 c. The Grand Remarks that concern this last and most solemn meeting must be collected by piece-meal out of the four Evangelists The first out of Matthew chap. 28. verse 18 c. Jesus came near and spake to them c. This he did saith Grotius in his last Appearance as appeareth by comparing this place with John 21.15 c For Matthew makes a Compendium here of all the principal heads of Christ's Sermons that he Preached to his Apostles not only in that Mount but at Jerusalem both before and after when being at Bethany he was about to Ascend c. Then Christ came nearer and in a more familiar manner to do away at once all their doubts fully as he still draws nearer to all his weak doubting Disciples and communicates himself more familiarly to them plainly saying All power in Heaven is given to me He had it from Eternity as God Phil. 2.7 now 't is given him as Man for Redeeming Mankind at his Resurrection ver 8. Here Christ praemiseth his power yea and promiseth his presence Mat. 28.20 the better to perswade the Apostles to undertake this Work his great Work of subduing the World to the Obedience of Faith To incourage them therefore therein he faith I have all power in Heaven that is to send the Holy Spirit thence to you Asts 2.33 and to take you into Heaven when your Work is done Mat. 25.34 and on Earth too that is a power to gather my Church out of all Nations Ps 2.8 Mark 16.15 16. and to Rule as Lord over all Acts 10.36 43 Eph. 1.20 21 22. Rev. 17. ver 14 Dan. 7.14 go ye therefore forth in this my strength as Gideon did Jud. 6.14 execute your Office and Fear not the Face of Man doubt not of sucess for though ye be but Barley Cakes Course and Contemptible yet in my Name ye shall overthrow the Weak Tents of a Wicked World and the strong holds of the Subtle Serpent Jud. 7.13 Your despised Lamps and Pitchers shall Atchieve great matters ye shall Disciple all Nations deliver to them my Doctrine and Sacraments and reduce them from their Extravagances into an Universal Obedience the whole Man unto my whole Law and though your Work be hard and above any humane hand yet shall ye and your Succesors have my Divine presence to preserve you from your Enemies to prosper you in your Enterprizes and to perform for you whatever heart can wish or need require ver 19.20 This precious promise I will be with you includes to protect to direct to comfort us to carry on our Grace and to Crown us with Glory The 2d Remark is From the Evangelist Mark Chap. 16.14 c. Who Sums up all Christ's Appearances in one so useth his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Postremo or lastly Comprizing this last Appearance as well as those that went before his last charge to the Apostles go Preach the Gospel to every Creature ver 15. not in Judea
only as before Matth. 10.5 6. to the Jews but also to all Gentile Nations now the Partition Wall being broken down Eph. 2.14 not that they were immediately to go forth for they were to stay till the Spirit came N. B. And Mark joins with Matthew in shewing that Faith and Baptism cannot save without Obedience adding only the Apostle's Credential Letters to wit the miracles done by them a necessary fence for the young Plants of the Gospel N.B. But this Evangelist Mark 's Conclusion makes it more plain that he comprehendeth this last Meeting so then after the Lord had spoken to them c. ver 19 that is all the precepts and promises which he had to deliver during that time to his Apostles concerning the Kingdom of God Acts 1.3 he had nothing now to say but to Seal all with sending the Spirit he was lifted up into Heaven a Blessed resting place after he had been tyred out on Earth taking along with him the earnest of our flesh and sending down the earnest of his Spirit which are two sure gages that our Bodies and Spirits shall meet again at the Resurrection The Spirit came and made the Gospel-Ministry successful attending it with signs verse 20. Mark knew it was most needful for us to know that Appearance mostly which Established a Gospel-Ministry The Third Remark upon this last Appearance is from Luke Chap. 24.47 48 49. where Christ gives out his Commission and Institution of a Gospel Ministry again Defining the Office of Teaching what and whom the Apostles ought to Teach and promiseth to send the Spirit but withal commands them to tarry at Jerusalem till the promised Spirit came upon them which precept is a most pregnant proof that the Evangelist speaks here of Christ's last Appearance for before this they were at liberty to go into Galilee and never till now confined to stay in Jerusalem Whereas they went whither they would before this some to Emmaus others to Galilee c. But now they must tarry here Ten Days more till the day of Pentecost came c. St. Luke goes on here giving us an account how Christ led them out of the City to Bethany ver 50. and there the Disciples had the Lord 's both Benedixit and Valedixit c. He both blessed them as Jacob and Moses did the Patriarchs at their departures and bid them farewell Then did the Disciples return to the City and there put themselves into a posture to receive the Comforter ver 51 52 53. preparing themselves Ten Days for the Spirit 's coming and their Reception of it c. The 4th Remark is from John who likewise gives the like account of the Apostle's Mission into the Ministry and Commission that did impower them for the Remission of sins c. But because he placeth it not upon this last Appearance before his Ascension but upon the last of the Five Appearances upon the very First Day of Christ's Resurrection John 20.19 21 22 23. therefore meet we here with the most obscurity which yet may be cleared by considering 1. That John writing the last of the Four Records only what the other had omitted save where the Contexture of the History required hereupon he saith nothing of Christ's Ascension because both Mark and Luke had left it needless as to him they having spoke largely of it already and why Matthew saith nothing of it too 't is supposed because he wrote his Gospel in Judea where none doubted of it seeing 500. Eye-witnesses thereof put it past all doubt in that Countrey but both Mark and Luke writing to those that lived out of Judea it was more necessary for them to Record his Ascension This Specimen is enough to take off Scruples about such Historical passages that are not alike related by all the Evangelists as to circumstances if it be 2. considered that John mentioneth here the substance of a Gospel Ministry's Institution as to both the mission and commission c. though not the same circumstances of time and place with the other Evangelist which yet he abundantly supplies with other new circustances omitted by the rest as the Lord 's Saluting his Apostles twice with Peace be to you the better to make them Preach the Gospel of Peace As my Father sent me so send I you not to destroy but to save Souls and likewise his breathing upon them as God did upon Adam whereby he became a living Soul And saying Receive ye the Hâ—ly Gâ—â—â—â— â—â—â—maâ—â—â— those make but â—â—d 〈◊〉 heâ— that receive him not first c. By the Divine 〈◊〉 tâ—ings of Christ upon their hâ—â—â—s c. But 3. Suppose it be not the same History yet is it at the least a Material Branch of it as to the power of the Keys in remitting or Revenging Sin as Peter did on Ananias and Saphira Acts 5.5 10. It was a pawn and pledge of that promise of the Father afterwards powr'd out at Pentecost for inabling them to speak with Tongues and to work miracles whereof Thomas though absent at that time was made partaker as well as the power of remitting sin c. Without his being breathed upon with the rest and so was Paul also long after though one born out of due time 1 Cor. 15.8 To whom Christ Appeared from Heaven Acts 9.5 as he had done to Stephen in Heaven Acts 7.55 and as he had done all these Ten times to others while he was on Earth Yea and more such Appearances here might probably be which as John intimates Chap. 20.30 are not written yet enough is to make us believe ver 31. So that it is not at all improbable to say that Christ might Celebrate all the Six first Days that were within the Forty Days after his Resurrection for the fuller establishing it as our Christian Sabbath and these last Four Days may seem little enough to settle his Church and to dispatch so much work as is before mentioned though this be not written as all could not be John 21.25 before his final farewel and disappearance at his Ascension which history begins the Acts of the Apostles to which place I adjourn the Discourse thereon The good Lord help us to be duely prepared for his last and great Appearance at the last day We should be both looking for and hastening unto the coming of our Lord 2 Pet. 3.12 It will be sudden therefore be we always ready Matth. 24.44 c. Having our Loins Girt and Lamps Burning Luke 12.35 Like wise Virgins to meet our Blessed Bridegroom Matth. 25.10 Crying Come Lord Jesus come quickly Rev. 22.20 Amen Δάξα Ï„á¾· Θεῷ The end of the first Part. The Second Part of the New Testament CONTAINING Christ's Ascension and the Lives of all the Apostles CHAP. I. Of the Antecedents of Christ's Ascension NEXT to the most Illustrious Life of our Lord Jesus God man whose life is the light of Men John 1.6 the Lives of the Holy Apostles do succeed whose Lives and Actions had greater lustre and
by Ezekiel Chap. 48.31 and more fully Amplified by John Rev. 21. ver 12.14 16. where the New Jerusalem is the Emblem is described to consist of 12 Gates which are 12 Pearls and had 12 Angels to watch them The Wall of that Holy City hath 12 Foundations whereon were written those 12 Apostles answering the 12 Tribes of Israel And the measure of this City is 12 Thousand Furlongs Then again Rev. 22.2 The Tree of Life that stood in the midst of the Street of that Holy City beareth 12 manner of Fruits yea and yieldeth its Fruits in every of the 12 Months of the Year in Winter as well as in Summer So that all along here is Relation to the affairs of the Church God seemeth to affect the number of 12 above all others Note From which weighty consideration Dr. Potter doth wittily and learnedly make his Remarkable conclusions both about the Measure of the Wall of this New Jerusalem and about the number of the Apocalyptick Beast Saying to the first That the measure of the Wall of the City is said to be 144 Cubits which cannot be the measure of the compass it being too little for that nor either of the heigth or breadth of the Wall it being as much too great for both of them therefore must it be meant of the Square-measure or Root-number of 12 For 12 times 12 make 144. So that the Wall was 12 Cubits high and 12 Cubits broad Rev. 21.17 The like observation that Doctor makes upon the 144 Thousand the number of Christ's sealed Servants Rev. 7.4 and of his Holy Retinue that would not comply with Antichristian Idolatry Rev. 14.3 4. The Square Root of which number is 12 also But on the contrary as the latter The number of the Beast is said to be 666 Rev. 13.18 The Square Root of which number saith he is 25 a number that is much affected by Antichrist in his 25 Parishes Cardinals Gates Windows Altars Articles Holy days c. As the number 12 is by our Lord Christ Matthias must be chosen to make up the Eleven remaining Apostles the Round and Root-number of Twelve and because no Apostle had power to ordain another the Lord himself must make the choice by ordering the lot to fall upon this Man Pro. 16. last Acts 1.26 And he must be such a Man as had been an Eye-witness of the Lord's Resurrection Acts 1.22 which was a point not only of greatest difficulty to be believed but also of weightiest importance for supporting the Christian Faith and not only of that but also of the whole Doctrine Life Death Resurrection and Ascension too whereof Matthias was one of the Spectators upon Mount Olivet which was the place from whence he Ascended into Heaven Mark 16.19 Luke 24.51 Acts 1.19 12. Bethany laying in the bottom of it and the Garden wherein he had his Agony and was betrayed c. And this Mount our Lord chused to Ascend upon be cause it was in the view of Jerusalem where he had been scorned condemned and crucified about the same distance from the City as was betwixt the Ark and the People Joshua 3.4 From hence the rather our Lord Ascended that he might begin to receive his Crown and Glory nigh to the place where he had endured his Cross and Contempt c. Because I did adjourn our Lord's Ascension to this proper place where we have not only the Twelve Apostles those same principal secretaries of the Spirit and therefore his Successors but also many more Disciples eye-wittnesses thereof let me here give a distinct Discourse upon it as before upon his Resurrection The Grand Remarks upon Christ's Ascension be reducible to those three Heads 1. The Antecedents 2. The Concomitants 3. The Consequents of it which was the Second degree of his State of his Exaltation as his Resurrection was the first And his sitting down at God's Right-hand a place higher than that of Angels those Ministring Spirits that stand about the Caelestial Throne is the Third degree In the general first Matthew saith nothing at all of our Saviour's Ascension nor doth John give us any account thereof Mark is very brief Mark 16.19 20. But Luke is large upon it both in his Gospel Luke 24.50 51 c. and in his Acts of the Apostles the undoubted Author of which Book was that Evangelist as the Preface plainly implies where he gives a more full History of Christ's Ascension Acts 1. from ver 1. to ver 13. Note The commonly received opinion is that St. Matthew wrote his Gospel Eight years after Christ St. Mark his Ten after St. Luke his Fifteen after and St. John his Forty two years after our Lord's Death St. Matthew wrote his Gospel in Judea so mentioneth nothing of Christ's Ascension because there was none in that Countrey who doubted of it being seen of above 500 so nigh Jerusalem c. But Mark and Luke wrote theirs out of that Countrey where they found many that heard nothing of it And seeing they both had recorded it There was no need for John to mention it whose principal work was to Relate such passages as had been omitted by all the other three The hardned Jews will by no means believe the Ascension of Christ into Heaven but on the contrary do make his Descent into Hell their principal and unquestioned Article blasphemously affirming that our Christ is tormented there in boyling and scalding Zoah or Dung because he received not the Traditions of their Chachamims or Elders yea they make him a false Prophet and a Prophane wretch like Esau aying The Soul of Esau entred into the Body of Christ for this cause they call Christians Edomites as the Jew of Maroceo pag. 172.173 saith More particularly now The first Remark of his Ascension is the Antecedents thereof which have a short relation by St. Mark Chap. 16.19 after the Lord had spoken to them to wit when he had delivered all the precepts and promises which his pleasure was to deliver to his Disciples during the 40 days he endured upon Earth N.B. though immediatly when he rose from the Grave his Right was to go up to Heaven but he waved his own Glory so long for the Churche's good Now having nothing more to say or do for settling his Church save only to Seal up all by sending the Holy Spirit he Ascends up into Heaven Luke Chap 24.50 51 is more large Relating how he led his Disciples forth as far as that part of the Mount of Olives which belonged to the Village of Bethany being a place where he had oft been praying and where as some say he mounted the Ass and Rode in Triumph to the City here will he take his Chariot of State and ride in Triumph up from thence into Heaven but first he doth lift up his hands and blesseth his Disciples here which was not so much the posture Accommodated to the Religious Action of his praying for them but rather a more Authoritative Act in the most
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
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
Heaven and most remote from Noise and Company yet Capacious enough to contain an Hundred and Twenty Persons So a place fittest for this Service of God c. 3. The Persons who were Materials and the Constituting members of this first Constituted Gospel Church are described by their Names Number and Holy Exercises Acts 1.12 13 14 15 c. Amongst whom is named as one of them Mary the Mother of our Lord verse 14. Which is the first time we hear any thing of her after Christ's Death not any of the Evangelists Recording one word of our Lord 's appearing once to her during the Forty days of his tarrying upon Earth yet the Romanists will have her to Command her Son in Heaven in his State of Exaltation who would not be commanded by her at the Marriage-Feast in his State of humiliation saying to her What have I to do with thee Woman c. John c. 2. v. 4. Note There were Holy Women mingled among the Men who waited for the promise of the Spirit and for ten days they all put in suit by their Daily Prayers and no doubt but those of the Feminine Sex might make Masculine Prayers for obtaining the promised Comforter during those ten days of waiting Peter the designed Minister of the Circumcision among whom he now was stood up that this New-planted Church might chuse one in Judas's room to Organize it with a compleat number of Officers that there might be twelve Apostles answerable to the twelve Patriarchs and the twelve Tribes of Israel The Church hereupon chuseth two Joses and Matthias for the Lord to chuse one of them by lot according to Pro. 16.33 which fell to Matthias By that time that their number was compleated wanting nothing now but extraordinary Qualifications for their extraordinary Service in their Generation-work the day of Pentecost came and the effusion of the Holy Spirit upon them This we have Related at large in the 2d Chapter of the Acts This Feast was instituted in Remembrance of the Law delivered to Moses in the Mount fifty days after Israel's departure out of Aegypt at which time they kept the Passover which was their Feast of Unleavened Bread Lev. 23.16 Therefore was it call'd Pentecost which signifies fifty and the Feast of Weeks Exod. 34 22. because it was to be observed Seven Weeks exactly after the Passover Deut. 16.9 And 't is call'd also the Feast of first Fruits of their Wheat-Harvest Exod. 34.22 now that there might be the most Adapted and Accommodated Congruity and Correspondency betwixt the Type and the Antitype as the Law was given upon that fiftieth day Exod. 19.1 11. So the Gospel which is our Lord's Law that great Lawgiver Isa 33.22 must be given upon the self same day Then also were the gifts of the Holy Spirit poured down in most plentiful manner which were the blessed first fruits of the Gospel-Wheat-Harvest after our Lord was Ascended up into Heaven and had sat down but ten days at the Right hand of God Besides not only the Holy Ghost and God's love thereby Rom. 5.5 is sent down and shed abroad on the fiftieth day after that Christ our Paschal Lamb and Passover was Sacrificed for us 1 Cor. 5.7 But also this same fiftieth day did fall upon the first day of the Week the more to honour this day to Recommend it to us as the New Christian Sabbath day as Christ had done by his Resurrection upon that day and by his Sundry Appearances to the number of ten upon the same first day of the Week during the Forty days before his Ascension Note We never read of his once appearing all that time upon the seventh day of the Week which was the Old Jewish Sabbath day and which certainly he would have honoured by so doing had he intended that day to be still the perpetual Sabbath nor did he send the Comforter upon that seventh day but upon the first day of the Week again which was the Eight-first-day inclusive after his Resurrection upon the first day of these Eight first days compleating the fifty or Pentecost-Feast Our Lord after he was Ascended and sat down with an Heavenly welcome in Heaven for accomplishing his whole Redemption-work on Earth stayed yet his hand for ten days that as his death was at the Passover so his dignity should be at Pentecost For at both them two Feasts all the Males were to appear in Jerusalem not only out of all the 12 Tribes but also out of every Nation where the Jews had been dispersed that as all these have been witnesses of the injury done to Jesus so they might likewise behold the fruits and effects of his Glory N.B. Thus are we bid to wait but ten days as those did here Rev. 2.10 And then the Comforter will come to us in the mean time let us get up to the mountain of Myrrh and to the hill of Frankincense Cant. 4.6 that is wait in repenting and in praying work till these ten days of dark shadows flee way c. Now whilst this Primo-primitive Church were waiting together with one accord as if there had been but one Soul for an hundred and twenty Bodies there comes unexpectedly at the end a rushing mighty wind that shakes this upper Room The Spirit of God is a Spirit of Power 2 Tim. 1.7 and fills every corner of it to fit them for receiving the fiery Cloven-Tongues that came and sat upon each of them N.B. which was a blessed Antidote against that confusion of Tongues wherewith the Builders of Babel were plagued from Heaven The pure Lip and Language even the unity of Faith in the Bond of Peace is promised to Zion's Builders Note Hereby the Apostles were inabled to speak in all Languages having the gift of Tongues Superadded to those great gifts and graces of the Spirit which now they received in a more excellent and extraordinary manner than formerly When the Native Jews and the two sorts of Proselites both those of the Gate owning only the Precepts of Noah and those of Righteousness who were circumcised c. heard them all speak the wonderful works of God in Christ's Death Resurrection and Ascension c. and this in every Lingua as filled with the Spirit This procured contrary events and effects for that part of the Auditory that was good were amazed and forced into a Rapture the Object being too strong for the faculty so do only ask at present one another's sentiments of this wonder c. Because they could not fathom the depths of the marvelous Divine Dispensation this drove them into an Extacy as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Acts 2.11 12. and therefore they request one of another to be resolved of a reason concerning them But the bad part of the Authority to wit the Scribes Pharisees c. who understood not Foraign Dialects mocked saying These men are drunk with New-Wine ver 13. thinking with this Aspersion to perswade the People that the Apostles did but
to dwell in the Tents of Shem or with the Believing Jews which signifies a friendly Association and Communion with them as when God is said to dwell with Men Rev. 21.3 and when the Wolf is said to dwell with the Lamb Isa 11.6 N.B. Nay it may note much more than this namely that the Call and Conversion of the Gentiles became the Rejection of the generality of the Jews which the Apostle demonstrates Rom. 11.7 8 c. how the carnal Jews were cast off and hardened by a Judiciary hardness stumbling at that Stone of offence in the Call of the Genriles so that the seed of Japhet did indeed succeed and took possession of those Tents of Shem wherein God formerly had dwelt among them in the days of the Patriarchs and Prophets Now this was so great a Mystery which had been hid from the beginning of the World Eph. 3.10 11. and which caused the holy Angels to stand at a gaze 1 Pet. 1.12 That the Gentiles should be saved by Christ insomuch that when it came to pass oh what a wonder this was that the Gentiles had Received the Word of God Acts 11.1 2 c. It was such a secret that the very Angels themselves could not understand it till the time fore-appointed of God came to accomplish it and therefore 't is the less to be wondred at that the carnal Jews yea and the spiritual too at the first did so wonder at this unsearchable Riches of Christ Eph. 2.8 toward the Gentiles N.B. And who must be the first Instrument in the hands of Christ to convey this great Grace unto such a forlorn posterity of Japhet and to fetch in the first-fruits of the Gentiles But the Apostle Peter unto whom Christ had committed the Keys of the Kingdom of Heaven long before this time Matth. 16.19 and with this Divine Key as one of the Stewards of God's house 1 Cor. 4.1 Isa 22.22 He falls to work and was the first that by the conduct of the Holy Spirit opened such a Door of Faith to the Gentiles which never was shut at any time since that time nor ever will be shut by the utmost malice of Men and Devils while God will have a Church to be on the Earth The Gates of Hell cannot prevail against it Matth. 16.18 N.B. Though Christ had given the power of the Keys of the Kingdom of Heaven for binding and loosing c. unto Peter not unto him exclusively and to no others but inclusively to the rest of the Apostles John 20. v. 23. Yet how loth was he to exert and exercise this power towards the poor Gentiles for absolving them from their sins in a Declarative and a Ministerial manner upon clear evidence of their Faith and Repentance by his Apostolical Authority Though Peter had a miraculous Vision that was every way so convincing and cogent for evidencing this great mysterious Truth yet how did he doubt and dispute the lawfulness of doing it One would think that the Vision made his Ministry among the Gentiles to be plain and necessary considering how the Sheet contained not only clean meat the Jews but also unclean meat the Gentiles in it and the Voice said Arise Peter kill and eat N.B. Whereby Peter was not taught to kill and slay in Battel as some of his pretended Successors of a Martial and Military temper have done such as Julius the Second who could turn himself both ways either to Peter's Keys or if that would not do to Paul's Sword Saying Cùm Petri nihil efficiant ad praelia claves Auxilio Pauli forsitan ensis erit Englished thus If Peter's Keys will not prevail I will try what Paul's Sword can do N.B. But the Voice of the Vision gave him only a Commission to kill that corruption of Gentilism which he found in the Gentiles by the Sword of the Spirit c. And that as Meat being eaten is digested into the parts of the Body so the Gentiles being converted by his Ministry should be incorporated with and become solid parts of the Church And though all this was done three times yet Peter hangs off still N.B. This gives us a prospect of a great seeming difference betwixt Peter and Abraham who obeyed God's command immediately and that in a matter far more difficult about offering up his only Son without asking God any Reason for laying so hard and unnatural a command upon him c. All we can say is this that the Spirit of God wrought more briskly in Abraham and more slowly in Peter who remained unresolved until Cornelius's Messenger came seasonably to satisfie him Acts 10.17 Now come we to the third part of Cornelius's Conversion namely the Idea or Specification of it which introduceth the two grand Accidents thereof or Circumstances 1. How Peter was expected of this Gentile Centurion And 2. How he was entertained by him Acts 10.24 25 26 27. N.B. Here it may be worth the while to compare together the Prophet Jonah at Joppa Jon. 1.3 and Simon Bar-Jonah as Peter is called Matth. 16.17 and John 21.15 at the same Joppa also Acts 10.5 as an Introduction of the first of these two Circumstances to wit how Peter was expected in this parallel of the Prophet with the Apostle as there is some congruity so there is also some disparity 1. The Congruity 1. In their Names both were Jonah's which signifies a Dove though the Prophetick Dove did not carry an Olive-branch in his mouth as Noah's Dove did to signifie to him that now God's Wrath was appeased and Peace was now come to the World for Jonah denounced dreadful Tydings against Nineveh and surely the Old Jonah had more of the Wasp than of the Dove in him being so oft angry c. But sure I am this Bar-Jonah was a Dove-like Messenger carrying the glad Tydings of the Gospel to Caesarea 2. In their Natures both were Sons of God's Truth Jonah the Prophet was the Son of Amittai Jon. 1.1 which in the Hebrew signifies my Truth and though his Message was a doleful Doom yet did he deliver it as God's Prophet and so was the Son of God's Truth and no less so was this Simon Bar-Jonah who Preached Christ that is Truth it self John 14.6 unto Cornelius c. 3. In their Objects or Places and People which they were sent as God's Messengers unto they both were sent unto the Gentiles though they themselves were both Jews The Prophet was sent to Nineveh the Metropolis of the Assyrian Kingdom and a City of the Gentiles and the Apostle was sent to Caesarea a City upon the Sea Coast formerly call'd Straton's Tower but now sumptuously built and beautified by Herod the Great who in honour of Caesar call'd it Caesarea and though it was mixedly inhabited by Jews and Gentiles yet here was the Roman Court which was the chief of the Gentiles and the Residence of the Roman Governour was ordinarily in this City N.B. So no fitter place could have been found in the whole Land
of his Actings when he is not bound to give any account of his matters Job 33.13 yet thus far it is Recorded in Scripture N.B. That this Son of Zebede James did beg a principality in Christ's Imaginary Temporal Kingdom upon Earth and that most unseasonably when Christ had been by a preceding Parable of the Vineyard teaching them Humility and that they who are fiâ—st may be last c. Matth. 19.30 and 20.16 To dream at this time of an earthly Kingdom and therein a distribution of Honours and Offices as in David's and Solomon ' days was an unfit motion to be made as a Request when Christ was going to suffers Therefore Christ rebukes him with his Brother Mark 10.35 to 39. that this should be his priority to have the first draught of the bitter Cup of Martyrdom here mentioned Whereas among the many faults in Peter of whom more are Recorded than of any one Apostle excepting Judas we do not find him pressing for priority at any time though the Church of Rome do gratuitously give it him The seventh Remark is God over-rules the Persecutors of his People and makes even themselves to serve his own glorious Ends in the preservation of those his Servants whom he determines to save as here the Lord made use of Herod's Hypocrisie for the preservation of Peter 'T is said here Herod took Peter and cast him into Prison intending after the Passover to bring him forth as a Sacrifice to the People Acts 12.3.4 This Festival Solemnity lasted eight days Herod did not out-right Behead Peter with the Sword as he had done James but makes a pause during the Passover-days which Feast such a wretch could not solemnize out of Conscience and true Devotion but out of Hypocrisie only and it may be he might fear some Tumult among the people in so great a Concourse there from all quarters of the Countrey therefore did he defer Peter's death till that time was over In the mean time as the Church had all this time to tugg hard with God by their prayers for Peter so God himself was at work also and in this Interspace sends his Angel to Release Peter from Prison and from Herod also Secondly From the Concomitants we have these famous Remarks As First Concerning Peter's Confinement The Enemies of God and bis People make the surest work they can with the Lord's Servants when the Lord permits them to become their Prisoners So they did to the Lord himself when they apprehended him the word was then of Judas Hold him fast Matth. 26.48 and afterward when they had Crucified and Buried him As they in his Passion did nail him fast to the Cross that he might not stir either hand or foot so in his Burial they Rolled a great Stone upon the mouth or door of his Grave made the Sepulchre sure sealing the Stone and setting a Watch to guard it Matth 27.60 66. Here was all imaginable care to prevent a Cheat in the case suppose he had been a Deceiver as they call'd him verse 63. Ob quantum inane how vain were the minds of those men as if the same power which was necessary to raise and quicken the Dead could not also with much less difficulty remove the Stone break ope the Seal and break through the Watch which they had set As all this was done to this green Tree Peter's Lord and Master so the like is done to this Dry Tree his Servant for Peter was not only committed to a strong Prison but there must also be no fewer than sixteen Souldiers to keep him there four of which took their turns the four Watches of the night to relieve one another two whereof were always present with the Prisoner and for greater security were bound with the same Chain to him the other two always stood at the Door or Gate N.B. All this probably was done to this Prisoner Peter because they not only had heard of the many Miracles he did but also how he had been delivered out of Prison by an Angel Acts 5.19 yet all this excess of care and caution for securing the Prisoner became as after a foil to illustrate the glory of God's Miracle The second Remark is When God's people are plunged into deep perplexities their only help they hope and expect must come in the way of prayer Therefore do the Church here pray for Peter verse 5. looking upon his suffering to be theirs and remembring the Apostle now in bonds as if they had been bound with him Heb. 13.3 Prayer was their last Refuge and proved the best Luther saith preces lachrymae sunt Christianorum Instrument a bellicosissima Prayers and Tears are the Christian 's most prevalent Weapons Here was more prevalency in the Church's Prayer than was in four Quaternions of Souldiers or in the strong Walls and in the Iron-Gate of that Prison The passage for prayer to ascend up to Heaven was still open and Herod with his whole Army could not block up that way though he had locked up Peter fast in his Prison And the Church here prayed for Peter with all the strength of their Souls with all the fervency of their Spirits and that without intermission as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that they plainly stormed Heaven Matth. 11.12 Those violent ones took it by force and prevailed for Peter's Release beleieving it seems God would hear them according to his promise Psal 50.15 Matth. 18.19 c. The third Remark is When God's Servants are asleep and in their greatest extremity can act nothing for their own ease or egress out of misery even then their God is awake and acting effectually in order to their deliverance N.B. Thus it was here for 1. Peter was now come to his very last night Herod resolved his Execution the next morning so that Peter was now upon the Pit's brink the Tyrant never designed to betrust him with another night but to change the next day into his long night of death the greedy Wolf had been too long all the eight long Passover days detained from worrying this Lamb of Christ he therefore long'd for the next morning that he might glut himself with Peter's blood the blood of James having only set Herod's mouth on watering for more Here was Peter in the utmost extremity of danger c. N.B. Yet 2. Peter was not broke of his sleep notwithstanding his eminent and imminent yea almost incumbent danger and death He was sleeping c. verse 6. Having rolled himself upon God and cast his Life into his everlasting Arms resigning his will up wholly into his Redeemer's will resolving that if he might no longer live Christ's Servant with all willingness he will die his Sacrifice Thus David laid himself down too and took sweet sleep in peace because the Lord alone made him to rest in safety Psal 3.5 and 4.8 Innocency only hath this advantagious blessing and a good Conscience can so acquiesce in the providence of God as to fear no evil