the Jews to Captivity for both which he drops down every Day two Tears into the Ocean and for Grief daily smites himself upon his Breast with both his Hands Talmud Doctrin fidei Judaicae ord 1. disp 7. ord 5. Tract 8. 'T is likewise to say of God as the Turkish Alcoran chap. 43. saith That God and his Angels do wish well to Mahomet their Prophet but cannot free him from Death which the Fates had Destined Yea lastly This Arminian mistake maketh the true Jehovah to be no better than what the ignorant Heathens imagined concerning their Impious Jupiter who they say doth daily deplore the Irresistible Destinies when he could not possibly divert them What is all this but to think wickedly of God that he is just such a one as our selves Psal 50.21 made up of passionate Affections such as are Desires to have all both Men and Angels both Elect and Reprobate to be Eternally Saved but he cannot help the matter with all his Omnipotency and therefore must upon the same account take on and be sorrowful that he cannot procure the Salvation of all thus they do not only put Fetters upon Gods Almighty Hands but also lay strange Restraints upon the free overflowings of his Free Grace and Goodness The second Consideration is The Covenant of Grace is a free Covenant on Mans part as well as on Gods as God had no Obstacle or Obstruction in himself as is aforesaid to oblige him to it so neither had he any Objective Idea of good or Object of Complacency in Man either seen or foreseen which moved and drew forth the compassion of God to give faln Man this Covenant of Grace no his own Free Grace and the good pleasure of his Will Eph. 1.6 was his only Motive Ground and Foundation thereof According to that Maxim in Divinity Idea Dei non advenit ei aliunde God fetcheth not any Motives to or Reasons of his Love from without him but they flow freely from within himself to faln Man who was then left without Money he could pay no price for this New Covenant Isa 55.1 3. God freely gave him this Covenant as 't is said concerning Abraham I will give thee my Covenant Gen. 17.2 So the Hebrew Veetenah Berithi ought to be read and rendred though it be otherwise in our Translation which yet reads the like Phrase to a plainer purpose Numb 25.12 Hebr Nothen lo eth berithi Shalom I give unto him my Covenant of Peace both which Scripture Phrases do jointly imply that the Covenant of Grace is a Free Gift of God to Man And this great Truth is most Excellently Illustrated from that Intricate yet Divinely Inspired Expression Deut. 7.7 8. Behold or lo he loved you because he loved you which may seem idem per idem a Womans Reason yet is it a most manifest Demonstration that the ground of Gods Love to Man is solely in himself and comes wholly from himself Moses that Man of God who was so oft and so long in the Mount with God could assign no other Ground or Reason why Israel became Gnam Segullah a peculiar people Exod. 19.5 Deut. 7.6 Mal. 3.17 where the same word Segullah is used and read Gods Jewels in Covenant with their God above all the common Stones of the World but this God frankly chus'd them for his Love and then firmly loved them for his choice Seeing all the World was his he might chuse or refuse at his own pleasure nay he tells them plainly 't was not for your Righteousness Deut. 9.5 but 't was done freely finding no Motive thereunto in them more than in others 't was only because he had a delight to love them Lo Betsidkathekah Rak Chashak leahabah otham 'T was not for your Righteousness 't was only God delighted to chuse them for his Love Deut. 10.15 and to rest in his choice Zeph. 3.17 And with Moses agreeth Samuel another Chancellor of Heaven saying Ho il Jehovah legnash oth ethkem lo legnam It pleased the Lord to make yon his people 1 Sam. 12.22 the Hebr. Jail signifies to Swear 1 Sam. 14.24 It not only pleased God to give them this Covenant but he also Swore it to them And with both these two doth David also concur saying Ki Chaphets Bi he made over such and such Mercies to me because he delighted in me 2 Sam. 22.20 Chaphets implies the highest content even delight hence the Church is call'd Gods Chephsibah Isa 62.4 his delight Thus David speaking of himself was Gods delight but speaking of Gods people he saith they had their Mercies Kiretsitham because God had a favour to them Psal 44.3 The word Ratsah signifies the highest complacency Psal 149.4 Thus also Ezekiel chap. 36.22 and Jacob Gen. 32.10 yea all the Holy Patriarchs and Prophets did not dare to darken the Glory of Free Grace but all unanimously exalted it and gave it the highest honour themselves mean while sitting down in the Dust under the lowest Abasement Inference It follows hence that no Man can enough admire the Free Grace of God which is the Fundamental Cause of all Divine favours and not any Merit of our own Free Grace is the Fountain from whence floweth all our Temporal Spiritual Spiritual and Eternal Felicity Oh what a gracious God must our God undoubtedly be as he stileth himself Exod. 22.27 who will thus humble himself to Man as to come down to him and freely put himself into such a condescending capacity as to become a Covenanting God to him and with him and to make himself who is absolutely free and unobliged an Honourable Debtor unto Man as well as Man a poor Creditor unto himself when he did owe nothing to him Yea and to make Heaven and Eternal Happiness so sure to him as that all the Orbs above shall sooner break and melt like Snow before the Sun than that the Covenant of Promise or a tittle of it fail The Third Consideration is Faith is only quodam modo after a sort the condition of this Covenant of Grace which differeth from the Covenant of works in this There be conditional Promises to Grace in the first Covenant but there be absolute Promises of Grace in the Second The First Covenant was conditional given to Adam in his State of Innocency and so to Grace received before but the second Covenant was absolute given to Adam in his State of Corruption when he had lost his former Grace Promisinga New and better Grace in Christ The first Covenant did presuppose Grace before it was made with Man yet doth it not Promise to give Grace to whom it was made but the Second gives all Grace and presupposeth none preceding to its gift thus in its own Intrinsick Nature and Essence it is absolute not conditional therefore is it call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Testament wherein Men do absolutely dispose of their Goods but never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies a conditional Covenant containing a mutual stipulation from both
Righteousness Deut 9.4 6. but Gods Grace saves me Tit. 3.4 5. The time would fail to speak of all the Differences how the Two Covenants have a sixth Difference in their differing Objects the first was made with Man in his state of Perfection before the Fall while he was without sin but the second was given to Man in his state of Imperfection and Impotency after the Fall And when he was drowned in sin in which state the conditions of the first Covenant are become impossible to be fulfilled by Man though they were possible while he was potent and perfect Rom. 8.3 Isa 48.8 1 Kings 8.46 Prov. 20.9 and 30.12 Eccles 7.20 c. 1 John 1.8 c. Thus the Two Covenants differ'd in Time as well as in Object the one being before and the other after the Fall How may this provoke Men to come from under the Law which is an hard Master and imposeth an heavy yoke Acts 15.10 and the first Covenant which hath impossible as well as unbearable conditions and get under the second Covenant out of Adam into Christ the conditions whereof by the Influence of Grace which the first wanted are possible and whose yoke is easie Mat. 11.29 30. Note 1. Well were they called foolish Galatians Gal. 3.1 because they desired to be under the Law Gal. 4.21 They had more than a Months mind to put themselves under that cruel Taskmaster which requir'd such a Tale of Brick but found no Straw c. though the Grace of the Gospel was reveal'd to them yet were they ambitious of Slavery yea of plain Beggery as 't is call'd ver 9. being willing to live and die under that Covenant they were Born under this is a desire too Universal being but Natural and Connatural to all to continue in that Estate wherein they are Bred as well as Born this is that which makes so many rejoice in their state of Bondage as knowing no better and Dance as it were end-ways to Hell with severe yet insensible Bolts upon the Feet of their Souls Note 2. Though the Covenant of Grace be through Grace possible in fulfilling its conditions of Faith and Repentance yet in the Covenant of Works 't is impossible to accomplish any compleat Obedience in the state of corruption and therefore to suppose a Man may now be saved thereby is tantamount to suppose either a New Creation of Man or that Man is not faln but is still in his state of perfection as Adam was at first and by consequence that Man hath no need of Gods Covenant of Grace as then Adam had not so the Doctrine of Perfection is a Lying Doctrine The seventh Difference is Those Two Covenants have differing Foundations the first was founded upon the Free Will of the first Adam the second is grounded upon the Free Grace and fulness of Grace in the second Adam our Dear Redeemer Hence it is 1. That God deals alike with the like in the first Covenant yet puts a difference betwixt such as are alike in the second The first Covenant is a Covenant of Justice the second of Mercy now Justice is due but Mercy is free God saith I will have mercy upon whom I will but saith not I will deal justly with whom I will for he cannot deal unjustly with any The Judge of all the Earth will do right Gen. 18.25 for his passing of judgment is the last and highest Appeal but he will have mercy upon whom he will Rom. 9.15 for Mercy is his own and he may do what he will with his own and Mans Eye must not be evil because his is good Mat. 20.14 15. therefore 't is the method of Divine Mercy to be oft manifested upon the most unworthy and to prefer the younger before the Elder as Jacob before Esau Ephraim before Manasseh and the Gentiles the younger Brother in the Parable of the Prodigal Luke 15.12 25. before the Jews the elder Yea the Free Grace of God doth oft take hold of the most graceless and he sheweth Mercy to the vilest of Sinners 1 Tim. 1.15 finding as many Motives to draw it forth in the worst as in the best by Nature whereas according to the first Covenant where there is no difference in Work there Justice makes no difference in Wages and seeing the works of all Mankind are evil in Adam who was the publick Person the Parliament-Man representing the whole Country of his Posterity and the Foundation of the first Covenant therefore the second Covenant finds all alike Sinners and Objects of Justice yet sheweth Mercy to some as it pleaseth God Rom. 9.12 18 20. Mic. 7.18 Hence it is 2. That one sin broke the Covenant of Works but many sins will not break the Covenant of Grace 'T was but one offence in Adam that brought guilt and condemnation upon himself and upon all his Posterity but the Gift of Grace and Mercy in the second Covenant is of many offences unto Justification Rom. 5.16 Not many sins before our Conversion nor many sins after it can break this Covenant Psal 89.31 34. Take here a short Recapitulation of the aforesaid differences between the Covenant of works and the Covenant of Grace 1. They differ in Terms the former being Conditional but the latter Absolute 2. In Means the second being with a Mediator but the first without one 3. In Manner the first accepts the Action and then the Person but the second accepts the Person first and then the Action 4. In the Measure there was indeed great Grace and undeserved favour in the former but there is far greater Grace yea the greatest of all in the latter 5. In the Matter the first puts Mans Life and Salvation into his own hands leaving him to himself and to manage it by his own Strength but the second puts them into the hands of Christ Col. 3.3 who is able to save Psal 89.19 Isa 33.22 yea to the uttermost Heb. 7.25 6. In the object as well as in the Subject or Matter the first was made with Man while Sinless and Holy but the second when he became Sinful and Unholy c. 7. In the Foundation the first was founded upon the Free VVill of Man but the second upon the Free Grace of God This may help both Understanding and Memory The Eighth Difference is they differ in their Duration the first Covenant is in some sound sense abolished Col. 2.14 c. but this second abideth for ever Indeed the Covenant of VVorks stands in force upon all Men out of Christ to all Eternity For 1. By that Covenant Sin is imputed and the Curse of that Covenant is inflicted for ever 2. All that now remain under the first Covenant in a Christless condition are still under the Curse of that Covenant and thereby perish for ever yet the first Covenant is utterly abolished by Christ to all that are in him as their representative Head 'T is necessary to observe for a right understanding of this great Truth that the Covenant of
to be a Vertuous Woman but 't is better to be a Gracious Woman Prov. 31.29 30. Vertue without Faith is but a beautiful Abomination and a smoother way to Hell and Damnation when 't is only Moral not Theological Vertue a drachm of Grace is worth a pound of Vertue with the Lord. Morally Vertuous Women yet in an unregenerate state although they be never so witty so well worded and so well deeded too are but like those wild Creatures tamed the Camel the Elephant c they do the work of tame Creatures yet have they the Nature of wild ones Many Daughters have done Vertuously but the Gracious Woman excels them all The Woman that feareth the Lord she shall be praised for the Paragon of beauty all glorious within Psal 45.11 The Female Glory and the wonder of the World as well as of Women kind to all those that have Spiritual Eyes wherewith to behold the beauty of Holiness which only can be Spiritually discerned 1 Cor. 2.14 To fear the Lord is the Crown of all commendation and makes Amiable to God and good Men. V. 12. Now it is true Hence Observ 1 Truth Alleâ—gea ought readily to be assented unto Every good Man should be both a lover and promoter of truth be it for or against him hence the form of that Oath which should be the end of all strife thou shalt Swear the Truth the whole Truth and nothing but the Truth yea and in common communication our yea should be yea and our nay nay 2 Cor. 1.17 18. No lightness much less lying should be Howbeit there is a Kinsman nearer than I and therefore hath the Right of Redemption before me according to the Law Deut. 25.5 Hence Observ 2. 'T is a just and righteous thing to give every one his own Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distribuo quia lex suum cuique distribuit the Law should give every Man his own Defraud not thy Brother in any matter for God is the avenger of such 1 Thess 4.5 Boaz was a Just and Righteous Man and he would not Rob his Brother of his Right Thou shalt not remove thy Neighbours Land-Mark Deut. 19.14 to take from another for enlarging thine own as wicked Ahab did Naboths Vineyard 1 King 21.3 V. 13. Tarry this Night He saith not come up hither that I may Lie with thee now having so fair and secret an opportunity but tarry till God's time he will not take the Devil's time Hence Observ 1. Marriage Comforts and Priviledges ought to be charitably and chastly come to Behold Boaz's Charity and Chastity unto Ruth she lies beside him and in the Night season too when no Eye could behold him yea all his People were fast asleep in the Barn-floor so that it was not known a Woman came into the Floor yet did he not unchastly touch her for he well knew that God's All-seeing Eye did behold him 2 Chron. 16.9 The very Night is light to him and he seeth all our ways Psal 139.2 3 5 7 8 9 11 12. And therefore doth he chastly conclude with chaste Joseph How can I do this great wickedness and sin against God Gen. 39.9 Yet withal doth he Charitably promise her Marriage and by consequence the Duty of Marriage to be accomplish'd in God's due time and way Let no persons therefore presume to leap into the Married Estate by any Unchaste Actings before Marriage but be careful to come clear and clean to it if ever ye expect God's Comfort and Blessing in it As the Lord liveth He promiseth her Marriage if the other Kinsman refused and confirm'd it with an Oath Hence Observ 2. A private Oath may be taken upon some emergent necessary and Important Occasions That to say The Lord liveth was an Oath Jerem. 4.2 doth shew for none can be said properly to live or originally but the Lord Joseph had corruptly learnt in Aegypt to Swear by the Life of Pharaoh as the Spaniards do now by the Life of their King but 't is not in Judgment Righteousness and Truth to swear by any Creature is to give to the Creature the Glory of the Creator which God will not allow of Isa 48.11 Our Lord indeed saith Let your Communication be yea yea and nay nay for whatsoever is more than these cometh of evil Matth. 5.37 and swear not at all v. 34. and above all things swear not Jam. 5.12 That is not at all by the Creatures nor yet by the Name of God in common Talk Lightly Rashly Irreverently or Jestingly Such as Swear in jest may go to Hell in earnest for such Swearing the Land mourueth Hos 4.2 Alas how are loud Oaths to say nothing of those common Complements of Faith Troth and Marry become now the Phrases of Gallantry and the goodliest Grace of a Gentleman never considering how the Word of God threatens a great many Woes against those whose Excrements come out at their Mouths and they are not sensible of it as likewise it tells them of a large Roll Ten Yards long and Five Yards broad all top full of Curses against the Swearer yea resting upon his House Zech. 5.2 3. Job 18.15 Some swear to save their Credit but that Credit is too dear bought that is got by sin A good Man's Oath is needless a bad Man's is bootless but he that feareth not an Oath neither will he scruple a Lye but Credit will always follow Honesty yet this of Boaz's is not a sinful but a Religious Oath though not imposed by a Magistrate but when a private Person cannot have otherwise a necessary truth demonstrated to them Thus Jacob sware to Laban the Spies to Ralab Jonathan to David and here Boaz to Ruth Yet such Oaths must be rare reverent well advised warily and sparingly used not as Food but as Physick only upon urgent necessity and in matters of great importance V. 14. And she lay at his Feet till the Morning This was done not only with his consent but by his counsel v. 13. for she was then risen up to be gone as it seemeth but he advis'd to the contrary lest she should be taken up for a Night-Walker Hence Observ 1. 'T is our Duty to look to our Credit as well as to our Conscience Our Credit and good name before man must be cared for as well as our Conscience before God Acts 24.16 Rom. 12.17.2 Cor. 8.21 Thus Boza counsels her That it might not be known a Woman was with him Et Castè Cautè egit he acts both Chastly and Cautelously to avoid scandal he might probably think an evil report might be raised if this had got abroad Hence are we commanded To abstain from all Appearances of evil 1 Thes 5.22 all shews and shadows of sin because bad men Muse as they Vse they are generally jealous of the worst and will never speak of the best Therefore Boaz makes Ruth rise before Day Observ 2. From his advising her To lie at his Feet all
sinner dare ask no more but barely to be remembred and that not so much for his Body as before but principally yea solely for his Soul And this he prayed not that God should remember him in the way of his Wrath and Judgments as God saith I will remember them that shed Innocent Blood when I make Inquisition for Bloods of the Ish Dammim Hebr. or Man of Blood Ps 9.12 But Lord Remember me he cries in the Way of thy Grace and Mercy as thou didst Righteous Noah Gen. 8.1 and Holy David Psal 132.1 c. The 3d Demonstration that this good Thief 's Prayer was the Prayer of Faith is His short Prayer Lord remember me when thou comest into thy Kingdom contained in it a very large and long Creed the Articles whereof are these that follow He believed 1. That the Soul died not with the Body of Man 2. That there is a World to come for rewarding the Pious or Penitent and for Punishing the Impious and Impenitent 3. That Christ though now under Crucifying and Killing Tortures yet had right to a Kingdom 4. That this Kingdom was in a better World than this present evil World 5. That Christ would not keep this Kingdom all to himself 6. That he would bestow a part and portion hereof upon those that be truly Penitent 7. That the Key of this Kingdom 's Gate to let in or keep out did hang at Christ's Girdle though he was now dying upon the Cross 8. Which is above all that he dare Roll his whole Soul for its Eternal Salvation upon a Dying Saviour Our Lord in his Gracious Answer to this Penitent Thief 's Prayer Luke 23.43 saith equivalently and in effect to him Oh Man great is thy faith as he had said to the Syrophenician Female Oh! Woman great is thy Faith Mat. 15.28 yea so acceptable was his strong Faith to Christ that he did not only say to this Man as he said to that Woman Be it unto thee even as thou wilt but he most graciously granted him even more than he asked This Day thou shalt be with me in Paradise That is I will not only Remember thee and not forget thee as the Butler did Joseph Gen. 40.23 with 16. Amos 6.6 but also added that that very Day his place of Torment should be turned into a place of Pleasure a better place than that which the first Adam lost to himself and to all his Posterity for that was but a Terrestial Paradise out of which he shut himself but this is a Celestial one into which I the second Adam will open the Door for thee there thou shalt have my Presence and Company Thou shalt be with me and there shalt thou fare as I my self fare Oh! wonderful condescension c. The Inferences from hence are 1st That If Christ did thus gratifie such a notorious Thief one of the Vilest of Mortals in granting his Request and more than he Requested as above because he was truly Penitent at his last Gasp though he had led a most licentious life all along and had been hitherto profusely Impenitent how much more will Christ hear the Prayers of his own Servants and Children who have faithfully followed him all their Days The 2d Inference is Though this Penitent Thief had Paradise promised to him as to one that was both an Heir of the Promise and an Heir of Paradise too yet dyeth he that miserable death of the Cross and hath his Bones broken c. to shew that even the Heirs of Heaven may meet with their Cross from which they are not exempted upon Earth and may have their Bone-breaking Afflictions Psal 51.8 The 3d Inference is Here we have a fair Specimen and a Pious Pattern of the best posture of the Heart of Man in a dying hour to be more careful of the Soul than of the Body at that Juncture All the care that Wicked Ahaziah took at his Death was Shall I recover of this Bodily Sickness 2 Kings 1.2 16. there be many that say Who will shew us any bodily good Psal 4.6 but few say Lord lift up the Light of thy Countenance upon my Soul and there be many that cry Lord Heal my Body for I am Sick but few cry Lord heal my Soul for I have sinned Psal 41.4 David did desire those two Soul comforts whatever became of his Sense-comforts There be also many that in Ship-wracks at Sea and in House-firing at Land can be careful enough in securing their best Goods their Cash Plate and Jewels but how few there be that can take half that care in securing that Precious Jewel the Soul though of more worth than the whole World Mat. 16.26 when the Body as the Ship is just a spliting upon the Rock of Death by some burning Fever c and so leting out the Soul into another World The 4th Inference is Because this Penitent Thief was called in the Eleventh hour of his Life and Repented of his long and lasting lendness at his last gasp so had hope in his Death with the Righteous Prov. 14.32 and a Promise of a place in Paradise after Death c. yet let no profligate prophane and profuse Sinner promise to himself the like priviledge For a particular Instance ought not to be drawn into an universal Favour and both the Promise here and the Performance of it did peculiarly belong to him seeing his Conversion was one of the Seven Miracles that Christ honoured the Ignominy of his own Death by and none can expect such an happy Exit but such as can Attain to his great Grace and Faith upon a Dying Saviour c. The Fourth Grand Remark is the Miracles that Christ wrought upon the Cross puting forth some mighty Beams of his Divine Nature even at that time when the state of his Humane Nature was at its lowest ebb that the Indignity of his Disgraceful Death might be Graced and Dignified thereby The First of those Miracles was the Conversion of the Thief already discoursed upon adding thereunto only this here that his Conversion was the very first Fruits of the Power of Christ's Death even while he was but a Dying and before he was Dead Who can but admire both those branches of this first Miracle That 1st There should be such an Efficacy and Verine in a Dying Jesus while he was but just now paying that prodigious Debt for Man's Sin according to the Covenant made betwixt the Father and the Son before the World began which Debt was not fully compleated before the Death of the Son of God was fully Accomplished And 2dly That this Penitent Thief should have such a power of Faith given him to hang the whole weight of the Pardon of his almost unparallelled Sins and of the Salvation of his precious Soul upon a dying Saviour while both He and his Redeemer were both Hanging upon the Cross and before the Ransom-Money for Sins was yet paid and Redemption for Souls was yet purchased N. B. Note well
Serpent or Dragon and his Seed shall be Chained up for a Thousand years Revel 20.2 This will be an happy time The third particular herein is Noah 's safety abode and progress in the Ark for a full year although the Waters of the Floud had such an extraordinary violence as some conceit in their covering the Earth as to rend some Islands from the Continent or main Land hereby some think England came to be divided from France by the narrow Channel and other like places although the Floud was as a Boiling-pot as before and prevailed most vehemently as the Hebrew word signifies Gen. 7.17 yet the Ark went upon the Face of the Waters v. 18. and was made able to live upon that rugged Surface Noah's Faith doth so fully relye upon his Pilot who shut him in that he neither fear'd nor felt but rode out the Storm even when sin had brought a second Chaos on the World reducing it to the confusion of the first Chaos Thus though Inundations of evil fill us with confusions yet God knows how to deliver the Righteous 2 Pet. 2.9 and to save his Ark the Church God brought a Beautiful World out of a confused Chaos at the first and he can a Beautiful Church out of the worst confusions now 'T is he that stilleth the rage of the Sea and the tumults of the people Psal 65.7 Man may stir strife but he can neither stint nor still it this is Gods work This brings to Noahs Egress The third Circumstance when God stinted and stiled the flood as he had stirred it up before God remembred Noah Gen. 8.1 he hath his book of remembrance Mal. 3.16 and forgets not man nor his labour Heb. 6.10 forgetfulness implies imperfection so can have no place in God the Butler may forget Joseph and Ahasuerus Mordecai but God will not his Servants the Spirit of Adoption in his Rom. 8.15 reminds him of his Isa 62.7 as 't is said after the manner of men 1. In order to his Egress three particulars are observable Antecedents Concomitants and Consequents 1. The Antecedents the Heavens clear up and the Rain is Restrained God keeps the Keys of the Womb Grave Rain and Heart in his own hand he opens and none can shut c. he gives the former and latter Rain and causeth it to Rain on one City and not on another Rev. 3.7 Joel 2.23 Zech. 10. 1. Jam. 5.7 Amos 4.7 2. The Waters sink down both by a drying wind and a summer Sun Gen. 8.2 God could have remov'd the Floud as he did the Plagues on Egypt in a moment of time as he at first Created the Waters in an instant but this decrease must be done by little and little for the exercise of Noah's Faith He that believes maketh not haste Isa 28.16 as Noah so we must stay some while under Gods Hand that we may prize Gods Mercy the more and not forget it 3. The Spies are sent out to discover the state of the Drowned World He that knew the time of his going in yet not of his going out of the Ark he sees the Sun shine and hears the wind blow this makes him long for liberty from Prison so sends out his Spies 1. A Raven because of a quick scent of a gross Food of a tough Constitution and when Tamed cannot easily forget his Station but will return to it NB. 1. The likeliest means always have not the best Success the Raven return'd not with Tidings but staid without to feed on Carcases So carnal Hearts like not the narrow Lists and Laws of Gospel-obedience but love better to feed upon the Carrion of carnal Pleasures in ways of Licentiousness c. NB. 2. The Raven represents the Law black with Terrour which being first sent out from the Ark or Church brings no Tidings of the abatement of the VVaters of Gods Wrath but with its harsh voice is to us as Jobs Messengers were to him a miserable Comforter The Law voce corvina curseth Gal. 3.10 but cannot comfort sinners The second Spy was the Dove both swift and simple Non leviter fallit fidem conjugii sed maturè studiosè ad nidum domum communem revertitur always faithful to its Mate and flying in great haste to its House or Columbary This second Spy the Dove like a true Citizen of the Ark returns with an Olive-leaf in its Mouth which as it signifies 1. The Gospel and the Preachers of it that do always allay the Terrours of the Law with the Comforts of the Gospel so more especially 2. The Comforting Spirit promis'd in the Gospel as Christ was the Grand Promise of the Old Testament so the Spirit both Comforters is of the New which descended as a Dove upon our Dear Redeemer Mat. 3. â—6 NB. 1. This Dove the Comforting Spirit hath indeed Wings wherewith to fly to us but none wherewith to fly from us unless sore grieved Eph. 4.30 and grievously vexed Isa 63.10 The Cherubims with the glory of the Lord do not lift up their Wings to be gone but upon great provocation by Adultery and Idolatry Ezek. 10.19 c. NB. 2. Josephus saith the Dove first returned empty with her Feet and Wings all wet and dirty but after with a Leaf of the Olive which is always Green and now more especially having lain under Water which shews that both Ministers and the Spirit which acts them must be patient proving if at any time either the first or second or third God will give them Repentance 2 Tim. 2.25 Melancthon at his beginning to Preach wondred that people would not be perswaded to the Obedience of Faith at his first pressing but he soon saw and said that old Adam was too strong for young Melancthon NB. 3. As Noah put forth his Hand to take in the Dove that brought the Olive Branch Gen. 8.9 11. so had we the Wings of a Dove Psal 55.6 to fly unto our blessed Ark carrying Green Graces along with us our Best Noah or Blessed Redeemer would certainly put forth his Hand to receive us Mat. 14.31 These were the Antecedents now the Concomitants 2. Consider his Egress it self 1. Noah doth not after his Twelve-month Confinement break out of Gods Prison nor devours his Release over-greedily though he could not but long yet he dare not too much tor Liberty and open Air but stays yet other seven days and again yet other seven days Gen. 8.10 12. all this time he staid before he open'd the Roof and two months longer before he went out and not then neither without a Divine Command The same Hand that had shut him in must also lead him and let him out NB. 1. Oh that we were thus wary to get a Divine Warrant for our Ingresses and Egresses for our goings out and comings in then the protection of Angels would be more peculiarly ours in our keeping the right Road-way Psal 91.11 12. NB. 2. As the Beasts and Birds c. came not confusedly out of the Ark all rushing
38.2 contrary to his Duty Gen. 24.3 and 27.46 and 28.1 whereof Judah could not be ignorant yea and before Salmon married Rahab of Jericho there were others of Jacob's Offspring that married Wives descended from Cham as Simeon had Saul the Son of a Canaanitess Gen. 46.10 Upon this account therefore Joseph presented these his two Sons to Jacob that they might receive his Patriarchal Blessing that they might be adopted by him as his proper Sons and have Israel's Name put upon them Gen. 48.5.16 lest any should judge it some prejudice to them because Born in Egypt and of an Egyptian Mother so reckon them of the cursed Stock of Cham and not Heirs of the Covenant and of the Promised Possession Hereupon also the Author to the Hebrews Ch. 11.21 mentions Jacob's Blessing these two Sons of Joseph by faith but not a word of his Blessing the Twelve Patriarchs mention'd by Moses Gen. 49. which Jacob undoubtedly did by Faith also The Reason is this because it was a more transcendent Act of Faith in Jacob to Bless these two Sons of Joseph being half the Sons of cursed Cham by their Mothers side than it was to bless his own Twelve Sons who were immediately descended from him in his Marriage at his Fathers appointment Gen. 28.2 Both Rachel and Leah owned and obeyed the true God Gen. 29.32 33 34 35. and 30.6 8 13 17 18 20 22 23. and 31.16 Ruth 4.11 whereas Ephraim and Manasseh's Mother was the Daughter of an Heathenish Idolatrous Sun-worshipping Priest Gen. 41.45 in a City of wickedness as On or Aven Ezek. 30.17 signifies because they Sacrificed to the Sun there thence was it called Heliopolis a City of the Sun and Potipherah chief Ruler thereof under Pharaoh was High Priest of the Sun Therefore must it needs be an High Eminent and most Sublime Act of Jacob's best and most raised Faith to Adopt and Bless the Off-spring of such a Mother wherein he over-looks the Honour of her Extract being a Princess as well as a Priests Daughter as before it seems Priests were no mean Men among the Egyptians for one Man might be both Prince and Priest and some suppose Joseph spared the Priests Lands for his Feather in Laws sake Gen. 47.22 others better say 't was Joseph's burden to indulge Idolatry he had no Heart to it yet must have an hand in it and could not help it as the King's Officer whose Commands he must obey herein or incur the utmost Displeasure both of Prince and People which yet condemns the contempt of a better Ministry now half-starved by Men of better knowledge Jacob had no respect either to the Nobility of their Blood they were born of or the vastness of that Wealth and Honour they were born to or yet the goodly stature and properness of their Persons for that is a seeing as Man seeth and judging by the eye of sense 1 Sam. 16.7 but he looked upon them with an eye of Faith yea of a strong lively Faith in his weak and dying state a Faith most illustriously Illuminated by an extraordinary Prophetick Spirir whereby though now he was a poor Pilgrim in Egypt leaning upon his Pilgrim-staff he mentions Gen. 32.10 yet now presents it as a Scepter to Joseph signifying his Dominion puts the name of Israel which was the greatest of Names upon both his Sons so that they are called no more the Children of Joseph as the Children of Judah the Children of Reuben c. but the Children of Israel And lastly he no otherwise disposeth of the Kingdoms of Canaan to them than if himself had been peaceably possessed of the Royal Throne in Jerusalem Jacob acts in Blessing Josephs two Sons as one of God's Privy Council preferring the Younger before the Elder This was his Heavenly Wisdom which he would have had no need of had the Elder right to his right hand and his right-hand Blessings that is done in the common Course and Custom of Nature but here he was to shew the Freedom of Grace which required more than ordinary Wisdom making the last to be first and the first last what he did herein was by Divine Inspiration And as if he had been one of God's highest Courtiers as well as Counsellours He bestoweth both Temporal and Spiritual Blessings upon them v. 16.20 as if the Key of El-shaddai had hung at his Girdle and as if the Bona Dona Throni Seabelli the good Gifts both of God's Throne and of his footstool the riches of Heaven and Earth had been all in his Power to bequeath to whom he would at his pleasure My Redeemer saith he bless both the Lads there he puts the Blessings of Redemption upon them and let them both increase like Fish into a Multitude there 's the Blessings of Providence which did so miraculously multiply them that at their going out of Egypt Manasseh was Forty two Thousand seven hundred and Ephraim was Thirty two Thousand five hundred and though all these perish'd in the Wilderness yet were they at their entry into Canaan again multiplied in both these Sons to Eighty five Thousand and two Hundred men meet for War Numb 26.28 34 37. the like Blessing was confirm'd on them by Moses Deut. 33.17 and Joshuah acknowledged them to be a great people Josh 17.17 All which sprang out of Joseph whom Jacob bewailed for dead twenty three years Learn here from this History a manifold Mystery As 1. As these two Sons were born in Egypt and of an Egyptian Mother so we are born in the State of Sin and by our Mothers we are Children of wrath yet may our Heavenly father Adopt us and put his Name upon us 2. As the Elder had the left hand and the Younger the right so is it as to the Jewish and Gentile Church held forth in the Parable of the Prodigal who was feasted within doors though the younger and less deserving while the Elder was without Luk. 15. 3. It teacheth also that the Church of Believers shall stand at Gods Right Hand as Sheep and shall have Right Hand Blessings upper Springs to bring them thither Whereas the people of the World are put oft with Left Hand Blessings only nether Springs and at last turn'd oft as Goats to Christs Left Hand 4. May we become through Grace Ephraim's which signifies Fruitful and Manasseh's which signifies forgetful or forgetting Could we but forget those things that are behind our own Follies and Vanities and learn to be fruitful in good works God hath a liberal Legacy for us and will bring us out of this lower Egypt to his high and Heavenly Canaan 5. May we be but Josephs as Jewels in a puddle retain our Lustre as he did in Egyptian Slavery and holding fast our righteousness not letting it go in the worst of times and places c. Job 27.6 and holding holding up holding out holding on holding fast and firm our Hope and Confidence to the end Heb. 3.6 then doubt not but Jesus the Blessed Testator
c. of that Name Exod. 1.11 yet seeing no one City could contain such a vast Number with their Herds and Flocks therefore seems it rather the Countrey Rameses than the City Some Etymologists derive the word Rame-ses from Isis that most famous Goddess of the Egyptians the Wife of Osiris whom they deify'd when Dead for teaching them to plant Vines and to whom they usually sacrificed a Goose so goofish were they in their blind Superstition While Israel was but few at the first they had only a part of the Land of Goshen the Countrey of Rameses but when they multiplied then they mingled with the Egyptians who were the Neighbours they borrow'd their Jewels c. of and in that Countrey they built this City of the same Name which Pharaoh designed for a defenced City in the Frontiers of Egypt that thereby he might the better secure the Hebrews from running away but behold how the Lord over-rules the Man and the Matter This City might be the place of the Rendevouz from whence out of all the Country of Rameses they Dated the Beginning of their March as from the place of their Head-Quarters Thus that City which cost them many a Groan in Burning Brick and Building it therewith c. is now become the beginning of their joyful Jubilee The Third Remark concerns the first place whither Israel went from Rameses namely to Succoth so call'd not only because Israel leaving their Houses in Goshen first built them Booths of the Boughs of Trees in this place for a perpetual Memorial whereof God appointed a Feast of Booths or Tabernacles as Succoth signifies Levit. 23.42 43. but also and more especially because here the glorious Cloud came to cover them spreading it self over the whole Camp Psal 105.39 for Succoth is by Interpretation any sort of Covering whereof this Camp covering Cloud was of the best sort and far better than that made of Boughs which as it would but cover a few Persons in one Booth so would it soon become like the House of Solomon's Sluggard which he saith the Rain droppeth soon thorough but this covering of the Cloud of Glory as it was a more ample covering to cover the whole Camp and a more tight covering insomuch that no annoyance either of Rain or Heat could pierce through it so it was a more lasting Covering that lasted in covering the Camp of Israel until the Death of Moses full forty years Oh how comfortable a covering was this cloudy Pillar to this wandring Camp which was not only a candid Covering to them so that no Thunder Lightning or Rain could annoy them nor any Heat in that hot Climate and in the Summer Season could beat upon their Bodies but was also their Courteous Companion in all their wayless ways always at hand never blown away with any Wind as other Clouds are to direct them in that doleful Desert How well was this Cloud call'd the Cloud of the Lord Exod. 40.38 for though all common Clouds and all created Beings in Heaven and Earth be the Lords yet this Cloud was the Lords after a more special manner because of its special and extraordinary Properties it had all as special Signs of the Lords Presence such as its Substance Matter Situation Duration Motion c. as before To which add here This Cloud had 1. No Natural Motion as ordinary Clouds and Vapours do ascend thereby 2. No Rapid Motion as those Clouds that are aloft follow the Rapid Motion of the Celestial Spheres 3. No Violent Motion as those Clouds below are whirled about by violent Winds whereas this Cloud sometimes moved against the Wind. Nor 4. Had it any Progressive Motion but walked sometimes backward sometimes forward sometimes on the right-hand and sometimes on the left as it pleased the Lord to point out the Journeys to his People leading them in and out as if they had been treading a Maze in God's Garden therefore should not our hearts be troubled Joh. 14.1 If God lead his Church sometime backward and sometime forward in and out in our day Moreover this Cloud was Immoveable and Immutable other Clouds cannot remain near the Earth but are apt to be dispersed by the Reflexion of the Sun-beams if the violence of Wind and Weather dissolve them not but this Cloud rested upon the Tabernacle and never removed out of their sight for the space of forty years Now are the Israelites safely brought out of Egypt to Succoth their first Station and let us suppose this place to be their first Rendevouz because they were so prodigiously numerous God having fulfill'd his Promise to Abraham Gen. 15.14 and that to Jacob Gen. 46.3 in multiplying them to 600000 beside Women and Children insomuch that they were scattered into many Parts of Egypt the Land of Rameses much less the City of Rameses not being able to contain them they might out of all those Parts resort to Succoth where they erected Booths or Tents in the Fields for their Harbour and where the Lord their God met them in his Pillar of Glory to go before them in the way-less Wilderness as Moses told them Deut. 1.32 33. and not only so but also to espy out the good Land which was the Glory of all Lands for them Ezek 20.6 Numb 10.33 with Exod. 13.21 Well might Israel thus accommodated March bravely boldly and in Battel-aray not as Run-a-ways or fugitives for fear but in all comely Order and Equipage so as one hinder'd not another Having such a Captain of Salvation Heb. 2.10 Such a Chief Commander Isa 33.2 to go before them The good Lord grant us such a Pillar of Providence to lead us in our Wilderness-state that we may not march confusedly as Cowards but be couragious and confident in God by faith while we lye under this cloudy dark dispensation wandring in the Wilderness and still falling short of the Land of Promise the New Jerusalem Oh that God would speak comfortably to our hearts in this wilderness-Wilderness-state as he hath promised Hos 2.14 and be a covering Cloud to us Isa 4.4 5. God hath not been a Wilderness hitherto to us Jer. 2.31 and Deut. 32.9 10 11 12. Now the Cloudy Pillar having undertaken the Conduct of Israel through the Wilderness unto Canaan leads them from Succoth to Etham c. Exod. 13.20 The Remarks in General upon their Journeyings are these following The First is That there were no fewer than forty two of their Journeys and Mansions as Moses gives a Catalogue of them Numb 33. from ver 2. to ver 50. yet not above fifteen are expresly and specially mentioned in the Historical part of their passage through the Desert The Reason why so many are not Recorded before this Catalogue of Moses is because the History takes special Cognisance only of those Stations where some Memorable and more than ordinary Matter happened As at Mara the Waters were bitter at Elim the Palm-trees c. at the Desert of Sin Manna c. at Rephidim Water out
prize Directors in unknown paths at a very great price so Moses did Hobab who could best look about for best conveniences for them For though they had the Cloud as their general Conduct yet that stood fixed chiefly upon the Tabernacle if not only Numb 9.15 but Hobab must give particular Directions in what part of that wild waste Wilderness Israel should pitch their Tents which vastly extended about ten or twelve Miles round about and Hobab best knew how to accommodate the Camp in all its parts with places where to pitch both nighest Springs of Water best for pasturing their Flocks c. and most secure from the Enemy Gods Cloud excluded not humane help and seeing Hobab holds his peace it seems his silence gave consent to the request c. Numb 10.32 c. The Third Guide to Israel was the Ark of God Numb 10.33 34. even this also is said to go before them to search out a Resting-place for them that which is there spoken of the Ark Moses speaks of God himself Deut. 1.33 and so doth the Prophet God espyed out a Land for them Ezek. 20.6 This is a Metaphorical Speech for Searching implies either Knowledge which could not be in the Ark made up of lifeless and senseless Materials or uncertainty of finding which could not be in God who knew all places uno Intuitu at one glance and so no doubtfulness could have place in him Nor may we imagine that the Ark could be a fit Guide while it was seated in the midst of the Camp which was only while they Encamped but when they Marched forward then was it born by the Levites in the Front of the Army and because but few of that vast Multitude could behold it in its so low a situation the Eyes of all Israel beheld the Cloudy Pillar that always remained upon the Ark after they removed from Mount Sinai and so the Ark under the Cloud went before them the Third three days Journey from Sinai as their first three days Journey was from Egypt Exod. 13.18 and the second was from the Red Sea Exod. 15.22 an hard task to travel so long without resting which some suppose was the Cause that made them murmur Num. 11.1 yet others are of opinion that when Israel went all those forementioned thrice three days Journeys the Cloud made intermitting Pauses in that time for their necessary Rest by Sleep and Refreshment by Food If not the greater was God's Power manifested in Enabling as well as Directing them However they had a new Incouragement in this last three days Journey which they had not before namely the Ark of the Covenant which was a figure of Christ who as a Learned Rabbi of our own Countrymen observeth walk'd before his Redeemed three days Journey in the state of the dead to his Resurrection upon the third day 1 Cor. 15.4 which was his seeking and searching for Rest and Peace unto our Souls in our Justification theâ—â—by Rom. 4.25 and 5.1 2 3 and 8.34 and Matth. 11.29 Heb. 4.3 10 11. and who said of himself Behold I cast out Devils and do Cures to day and to morrow anâ— the third day I shall be perfected c. Luk. 13.32 33. the Mystery whereof was prefâ—gured by Abraham's Journeying three days to Mount Moriah where he offer'd up his Son Isaac Gen. 22.4 c. But those murmuring Israelites had less Cause to murmur at those three days Journey all together not only presupposing those Pauses aforesaid which the Cloud made for Israel's necessary Rest and Refreshment Thus Travellers are said to travel three days Journey notwithstanding their Baits in the way and Night Lodgings in their Inns before they come to their Journeys end but more especially if the Pillar of Glory as the Jewish Rabbies conceive did for facilitating Israel's way level the Mountains raise the Valleys and lay all on a flat by burning up the Bushes smoothing the Rocks and making all a plain Path-way before them c. Moreover above all this If the Son of God cloathed with this Cloud as Rev. 10.1 and is said to come in the Clouds according to this Ancient Resemblance Dan. 7.13 Rev. 1.7 c. did take Israel by the Arms and taught him to go Hos 11.3 having his left hand under his Church's head and his right hand embracing her Cant. 2.6 as the Chaldee Paraphrast applieth that place to this Cloud and the effects thereof All these Auxiliaries in this happy Conjunction made Israel's Journey more easie and the less to be murmured at In this blessed posture is the Church now Marching in the Wilderness which after two days Christ will revive and on the Third day she shall live in his sight Hos 6.2 having three Guides 1. The Cloud of the Holy Scriptures 2. The Hobabs of a Gospel-Ministry And 3. The Ark of the Covenant yea the Covenant it self As God in Christ was the original Cause of all Motion and Rest so he is still the Guide of his Church in the way she should go leading his Flock in and out Psal 80.1 2. Joh. 10.9 under whose Conduct they feed in the way c. Isa 49.9 10. Rev. 7.16 and 12.6 14. and when there is a failure appearing the Church desires to be told where he feeds his Flock and makes them rest at Noon c. Cant. 1.7 As Moses sanctify'd both their journeyings and restings by Prayer Numb 10.35 36. so ought we to do Psal 68.1 2 c. in this Day The Eleventh General Remark from Israel's Removings from place to place is this The Instability of the Church's State under Moses's Law otherwise than under the Messiah's Gospel for then she was not come unto her Rest Deut. 12.9 as she did under Christ The Old Testament Church in the Wilderness sought Resting-places there Numb 10.35 but found none for she was then in Viâ only and not in Patriâ in her way to her Country so found no Rest but such as the Angels had in Abraham's Tent Gen. 18.4 and as the Ark had in the midst of Jordan Josh 3.13 but the New Testament Church believed in Christ and so did enter into Rest Heb. 4.3 c. Thus it is Prophecied of Sion's stayed State under the Gospel It shall be a quiet Habitation a Tabernacle that shall not be taken down not one of the stakes thereof shall be removed nor any of the Cords thereof shall be broken Isa 33.20 The Accomplishment whereof is shewed by the Apostle that the Law-Dispensation was to be shaken and remov'd that the Gospel-state which cannot be shaken might remain as an unremoveable Kingdom c. Heb. 12.27 28. As it was Joshua and not Moses that led Israel into Rest in Canaan so 't is Jesus that gives Rest Matth. 11 28. The Twelfth General Remark is as Israel moved or removed not either from or to any place but as the glorious cloud moved and removed therefore did they diligently watch its Motion with a watchful eye always upon it both Night and
Trance and Chain'd up in God's Chain like a Wolf restrain'd from Worrying God's Lamb David for a Day and a Night and where Jonathan was Resident and President in his Father's Absence He asks his dear Jonathan What Crime he had committed that his Father was so implacably incens'd against him v. 1. Good Jonathan answers him with a God forbid c. v. 2. not thinking that his Father could be so wicked as to seek David's Life when he had so lately sworn to the contrary chap. 19.6 N. B. The Love of this good Son thought no evil of a bad Father 1 Cor. 13.5 what extravagancy had been in the Father his Charitable Son imputes it as the fruits only of his Frantick Fits and he assureth David saying when my Father comes to himself I dare undertake to reconcile thee to him as I have done heretofore chap. 19 4 5. Thus this Noble-minded Son is least suspicious of evil and puts a more candid Construction upon the evil Actions of a Bloody-minded Father than they truly deserved and so great was the Son's Blind Charity towards a bad Father which was both commendable and comely in him that he assureth David My Father will do nothing either small or great but that he will shew it me To this David replys v. 3. and that with a Solemn Oath because the matter was of great moment that Jonathan might not doubt of it interposing this Reason why Saul concealed his designing David's Death from Jonathan because he knew there was a League of Love betwixt them v. 3. Jonathan's Rejoynder to David's Reply was That he offered his utmost endeavour to grant David's Request for discovering the truth concerning the King's Mind and for preserving his Life who was Innocent yet in danger v. 4. saying to him What thy Soul desireth I will do for thee so our Jesus says to us Matth. 7.7 John 16.23 24. The Second Remark is The manner how Jonathan must pump forth his Father's Mind prescribed by David v. 5 6 7 8. wherein Observe First The Opportunity that is the Solemn Festival time of the New-Moon now at hand which was celebrated as a Testimony of their Thankfulness to God for lending them Times and Seasons Numb 10.10 because all time is the Lords The day is thine and the Night is thine thou hast prepared the Light and the Sun Psal 74.16 Secondly The Vacancy of David's usual Seat as he was the King's Son in Law would occasion Saul's Enquiry after him for though David could not well imagine that Saul would expect his Company whom he had once and again endeavoured to kill yet partly Saul might suppose that David would ascribe all those his Extravagancies only to his Frantick Fits but when this Phrenzy was over he would come with a more composed Mind to keep the Feast of the Lord and then David might think himself in safety and so by his coming to fill up his proper Seat would give another fair Season wherein to slay him Or partly and more especially David would try this Experiment for discovering Saul's Mind toward him he begs leave of Jonathan who had power to grant it as the King's Deputy Lieutenant during his Absence at Naioth that he might go to Bethlehem and keep his Annual-Feast among his Kindred for two Days only promising to return and hide himself in the Field near the Court that Jonathan might give him Intelligence how his Father resented his Withdrawment Thirdly David's Appeal to Jonathan's own Conscience concerning his Innocency saying 1. If Iniquity be in me stay me thy self I had rather Die by thy friendly hands than be tortured by the hands of thy furious Father The tender Mercies of the Wicked are Cruelties saith Solomon Prov. 12.10 But if no Iniquity be found in me as thou judgest then be mindful of that Solemn Covenant whereof God is a Witness and give me seasonable notice of Saul's Intentions concerning me If he say well to my Absence by thy leave I am willing to trust my self with him this third time as I have done twice already chap. 18.11 17. and 19.7 notwithstanding his double Double-Dealing with me in forgetting both his Promise and his Oath but if my Absence enrage him for his losing the opportunity of killing me then let me know that I may escape his Rage c. The Third Remark upon the Antecedents is Jonathan's pathetical Promise to David that he would be a fast and a faithful Friend to him at this critical juncture v. 9 10 11. to 18. Wherein observe First After Jonathan had told David he abhor'd the thoughts of either slaying him himself or of betraying him into Saul's Hands to be slain by him v. 9. they consult together by what means and in what place this friendly Office might be performed without suspicion to Saul v. 10 11. So they both walk into the Fields for private Conference where they might not be over-heard and where Jonathan in an abrupt Expression calleth Jehovah the God of Israel to Witness the reality of his Respects and to be Judge betwixt them v. 12 13. Secondly Jonathan's Piety towards God and an humble denial of himself saying Tantamount though I be Heir Apparent of the Crown by Lineal Succession and therefore might envy thee having more cause than my Father for being envious yet because I know 't is the good Pleasure of God to reject my Father and to Elect thee as one better than my Father much Joy mayest thou have of the Kingdom after him and whatsoever becometh of me The Will of the Lord be done therein Acts 21.14 he chearfully submitteth himself and resolveth to cleave close to his Friendship with David in whose felicity he rejoyced as much as in his own Thirdly Jonathan's Faith as well as Self-denial is here very Conspicuous in courting David now in his lowest State of Humiliation even then when David had so solemnly Sworn his own desperate Apprehensions of himself saying As the Lord liveth and as thy Soul liveth there is but a step betwixt me and death v. 3. N. B. Yet at that time Jonathan Complements him as if he were already actually the King of Israel therefore must he have David to Swear and Swear again by way of Restipulation to keep Covenant with himself and with his Posterity whether he were Dead or Alive when David came to the Kingdom which he was sure would be v. 14 15 16 17. N. B. The like famous Faith we find in Abigail afterward Chap. 25.28 30. c. But above all the Faith of the Penitent Thief in him who is called the Son of David he could believe in a Crucified Christ and pray for his kind remembrance when he came into his Kingdom Luke 23.42 as if he saw him already in his State of Exaltation The Fourth Remark upon the Antecedents is The pious Prudence and Policy Jonathan propounds to David as measures to be taken on both sides the one for sounding Saul at the Feast how his Heart stood affected
even in the Field by Martial Law though contrary to the private will of David's Person who was too much transported with fond Affections Secondly Joab saw there could be no safety to the King nor peace to the Kingdom nor security to himself and all Loyal Subjects so long as Absalom lived Heir Apparent to the Crown as may seem probable from chap. 19.10 Till he was dead the People Return not to David Thirdly Joab knew that Absalom's Crimes were already not only abominable but unsufferable even Capital Crimes by the Law of God which commands Rebellious Sons to be stoned Deut. 21.18 21. and it Curseth those that Vncover their Father's Nakedness c. And beside his Murther of Amnon he was now the Chief Cause of the Slaughtering Twenty Thousand of the Lord's People whom he had first wheedled into a Rebellion wherein they dyed Fourthly Joab saw no hopes of Absalom's amendment for by his means and Mediation he had been once and again reconciled to his Father yet had he most notoriously falsified his Faith and now was become a dangerous Traitor and a desperate Rebel against King and State Fifthly Joab perceived likewise that his Father out of fondness of Affection to him was still reconcilable towards him and that it would be a most grievous scandal in Israel to have such an Vnreclaimable Rebel still pardoned by too fond a Father who had well nigh ruin'd himself and the Kingdom by his repeated indulgency to this wretch Sixthly Joab having no hope of Justice from so Affectionate a Father against such a Son and himself being Chief General under the King might well think he might put to Death by Martial Law this unparallell'd Criminal now fallen so providentially into his hands before the Battle was ended therefore he ventured to cut him off preferring the publick peace and Safety of the Kingdom before the private undue Affection of the King whereby tantamont Joab saved David's Life against David's Will Seventhly David himself was so far convinced with the warrantableness of this fact of Joab that 1. he did not after the Battle blame Joab for it when he returned to Mahanaim Nor 2. did David make this fact any part of his charge when afterwards he accused Joab to his Son Solomon for his killing Abner and Amasa but not a word of his Killing the Beloved Absalom 1 King 2.5 The Third Part is the Consequents of this fatal Fight which are expressed from v. 16. to the End Remark the First Joab having cut off Absalom the Head of the Rebellion 1. Sounds a Trumpet to erase the shedding of any more Israelitish Blood the danger being over 2. He Buried this Arch Rebel in a great Pit in the Wood like a dead Beast and whereas other Rebellious Sons were Stoned alive Deut. 21.18 21. Absalom was stoned when Dead having a great heap of stones cast upon him whereby God crossed his Pride who had built a stately Tomb to perpetuate his Memory in the King's Dale hoping to be one of the Kings ver 17 18. The Second Remark is Joab sends tidings of his Victory to David ver 19 20 to 32. Ahimaaz 1. Desires to be the Messenger as he used to do heretofore but Joab prudently put him by because he had bad as well as glad Tidings to carry therefore 2. He sends Cushi the Black Aethiopian thinking it more proper for a Black to bear Black News N. B. The Messenger that brought Tidings The King's Son Christ was alive again was not a Black-moor but an Angel like Lightning and his Raiment as White at Snow Matth. 28.3 5 6. Mark 16.5 6. A Black may serve to tell the sad Tidings of Rebellious Absolom's Death but he is gloriously White that tells the Glad Tidings of our dear Redeemer's Resurrection But Ahimaaz presseth upon Joab and by importunity prevails resolving to be first and to relate the best leaving the worst for Cushi to tell and therefore Runs by the way of the Plain which proved the nearer way though farthest about than was the Hilly way that Cushi Ran And as this good Man was first espied by the Watch so he came first and was overcome to tell a Lie about Absolom as a product of his rashness in Running against Joab's diswasions Then comes Cushi the Black and blabs out all to David fearing the worst c. The Third Remark is David's grief for the Death of his Graceless Son who had nothing good in him but his Name signifying Father's Peace drown'd his Joy of the Victory Omnis in Ascanio chari stat cura Parentis He was moved for him more than was meet est modus in Rebus there is reason in all things N. B. He cried Would God I had died for Absalom by his Natural sorrow but Godly Sorrow taught him not to cry Would God I had died for Uriah 2 Sam. CHAP. XIX THIS Chapter treateth farther upon the Consequents of the Victory over the Rebels which are reducible to Two Heads The First is David's Dolorous bewailing the Death of his Son Absolom ver 1 2 3 4 5 6 7 8. The Second Head is David's return from his Banishment ver 9 10 11 to the end Remarks upon the First Head are First Ahimaaz and Cushi tell Joab how sadly David disresented the Death of his Son How he covered his Head after the manner of Mourners as ashamed so great a King should be seen in such sorrowful circumstances of Habit Gestures and Outcries and how he could never have done with that Doleful Ditty Oh my Son Absolom ver 2 3 4. Insomuch that the Victorious Souldiers stole away into the City by the other Gates thereof and not by that Gate where David was as Men ashamed to be seen of him lest he should suspect any of them to have had a hand in the Death of Absalom Yea and some of the People might mourn with David for the Death of Relations in the Slaughter of Twenty Thousand as oft happeneth in Civil Wars the Character whereof is Nullos Habitura Triumphos the very Victory therein ought to have no Triumphs N. B. Hereby the Joy and Triumph of this great Deliverance and most Glorious Victory was converted this day into a miserable Mourning The Body Politick sympathizing with its Head the King Prov. 16.15 and 19.12 The Second Remark is General Joab was greatly concerned that so wonderful a Salvation should thus conclude with so sad a Catastrophe and that so wise a King should fall short of the Prudence of sundry Pagan Princes who have better born the Death of their Dear Sons in Battle than David did saying only Novi me genuisse Mortalem I knew that I had begot a Mortal Now Is it not a shame that Nature should outstrip Grace Therefore Joab bestirs himself and gives the King a severe reprimand for his so unseasonable sorrow ver 5 6 7 8. Wherein Mark 1. It seemeth by this time David was got home to his House where he Quartered having first vented his passion
Jehoash's Reign did Elisha fall sick and die ver 14 c. In which famous History the Antecedents Concomitants and Consequents be very remarkable 1. The Antecedents Elisha falls sick of his last Sickness whereof he died being as 't is computed above an Hundred Years old Here he lays for some long time languishing upon a Bed of sickness where this King came to visit him and wept over him though he was a wicked Man not for any real respect to God's Prophet did he do thus for then would he have followed his Counsel in forsaking the Calves c. but for the inestimable loss in him both to himself and to the whole Kingdom now greatly Distressed hoping that as Elisha was well known to have done great things for Israel in former times so he might yet give it one lift more out of Misery before his departure by Death N. B. Hereupon he cried to him Oh my Father my Father c. These very words this same Elisha had cried to Elijah when he was taken up c. 2 Kings 2.12 and now he heareth as much cried to himself by this King who ascribeth no less to the Servant of Elijah than he had done to his Master intimating saith Vatablus that Elisha had helped Israel more with his Prayers than all their Chariots and Horsemen could do This was a just remuneration of Elisha's Veneration to his Master Elijah Remark the Third Elisha to shew himself a Father as he is here stiled twice over both to King and Kingdom at his last farewel bids Jehoash bring Bow and Arrows c ver 15 16 17. This was the first sign portending Deliverance by Victory saith Sanctius Mark 1. The King brings the Bow c. at the Prophet's bidding because he expected some Comfort from Elisha therefore he readily obeys him Mark 2. The King at the Prophet's Command puts his hand upon the Bow that is his left hand upon the Bow and his right hand saith Menochius upon the String and Arrows which signified that Jehoash must yet War against the Syrians with Success Mark 3. Elisha puts his hands upon the King's hands the Prophet saith Piscator was in God's stead whereby he signified that God would be with him and fight for him and that his good success must come from God Mark 4. Elisha bid open the Window Eastward not only toward Syria but also toward the Israelites beyond Jordan which now the Syrians had subdued Mark 5. Elisha said Shoot the Arrow of the Lord's Deliverance which the Prophet helped him in God's place to shoot signifying that the Arms of his Hands should be made strong by the Hands of the mighty God of Jacob Gen. 49.24 for the recovering saith Menochius the Reubenites Gadites c. from the Syrians Mark 6. The Prophet promiseth such success as Israel had at Aphek 1 Kings 20.26 where they slew an Hundred thousand Syrians c. ver 28 29 30. and thus Jehoash should have destroyed the Syrian Armies upon Condition had not his Unbelief hinder'd it Remark the Fourth Elisha's second Sign was to declare the number of his Victories foretold by the first Sign saith Sanctius ver 18 19. The Prophet commands him to smite the Ground with the Arrows not distinctly directing him as he did in all the other Acts how oft he should smite but leaves him to his Liberty therein the Prophet himself not knowing the number of his Victories saith Piscator but God had told him he should learn that by the number of his strokes therefore Elisha was angry at the King's Negligence that he had not smitten the Ground with all the six Arrows in the Quiver saith Junius but only with three of them for his Idolatry made him soon weary with work well begun The Prophet was angry with the King for his Remisness saith Menochius because he might easily have understood by the former sign and by Elisha's comment upon it that this likewise was designed as a second sign of his success against the Syrians therefore he ought to have done it oftner and earnester Remark the Fifth is The second Circumstance of Jehoash's Misfortune in the Concomitants of it namely the Death and Burial of Elisha ver 20. which sheweth that N.B. 1. The best of Men are but Men at the best being subject to both Sickness and Death 2. Some Servants of God after a due preparation pass through the Gates of Death ere they be aware some fiery Chariot of a short acute Fever or some sudden stroke translates them to Heaven as was Elijah others lay long and lingring upon a Bed of Languishing beholding the Gates of Death afar off wisely improving their Sickness to be better prepared for their expected Departure as did Elisha here 3. Though Godly Ministers may be but lightly esteemed in their life-times yet their deaths and departures are usually bewailed yea sometimes even by bad men as by this King here who had now lost his Chariots and Horsemen Remark the Sixth The Consequents hereof A marvelous Miracle was wrought by Elisha when dead and buried ver 20 21. Mark 1. This was a strange addition to his many even twenty Miracles which he wrought while he was living This Miracle God vouchsafed to shew how dear his Saints are to him even when dead Mark 2. The occasion of it A Band of Moabites invaded the Land now when Baal was set up which they durst not do before Hos 13.1 before saith an Expositor none durst budge against the Name of Ephraim but after Baal came in every paltry Adversary durst venture to trample upon Ephraim as if a dead man c. Mark 3. These Moabites so affrighted those Men that were carrying a Corps to the Grave they durst not bear him end-ways to the Grave prepared for him but in a great fright cast the Corps into Elisha's Grave which lay in their way and no sooner had it touch'd the Bones of Elisha but immediately the Man reviv'd c. Mark 4. This Miracle was to strengthen Jehoash's Faith in Elisha's Prophecies some say this revived Man went to the King to encourage him in his Expedition against the Syrians telling him God would raise up the dead state of Israel Isa 26.19 himself was a sign N. B. May we but touch a Crucified Christ by Faith this will quicken us more Remark the Seventh The Accomplishment of Elisha's Prophecy in reviving the half ruin'd Israel by the hands of Hazael ver 22 23 24 25. God was so tender of his Covenant wherein he had made himself a voluntatry Debtor and would not as yet cast out his People and tho' Hazael made havock of Israel all Jehoaaz's days yet God smote him with Death now and Benhadad his Son is conquer'd three times by this Jehoash as Elisha had foretold to recompence him for his kind visit of sick Elisha as Wolphius that succeeded Peter Martyr noteth and to stir up all men to be kind to God's Ministers 2 Kings CHAP. XIV and 2 Chron. CHAP. XXV
late Lazarus lay four days in the Grave ver 17. and by that time as Martha said ver 39. He stinked what can Christ do with a Stinking Carcass The Faith of the two Sisters must needs be much shaken not only to see their Brother Dead but also to have himlie Buryed till he stank though Christ had sent them word He should not dye ver 4. That is not abide now in the State of Death he should not finally now dye Yet no doubt but this might be some offence to them That Christ with-hold that good from them to whom they might think it due because he loved them all when it was in the power of his Hand to do it contrary to his own word Prov. 3.27 And he had healing Vertue by him and could have Cured him at a Distance by a word as he had done the Centurions Servant Matth. 8 8 13. Yet saith go and come again to Morrow and I will give it Prov. 3.28 Christ still delayed these Expectants till the Carcase began to stink N. B. Note well he usually Reserves his Holy Hand for a dead lift till the Witnesses whom he loveth not only are dead but also stink in the Nostrils of Nations Christ defers his coming that he may shew wonders to the Dead and make them arise to praise him c. Ps 88.10 11 12. He will do here for these two Holy Sisters more than heal the Sick he will Raise the Dead and Lazarus must be let alone so long as none could Conjecture he had been in a Swound only but he must lie four days in the Grave be upon the border's of Putrification then was Christs Congruous Juncture of time wherein to manifest a more Mighty and Undeniable Miracle than to Rebuke a Fever Oh! How great was this Work to unite a Separated Soul to a Putrifying Body greater than had he been newly dead N. B. Notewell Then hold out Faith and Patience he will be seen in the Mount when our Faith flags and hangs the Wing giving up all for lost when strength is gone Isa 33.10 and 42.14 Psal 12.5 c. The 2. Remark is the Concomitants of the Miracle which concern the Comforters and the Comforted 1. The Comforters were of two sorts either 1. Vain and Fictitious such were the Jews that came from Jerusalem two Miles to Bethany to Comfort the two Sisters for their loss of Lazarus ver 18 19. Those made a wrong Construction both of Mary's weeping ver 31. And of Christ's groaning ver 36. In the former they mistook Mary's meeting the Messiah to be her Mourning at the Sepulchre and in the latter they Scoff Christ for his groaning as if grieved he wanted power to prevent this perplexity Yet did they hit right upon Christs weeping ver 36. Judging by his Tears of his Love N. B. Note well and if shedding some few Tears for Lazarus did Demonstrate his love Oh! Then how did he love us for whom he shed the warmâ—st Blood in his Body how ought we to love that love c. However they served to by Publick Witnesses of the Reality of Lazarus's Death at Jerusalem from whence they came There were 2. A Real and Efficacious Comforter such a Comforter was Christ though the Jews like Jobs Friends were but Miserable Comforters Job 16.2 For he Comforted these Mourners both by Word and Deed Now was the Physician present who had been long absent Indeed ver 30. He was not yet come into the Town for their Sepnichers used to be out of the Town as Lazarus's was There this Blessed Comforter stayed not going into the Town or unto the House of the two Sisters to Refresh himself after his Tiresom long Journey but would do his work firsh as Abrahams â—cteruant did Gen. 24.33 Now come in 2. The Comforted Martha and Mary Martha minding the concerns of the Family and therein running two and fro first received the Report that Christ was come in deed Mary Entertaining the Jewish Visiters in the Dâ—aing-Room Luke 10 41. Heard not N. B. Note well Faith as Mary sits still in the Centre while love like Martha walks the rounds Martha comes first to meet the Messiah ver 20. After six days waiting for his coming two Days of his Abode and four Days at the least of Lazarus's Death ver 6. and 17. and 30. Would to God we could meet Christ every Sabbath Day In Martha's Faith we find 1. Her Officious care to find Jesus out of the Town not staying till Christ came into the Town and to her own Houseâ— N. B. Note well Those are Virgins indeed that take their Lamps and go forth to meet the Bride-groom Matth. 25.1 The Messiah meets such Martha's that remember him in his ways Isa 64.5 2. Her Faithful Confession ver 21. If thou hadst been here c. Her only frailty herein was that she fastened too much upon Christs bodily dresence If Christ would Lazarus had not dyed though he had not been there He could have Heald him at Distance by a word only as Matth. 8.8 13. And that she believed not throughly in Christ she looked on him as one Gracious with the Father as a master of Request might have any thing for asking ver 22. Yet believed not his Godhead and that he was one with God Hereupon Christ the Comforter sets Martha the Comforted to the Rights ver 23. to 27. Christ tells her Modestly her Brother shall Rise agains N. B. Note well which may also Comfort us in the Decease of our Dearest Relations they are not lost but laid up with Christ who will bring them again at his coming 1 Thess 4.13 14. Martha understood Christs words concern'd the General Resurrection ver 23 24. Therefore he gradually Instructs her saying ver 25. I am the Resurrection c. that is the Auther of it and therefore thou need not doubt but I can raise up thy dead Brother by my own power c. This so Comforted and Confirmed Martha that she made a Confession equal with Peters Matth. 16.16 I believe that thou art Christ ver 27. Hereupon she returns home and by Christs Command calleth Mary secretly ver 28. Lest he should seem to Summon a Multitude which he foresaw would follow upon their own accord Mary arose quickly ver 29. love to her Lord helped her to Wings and made her do more than Martha fall down at his Feet ver 32. This Devotion of Divine Honour she had twice before this paid to the Messiah Luke 7.38 and again Luke 10.39 Her Diligence in hearing the word made her pay greater Respect to Christ than her Sister did yet had the same frailty with her ver 21. in being fastened too much to the Bodily Presence of Christ If thou hadst been here c. ver 32. N. B. Note well Oh! What a Sympathizing Spirit had our Blessed Saviour to weep with those that wept ver 33 34 35. according to Rom. 12 15. He first puts forth these passions of his Humane Nature in
with Thomas here prescrib'd a kind of Law upon the Lord saying Coâ—e and lay thy bands upon my only Dying Daughter c. in thinking Christ could not otherwise core her unless he came to his house laid his hands on the Child c. This Ruler of the Synagogue could expect no help or healing much lâ—ss if his Daughter were dead could he hope for her life again Thus weak in Faith was this Learned Rabbi and far short of that Roman Souldier's the Centurion who believ'd Christ could cure his sick Servant without stirring a foot towards his house but barely by speaking the word of command Matth. 8.8 Our sweet Jesus takes no advantages against this Jairus to turn him off but tendring his Infirmity arose and followed him Matth. 9.18 19 c. Note Thus may we hope that Christ will condescend to our weakness where he finds truth in the inward parts any real desires and breathings that are right after Repentance c. Note But the doubt still lies how there could be any wounds in his glorified Body Answ Beside what is said before we must know that ordinarily there can be neither any wounds or any scars in a Body that is glorified For as that is not Death which is only the Death of one part of the Body but when it comes to be the Death of all parts and possesses the whole So that is not properly Glory which is only the Glory of one part and not of all A glorified Body is that which hath a Glory in all the parts c. This is confirmed by the Word of God 1 Cor. 15.49 Though the body be sown in weakness yet it is raised in power and honour But now the scars in Christ's Body were extraordinary and by special dispensation upon these supposed grounds 1. To confirm the doubting Disciples c. 2. To confound Enemies who shall be Thunder struck when they behold him whom they have pierced c. Zech. 12.10 Rev. 1.7 3. To comfort Friends in all Ages shewing our comfort lies nor in Christ's Miracles but in his Sufferings Therefore he bids us behold his wounds as oft as we eat the Lord's Supper 4. To instruct his Followers that as he abated of his Glory so must they of theirs for God's Glory and for the good of others Some go farther and add a 5th Reason of Christ's retaining his five wounds still even at the Right hand of God in Heaven for appeasing his Father's Wrath against his Redeemed for their dally sins he as it were reminds his Father by shewing his five wounds to him how he hath fully satisfied Divine Justice for all their Infirmities Note The Inferences from hence are 1. That the Lord of the Sabbath Matth 12.8 did here farther establish and sanctifie this New Christian Sabbath upon the first Day of the Week by making this his solemn sixth Appearance upon that same day and neither on the Seventh the Old Jewish Sabbath day nor on any other day of the weâ—◠〈◊〉 the foregoing first Day whereupon he made no fewer than five Appearances Note 2ly Though we cannot come up to the first Rate and Rank of Believers and become of the Number of the chief of David's Worthies c. 2 Sam. 23.23 c. yet may we but become of the Second Rate and Rank of Believers and be of the number of the Thirty of David's Worthies we need not doubt of acceptance with Christ whose Father and Figure was holy David Thus it was with Thomas here he faultered and foundered so as he was disenabled to come up with the first for sanctifying the first Christian Sabbath yet keeps he the second and was accepted Thus those persons that could not eat the Passover because they were defiled at the proper season in the first Month were allowed by Moses from the Lord to eat it in the second Month Numb 9.6 c. Nor did the Labourers come all into God's Vineyard to labour at one hour but at several hours some sooner and some later yet the last found equal acceptance with the first Matth. 20.6 7 8. We may come at the 11th hour and yet be welcome Note 3dly Christ over hears every word we speak though in never so private a place yea though it be but a secret whisper in the Ear of another Thus Christ over heard the very words that Thomas had spoke to his Fellow Disciples at a private Meeting on the week-day and now meeting with Thomas on the first Day he chargeth him with his own words verbatim John 20.27 Oh how should this consideration that Christ hears all our idle and wicked words we speak and it may be one against another and will relate them word for word at the last day bridle us He remembers our wicked words and works they are all before his face this we should consider in our hearts Hos 7.2 that we may stand in aâ—e and not sin Psal 4.4 For God records all in his Book Mal. 3.16 The last Remark concerning this Sixth Appearance is the marvelous consequences and effects thereof in converting and confirming wilful Thomas who hereupon cryed out My Lord and my God Verse 28. Now was this Unbeliever this obstinate opposer of that great fundamental Truth conquer'd and made to confess hot only that it was the very Jesus whom they used to call the Lord John 13.13 c. but also gives him the individuating and appropriating Compellation of My Lord whom I resolve now to obey and give up myself wholly to be Ruled by him in all things as the phrase imports And not only so but he adds My God acknowledging both that he had declared himself to be God by his Rising from the Dead Rom. 1.4 Note Here Christ is first call'd God in the Gospels which had it not been a Truth Christ would not have own'd the Title but have reproved him for ascribing to him that Nâ—â—â—e which Christ did not and in this abrupt Sentence My Lord and my God There is a short confession of his Faith and a plain profession of his own Interest in Christ which Christ approveth of verse 29. Note 'T is true Faith that appropriates the Redeemer as if no body 's else but mine Gal. 2.20 He died for me saith Paul and he is mine saith Thomas here Were it not for this possessive Mine the Devil might say the Creed to as good purpose as we For he believes there is a God and a Christs but that which torments him is he cannot say My to any one Article of the Faith Note This concise speech imports a vehement Admiration both of Christ's Clemency and of his own stupidity as if he had said how fâ—d was my state I might have perish'd in my Infidelity hadst thou not condescended to my Infirmity and shew'd me mercy helping me to find the power of thy Deity in the wounds of thy Humanity Therefore shalt thou be my Lord and my God for ever Thus may we all say Lord I thank thee that
and Death c. throughout the World verse 8. yea and in such places where their Testimonies would be most opposed More than this was not at this time given them to know that Key of Knowledge hangs at God's Girdle Hence learn we that 1. Christ doth not always answer the desires of his Disciples though it be promised Prov. 10.24 absolutely and Psal 37.4 conditionally He sometimes will grant the desires of wicked men according to their will as to Ahab 1 Kings 21.29 c. and to Devils themselves as when he gave them leave to enter into the Herd of Swine Matth. 8.31 32. How much more hath he something to grant to his own dear Saints always ad salutem according to their weal but not ever ad voluntatem according to their will saith Austin as here c. 2dly What severe Reprimands hath Christ given in our day to the over-curious Inquirers about Times and Seasons who have out-lived their own Conjectures with shame c. The second Remark is the Concomitants of Christ's Ascension where we have a particular description both of it and its circumstances Mark only relates the Action of Ascending Mark 16.19 calling it Christ's Assumption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same word is oft used for Christ's Ascension Luke 9.51 Acts 1.2 11 22. 1 Tim. 3.16 't is read Received up in all those Scriptures and the Septuagint expresseth Elijah's being Taken up with the Greek Thema that signifies taken up 2 Kings 2.10 into Heaven or Heavens Acts 2.34 Heb. 8.1 Christ was taken up into that place of Rest and Blessedness to wit by God the Father to whom he useth to ascribe all things by the Ministry of Angels c. This was the happy close of all Christ's toils and travels upon Earth to be taken up and to sit down at the Right hand of God in Heaven an higher honour than that of Angels whose places are only places of ministration Eph. 1.20 21. Heb. 1.13 15. Thus far St. Mark goeth St. Luke in his Gospel steps a little farther saying He was parted from them as Elijah was from Elisha 2 Kings 2.11 and carried up into Heaven Luke 24.51 into a place far above the Heavens saith Paul Eph. 4.10 His Body moved upward in a direct line by little and little as if he had been carried or listed up by the hands of others whereas undoubtedly our Lord ascended by his own power which Elijah could not have done without the help of an Angel and therefore did his Disciples now adore him Luke 24.52 whereas before this we never read of any Act of Adoration they performed to him from their familiarity with him in the days of his flesh wherein they look upon him as one sâ—â—â— of God a great Prophet and 〈◊〉 Temporal Saviour 〈◊〉 But now his Deity being more clearly declared both by his Resurrection out of the Earth and by his Ascension up into heaven those Spectaâ—â—â—â— faâ—â—â—ow 〈◊〉 prostrate before him and do worship him as the Eâ—â—nal Son of God whom they took to be before only the Son of David yet the same Author Luke in his Acts of the Apostles gives a more ample description of our Saviâ—â—â—s Ascension in the several circumstances of it as to time manner measure c. Acts 1.9 As to the Time 1st When to wit when he had spokes whose things forementioned in the foregoing verses and all the other things which Matth 〈◊〉 Mark and Luke do likewise mention for settling his Church to the World's end 2dly The manner how 't is said He was taken up that is leisurely and by degrees not by any rapid motion that he might the longer delight the Eyes and Minds of his Disciples who were all that time looking stedfastly upon his gradual Ascending wherein had he been quick and sudden like a flash of Lightning in his Ascending up then those Eye-witnesses could not have found such complacency nor confirmation of their Faith 3dly The means whereby 't is said A Cloud received him out of their sight No doubt but this was a true and a most glorious Cloud every way comporting with his Divine Majesty and accommodated to become a Chariot of State for the Prince of Glory to Ride triumphantly in Yet may we not suppose that it administred any help to our Lord in his Ascension for he was not taken up by any external helps of it or of Angels as before but by his own internal power from his Divine Nature united to the Humane and from the Agility of his now glorious Body 4thly The place whence and whereunto every motion hath a Terminus a quo the place from whence and the Terminus ad quem or place whither it is made The place from whence Christ Ascended was the Mount of Olives or Bethany which was the place of his going to his Garden Agony and so to his Crucifixion which was also the place from whence he Ascended to Heaven This teacheth that God can make the very places of our trouble and torment as Sick-beds Prisons strange Lands into which we are banished c. to become places of our Triumph and Comfort even as Bethanies or Mount of Olives to us from whence we may mount up from our Earthly Crosses to take possession of the Heavenly Crown provided we be Christians indeed living and dying in the Image of Christ as our Lord did And if the place whither Christ went bodily thence be Heaven which must contain him till the time of the Restitution of all things as the Scriptures do assure us Acts 1.11 and 3.21 and Heb. 9.24 c. This then discovers the Folly and Foppery of Popery which affirmeth that the Body of Christ yea the very Flesh that was born of the Virgin Mary is in their consecrated Waters not only contrary to that sacred Truth above mentioned but also to that praediction of Christ himself saying If any man will say to you lo here is Christ or lo there is Christ believe him not Matth. 24.23 Where our Lord describeth the last Times containing the Rise Reign and Ruine of Antichrist whose chief Engine is to persuade Christ's Corporal Presence in their Popish Churches where he may be seen touched eaten c. thereby confining Christ's Body which is in Heaven to certain places here and there upon Earth yea to a thousand places at once 5thly The Witnesses whereof none of the wicked must be Witnesses of Christ's Ascension no more than of his Resurrection but only such as were ordained of God for both Acts 1.8 22. and 10.41 It must be only his own Disciples at the Mount of Olives near Bethany-Village they must not have it only by hear-say as others but shall be Eye-witnesses thereof None of the wicked Jews must be Spectators either of the one or of the other for his state of suffering by their wicked hands was now finished therefore a sight of him should not once be vouchsafed to any one of them thus our Lord manifested himself to his chosen
though he stayed among them but two days then verse 43. for he had forbid his Disciples to Preach in any City of Samaria which was no obliging Law to himself Matth. 10.5 because the fuller Calling of the Gentiles whereof this was only an Earnest was reserved to after times when the Partition Wall was broken down then did the Lord at his Ascension direct his Disciples to be Witnesses of him in the Cities of the Samaritans Acts 1.8 which was now done c. Thus have we dispatch'd the first particular to wit The Doctrine of this Deacon Philip in its Efficacy at this place and time Occasion will be offered to inlarge upon it in the sequel c. The second particular is Philip's Auditors after this Effect They were of two sorts 1. The False and Hypocritical who was Simon Magus verse 9. And 2. The True and Sound Auditor beside those Samaritan sound Believers and that was the Ethiopian Eunuch verse 27 28 c. First of the first and false One 1st Simon Magus is described 1. By his Countrey he was a Samaritan verse 9. It may easily be supposed that this Instrument of Satan must needs be a strong Impediment to the Success of Christ's Gospel in Samaria having such a strong Satanical Samaritan in the very Bowels of it 2. By his Condition or Occupation how he led his former life in exercising Magical Inchantments bewitching the whole City with his Sorceries insomuch that this Conjurer carried the Citizens generally out of themselves as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies so that they were more his than their own driving them into an amazing Extasie and affrighting them as if he had been one of the Heathen Gods verse 9 10 11. Having by God's permission and by the Devil's power wrought wonders among the People this was a mighty disadvantage to the Entertainment of the Gospel had not Christ been stronger than this strong Man to disarm him c. Luke 11.21 22. He is described 3. By his Manners or Behaviour 1. While his Hypocrisie was covered he takes upon him to believe with an Historical Faith only and is baptized v. 12 13. 2. When it was discovered even by the Sorcerer himself by bidding Money wherewith to buy the Holy Ghost for which 3. He was reproved by Peter for a Rotten Professor c. The Remarks hereupon are these 1. A Rotten Heart may go far in Reformation yet be in the gall of bitterness c. 'T is said here Then Simon himself believed also Acts 8.13 yet was in the bond of iniquity verse 23. N.B. He had only the Faith of Devils who believe their Doom shall be denounced against them to their Eternal Torment at the last day which belief makes them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frisk and tremble James 2.19 They give their bare Assent that there is a God to judge them so Simon did assent with his head but he believed not with his heart Acts 8.37 and Rom. 10.9 His Faith was only Historical believing it to be true that Christ indeed did many Miracles and was really Raised from the Dead c. He only took upon him to believe it was not given him of God whereas Faith is God's gift to us Ephes 2.8 and not to be taken up by us at our pleasure therefore was it not the Faith of God's Elect Titus 1.1 but a Tempory Faith only which serveth to breed Horrour as the Historical doth in Devils yet is but a meer flash in Hypocritical men and thereupon soon dwindles away Notwithstanding this Historical which was but Hypocritical Faith and his seeming Repentance professed verse 25. pray for me c. yet was he still in the State of sin and all his pretended Profession was as bitter to God's pallate as is the flesh of any creature corrupted with Gall to ours Deut. 29.18 32.32 He was yet fast bound like a Bondslave of Satan in the irrefragable Bonds of his own Hypocrisie Ambition and Avarice The second Remark is Hypocrites shall sooner or later be detected some men's sins go before hand to Judgment and some men's sins follow after no putrid Hypocrisie can be forever hid 1 Tim. 5.24 25. N.B. The great Judge of the World keeps his Petty-Sessions often in this life letting the Law pass upon some few reserving the rest till the great Assizes of the last Judgment Some men's sins are discovered and punish'd in this life before their persons appear at God's Tribunal In the discovery of Simon 's Hypocrisie there is the Occasion and the Manner thereof to be considered N.B. 1. The Occasion when the Apostles at Jerusalem heard that Samaria had imbraced the Gospel by Philip's Ministry they sent Peter and John those two Pillars of the Church Gal. 2.9 as their Embassadors to confirm Philip's Doctrine and to constitute a Church there by their Apostolical Authority yea and to confer upon some men not on all nor on the Women who were Believers also verse 12. those extraordinary Gifts of Teaching Healing c. Acts 2.38 which was done only by the Apostles and not by Philip's Prayer and Imposition of Hands Acts 8.14 to 18. N.B. They all that believed had received the Saving Grace of the Holy Ghost saving this unsound Simon but none of them the extraordinary Gifts c. which were given for confirming this New Tender Church of the Samaritans This was the Occasion N.B. 2. The Manner of Simon 's discovering his Hypocrisie was when he saw those Gifts were conferr'd by Imposition of Hands he offers a price to purchase this power Hereby this Notorious Hypocrite discovered himself having taken a Profession upon him and counterfeiting that he believed only for base ends to wit both that he should not be deserted by his own Disciples who now were won over to Philip's Doctrine and also that thereby he might procure a power of working Miracles when he saw the Apostles had done far beyond what he was able to do verse 18 19. N.B. The unsoundness of his Soul and baseness of his Spirit appeared in his having such low estimations of the high things of God as if they were purchaseable by perishing Metals and as if these things of God had been vendible here as after was said to be at Rome where Simon 's Statue stood with this Inscription Simoni Deo Sancto in Claudius Caesar's time and where 't is now become a Proverb Romae omnia Venalia All things at Rome are soluble and saleable so Mantuan their own Poet testifieth c. N.B. And 't were well if the Sin of Simony were not found in other places as well as in Rome betwixt covetous Patrons and a corrupt Clergy so Crucifying Christ afresh between two Thieves Benefices being bestowed saith he non ubi optime sed ubi quaestuosissime to him who will give the most for them not who best deserve them As if a man should bestow so much Provender on his Horse because he is to Ride upon him c. It was Judas's