And as for the latter he prays that God would not shew any sign of accepting the Offering of those presumptuous Levites the two hundred and fifty that intruded into the Priest's Office which God did by sending fire from Heaven to consume the Oblation Then Moses committed the deciding of the Controversie to God himself So 2. The Divine Correction follows the Humane of Moses from ver 16 to 35. No sooner had those Intruders taken their Censers which they had ready provided upon their first Combination to thrust themselves into the Priest's Office and prepared to offer but presently the Glory of the Lord shining in the Cloud over the Sanctuary appeared unto Moses and Aaron standing on one side and these two hundred and fifty on the other side who most impudently stood stouting it out in defiance of God and making an open profession of their gross profaneness in the sight of the Sun ver 17 18 19. They declared their sin as Sodom Isa 3.9 there was no need of digging to find it out as a thing hid Jer. 2.34 for they set it as it were upon the cliff of the Rock Ezek. 24.7 The Rock of Ages now resolves to ruine them commands the credulous of the Congregation whom Korah had wheadled in to countenance his Conspiracy to withdraw from all familiarity with the Rebels ver 20 21 24 26. Moses denounces their Doom to be extraordinary ingageth the honour of his Office upon a Miracle to be wrought by God ver 29 30 c. for the utter Ruine of those presumptuous Rebels and that presently to be done as he had declared ver 5. in the very view of many hundred thousands of People who were all generally over-ready to comply with Korah's Conspiracy and to favour his Attempt he persuading them that God would favour it also His design being to introduce an equal popularity could not want many favourers among the common People yet those that would depart from the society of those sinners ver 24 26 27. were spared at Moses's Mediation for them praying The God of the spirits of all flesh as Zech. 12.1 Heb. 12.9 Job 12.10 Act. 17.25 El Elohei Haruchoth c. All this People have not sinned like Korah the principal Incendiary who hath inflamed so many into this hot Rebellion Thou Lord knows hearts Numb 27.16 that the People have not sinned out of malice but are only coaxed in by Korah 't is convenient for thy Glory to distinguish betwixt the greater and the lesser Sinners c. Thus Moses intercedes ver 22. and the Lord accepts of his Intercession for all those that would save themselves from that untoward Generation Act. 2.40 Rev. 18.4 In the next place follows the Execution of this Divine Correction The Conspirators all perish they and theirs Dathan Abiram and their Accomplices by the opening of the Earth under them ver 31 32 33. and Korah with his Company by fire from Heaven ver 35. This must needs be an undoubted evidence of God's concurrence with the Ministry of Moses and that he had not out of any private affection to his Brother Aaron preferr'd him to the Priesthood and therewithal it was an undoubted Assurance of the Divine Truth of Moses's Writings in the Pentateuch N.B. Moses here had no sooner spoke the word but God made it good by his deed dictum factum at once avouching Moses and Aaron's Authority and Integrity and avenging his own and their Cause in the just and miraculous punishment of the Rebels notorious Impiety Dathan Abiram c. stood impudently in their Tent-doors out-facing Moses and scorning the Judgment threatned ver 27. then they and their whole housholds went down into Sheol a great Grave of God's own making not into Hell as the Papists say for how could their Tents and Goods go down thither Yea their little Infants were not excepted who tho' not guilty of their Parents sin had sin enough in their Nature to deserve the shortning of their Lives and while God in Justice kill'd their Bodies he might in mercy save their Souls Yet their Parents were punished in their deaths in whose well led lives their memory might have flourished but Korah and his two hundred and fifty were kill'd by fire out of the shining Cloud as they sinn'd by fire as Levit. 10.1 2. Psal 106.18 but Kōrah's Children were not kill'd Numb 26.10 11. for either they consented not to their Father's Rebellion or they repented at the warning given by Moses Numb 16.5 their Genealogy is reckoned 1 Chron. 6.22 38. They were singers in the House of God ver 32. and of them came Samuel ver 33. Thus Children by Repentance cut off the Intail of a Curse from sinful Parents c. Lastly The Consequents of this Conspiracy and of God's Correction of the Conspirators which are twofold First A monument and lasting memorial of God's Judgments upon those presumptuous Sinners against their own Souls and of his Vindication of the Innocency of his most faithful Servants is appointed by the Lord that Israel might be warned there by and that none hereafter should dare to sin so presumptuously ver 37 38 39 40 Wherein 1. Eleazar is bid to take up the Censers of those sinners now slain and to scatter the fire out into an unclean place to shew that the Lord rejected their service as profane Aaron must not do this because he was one of the right Offerers ver 17. and must not be polluted by stepping among the dead but Eleazar as a confirmation of his succeeding him in the Priesthood must do it 2. Those Censers must not be converted to common use because they were consecrated not only as they had been offered up to the Lord as Vessels of the holy Ministry but more especially as now God sanctified them to be beaten out into broad Plates to make a covering for the Brazen Altar and so to be a lasting holy sign of this Rebellious sin c. 3. Hereby Israel must be minded that sin is the Soul's Poison as it was in those Sinners against their own Souls and such are all such as spend the span of this transitory Life after the ways of their own hearts and thereby perish for ever Alas how heartily do sinners feed upon this Poison as the Maid in Pliny did upon Spiders and the Turkish Gally-slaves upon Opium as Bread 4. This Monument and Memorial was to make Israel remember the Transgression of those Sinners God cannot abide to be forgotten and they are worthily made Examples that will not be warned to take them Alterius perditio tua fit cautio And Foelix quem facium aliena pericula cautum N.B. The second Captain deservedly perish'd by fire who took no warning by the so perishing of the first 2 King 1.10 11. as being more impudent and obstinate than the former the third was wiser ver 13. 5. Not only the Israelites in general but also all the Levites in particular save Aaron's Sons only are counted strangers in
by the Eye but by the Ear. This truth God taught Moses when he pray'd Lord I beseech thee shew me thy glory Exod. 33.18 God corrects him for this calling him from the Organ and object of the Eye to the Organ and object of the Ear saying I will not demonstrate the glory of my goodness to thy Eye but I will proclaim it to thy Ear v. 19. Exod. 34.6 all which condemns the Popish Doctrine that seeing of Pictures those Lay-mens books as they call them are good means to make men Religious which the Romish Church make a matter of Duty and hearing of Sermons which is Gods Ordinance only a matter of conveniency for it pleased God to ordain the hearing of the Word not the seeing of Pictures as the means of grace to build up his Church in the way of Faith and Holiness to Heaven 4. God hath placed in the Ear a double Natural Excellency 1. Discretion 2. Delectation or delight 1. There is a discretion or judgment seated in this Organ Doth not the Ear try words Job 12.11 The Ear judgeth distinctly of the variety of Sounds and of the truth or falshood of Sentences examining every word of the Sentences Hence the Criticks observe that Osnaijm the Hebrew Dual Number for Ears doth also signifie a pair of Ballances for as the Head or beam-head of the Ballance standeth between the two scales and determineth the weight of what is laid therein so the Head of Man hath one Ear hanging on one side and another on the other and the mind judgeth of the worth of words by the Ears as the Ballance doth by the Scales and therefore the two Greek Names for the Ear and the Mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have a symbolical sound All which together with the Admiration or Interrogation in that Text Job 12.11 which is the strongest asseveration doth intimate that a Judicious Christian taketh not up Truth upon Trust but he tryeth all things by the ballance of the Sanctuary and holdeth then fast that which is good but abstaineth from that which appeareth to be evil 1 Thess 5.21 22. 1 Cor. 2.15 Phil. 1.9 Hebr. 5.14 not carried away as he is led 1 Cor. 12.2 not blown about with every wind of Doctrine Eph. 4.14 not pulled away with the error of the wicked 2 Pet. 3.17 nor taken prisoner by seducers 2 Tim. 3.6 and so made prize of by them Col. 2.8 for want of either skill or will to try Truth from Error 2. God hath placed Delight as well as Discretion in this most excellent Organ therefore Solomon calls the Ears the Daughters of Musick-passively understood Eccles 12.4 The Instruments of Hearing both External and Internal which receive the Musick as well as if actively taken the Instruments of Speaking that in vocal Song do make the Musick both which fail'd in old Barzillai 2 Sam. 19.35 and therefore he thought himself an unfit Companion for Musical David as some sounds as the sharpening of the saw c. are very harsh and ungrateful so other sounds whether by blast or by beating on Instruments or by a tuneable voice are both refreshing and ravishing to the sense of Hearing 5. There is not any Member that the Devil envies more than the Ear because God hath ordained that Organ to be an open door to life and Salvation as before and therefore that envious one endeavours to shut it up as appears in the case of the man possessed with a deaf Devil Mark 9.25 where Christ rebuketh Satan calling him thou deaf and dumb Spirit because he had made the young man so and thereby had most malitiously marr'd the workmanship of God the Devil had possessed his Ear to hinder him from hearing the Word of life Naturalists say that the Dragon hath the greatest spite against the Elephants Ear because he knows that to be the only part which he cannot defend therefore doth he bite it off and from thence sucks out his Blood So the Red Dragon the Devil endeavours to bung up the Organ of Hearing that Faith Life and Salvation may not come that way When this deaf Devil doth possess mans Ear then it is that God speaks once and twice and man perceives it not Job 33.14 Intus existens prohibet alienuni the Devil within makes man not only averse but adverse as well as unable to attend the word of God without and therefore 't is said v. 16. God openeth the Ears of men 6. This ushers in the sixth Excellency of the Ear there is no Member that God expresseth in Scripture so much of his care of and so much of his pains about as about this as 1. God planted the Ear Psal 94.9 and therefore the Fsalmist argues he that is the Author of the Senses shall he be senseless 2. When the Devil hath made it an heavy Ear Isa 6.10 59.1 and dull Matth. 13.15 then God awakens it Isa 50.4 3. When the Serpent hath not only stopp'd up his own â—ears Psal 58.4 but also the Ear of Man to make him deaf to the charmings of the word of God then God opens it Job 33.16 36.10.15 Isa 50.5 and Christ saith to all that belong to him Epphatha be thou opened or let all lets be removed let all coverings be uncovered Mark 7.34 Revelat aurâ—â—m he takes off the veil that is upon the Ear for so the Hebrew Reading is Jigeleh Ozen he will reveal or uncover the Ear of all outward obstacles to make Man hear the better 4. When Satan hath bolted and blocked up this door of the Soul with Ignorance Vnbelief Passion and Prejudice so that as 't is said of some Creatures Man also hath got Fel in Aure Gall in the Ear then God bores it Oznaim Karitha mine Ears hast thou bored Psal 40.6 or digged open When he saith Epphatha together with that word there goeth a power as Luk. 4.32 which breaketh open the door and maketh the Bore so big that the Word of God may enter and find room Joh. 8.37 yea God calls up the Ears of the Soul to the Ears of the Body that one sound may pierce both then the deaf do hear and the blind do see Isa 42.18 5. When the Devil hath drawn the foreskin of security sensuality and wilful obstinacy upon the Ear so as to make it an uncircumcised Ear Jerem. 6.10 Act. 7.51 then God comes to Circumcise the Ear and with it the Heart Rom. 2.29 Jer. 4.4 this makes an Israelite indeed Joh. 1.47 When the foreskin of the flesh or old Adam is cut and put off by the Spirit of Christ both ad intelligentiam ad obedientiam to understand and obey the word and will of God Thirdly The Tongue is an Honourable Member of the Body therefore is it call'd Mans Honour Gen. 49.6 Jacobs Tongue never gave consent to his Sons villany and Mans Glory Psal 16.9 30.12 37.9 which is explained Act. 2.26 The Tongue is Mans glory above all other Dumb Creatures and surely such a
not so bad as to live without a Calling in the World Of this before at large The second Divine Truth Moses teacheth in this History is That every Man beside his particular Calling must mind his general Calling also There be some Atheistical Persons that stick not to say Let those that have leisure from secular Employs such as Church-men are attend upon the Service of God such as have nothing else to do let them Pray Hear Read and mind Matters of Religion we have other things to heed and to trouble our Head withal we must not Neglect our Callings Dare such Men make themselves worse than Cain who though he had his Calling yet could he as well as Abel set some time apart for the Service of God And so ought all Men to do the particular Calling must not justle out the general for the former is sanctified by the latter as Gen. 24.13 27. Psal 90. last 1 Cor. 10.31 The Duties of our general Calling are to help us in the Duties of our particular as Christs being in the Temple among the Doctors was not any hinderance to him from going home to be subject to his Parents Luke 2.46 51. There is a proper Season for both and every thing is beautiful in its peculiar Season Subordinate things are not contrary but may and must consist together Christs conversing in the Temple rather qualified him for than obstructed him in his filial Subjection so our conversing with Christ in the Temple in ways of Religion which is our general Calling as Gods Servants must make us return home better Husbands Wives Parents Children Masters Servants Ministers People in all the Duties of our particular Calling we lose that sanctifying Influence of Sermons Suppers Sabbaths when we do not carry home some more sweetness of Spirit to our Relations from them than we brought with us to them As the Merchant going out in a Morning about his Merchandizing if he meet with some bad Bargain or disappointment in his Traffick and Trading he returns home in so morose an Humour that none of his Family can please him no not though they all do their Duty so to do but if on the contrary this same Merchant meet another Morning with some brave Bargains that will advance his Estate and fill his Coffers Oh with what Candour and sweetness of Spirit doth he return home then is he all Honey and Love no Action no Relation can displease or disoblige him he takes all things that are done by the right Handle and putteth a most Candid Construction even upon Deeds done amiss to himself yea carries sweetly to all all that day unless or until another bad Bargain happen in losses and crosses to unhinge his Spirit again and to make him uneasie in himself Just so it is with a Christian that Spiritual Merchant Mat. 13.45 Let him go out in a Morning to the Ordinances of God if he there meet with a purchase of the Pearl of price Oh what an Heart-changing and a Life-changing Work is wrought upon that Man he may then say Ego non sum ego I am not the same Man I was as one once said to his tempting Curtizan he returns home filâ—'d with meekness and lowliness which he hath learnt from Christ by his conversing with him in his Ordinances Mat. 11.28 29. But if any return home from Gods Worship with sourness of Spirit 't is an Infallible Evidence that they have made no good Bargains for their Souls at that time for 't is an undeniable truth that the Duties of our general Calling should better dispose us for the Duties of our particular Callings No Man is Born principally to serve himself in his particular Calling but his God and himself in Subordination to God and so the particular Calling must be Subordinate to the general and Prayer which is a duty of the general Calling must every Morning fetch down a Blessing upon the Duties of the particular Yea 't is not enough to pray for Gods Blessing upon our Labours in the Morning only and so walk with a carnal careless frame of Heart all the day in our worldly Affairs no but we should drive on the Trade of godliness as well as our own Trades in holy Ejaculations all the day long so shall we be both in Gods fear and in Gods favour all the day Prov. 23.17 and this is dividing aright for God He is a wise Merchant indeed that can drive a Trade in both Indies but he is wiser that can drive on his particular Calling on Earth and his general in Heaven Those two Sons of Adam are mindful of both those Trades and Callings and their practice is for us a pattern as is apparent from those particulars 1. Cain and Abel lived not in the State of Innocency but in that of the Fall as we do Had Man never sinned God expected some solemn Service from him how much more needful is our serving God since the Fall for testifying our Repentance and for Sueing out our Pardons and for seeking Reconciliation with God from whom we have faln and with whom we have faln out even into an enmity against him Rom. 8.7 Col. 1.21 These two Sons of Adam were in the same State we are in the faln State and what they did for recovery out of that State we ought likewise to do the same 2. This Service of theirs was after the promise of Christ in the Seed of the Woman Gen. 3.15 that first Gospel which ever was Preached so 't was Gospel-service which Cain and Abel performed here and surely Evangelical Duties concern us as well as them yea us more than them seeing Christ was only promised to them but he is manifested to us and preached to all Nations therefore we should abound in our Religious Service more than they 3. This Service of Cain and Abel was before Moses long before the Law so it doth not concern the Jews only but us Gentiles also even all Men in general to the end of the World This Service of those two Sons Adam was a natural Duty long before it was written in the Moral Law was a Law written in their Hearts to acknowledge Gods Soveraignty over them and their Dependency upon him Rom. 2.15 so that none of Adam's Off-spring can plead exemption from this natural Duty but all Jews and Gentiles that have been are or shall be are equally bound by the very Law of Nature to this Moral Duty of some Spiritual Service and Worship to God 4. And Lastly This Service of theirs was done per modum Sacrificii by way of Sacrifice and so it representeth to us the great Sacrifice for sin to wit Christ upon the Cross and it also remindeth us of all those Spiritual Sacrifices which we must offer up to God in Gospel-times to wit the Sacrifices of a broken Heart and of a contrite Spirit bleeding for sin Psal 51.17 yea and Sacrifices of praise our Thank-offerings to God for his providing us such a Saviour Psal
and favour could have kept this Patriarch longer for the Apostle saith He shall be established for God is able to make him stand Rom. 14.4 Speaking there of Gods faithful Servants Faithful unto Death as that longest lived Patriarch Methuselah was it followeth therefore that Enoch was not taken away lest wickedness should alter him as that Apocryphal Author saith but because holiness did most eminently shine forth in him so that the antients call him Phosphorus inter Stellas the morning Star of his Age for his out-shining all other Stars in his walking with God and therefore had he this singular favour for his singular Conversation to be translated out of the lower Orb of this World into the highest Orb of the other World there to shine as a bright Star for evermore Hence two absurdities are sufficiently confuted 1. That of Procopius and Gazeus who both say that Enoch was a wicked liver before he begat Methuselah because 't is said after he had begot him he walked with God Gen. 5.22 And not before say they yet after this he repented Yet there is no ground in Scripture for this groundless surmise for the word after is not at all exclusive but may as well be Inclusive intimating that he walked with God both before and after the begetting of that Son and that he was most Eminent and Extraordinary in Piety appeareth plainly inasmuch as God did vouchsafe him this most Eminent and Extraordinary priviledge above all the other Patriarchs to be translated from Earth to Heaven without any death or disease And the second absurdity is as gross in the Jewish Doctors calling Enoch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the shortest lived Patriarch because he was voluptuous and lest he should degenerate for in truth he was the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or longest liver of them as his life on Earth was changed into a better life in Heaven Having done with the dark expression of Moses Gen. 5.24 Concerning Enochs translation made more dark if not disannulled by the Jewish Ficticious Fables I come now to that more plain place of the Apostle Heb. 11.5 Which yet is also darkened by sundry Popish Dreams and Dotages In which plain place of the New Testament which is an unvailing of Moses or a clear Explanation of that Darker place aforenamed 4. Generals are very remarkable to wit 1. The extraordinary Priviledge vouchsafed to Enoch above all the other Patriarchs before the floud to be Translated 2. The admirable advantage attending this Priviledge of his Translation That he should not see death 3. The excellent Effect or Consequence thereof he was not found that is any more in this vale of tears where his Righteous Soul had been daily vexed with the unrighteous Lives of that degenerating age as 2 Pet. 2.8 For God had translated him to wit hence into Paradice as the Arabick Version addeth where he had a plentiful amends for his want of the days of the other Patriarchs in the days of their several Pilgrimages so called Gen. 47.9 He was not found after this a poor Pilgrim on Earth but he was found a Bird of Paradice flown up into Heaven 4. The great ground and famous Foundation and Fountain from whence all the before-named did flow was that he was a pleaser of God Of all these four parts in their due order handling the second observation that doth arise from hence to wit Those and those only that are walkers with God and pleasers of God upon Earth shall undoubtedly be assumed up to God and be happy and inhabit with God in Heaven The first enquiry in the improvement of this point is concerning Enoch's Metathesis ceu metabasis or translation how it was for manner and whither it was for place and what of Enoch was translated Body as well as Soul Answer Moses's word lakak Gen. 5.24 is more dark as before which signifies rapuit importing his rapture which some Interpret accepit eum Angelus ejus his Angel took him away thus Emanuel sa sayeth but Elohim is better Translated God who translated or took Enoch as in our Bibles than his Angel Josephus renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reversus est ad deum he returned to God and the Tigurine Version reads it subductus est ascendit in Coelum ex mandato coram domino he was taken up and ascended into Heaven by command before the Lord. Accordingly Piscator and Ainsworth explain the Arabick Version he was translated into Paradise that is say they into the Heavenly Paradise mentioned Luk. 23.43 and 2 Cor. 12.2 4. Agreeable to this is that more plain word of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.5 the same word used by the same Author Heb. 7.12 for the change of the Priest-hood from the Law to the Gospel imports also the change of Enoch's Life from Earth to Heaven Thus the word Metathesis is frequently used in Authors for a man's changing his habitation from one place to another as from the Countrey to the City Thus Enoch chang'd his Habitation from the Church militant to the Church triumphant Calvin elegantly expresseth it that the World began to burn as an Oven with unlawful Lusts and God snatch'd Enoch as a brand out of that fire or Oven so called Hos 7.4 for a signal reward of his singular piety This in the general but more particularly 1. The manner how he was Translated Answer Some Hebrew Doctors do assert that he was taken up in a Whirlwind as Elias was 2 Kings 2.11 and that he was disarayed of the Foundation corporal as their phrase is and clothed with the Foundation Spiritual and further they say that God shewed him all the high Treasures and the Tree of Life in the midst of the Garden of God c. Thus glosseth Rabbi Menachem upon Gen. 5.24 The manner of Elias or Elijah's Translation is more largely described by the Holy Ghost in Scripture 2 Kin. 2. where mention is made 1. God foretold him of his Rapture v. 4.19 and therefore was he so careful to visit the Schools of the Prophets before his departure and to leave them a blessing behind him both at Bethel and Jericho v. 2. and 4. This is not said of Enoch that he was foretold of his Translation 2. Elijahs removal was also foretold to the Sons of the Prophets v. 3. and 5. 'T is not said by Moses that any other fore knew Enoch's removal 3. The very means of Elijahs Transportation are distinctly mentioned v. 11. which was a Chariot and Horses of Fire to wit Angels in this form Psal 104.4 a fiery Apparition like Horses drawing a Chariot as 2 Kin. 6.17 Hence the Poets feign the Sun is carried in a Chariot and Horses of Fire What means could be more commodious than a Chariot to carry a man from one place to another therefore Gods Angels that carried up Elijah are so set forth here they appeared in Fire but it was such as consumed him not like that in Exod. 3.2 which
about an hundred and sixty years after his Death so long did their Misery and Slavery last before Moses came The second Branch of Joseph's Last Will was a command concerning his Bones Heb. 11.22 He saith not my Body but my Bones because he foresaw that his Body would be consumed in the Coffin before their departure out of Egypt and nothing but his Bones would then remain unchanged This highly commends Joseph's Faith who though he saw the Promise afar off Heb. 11.13 even an hundred and sixty years distance betwixt his Death and Israel's Departure yet he Imbraced it neither despising it nor doubting of its Truth Hence the fourth Respect is introduced to wit his Death and his order of the place of his Burial His good Father left his Son a good Example Jacob would not be Buried in Egypt the Jewish Rabbies say because he foresaw that the Dust of Egypt would by Moses be turned into Lice c. What a shame it is that many Men are Buried quick in the World and in Sin This shews Joseph's goodness in imitating 1. So good a Father not to lay his Bones in so bad a place hoping a better Resurrection 2. In discharging the Duty of a dying Saint remembring Gods Promise whereby David did still all murmurings Psal 77.9 10 11. 3. In retaining his love to the Land of Promise it seems hereby Egypt had not Joseph's Heart and Affections though he had his Honour and Grandeur therein For he takes care his Bones shall be carried thence 4. In providing such a standing Memorial of Israel's Deliverance from Bondage the sight of Joseph's Bones did Preach Deliverance to them during that tedious time of their Slavery Thus our Lord hath left his Body and Blood amongst us as Remembrancers of our Deliverance from Sin 5. In resolving when his living Body cannot go to Canaan that his Dead Bones should be carried thither Thus our Edward the first had a strong desire to go to the Holy Land but being prevented charg'd his Son upon his Death-bed to carry his Heart thither leaving 32000 l. to defray charges His Superstition shames our remissness in not sending our Hearts to those Ordinances which we cannot now come at The want of an Ordinance may be an Ordinance especially where there is love to it longings and lamentings after it We do all things when we purpose and indeavour to do all things and mourn that we can do no more 6. In taking such care to keep possession of the Land of Promise even while he lived and laid in Egypt The Amorties in Jacob's absence had Seized on his purchased Field yet the Title is still claimed and recovered Oh that we could maintain on Earth good Intelligence with Heaven and claim our Title there by just means The Fifth Remark is it was during this long Interval betwixt Joseph's Death and Israel's Deliverance out of their Egyptian Bondage that Joseph's Nephews the Ephraimites attempted their own Deliverance before the time appointed by God not long after Joseph's Death and even while their Father Ephraim was yet alive Hasty work seldom ends well sure I am this ended with ill success to the great Grief and Regret of their Aged Father who mourned for this miscarriage many days 1 Chron. 7.22 This seems to have happen'd a little before the rigour of the Egyptian Slavery and before the Reign of that new King mentioned Exod. 1.8 who knew not Joseph as the five Kings of Egypt his Predecessors had done Those Ephraimites would have been carrying their Grandfather's Bones out of the Land before God's time and before the Sins of the Amorites were full Gen. 15.16 therefore the Inhabitants of the Land fought fiercely pro Aris Focis for holding fast their own Lands and Livings and not to be turned out of their Tenements before the time This furious fight of the Philistims upon their own ground the Ephraimites because the Lord was not amongst them as afterward among the Murmâ—rers Num. 14.42 were not able to stand before so sharp a shock but turned their Backs in the Day of Battel as is said Psal 78.9 and then was it that it went so ill with the house of Ephraim 1 Chron. 7.23 Notwithstanding this Joseph's Prophecy concerning the carriage of his Bones was in God's time accomplished Moses was mindful of Joseph's last Will and Israel's Oath they Swore to him Gen. 50.25 therefore in Conscience of Duty the Coffin was carry'd out with Israel Exod. 13.19 which was Buried in the Valley of Achor that Door of Hope of a better Resurrection namely in that Field near Shechem c. Josh 24.32 Thus long did Joseph willingly wait for his Burial in Canaan being not immediately after his Death carried thither as Jacob was but defers his Interment to this time because he would not disoblige the Egyptians who would have censur'd him for contemning their Land as if that which had been the place of his living in Honour were not thought good enough by him for his lying in when Dead this would have highly incens'd them against his Survivers The Sixth Remark The History of Job c. falls in order of time betwixt Joseph's Death in Egypt and Israel's Departure out of Egypt This may rationally be concluded from these Grounds 1. No mention is made in the whole Book of Job either of the Children of Israel or of their grievous Sufferings in Egypt and Deliverance out of it which had been most suitable and pertinent to the purpose 2. Job is preferr'd for his Piety before any man then alive even before his patience had given such a lustre to his Piety then the Church must be in a very low Ebb. 3. After the giving of the Law Sacrificing was confined to the Tabernacle c. but Job Sacrificed in a Country of the Gentiles Men after were bid to Sacrifice at God's Altar Exod. 20.24 4. After Moses time the knowledge of God was extinct among the Gentiles which before had been made known to divers by Dreams and Visions but then peculiar to Israel 5. Job lived near two Hundred years old Chap. 1 2 3. and 42.16 whereas after Moses Man lived far shorter Psal 90.10 God began to cut Man's life much sooner off in Israelites and all others 6. If Eliphaz was the fourth from Esau of Teman as Amram was from Jacob and Levi this shews their Contemporizing and that Job lived when it went sadliest with Israel in Egypt The particular Remarks concerning Job are First That the Book is no parable or poetical Fiction as some have dotingly said but a real History which is clearly demonstrated both by the contexture of the whole giving a distinct account of all circumstances of Persons Places Actions c. and by the succeeding Pen-men of the sacred Scripture more especially who mention Job as a real and eminent Pattern of Piety and Patience as Ezek. 14.14 where he is quoted and coupled with Noah and Daniel two Persons that acted glorious Works in the
Day that they might ever be ready to go both by Day and Night Exod. 13.22 whensoever the Lord gave them a sign for removing therefore are they said to keep the Lords watch Numb 9.19 Thus are we bid Alway to watch not knowing when Christ will come Mar. 13.35 The Thirteenth General Remark is The Number of Israel's Journeys in the Wilderness is 42. Numb 33. which consists of Six times seven and so when Moses is unveiled it holds forth either the Creation-work done in Six Days then succeeded the Sabbath or Resting Day in the number Seven after which Six-seven Journeys Israel had their Sabbath or Rest in Canaan or it may signifie those Six days of our Pilgrimage in the Wilderness of this lower World after which by the Conduct of Christ we enter into our Eternal Sabbath or Rest in a better World the true Canaan The Fourteenth Remark is The many Impediments that Israel met with in their March from Egypt to Canaan First Some were External Impediments And Secondly Some Internal 1. The External or those from without were 1. Pharaoh's pursuing Exod. 14. 2. Want of Water at Marah Exod. 15. 3. Want of Bread Exod. 16. 4. Amalek warring against them Exod. 17. 5. The Edomites stopping their passage Numb 20. 6. The Canaanites doing the same Numb 21. 7. The Amorites oppose them also Ibid. 8. The Moabites in Conjunction with the Midianites their Assistants whose King Balak hired Balaam to Curse them and to cut them off Numb 22.23 24 25 Chapters To all these External Maladies God gave them most Graciously as many Effectual Remedies Secondly The Internal Impediments or those from within themselves were 1. Their Manifold Murmurings Exod. 14 15 16 17 Chapters and Numb 11. 2. The Faction of Miriam and Aaron against their Brother Moses Numb 12. 3. The Sedition of the ten Spies Numb 13 14. Chapters 4. The Conspiracy of Korah and his Company Numb 16. 5. Their Murmuring again for want of Water at Meribah Numb 20. 6. Their Repining at the tediousness of the way in encompassing Edom for which the Lord sent fiery Serpents among them yet the Lord was so gracious to them as to bestow suitable Remedies to all those internal Maladies also as the Brazen Serpent to the last of those Numb 21. All which do teach us that the true Travellers towards the Heavenly Canaan must expect to meet with many Impediments both from within and from without to hinder their March and Motion of Holiness towards Happiness The Apostle therefore saith the Righteous are scarcely saved 1 Pet. 4.18 that is they have much ado to reach home to Heaven As Israel notwithstanding all these obstacles aforenamed that lay in their way yet were carried comfortably into Canaan Indeed Moses Dies among them at their last Stage in the very Borders of Canaan to teach us the weakness and insufficiency of the Law for our Salvation Rom. 8.3 but God rais'd up a Joshua to lead them thorough Jordan into the Land of Promise Even so the Lord hath rais'd up our Jesus to save us to the uttermost Hebr. 7.25 These are the General Remarks upon the whole The Particular Remarks upon such Memorable Matters as are Recorded in sundry of Israel's forty two Motions and Mansions should here follow but This first Volume being already swoln into 120 Sheets I must refer them the Lord willing and assisting to the next Volume Cùm Relego scripsisse pudet quia plurima Cerno Me quoque qui scripsi Judice digna lini Ipse quidem studui bene de pietate Mereri Sed quicquid potui gratia Christe tua est Quid sum Nil Quis sum Nullus Sed gratia Christi Quod sum quod Vivo quodque laboro facit Deo soli Gloria in AEternum FINIS Chapter 20. An Appendix or Supplement to the First Volume Containing the more Particular and most Memorable Remarks after the more General before exhibited upon the most Eminent passages of God's Providence toward his only Church that he had then in the World yet his Wisdom which it profundum sine fundo a Depth without a Bottom did order her to be wandring from Egypt for Forty Years in the Wilderness and to be travelling to and fro like a poor Pilgrim from forty two stages and stations under the conduct of Christ himself in the Cloudy Pillar before she reached to and rested in Canaan Some Praeliminary Remarks First THIS following History is the more Famous and Worthy of all acceptation being Faithful Sayings in all its parts and parcels because the God of Truth himself is the Historian making Moses his Emanuensis or Penman in Recording it and representing fairly to our view even an unparallel'd prospect how the Lord rowled and tumbled his own dear Spouse from one barren place to another in the dry desarts and backyard as well as forward yea round about as if she had been treading a Maze in and out before her Lord landed her safe in the Land of Promise Secondly Noab's Ark while it lay rowling and tumbling upon the surface of an Universal Deluge for a whole year may well be look'd upon as a Type and Emblem of Moses's Church in the Wilderness As the Ark was tolled to and fro upon the Waters 'till it came to rest upon Mount Ararat so this Church was tumbled to and fro in the Desart as Joh. 16.33 Isa 54.11 c. 'till she came to rest in the Land of Canaan See much more of congruity betwixt the Ark and the Church page 113. Volume the First Thirdly The Gospel-Church may well be look'd upon likewise as the Antitype of this Wilderness-wandring-Church because she also had her times and her turns in a Wilderness state by a divine dispensation Revel 12.1.6.14 Wherein Mark First She is compared to a Woman First For her weakness saith Paraeus unable to defend her self and therefore flying into the Wilderness from the face of the Dragon Antichrist c. as this Old Testament Church fled here from the face of that Dragon Pharaoh Isa 51.9 Ezek. 29.3 4. Secondly She is call'd a Woman for her Fairness because the Female Sex are commonly more fair than the Male Thus Christ calls his Spouse Fair very fair and all fair Cant. 4.1 c. Not that she was so in herself by her own native beauty but as Cloath'd with the Sun of Righteousness and made comely with his comeliness that he put upon her Ezek. 16.14 Thirdly For her Fruitfulness in bringing forth a Seed for God Isa 54 1. Gal. 4.19.26 27. This enraged the Devil as the Churches fruitfulness in Egypt had enraged Pharaoh Exod. 1.7.12 the more they multiplyed the more they were molested c. Fourthly She is call'd a Woman for her strong affection of Love to her Lord Females quicquid volunt valde volunt their desires are more eager and earnest than those of Males hence David saith Jonathan's Love surpassed the Love of Women 2 Sam. 1.26 Mark Secondly This weak fair fruitful and
People again As before He opened a new way never gone before to deliver them out of eminent Danger at the Red Sea A true and due consideration of this great Truth might have prevented their murmuring but alas they look'd too low at Moses and too little at Jehovah who had taken them into his Conduct pardon'd this Sin also and shew'd Moses a Tree that should sweeten those bitter Waters c. at Moses fervent Prayer Exod. 15.25 Here was a Tree at hand even in this dry Desart as there was a Well of Water nigh Hagar in the Wilderness though she saw it not till God had opened her Eyes Gen. 21.19 nor Moses saw this Tree till God shew'd it him and the Nature and Vertue of it The Hebrew Doctors as Elias in Lexico Chald. say it was a Tree that bore Flowers like Lillies but exceeding bitter it being the manner of the holy blessed God say they to make that which is bitter sweet by that which is bitter Thus Elisha heal'd the Waters of Jericho by Salt 2 King 2.21 which was more like to make them more bitter And Christ heal'd the blind Man with Clay which was more like to put out his Eyes than to open them But herein God shews his Power by healing one contrary with another dulcifying those Waters by a bitter Tree But others judge it more probable that this Tree was like our Liquorice which Ecclesiasticus 38.5 intimates Was not the waters made sweet with wood that the virtue thereof might be known and which might be sweet enough to give a grateful Relish to a particular draught But that the main body of the Waters should be dulcified by casting it in this could not be natural but miraculous God could have given sweetened Waters for so many hundred thousand c. to drink without this Tree yet useth he this external Sign and Instrument to make a deeper Impression upon Israel's dull apprehensions and to teach us that the weans which God appoints may not be neglected either for Soul or Body But the mystical signification of this Tree is redundant in Authors quisque abundat in sensu proprio 1. It signifies say some what we are by Nature even bitter in thought word and deed yet sweetned by grace as the Waters by this Tree 2. Others say it signifies the Law which is a killing Letter in it self unpleasant to the taste c. but 't is sweetned to us by the Gospel c. 3. This Tree was a figure of the Tree of Life or of that Rod which was to spring out of the Root of Jesse Isa 11.1 who sweetens all to us Matth. 11.29 Christ is the Fir-tree Hos 14.8 the Vine John 15.1 whose Leaves heal Nations Rev. 22.2 4. 'T is a Type of Christ's sweet Cross and easie Yoke that sweetneth and facilitateth all our bitter and heavy Afflictions which are compared to VVaters Psal 69.2 yet are hereby made light and joyful Gal. 3.13 1 Pet. 2.21 24. 2 Cor. 1.5 7 10. and 4.17 Rom. 5.3 and 6.3 4. N.B. VVhat then if we meet with the bitter VVaters of Affliction in the VVilderness of this VVorld Despond not so long as we have the Remedy by us to redress this Malady our Antidote is at hand The 6th Remark upon this fifth Station is God proves his Church by bewildering her for gracious ends to do her good at the latter end Deut. 8.2 15 16. VVhat this Law was wherewith he proved Israel at Marah Exod. 15.25 there be several sentiments of it To omit the Jewish Fables As 1. The eating of Swine's flesh was here forbid 2. The Sacrifice of the Red Cow was here commanded 3. The Seven Precepts of Noah 4. The Law of the Sabbath and other Ceremonies c. all Conjectures without ground As to the Sabbath 't is probable they kept it in Egypt tho' remisly as both the number of the Seventh Day Passover and the manner of keeping that Day with an Holy Rest Exod. 12.16 do intimate The Law of the Sabbath was immediately given after the Creation not here but their Opinion is more probable who say that First The Lord renew'd his Covenant made with the Patriarchs of old and now reviv'd it with their posterity at Marah or Secondly It may relate to that summary Statute expressed in the next verse If thou wilt keep all my Commandments c. v. 26. which God premiseth as a preface to the Law to be after given on Mount Sinai within the space of little more than a Month as may be gathered by comparing Exod. 16.1 with Exod. 19.1 So there appeared no necessity here to prevent that time and place yet this preface premised as a preparation for that dreadful Day hath annexed to it a most gracious promise of healing all Diseases by an Almighty Physician both those of the Soul forgiving their Iniquities and healing their Souls Psal 41.4 and 103.3 and those of the Body also Ibidem Which sheweth that obedience to God's Law is the best preservative against sickness 1 Cor. 11.30 31. and 2 Chron. 30.20 c. The Last Remark from the connexion of Marah Israel's fifth station to Elim their sixth Exod. 15.27 sheweth that instead of all their discouragements at the former they are better treated with better and more pleasant encouragements and accommodations in the latter place where they met with twelve Wells plenty of Waters for every Tribe one and seventy Palm-Trees made a Badge of Victory Rev. 7.9 or Date-Trees alluding to the seventy Elders the Jewish Sanedrim those abounding with refreshing shade and pleasant Fruit Thus sadness endures an Evening but joy comes in the Morning to bewildred ones Psal 30.5 c. Now come we to Israel's Eighth Station in the Desart of Zin their seventh having nothing memorable being omitted Exod. 16.1 Oh how changeable were the Churches Affairs here no sooner was one impediment master'd but another starts up and stares her in the face Plenty at Elim where Palm-Trees signifie the Righteous Psal 92.12 and were a sign of Victory Rev. 7.9 over that tentation at Mara thro' the Cross of Christ did not last long They are again conducted to the Red Sea on the Arabian shore Numb 33.10 11. and from thence hither where they meet with new and more wants the want of Bread their third hinderance for which they murmured again as before for want of water forgetting all the fresh Experiences of Divine favours behind them and not looking unto Jesus who went before them Heb. 12.3 their joy dwindles This happened one Month after their leaving Egypt in which thirty days time all the provisions they had brought thence upon their shoulders were quite spent though eating sparingly thereof all that time also Now Famine pincheth them having no prospect of more provision in a barren Wilderness unless they had fain upon their own Flocks and Herds which would not have serv'd such an Host for above a Month Numb 11.22 and which they peculiarly preserved for an increase
passeth through them Isa 27.4 and which seemingly might Promise Fruit but were really dry to shew that there is no hope of Relief by any legal Performances N.B. The Apostle calls the Law given upon Mount Sinai a Covenant of Works Gal. 4.24 which was a fiery Law Deut. 33.2 and hath still something of the Fire in it but no Relief or Comfort as the Tenure of it is do and live so 't is full of Terrour and Malediction to those that continue not in all things Gal. 3 10. It made not only the People but even Moses himself their Mediator Tremble Heb. 12.21 But we have a better Mediator in the Gospel-state not God coming down in a thick Cloud as here but God manifested in the Flesh c. 1 Tim. 3.16 'T is the Gospel-state that 1. Gives us Relief from the Curse of the Law 2. Procures Acceptance both of our Persons and of our Actions of Obedience And 3. Obtains Pledges of Divine Favour both for here and hereafter The Voice of Words was the Decalogue or Moral Law which was first writ in the Heart but now by the overspreading Corruption of all Flesh was much worn out Therefore God gives it here such a glorious Renovation and not only Audibly spake those Ten Words in the Audience of all this prodigious Auditory but also wrote them with his own Finger in Tables of Stone to shew both the Law 's Duration and our Obduration The Seventh Remark is the Perturbation of the People at this horrible Promulgation and Delivery of the Decalogue Wherein the Objects the Effects and the Remedy of their Horrour and Trembling are expresly observable in this Place First The Object Exod. 20.18 They saw the Thunders c. which strictly taken are rather heard than seen but seeing is largely taken for perceiving by any Sense or by the Understanding Thus Jacob saw there was Corn in Egypt Gen. 42.1 is explained by the Holy Ghost by Jacob heard Act. 7.12 Seeing is the surest Sense for believing one Eye-witness is of more Credit than many Ear-witnesses therefore 't is oft used for Knowledge that comes by Hearing or by the other Senses as Exod. 5.21 Yea by the Light of Reason or by the Evidence of Faith whereby many Truths are apprehended so assuredly as if they were seen with our Bodily Eyes Omnes Sensus conjuncti sunt in communi sensu all the five outward Senses are conjoined in the inward common Sense Nor doth Moses relate all the People saw for there was Fire mixed with Smoak and Darkness c. which burned up to the midst of Heaven This was the Object that affrighted them Secondly The Effects were twofold First Their Supplication that God would no more speak by himself but by Moses to them Exod. 20. ver 19. 'T was here Man 's own choice and we should therefore look on it as a great Mercy that God's Mind is made known to us by the Ministry of Men like to our selves as Elihu said to Job Behold I am according to thy wish cut out of the Clay My Terrour shall not make thee afraid Job 33.6 7. N.B. God speaking â—he Law was so terrible to the People that they had need of a Mediator wherein Moses â—ypified Christ Gal. 3.19 1 Tim. 2.3 to mediate betwixt God and Israel Secondly Their Tergiversation or flight from the Mountain as frighted ones retreating to their Tents ver 21. For which doing God commiserating their Infirmities gave them his Commission Deut. 5.30 As he had before given them his Commendation in requesting a Mediator Deut. 5.28 29. The People being terrified seek for a Mediator ver 27. which was the end of the Law as a Schoolmaster to drive us unto Christ Cal. 3.24 This humble motion pleased God and for the present he gave them Moses to mediate for them but farther promiseth them a Prophet like to Moses who was Christ our Blessed Mediator Deut. 18.15 18. Act. 3.22 26. Whose Office is to go near unto God and declare his Mind to us which was fulfill'd in Christ Joh. 1.18 and 3.13 and 8.28 c. The Law was given in this terrible Manner for many Reasons 1. To shew forth the dreadful Majesty of God 2. To awaken the Consciences of Sinners 3. To declare the controversie betwixt an Holy God and sinful Men without Christ by whom Grace cometh and the Gospel of Grace invites those whom the Law excludes 4. The Law given out of the Cloud intimated it's obscurity without the Gospel 2 Cor. 3.13 c. God is not clearly seen in the Law for God is Love 1 Joh. 4.8 5. All this Dread and Terrour was to shew the Nature of the Law how it is a killing Letter like Draco's Law written not in black but in Blood holding forth Justice only and not Mercy manifesting God's Will and Mens Sins and to warn them of the Wrath deserved summoning them to appear before the Judge And 6. To assure that as the Law was given at first with all this Horrour and affrightment so with much more unspeakable Consternation of all Flesh God will require it at the Day of Judgment when all the World that have been are or shall be must appear before the Judge The Third Branch is the Remedy of the Peoples Perplexity Moses saith to them Fear not there 's a Prohibition Yet fear that 's a Precept Exod. 20.20 Servile or Slavish fear which startleth and stareth perplexed ones at the Approach and Apprehension of Danger he forbids here yet promotes he a filial and awful fear which is compounded of Reverence and Love this must be a Bridle from Sin and a Spur to Holiness as well as Beneficence is a Bait to Obedience Isa 1.19 20. Or the sense of the Words runs thus Fear not this glorious Appearance so much as to cry out Let not God talk with us lest we Dye ver 19. for they now had heard God yet they did not then die and this they acknowledge Deut. 5.24 but such was the guilt of their Sin that they feared should God continue to speak to them any more they could not escape death Moses wisheth them here to raise up their Meditations from this terrour in giving the Law to that future fearful appearance of the Law-giver at the last day when he cometh to take vengeance upon all breakers of this Law not only Jews but all Genâ—iles c. For which day we must much more sanctifie our selves to day and to morrow as they did for receiving the Law when God comes to require it our Sanctification is not perfected in one day nor may we only promise obedience as they did but be as ready to perform it They promised universal obedience without any limitation Exod. 19.8 yet soon forgot their promise when they made a Golden-Calf c. Our Lord tells us in the parable The Son that said to his Father he would not go to work in his Vineyard yet after repented is commended before him who said I go Sir
it but small in comparison of what was to come when God shall speak to his People by his own Son whom this Ark Mercy-Seat and Oracle did represent as all the Sacrifices did represent his Death and the Tabernacle it self represented his Body Heb. 9.11 John 2.19 21. who by himself purges sin Heb. 1.1 2 3 c. Note Thirdly That the death of Nadab and Abihu fell out in this Month on the very day that the service of the Altar began Levit. 10.1 2 c. These young Priests overjoyed perhaps with their new imploy or haply over-warmed with Wine as some gather from v. 9. overshoot themselves in the first day of their Service in offering strange Fire c. Our Materials of Worship must have Divine Warrant wherein God's Command not Man's Wit or Will must be our Rule By Fire they sinned and by Fire they perished They slighted that Fire sent down in favour from God Levit. 9.24 and a Fire of Judgment comes down from God to consume them Thus the service of the Sanctuary by their means began with Death and Judgment on those Priests as in the practice of the Moral Law the People began with Idolatry which shews both the Law 's weaknefs and it's Priesthood's imperfection which gave way to that better of Christ seeing the Law could make nothing perfect Heb. 7. ver 18 19 26 c. The 14th Remark here is So soon as the Tabernacle was reared the Rules concerning Sacrifices and the consecration of the Sacrificers were given and those Priests had on the eighth day of the first Month of the second year on which day Nadab and Abihu perish'd by their presumption had accomplish'd their first Sanctuary service then drew near the fourteenth day of that first Month whereon God had commanded the Celebration of the Passover Exod. 12.2.6.14 Now because that old Command the last year in Egypt seems to enjoyn them this service only when they were come into the Land of Canaan Exod. 12.25 therefore they would not have kept it at all in the Wilderness without special Warrant nor did they keep any more Passovers but one all their forty years wandrings because of their often and uncertain removes 'till they came to Canaan Josh 5.10 Hereupon God gave them a New and Second Command to Celebrate one Passover in the Wilderness of Sinai before their removal thence that they might compleat the whole Service of the Sanctuary at this most Famous their Twelfth Station This is not Recorded 'till Numb 9.1 to 15. tho' this Passover was kept a few days after the death of Nadab and Abihu Levit. 10. and in the Month before the numbring of the People all along the former Chapters of Numbers which was not begun 'till the second Month of the second year expresly Numb 1.1 2. Whereupon the Rabbies as Sol. Jarchi here do observe there is no order of former and latter in the Law The Holy Spirit that indicted the Scriptures binds not up himself to the order of time so much as to the observation of truth and seeming dislocations may upon good grounds be found upon Record tho' the Reason thereof do not readily appear to us as is plain here for Moses's chief aim in Numb 9. was to relate the new Dispensation for a Passover in the second Month which was a matter of great moment because God's first Institution had confined the Passover to the fourteenth day of the first Month Exod. 12.2 14. and had there been no divine direction for such a Translation in cases of casual uncleanness's journeyings afar off c. it had been no better than Will-Worship and so abhorred of God This Story therefore of the Passover transferred being that which Moses mainly respected in this Relation he Records it in its proper place after the muster of the Twelve Tribes which was made in the second Month and at the mention thereof he brings in the mention of the right Passover in the first Month from which God dispenses for one in the second Although there was yet no express Law for excluding any persons from the Passover or at least the practice of it was not yet brought in nevertheless grounds of a just scruple these Men had who said Why are we kept from the first Passover Numb 7.9 well knowing in the general that God who is pure in himself requireth purity in all persons that approach his presence as 2 Chron. 30.18 c. The very light of Nature informed the Heathens that their Sacrificers were to purifie themselves some days before they Sacrificed and they had their Coena pura the night before c. Those Persons therefore being conscious to themselves of some legal pollutions yet having an ardent desire to partake of the Passover they propound their Case of Conscience to Moses knowing him to be a Messenger an Interpretr one among a thousand c. Job 33.23 a Merchant to Sell Oil and the Balm of Gilead to cure consciences Math 25.9 Jerem. 8.22 Not like the Romish Casuists who write Cases that is Covers of Conscience but rightly resolve none Nor doth Moses resolve this case out of his own head but humbly confesses he was but the Eccho of God's Voice who must give an answer of peace as Joseph said Gen. 41.16 Stand still and I will hear what the Lord will command concerning you Numb 9.8 This Man of God and Master of Israel undertakes not to take God's work out of his hand who alone is able to resolve Religious doubts and tho' God doth not this nown an extraordinary manner as he did then by the mouth of Moses yet speaketh he now to all our cases of Consciences in his holy Scripture which we must own as our Standing Oracle and rely upon that not on any man's word without it much less against it Isa 8.20 Moses himself dare do nothing without a word from God Paul dare deliver nothing to the Church but what he first had received from the Lord 1 Cor. 11.23 that the Faith of his hearers might not be fixed on the Wisdom of Man but on the Power of God 1 Cor. 2.4 5. Yea one far above either Moses or Paul namely Christ neither spake nor did any thing of himself but what his Father taught him Joh. 7.16 17. and 8.28 To this Religious Demand of those scrupling persons God returns a gracious Dispensation which the Hebrew Doctors call a Command by it self and which if they had not received their Passover in the second month had been as bad as Jeroboam's Feast of Tabernacles which he kept in the eighth month whereas God had appointed it in the seventh Levit. 23.4 34. a month which he had devised of his own heart 1 King 12.32 33. The appointed season was the first month Numb 9.3 God dispenses ver 9 10 c. Nor may it be question'd Numb 9. but this Translation of the Passover from the first month to the second by Divine Authority had its weighty significancy which pointeth rather at
his Prophet Ezek. 21.19 23. The former God over-ruled in a way of Mercy to Israel but the latter in Wrath to the perfidious and God-provoking Jews for their more speedy Destruction The seventh Remark is This word that God put into Balaam's mouth was not polluted by him but still preserved its own genuine and divine Purity tho' put into the prophane mouth of a pestilent Southsayer Philosophy indeed saith that quicquid recipitur id recipitur ad modum recipientis The choicest and most generous Liquors will receive an unsavoury Tincture imbibed from the musty Vessel that is the Receiver of them But here was something extraordinary and above Nature's reach This word was God's and not Balaam's it only passed from him or through him as Man's speech doth sometimes through a Trunk which yet is neither bettered nor made worse by the elegancy or rudeness of the speech uttered through it Balaam did not eat God's word tho' he had it put in his month as Jeremy did Jer 15.16 nor did he truly believe what he had spoken as David did Psal 116.10 and after him the Apostle Paul 2 Cor. 4.13 no more did the sage Seneca his Divine Sentences c. The eighth Remark is The Lord gives no distinct Answer to Balaam's boastings of his many Altars and Sacrifices as if thereby he had merited God's favour in gratifying his design of cursing Israel no notice God takes of his vain-glorying in such blind Devotions nor did he at all regard either him or them Deut. 23.5 esteeming Obedience better than Sacrifice I Sam. 15 22. and to do Justice Prov 21.3 the Sacrifices of the wicked being an abomination to the Lord Prov. 15.8 therefore God sends him back with a blessing upon his People contrary to his own and Balak's both desire design and expectation c. The ninth Remark is As the preparation of the heart so the answer of the tongue are from the Lord Prov. 16.1 Balaam must not answer Balak what was most pleasing to them but what was most pleasing to the Lord. It must not be according to the Idols of their hearts the Images and Imaginations of both Balak and Balaam but it must be according to the Idea of the Divine Decree and therefore it is said That God put the Answer into Balaam's mouth It was none of his own Answers and as it came not from him originally so it could not be polluted by him actually ut suprà The tenth Remark is What a blessed Record is the Scripture of Truth that Moses should be made able to know all that was said and done by Balak and Balaam against Jsrael here and to Record them also in all their Circumstances for the Instruction and Comfort of all succeeding Generations of the Church Rom. 15.4 Moses must not learn those Historical passages from any mortal Man but from the All-knowing God he had them by Divine Revelation Now come we to Balaam's Parables which are seven in number as his Altars and Sacrifices were For seven times he is said to take up his Parable Numb 23.7 and 18. and Numb 24 3. and 15. and 20. and 21. and 23. in all seven times The Remark in general is Vaiisha Meshalu He took up his Parable from Mashal Dominari as having a Dominion and powerful Influence to captivate the minds of those that hear them And here God speaks by Balaam to Balak and his wicked Moabites in Parables that hearing they might hear and not understand as in Luk. 8.10 c. The first of those seven Parables affords us sundry Remarks As first Balaam begins with a thundring Voice saying Balak hath call'd me from Mesopotamia my Countrey that lays betwixt two great Rivers Tygris and Euphrates as the word Mesopotamia signifies to curse and desie Israel ver 7. but saith he How shall I curse whom God hath not cursed c. ver 8. whereby God by Balaam's mouth reproves Balak for sending so far twice to fetch him who of himself could do nothing to gratifie him in that cursed Design and wherein also Balaam openly proclaims the vanity of his own Magick Art See Isa 47.12 13 14. Oh what an easie thing it is to wag a wicked Tongue yet without God's leave Balaam cannot do it against God's Israel How easie is it for God to bind the hands of all Kings to the Peace who thus binds this Southsayer's Tongue to the good behaviour and makes him bless whom he would have cursed The second Remark from this first Parable is All Occasions and Circumstances which the wicked propound to themselves a their best Advantages against the godly the Great God over-ruleth and turneth them to their worst disadvantages for his Peoples ease and for the accomplishment of his own good Will as here ver 9. Balak leads Balaam to an high Hill that he might have from thence a fuller prospect of the whole Camp of Israel in the Valleys and so more easily curse them in every part of that numerous Army But when Balaam beheld them and as the Greek and Targum Jonathan explained it considered the vastness and prodigious dimensions of Israel's Army he was struck into such a consternation that as one amazed he could not curse them but on the contrary was over-powered to bless them not much unlike Peter astonished at Christ's Transfiguration who wist not what he said Luk. 9.33 Balaam's Tongue blesseth Israel while his Heart withed a curse to them The second Remark is A separated People are a blessed People not only in the mouth of Balaam here but also in the mouth of God himself 2 Cor. 6.17 18. Balaam blesseth Israel here with their dwelling alone as separated from other People's both by Laws Manners and Religion as a singular peculiar People of God Exod. 19.5 Levit. 20. v. 24 26. Ezâ—a 9.2 And as this phrase dwelling alone signifies Israel's Excellency above all other People so it doth their Safety also Jer. 49.31 and their sufficiency of all provisions from their God insomuch that they should neither need nor fear any other People Deut. 33.28 therefore saith Balaam They shall not be reckoned among other Nations ver 9. that is they shall not be mingled with them nor change their Religion for theirs but live separate from them in the service of God Thus Christ saith That he hath chosen his Church out of the World Joh. 15.19 and 1 Pet. 2.9 Yea and this gracious Privilege the Church and Children of God do apply to themselves We know that we are of God and the whole World lyeth in wickedness 1 Joh. 5.19 The fourth Remark is Balaam's mouth is made to confirm that great Promise which God made first to Abraham Gen. 13.15 and 22.17 and after to Jacob Gen. 28.14 when he saith ver 10. Who can count the dust of Jacob or as the Chaldee reads it the numberless number of their little ones c. Thus the great God over-shot the Devil in his own Bow as to this matter also for whereas Balak
knew though He was now neither Sick nor Weak yet must he shortly dye ver 14. and not lead Israel over Jordan which was a Work reserved for Joshua ver 3. a younger Man so more fit than old Moses therefore Moses himself did desire a writ of ease from his Office Numb 27.17 knowing the Mind of God herein Numb 20.12 Deut. 3.25 26. The Third Remark is Joshua who is called Jesus Heb. 4.8 was a clear Type and Figure of our Lord Jesus who after the ending of the Law of Moses doth by Grace and Truth bring us into God's Eternal rest Joh. 1.17 Rom. 10.4 As Moses could not bring Israel to Canaan because of their unbelief Heb. 3. last ver but Joshua brought them thither So Moses's Law cannot bring us to Heaven because of the Infirmity of our Flesh Rom. 8.3 but the Gospel of our dear Jesus doth it for us And whereas Moses joineth Jehovah and Joshua together ver 3. that Israel might the better give him their Confidence and Obedience rather as a second to God than as a Successor to himself So the second Person in the Trinity Jesus Christ is our Almighty Saviour to the utmost Heb. 7.25 The Fourth Remark is the Encouragement Moses gives to Israel to counter-comfort them against their sad loss of so great and so good a Governour they had enjoy'd for forty Years The People are comforted not only with a Promise of Joshua's Succession in the Government but more especially of the Lord's Presence with them who would not fail them nor forsake them but would as surely give them a Conquest over the Canaanites on the other side Jordan as he had already done over the Amorites on this side the River their former Victories were as Pledges of Future and Greater therefore He bids them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 16.13 Quit your selves like men ver 3.4 5 6. and the same encouragement Moses gave to Joshua in particular ver 7 8. The Fifth Remark is This Law or Deuteronomy Moses orders to be read every seventh Year ver 10. which was the Year of release from Debts Deut. 15.1 2 c. for then the People were mostly free from the Cares and Incumbrances of the World and therefore might the better apply themselves to hear the Law of God As that Year of Release was a Figure of our Year of Grace and the release from our Debts of Sin by our Redeemer So seeing we are delivered we should therefore serve God the more Luke 1.74 75. And being bought with a Price therefore Glorifi God l Cor. 6.20 This Book when now read Moses commands it to be laid up in the side of the Ark ver 26. and not within the Ark because 1. After the Ark was once shut 't is probable it was never opened but this Book was fetch'd out of the Temple 2 King 22.8 and 2 Chron. 34.14 15. And 2. Because in the Ark were laid up the Tables of Stone only 1 King 8 9. This was laid up as a Testimony against Israel's falling away from God which Moses foretelleth here ver 16 17 18 26 27. The Sixth Remark is The Song call'd the Song of Moses delivered in Words at large Chap. 32. and but here described by Circumstances as 1. The Principal Author of composing this Song to be Sung was Jehovah himself while Moses and Joshua were both present ver 14 15 19. 2. The Instrument Scribe or Writer of the Song was Moses ver 22. And 3. The Subject matter of the Song is Moses's foretelling Israel's falling away and the Calamity that would come upon them for their Apostasy ver 16 17 18 29. This Song was put into Metre to be learnt and sung of all sorts sizes and sexes that it might be more easily learnt and kept in Memory with Delight Metra parant animos pristina commemorant Metre refreshes the Memory and makes it to retain Songs long in it And before the Knowledge of Letters and Writing which was long before Printing it was the Custom of the Ancients to sing their Laws lest they should forget them In order hereunto 't is said here ver 19. that Parents should put this Song into the Mouths of their Children that out of their own Mouths God might judge them afterwards c. Remarks upon Deut. 32. follow The First is The Recording of this Song at large in this whole Chapter which so distinctly foretelleth Israel's Sins of Ingratitude to God notwithstanding all his matchless Mercies to them and his Judgments of Sword Famine Pestilence and Captivity for their notorious Impieties All this is left upon Record against them that they might have no cause to complain in after times that they were neither admonish'd of their Iniquity nor premonish'd of their Punishments before hand This in general was so remarkable a Passage of Providence that the Rabbins begin here their three and fiftieth Section or Lecture of the Law and which Vatablus and more Modern Authors make the tenth Section Moreover the Hebrews affirm that this famous Song contains in it a Compendium of the whole Law of God because it maketh mention of God's magnificency of the Creation of the World of one God to be worshipped of the Generation of the Flood of the Division of Tongues and Nations of God's kindness to Israel in the Desart and of the last Resurrection The Second Remark is Moses in this Song having call'd Heaven and Earth in as Witnesses ver 1. and wishing that his Doctrine might bring forth as much Fruit in Israel as the Rain and Dew dâ—â—h â—n the Earth ver 2. and commending God to the People for his Magnificency Perfection c. ver 3 4. c. Then gives an elegant Narrative of God's Kindnesses to them both past in his free Choice of them from all other Nations ver 8 9. and present in his preserving them in the Wilderness set forth by both the similitude of the Apple of his Eye ver 10. and of the Eagle to her Young ver 11 12. yea and prophetically of God's future kindnesses to them in bringing them into the Land that flowed with Milk and Honey c. ver 13 14. The Third Remark is The second part of his Narrative consists of Israel's abusing all those kindnesses of God to them intimated ver 5 6. but more fully related both in the Causes of their Ingratitude namely their fulness and fatness ver 15. which made them forsake God their Father falling to Idolatry and following Idols ver 16 17 18. whereby the Lord was provoked to Anger against them ver 19. The Fourth Remark is The Divine Commination against Israel for this Ingratitude wherein is contained many Aggravations as 1. God's hiding his Face ver 20. 2. His retaliating them like for like ver 21. 3. His casting Fire and his Arrows on them ver 22 23. with a multitude of Mischiefs ver 24 25 26. insomuch that both God and Man might laugh them to scorn ver 27 to 39. The Fifth Remark
Then one and thirty Kings of Canaan till he had subdued the whoâ—e Land c. chap. 11 and 12. The second sort of his Actions were Sacred or Religious As 1. His Celebration of the two Sacraments Circumcision and the Passover chap. 5. 2. His Fasting and Prayer to pacifie God's Anger for the Sin of Achan chap. 7. 3. His building an Altar and publishing the Law chap. 8. 4. His conscientious keeping the Covenant tho' fraudulently gained with the Gibeonites c. chap. 9. 10. 5. His Erecting the Tabernacle at Shiloh chap. 18. 6. His Renewing the Covenant between God and Israel c. Josh 24.14 15. The third sort of his Actions were Civil as 1. His Dividing Canaan now conquered chap. 13 14 15 16 17 18 19 c. 2. His Dismissing the two Tribes and half chap. 22. 3. His holding a Parliament at Shechem chap. 23. The third and last Topick is the last End of Joshua wherein his Death is described by Antecedents Concomitants and Consequents Josh 24. Now follow the particular Remarks upon all those three General Topicks or Heads of Argument namely Joshua's Office Actions and End First As to his Office The first Remark is Joshua in his Office was a clear Type of our Gospel Jesus who was his Antitype Here this grand Enquiry comes in to be answered How far there is a Parity or Congruity and a Disparity betwixt the Type and the Antitype First Of their Parity As First Where Moses ended there Joshua began So where the Law of Moses falls short it being too weak to bring to Canaan Rom. 8.3 there the Gospel of our Jesus supplieth effectually Heb. 7.25 Secondly Both their Names do signifie Saviours Matth. 1.21 and Joshua the Type hath the Name of Jesus the Antitype twice in the New Testament Act. 7.45 and Heb. 4.8 Thirdly As Joshua was the Son of Nun Josh 1.1 which signifies Eternity so our Jesus was the Son of the truly Eternal Father is called the Eternal King 1 Tim. 1.17 and who by his Blood hath purchased an Eternal Inheritance and Redemption for us preparing us for it by his Eternal Spirit Heb. 9.12 14. Fourthly As Joshua was the Servant or Minister of Moses Exod. 24.13 32.17 So our Joshua or Jesus was after a sort a Servant of Moses when he came in the Form of a Servant into the World Phil. 2.7 to fulfil all Righteousness Matth. 3.15 and not to destroy but to fulfil the Law Matth. 5.17 by finishing the work God gave him to do in the World John 17.4 Fifthly As Joshua was the Captain General who conquered the cursed Canaanites subdued Canaan and gave the Land in possession unto the Tribes of Israel Deut. 31.7 So our Jesus is the Captain of our Salvation Heb. 2.10 conquers all our Spiritual as well as Temporal Enemies for us going before us into the Heavenly Canaan as Joshua did before Israel c. there to prepare Mansions of Glory for each one of us John 14.2 Sixthly As Joshua saved Rahah and all her Relations that were found in her house which had the Red Cord hanging at the Window Josh 2.18 6.25 So our Joshua or Jesus saveth every penitent sinner that believeth in his Blood signified by the Scarlet Cord for pardon of sin But more of this Type and others in their proper places Seventhly As the Cloudy Pillar which had been Israel's Conduct all along through the Wilderness under Moses did quite vanish under Joshua who instead of the Cloud that had conducted Israel through the Red Sea had the Ark of the Covenant which represented the Angel of the Covenant Christ Jesus to conduct Him and all Israel through Jordan Josh 3.3 So tho' under the Law of Moses a Cloud of Obscurity and Shadows of Darkness abode all that time upon the Church of God yet this Cloud departedâ— through the Light of the Gospel under our Joshua or dear Jesus Heb. 10.1 Col. 2.17 The Cloud was indeed Israel's Guide in Moses's time for God was then seen Vailed in Moses but the Ark must be their Guide in Joshua's Time for God was then heard speaking from his Mercy-Seat the Covering of the Ark wherein were the Tables of the Testimony Our blessed Jesus leads us not now so much by the Eye as by the Ear for Faith now cometh by Hearing Rom. 10.17 Our first Parents gave then a listning Ear too much to the Father of Lyes We ought now to lend a listning Ear much more to the God of Truth and not neglect so great Salvation Heb. 2.3 Eighthly As Manna ceased under Joshua when Israel were come into Canaan Josh 5.12 So Ordinances and Sacraments shall cease when our Jesus shall bring us into the heavenly Canaan Rev. 21.23 Both the Cloud and Manna were for Passage not for Rest As Manna ceased when the Corn of Canaan was before Israel to make ordinary food thereon So do Miracles which were extraordinary cease when and where there is good store of ordinary and appointed Means the Ordinances of Christ before us Hereupon Augustin saith well He that now calleth for a Miracle is a Miracle himself The Divine Doctrine of Truth which we now Embrace and Believe is one and the same with that which was first delivered by our Lord himself and then by them that heard him who confirmed it by many extraordinary Miracles Heb. 2.3 So that now we are not to try Truth by Miracles but Miracles by Truth because there be many Lying Wonders 2 Thes 2.9 Satan is God's Ape can work miranda not miracula Ninthly As it was not Moses's work to Circumcise Israel for that Sacrament was intermitted during their forty Years wandring in the Wilderness the Lord dispencing with that Ordinance because of their frequent and sudden Removals therefore this work was reserved for Joshua to be done in Canaan Josh 5.3 So the Law cannot bring us to Canaan cannot sanctifie us nor circumcise our hearts Rom. 8.3 No this is work reserved for our dear Jesus by the Grace of the Gospel Heb. 7.19 Our Lord is the End of the Law to every Believer Rom. 10.4 Tenthly As Joshua led Israel through Jordan's Waters at a time when they did overflow all their Banks Josh 3.15 so our Jesus leads his Redeemed through many and great Floods of Affliction Psal 34.19 Yea through the Valley of the shadow of Death it self Psal 23.4 and brings them as safe to the heavenly Canaan as Joshua did Israel to the earthly Canaan Eleventhly As Joshua accepted of the Gibeonites who humbled themselves to him and earnestly imitated to be entertained into Peace with him and Protection under him so our Jesus accepts of all penitent sinners who seek Grace in time of Grace Twelfthly As Joshua made his Captains put their Feet upon the Necks of the Conquered Kings of the Cursed Canaanites Josh 10.24 not vainly or proudly to insult over them as that Pope did over the Emperor Frederick at Venice blasphemously belching out those words Thou shalt tread upon
such thing upon her self but did mightily bewail that ensnaring Bondage 1 Cor. 7.25 35 37. which Verdict Paul gives as peculiar to those Primitive Persecutions of the Church under Bloody Nero for the better bearing of Distractions in those dismal Days Answer 4. is Nor doth all this give any Countenance much less any Confirmation to the Romish Nunneries in Popish Countries for as Capellus argues excellently we read of no Nunneries or Cloysters that were erected in the Jewish Church And beside what hath been said upon the case of Jephtah's Vow and upon the Apostle's Advice to the Virgins c. N. B. Though it was lawful for a Virgin under her Father's Power to Vow a Vow for the Afflicting of her Soul c. Yet must it be First With her Father's Consent Numb 30.4.13 Secondly Of things Lawful only as in denying her self in some things that Nature desired and may warrantably be received Thus the Rechabites Vowed against Wine Strong Drink c. Jerem. 35.8 9 10. And thus the Virgin might Vow to afflict her Soul which is one of the Instances of what she might Vow namely such Acts of Self-denial in abstaining from some Creature-Comforts such as otherwise she might lawfully live upon whereas to Vow Unlawful things and what are not warranted by God's Word a Vowing to do evil is an utter Abomination as Deut 23.18 Act. 23.14 c. And Thirdly She might Vow only such things as were possible as well as lawful and in her power either by the Constitution of her Natural Temper or by the Assistance of God's Grace promis'd to her And thus thinks Judicious Junius That Jephtah's Daughter did consent to her Father's Vow being content Se in perpetuùm quasi Nazaraeum futuram Domino to be separated as a perpetual Nazaritess unto the Lord and his Service c. N. B. But the Popish Vows of Virginity are Diametrically contrary to those Divine Truths and therefore their Vows of Continency hath this Curse of God upon them to breed all manner of Incontinency in both Sexes as our own Chronicles concerning Abbies and Monasteries do abundantly confirm To say nothing of their Clergy who are all under the same Vow of Continency yet is it too notoriously known that they turn all Towns and Cities into so many Sodom's where they dwell c. The Third Objection is If Jephtah 's Daughter was not Dead but only Devoted Why did the Daughters of Israel go yearly four Days every Year to lament her by a Custom or Ordinance ver 40. Answer 1. The Hebrew word Lethannoth is variously rendred either to lament and in this first sense they might take a just occasion of lamenting her perpetual Virginity as well as her Death for the former bare an Analogy and proportion to the latter it being a Civil Death as before is shewed and therefore to be lamented Answer 2. Worthy and weighty Weems saith Though the Septuagint render Lethannoth by reading it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lament but the reason was saith he because they mistook its Derivation deriving it from Tanin a Dragon which makes a moanful mourning Mich. 1.8 Job 30.28 29 whereas the word Letannoth comes from Tanah narrare to Rehearse So Judg. 5.11 it should therefore be Translated ad colloquendum Pagnin and Arias Montanus do Translate it ad confabulandum cum câ So Kimchi which Junius followeth namely to talk with her that they might comfort her in her Solitary Life for which these Daughters of Israel might both lament her case and chear up her Spirit with the remembrance of that Glorious Victory which they celebrated with Triumphant Songs four times every Year with her to allay her Sorrows Objection the Fourth It was the Belief of the Ancients of that very Age that Jephtah did really slay and Sacrifice his Daughter for it is probably conceived that the Ancient Greek Poets used to steal Sacred Histories and turn them into their Poetical Fables and accordingly they framed from this very Scripture-Record their Story of Agamemnon 's Sacrificing his Daughter Iphigenia to pacifie the Gods N. B. Answer 1. It is granted That it was the practice of both the Greek and Latine Pagan Poets to steal their Stories out of the Scripture of truth as Homer his Description of Alcinous's Garden from Moses's Sacred Description of Paradise and Ovid likewise stole his lame description of Deucalion's Floud from Moses's Description of Noah's Deluge and sundry other such like N. B. Answer 2. It is granted also that there is some Congruity and seeming Parity betwixt the Name of Agamemnon's Daughter Iphigenia and Jephtah's Daughters Name especialy had the Sacred Scriptures given her that supposed Name of Jephtigenia which it doth not and therefore that Hypothesis or Supposition wants a firmer foundation to stand upon We have this Rule in Philosophy Strato Superstruitur and Vitruvius saith In solido extruendum est Vpon firm ground found the Building and our Lord better bids us build upon the Rock Now a Poetical Fiction seems too Sandy a Foundation to bottom a Theological Assertion upon N. B. Answer 3. Though it be granted that in many Circumstances there be a Congruity As First In Time they were Contemporary Secondly In Name they not absurdly Symbolize Thirdly In Personal Figure both were the only Daughters of two Chieftains and both were Virgins And Fourthly In their Fate both were Objects of a Paternal Vow And Fifthly In the Occasion thereof both were Vowed to a Deity when their Fathers went forth to wage War against their Enemies Thus far the Congruity may hold N. B. Yet the Disparity in the Issue of the Poetical Fiction spoils all as Argumentative to prove the point in hand that Jephtah did certainly Sacrifice his own only dear Daughter because Agamemnon did so to his Iphigenia For First It is denied that Agamemnon did so by Authors of unquestionable Honour and Credit who thus relate this Story Agamemnon having by chance slain a Stagg that belong'd to Diana she in Revenge rais'd a Dreadful Tempest upon the Grecian Ships that were at the Besieging and Blocking up of Troy The Devil's Oracle told them That Diana would not be appeas'd unless some of Agamemnon's Blood were Sacrificed to her In order hereunto crafty Vlysses got the Virgin away from her Mother by a Wile but when she was about to be Sacrificed Diana was moved with compassion sent her away privily into Taurica there to be one of her Priestess's and kindly sent them an Hind to be offered up in her stead with Acceptance so that the Storm ceased N. B. This is the Relation of the most Classick and Authentick Historians and in particular briefly Sir Walter Rawleigh one of great Reputation relateth it thus Calchas that Pagan Priest would indeed have had Agamemnon's Daughter Sacrificed to pacifie Diana but some think that the Goddess was pleased with an Hind c. N. B. But Secondly Suppose she were really Sacrificed which is improbable What Inference can be drawn from
Vermin within Matth. 23.27 Acts 23.3 Art thou not fair but foul let thy Soul be like a Rich Pearl in a rude Shell Some such Advice as this Pythagoras gave to his Scholars and the Apostle James advises all to look often in that Chrystal Looking-glass the Gospel that Perfect Law of Liberty and continue therein Jam. 1.25 and 't is not improbable but John alludes to this Laver saying And before the Throne I saw a Sea of Glass c. Rev. 4.6 7 8. Namely the Word of the Gospel wherein he saw living wights the Ministers of the Gospel who were 1. Full of Eyes for their Vigilancy 2. Furnished with six Wings apiece for their Alacrity and promptitude in God's Service And 3. Qualified with all necessary Endowments for the Discharge of their Duties being bold as Lions painful as Oxen prudent as Men and delighted in high flying as Eagles full of Eyes within to look unto themselves as well as to the Flock Act. 20.28 Lest they prove castaways 1 Cor. 9.27 N. B. Beside this vast Molten Sea there were ten Brazen Lavers more set up in the Priests Court ver 38. whereas Moses made but one and that far lesser than this great one of Solomon 's Exod. 30.17 18 19 20 21. For the Temple was far greater than the Tabernacle The great Laver here had twelve Cocks placed in the Mouths of the twelve Oxen it stood upon for washing the Priests Hands and Feet hence some suppose they worshipp'd God barefoot and the other ten Lavers which contained ten Barrels a piece were for washing the Sacrifices and all to shew the filthiness of Sin Zech 13.1 2 Cor. 7.1 and the necessity of Christ's Blood 1 John 1.7 wherewith the Holy Priesthood of God's chosen must be washed and sanctified both in Action and in Affection before their service can be accepted Eph. 5.26 Joh. 13.6 7 8 9 10. The Feet of the Soul our Affections need daily washings from worldly Defilements N. B. Yea and beside all these Lavers Hiram made many more Vessels of Brass as Pots Chaldrons Kettles Shovels Bases Basons c. That the House of God might be fully furnished with all necessary Utensils of Houshold stuff ver 39 to 45. All which Hiram cast in Clay ver 46. which is tough and tenacious and therefore fittest to make Moulds of all sorts into which the melted Brass was to be poured c. and those Vessels of bright Brass were so many and massy that they were not weighed ver 47. Thirdly After all these Vessels of bright Brass comes the account of the Vessels of pure Gold that Hiram made for God's House also ver 48 49 50 51. As First the Altar of Incense so called 1 Chron. 28.18 but here the Altar of Gold not because it was made wholly of Gold for 't was made of Cedar-wood Chap. 6.20 and covered with Gold This could not be the Altar made by Moses Exod. 27.23 24. and 30. v. 2 3. For that was made of Shittim-wood and of a lesser Dimension and this larger is expresly said to be of Solomon's making by Hiram N. B. Upon this Golden Altar they burnt their sweet perfumes Exod. 37.25 26. to signifie how acceptable to God's Nostrils is Christ's Intercession and our Prayers perfumed thereby Rev. 8.3 4. Christ is our Altar of Incense Contrary to this perfume is Idolatrous Worship Ezek. 8.17 which as Rabbi-Solomon renders it they put a stink to my Nose is abhorred by the Lord This Altar had Horns signifying Strength whence Answers were made to the Prayers of the Saints Rev. 6.10 11. N. B. The Horns at the four Corners over-laid with Gold as is shewn thereby the two Natures of Christ so the extent of his Intercession into the four Corners of the World No strange Incense is offered upon it The Second Golden Vessel was the Table of Shew-Bread under which Word Peter Martyr well observes are Synecdochically comprehended both all the Utensils belonging to it and the other ten Tables which he made together with it 2 Chron. 4.7 8. for that one made by Moses Exod. 25.25 29. To shew the more superabundant Grace under our Saviour whereof Solomon was a Type But that which bare the Shew-Bread was most excellent N. B. It was made of Cedar also and overlaid with Gold to represent the Manhood and Godhead of Christ The shew-Bread was ever upon it whereon the Priests only might eat to shew how Christ the Bread of Life is set before us in his Ordinances whereof none truly partake of but the Royal Priesthood the chosen and called of God Gal. 1.8 and 3.1 1 Cor. 3.2 11. Rev. 17.14 N. B. And the Loaves in number were Twelve representing the Twelve Tribes and every Loaf had a Dish of Frankincense upon it signifying that all Ordinances must be perfumed by Prayer in Christ's Intercession Yea and there lay the Golden Pincers to pinch off the moulded part upon its long standing there in hot seasons which signified the censures of the Church Christian Admonition and casting forth c. The Third was the Golden Candlesticks ver 49. Moses had but one Exod. 25.31 and 37.17 but here are ten because the Temple was much larger than the Tabernacle so required more Lights to hang round about the Middle Court And likewise to shew the progress of the Light of Truth which was less in Moses's Day but more in Solomon's The various Ornaments thereof set forth the manifold Gifts and Graces Christ who feeds and dresses the Lamp gives to his Church and many other Utensils all of Gold ver 50. Mark 3. In the outward Court of the People stood 1. The two Pillars Jachin and Boaz signifying the Stability and Strength of the Church ver 21. which were thirty five Cubits high c. 2 Chron. 3.15 so could stand only in the Porch Happy be they whom God shall stablish with Grace they shall be Pillars in his Temple Rev. 3.12 2. The Corban or Coffer the Chest of Alms given at Entrance c. 3. Treasure-Chambers where Solomon laid up all the overplus not used which David had Dedicated ver 51. Solomon converts not to his own private Use and Moses's Altar and other Utensils that of old served for the Tabernacle when far better were now made for the Temple they being now useless are laid up all together in the Sacred Treasury that if need required in future Times they might be made use of for the use of the Lord's House c. having now enough 1 Kings CHAP. VIII THIS Chapter contains Solomon's Dedication of the Temple wherein the Antecedents Concomitants and Consequents are very observable And First for the Antecedents The Remarks upon it are 1. The Time when the solemn Feast of this Dedication was celebrated Namely when the Temple with all its Vessels and Instruments were perfected v. 1 2. and 2 Chron. 5.1 2. Solomon most prudently pitched upon the seventh Month in the Autumnal Aequinoctial answering to our September for now the People had
kill him God reveals all to Elisha who bids the Elders among whom Jehu after King is supposed to be one to shut the Messenger out ver 32. which they needed not hold fast long he told them for the King Repenting came with a countermand recollecting his former Complement My Father shall I smite them the Door is opened at the King 's coming whom Elisha intreated saith P. Martyr to wait a little longer he answered desperately ver 33. in a right Position This evil is from the Lord but with a wicked Inference Let them wait that will I will wait no longer but will yield to the Syrians N. B. Elisha saw Legions of Angels to save him before from the Syrians but now he only shuts the Door a sorry shift to resist a King to teach us his Saints had not always the Power of Miracles nor the Spirit of Prophecy which failing ordinary means are to be used in Prudence c. 2 Kings CHAP. VII HERE the History of Elisha's Oracle immediately follows the former History of King Joram's fretting against the Lord out of a perverse foolishness Prov. 19.3 desperately resolving to yield up all and to make for himself as good Terms as he could This prophetick Oracle first is declared and secondly is accomplish'd The Matter of it is twofold 1. Elisha's Prophecy of present plenty ver 1. and 2. The Death of that unbelieving Lord who derided the Prophet's Prophecy ver 2. First Remarks upon the Prophecy as it was declared and the first is as the foretelling of Victory over Moah unto this Joram for Jehosaphat's sake Chap. 3 was Elisha's first Oracle or principal Prophecy So this foretelling of present Plenty to this same Joram here was his second Oracle ver 1. wherein he declares from the Lord to the King himself as is expressed ver 18. under this pang of Impatiency saying Thou complains of thy weariness in waiting because Women ear their own Children yet do but wait till to morrow and then about a Peck and a Pottle as to our measure of fine Flour not Meal or Flour with the Bran but the finest sifted shall be at half a Crown price at the most whereas an Ass-head and a Cab of Dove's-dung had been at such unreasonable Rates N. B. Oh! wonderful Alteration that the great God can work in so short a time and oh wonderful Divine Grace and Condescension that notwithstanding Joram's Passion and Impatience against God and his bloody Intentions against God's Prophet yet the Lord promiseth present plenty Man's notorious Perverseness cannot stop the current of God's transcendent goodness Remark the Second Elisha promised from the Lord this speedy Succour not only to the King but also to the Courtiers that came along with him to Elisha's House as well as to the Elders that were with him in his House Chap. 6.32 33. The King was now satisfied to wait a little longer because saith Peter Martyr he had what he desired the Prophet had set down a set and a short time for sufficient Succour But his chief Lord on whom the King learned Naaman's Successor Chap. 5.18 and supposed to be the Messenger who was sent to execute Elisha as Piscator says not only questions the Prophet's Truth but God's Power also ver 2. Peter Martyr notes excellently here N.B. That the like unbelief was found in pious Moses as was in this impious Lord For Moses thought in his pang of Passion that the Lord had out promised his own Power Numb 11.21 22. See more upon that point in its place of my First Volume This Vnbelieving Lord did the like here tho' no difference saith he can be discern'd by us concerning the Unbelief of Moses and of this Lord yet the great God who is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Heart-searcher Acts 1.24 could distinguish them The Unbelief of this Lord was like that of those Murmarers who crâ—'d Can God prepare a Table in the Wilderness Psal 78.20 forgetting how God rained down Manna Remark the Third The all-seeing God saw the Interrogation of this prophane Prince Could this thing he which imported an Impossibility to be spoken with a wicked Heart of Vnbelief Hebr. 3.12 and therefore the Prophet from the Lord denounceth a sad Doom against him That he should only behold this promised Plenty for his Conviction but he should not partake of it for his Punishment This was fulfill'd upon him ver 17 20. N. B. Thus infidelity â—â—pâ—iâ—es Persons of the benefit of God's Promises which others do enjoy Moses himself was cut short of Canaan for his Unbelief Deut. 3.25 26 27. Numb 20.12 And Grocius notes well here The same happens to befal to such as believe not the promise of eternal Life The second Parâ— is the Accomplishment of this Oracle thus declared Remark the First What contemptible Means saith Peter Martyr doth God maâ—â—â— choice of here to become Intelligencers of so marvellous a change both from Siege and Famine ver 3 4 5 10 ver 11. Four Lepers which the Rabbiâ— say were Gehazi and his three Sons must be the first Informers of their double Deliverance herein Mark 1. These sorry Samaritans faith P. Martyr observed God's Law for excluding Lepers Levit. 13.46 and 14.3 Numb 5.2 3. yet were Idolaters Worshipping the golden Calves N. B. Thus men saith he can observe easie Commands having no loss attending them but as to Duties of greater Importance that have difficulty in them they despise Mark 2. These Lepers driven nigh to the Gates by the Syrians Siege fall into a serious parly what to do for self-Preservation and being half hunger-starved resolve to fall to the Syrians ver 4 5. N. B. This they ought not to have done saith P. Martyr for it had been better to die with the Pious than join the Impious who would Blaspheme the true God for providing no better for his Servants but God useth their evil Counsel to accomplish his holy Decree Mark 3. Man's Extremity was God's Opportunity The Lord sent a frightful noise into the Ears of the Syrians saith Josephus which the Samaritans heard not and this struck them with such a panick fear that it put them all a flying in such post-haste as to leave their Horses behind them ver 6. They Worshipped Mawmets saith P. Martyr and their own Imaginations frighted them away They'all ran like mad Men without any real Cause ver 7. only their own Fancy Mark 4. The Lepers lingring and loitering a long time in filling their own half-famish'd Paunches and in hoarding Gold and Silver first in one Tent and then in another their covetous minds notwithstanding their mortal Disease of Leprosie was unsatisfiable ver 8. Their dry-Drunkenness as Avarice is called even in dead Carcasses saith P. Martyr could not say Satis est we have enough Mark 5. They at last bethink themselves of better ver 9. yet more for fear of Danger than from desire of the common Good They begin to fear that their Sin would find them out Numb
Jews in Subjection and if possible to Suppress the Posterity of David or at least to keep them low forasmuch as it was a certain and believed Truth among the Jews that Messiah the Prince Dan. 9.26 should shortly come out of that Royal Family Even at that time the Great God commiserating the miserable Jews yea and all the whole Universe of mankind sent that bright and Morning Star his Son Christ into the World namely in the very Time when Herod the King was strutting about in his most Ruffling Grandeur Matth. 2.1 Dying Red his Royal Robes with the blood of his own People and when the Scepter was departed from Judah according to Jacob's Prophecy Gen. 49.10 and when the Church of the Jews was at the lowest ebb scarce four or fewer were found waiting for the Consolation of Israel Luke 2.25 yea and when among the poor Gentiles a plentiful Harvest of the Elect was now ready Ripe Matth. 9.37 Luke 10.2 John 4.35 even then came the Prince of Peace into the World when all was at peace through the World Remark the Fifth The fulfilling of Jacob's Prophecy Gen. 49.10 at this Time doth confirm our Christian Faith that Christ is come 1600 Years ago and it doth confute the Cavils of the Jews pretending still to have Princes of David's Line but these Pretences are meer Impostures seeing their Genealogies are perished their Tribes confounded and themselves holding no Scepter-like Sway in any Land where they lay scatter'd as Slaves in a manner Hated of all Mankind ever since their City and Temple was Destroy'd by Titus Vespasian which was an infallible Evidence that Christ was come and because they had Crucify'd him therefore an utter Desolation came upon them N. B. These are plain Truths 1. That Jacob foretold when once the Scepter came to Judah prevailing over his Brethren 1 Chron. 5.2 it should not depart from it till Shilo came as it had done from Levi in Moses from Benjamin in Saul and before that from other Tribes in the Judges c. 2. That David of Judah's Tribe began not to Reign till 656 Years after Jacob's Day but when once begun it should continue in David's Line till Christ came David's Son and the Lion of that Tribe Rev. 5.5 3ly Tho' in this Interval there was some Interruption of the Succession as in the 70 Years Captivity which was rather a Sleep than a Death of that Government yet after this Interregnum it awak'd and was Reviv'd in Zerubbabel of that Line as it had before him some Revivings in Jehoakin 2 Kings 25.27 and in Daniel of David's Seed Dan. 1.3 and 2.25 and 5.13 and in Nehemiah whom Eusebius affirms to be of Judah's Tribe 4ly From Zerubbabel it continued in Judah 270 Years until the Maccabees of Levi took upon them the Government as High-Priests and at last as Kings who might be saith Bouldac of Judah by their Mothers c. 5ly These Reigned till the Roman Senate thrust in Herod the Askalonite whom Menochius calls not a King but a Tyrant 6ly The Sanhedrim consisting chiefly of Judah lasted long after Herod retaining some Power till the Temple c. were Destroyed as appeareth from Matth. 23.34 John 18.31 and 19.7 Acts 5.17 and 7.59 and 9.1 2. and 23.5 See River Mede Helvicus c. Remark the Sixth Concerning this bloody Butcher Herod the Great Paraeus Claverius c. give this Narrative of his Tragical Catastrophe tho' this Tyger-like Tyrant was Magnificent in Buildings especially in Enlarging the Court of the Gentiles belonging to the Temple The Outward Work was eight Years in building 100 Cubits Long and 120 High with large Porches and Marble Pillars and the Inward Work was a Year and five Months more in Adorning it with Stately Ornaments within finishing it in the 28th Year of his Reign and nine Years before Christ Assumed the Temple of his Body in the Virgins Womb John 2.19 21. This shew of Piety the Hypocrite Herod made in the midst of his Matchless Impieties designing his good Deeds might expiate and outweigh his bad ones yet Divine Vengeance pursu'd him like a Blood-hound and at last did seize upon him Stigmatizing him with a black Brand of a most miserable Death the end of his most monstrous and matchless Life in all manner of Villanies For after he had been the Butcher of Hircanus his Father-in-law of Alexandra his Mother-in-law of Mariamne his own Wife as above and of his two Sons Aristobulus and Alexander being falsly Accused by Salome his Sister and Antipater their Brother whom within five Days before his Death he Strangl'd for preparing Poison for his own Father And while Herod was thus raging against his own Bowels he hears of Christ's Birth which did so disturb him that in a Rage he mercilesly Butcher'd the Infants of Bethlehem c. this fill'd up his Ephah Tho' before he had escaped many Conspiracies yet now the heavy Hand of God smote him with a Phâ—enzy and with an horrible and loathsome Disease even of a complication of Maladies As 1. An Intolerable burning within his Breast that nothing could quench so that he was in Hell-fire before hand 2. A Dog-like Appetite which no Food could suffice 3. A most grievous Griping of the Guts 4. His Privy Parts so putrify'd that abundance of Worms were engendred and came crawling-forth from the lower part of his rotten Belly 5. Beside a most grievous Tormenting Flux at his Fundament 6. A most Violent Cramp over all the parts of his Body intolerable to Humane Nature 7. A short and stinking Breath loathsome to all about him He sent for Physicians from all Parts who prescrib'd Hot Baths of Calliroe for his Cure but finding no Ease thereby he sought to lay violent hands upon himself as he had done at that time upon his Wicked Son Antipater feeling his Torments still encreasing but at last his Rotten Body after a long Torture breathed out his bloody Soul in insufferable Extreamity leaving his Kingdom to his Son Archelaus Matth. 2.20 22. who shortly after was Accused by the Jews to Augustus for his Tyranny and misplacing the Mitre of the Pontificate upon worthless Priests for which he was Banish'd to Vienna Sic exit Tyrannus Tyranni filius six incipt Christus Dei Omnipotentis filius Herod goes off the Stage in a Stink and the sweet Saviour of the World comes upon it whose most Illustrious Life follows next to be Related in the New Testament Times Here End the Times of the Old Testament Laus soli Deo FINIS AN APPENDIX Containing some Animadversions upon Ezekiel's Temple and City described in his Chapters 40.41.42.43.44.45.46.47.48 Remark the First The Time when Ezekiel did Prophesy must be diligently minded which may give some light unto the Mystical meaning thereof so abstrusely delivered And seeing this Observation of Time doth help to illustrate the dark Expressions of all the other Prophets also I Judge it Expedient to insert here a Table of the Times of all the
to God for the precious Fruit of the Earth Jam. 5.7 The Second Remark is This Sheaf-shaking Day was the Morrow after the Paschal Sabbath Lev. 23.11 which plainly Prefigured our Christian-Sabbath or Lords-Day upon which day Christ Rose as the First Fruits from the Dead and in the Earthquake was waved before the Lord. 'T is therefore Prescribed and Instituted of God The Third Remark is The very next Sabbath after this Shake-Sheaf-Day the Disciples Pluck'd the Ears of Corn for which the Jews did severely censure them and their Master as if they knew better than He how the Sabbath was to be Sanctified Here the Sow would Teach Minerva as the Proverb is The Blind Pharisees Christ The Fourth Remark is Christ's Disciples must not only meet with Hard-fare on the Sabbath-Day but as if that were not enough they meet with hard censures too and that from those who had fared far better that day It was a special part of the Jews Religion to feed upon better Meat on their Sabbath days than on the Week-days Thinking themselves bound to Eat three Meals and that of the best upon that day alledging Isa 58.13 to make their Sabbath a delight and to honour it as the Queen of Days Spending much of it save some little in slight Synagogue-Prayers and Divinity-Lectures in Eating and Drinking while the poor Disciples of Christ who were Jews too were hungry and had no better Provision for a Sabbath-day dinner but a few Barley Corn Ears which they must pluck rub and eat yet must be censured for so doing c. may not we be glad of mean fare any day when our Betters fared so hardly on an High-day The Fifth Remark is Christ confutes their malicious cavils with clear Syllogismâ— one upon the Neck of another Though Christ commanded the Cripple to bear thâ— burthen of his Bed which was servile work for a Sabbath-day John 5.8 yet Christ commends it not or commands it as a Servile work but as it was a convinciâ—â—â—â—â—dence to demonstrate the truth of the Cure like as at another time he comâ—◠〈◊〉 them to give Meat to the Damosel whom he raised to life Mark 5.43 noâ—â—â— any necessity the Damosel had of Meat but to Insure to them her miraculous Curâ— So here He defendeth by both Arguments and Instances that works of necessity of Mercy and of Piety are all equally proper works for the Sabbath-day Our Saviour grants indeed that it had been unlawful but only in case of hard hunger and those Cavillers who made their Bellies their Gods Phil. 3.19 as is abovesaid were not competent Judges of his Disciples necessitating Hunger nor was it David's Dignity but his Necessity that excused him from Sin which no man can do by humane Authority God regards it not in point of Sin yet in cases of necessity God will have Mercy and not Sacrifice the marrow and substance of the second Table is to be preferr'd before the Ceremony of the first Beside the Sabbath was made for Man's safety in danger whereof it is not to be observed But above all I am the Lord of it Mat. 12 1â— so can dispense with it May not I do what I will with my own c. Mat. 20.15 The Sixth Remark is Then Christ went into the Pharisees Synagogue upon the Sabbath-Day taking all occasions of doing good Those Jewish Synagogues were Chappels of Ease to the Temple as the Cathedrals of Antient use Acts 15.21 and it seems of Divine Authority Psal 74.8 Where they are call'd the Synagogues of God the Hebrew word is Kol Mognedim which Mountanus reads all the Conventicles This is call'd the Pharisee's Synagogue because they did Dominari in concionibus Domineer as Doctors Dictators and Infallible Oracles out of Moses Chair's where the Priests and Levites should by the Law have sat and taught whose bare word the People must take without further proof or pawn Rom. 2.19 20. Mat. 23.2 6 8 c. Christ was not so morose but he would occasionally go into these Pharisees Synagogues and he cautions the People that though they should decline their Traditions Superstitions and Corrupt Glosses upon the Law yet not to despise such Doctrines as were sound sincere without Leaver and Agreeable to the Truth saying so long as they sit close to Moses Chair and keep it warm as it were so far ye may hearken and hear them Mat. 23.3 The Seventh Remark is In this Synagogue on the Sabbath day our Saviour found the man with the Withered Hand This man standing before Christ was a fit object for his Compassion this was sufficient to move him to Mercy who himself by Sympathy took upon him our Infirmities and bare our Sicknesses Mat. 8.17 especially being a Mason who could not work in his Calling as Jerom saith this Lame Mason pray'd Christ to heal him that he might work on his Trade for his Living and not be forced to live by begging Thus when right and fit objects of pity are before us this should be enough to excite exert and elicit or draw forth our bowels of bounty toward them where God sets up an Altar we should be ready with our Sacrifice for with such Sacrifices God is well pleased Heb. 13.16 Drawing out thy Soul to them Isa 58.7 10. The Eighth Remark is How many covetous caitiffs may Christ find in our Congregations such as have in the midst of all their hoards no currant Coin no Quick-Silver to run out for relieving the necessities of others No they have withered Hands and worse withered Hearts alas they come not to Christ that he might say to them as he said to this man stretch forth â—oâ— thy hand therefore are they holdfasts and will as easily part with their Blood as with their Goods to the Poor All their strife is who like the Toad shall fall asleep with most Earth in his Paw The Ninth Remark is They question'd Christ before his healing this man whether it was lawful to Heal on the Sabbath Day whereas their own Decretal allow'd it in some cases saying The Danger of Life Dispenseth with the Sabbath and Christ argues It is not only lawful but needful to do well on that day seeing not to do well is to do ill and not to save life is to destroy it Not to do good when there is an opportunity is to do evil Mark 3.4 There is a Passive as well as an Active wickedness not Robbing only but not Relieving the Poor was the Rich Glutton's Ruine Luke 16.19 20. c. If a Sheep flip into a Slough ye pull it out c. The Tenth Remark is They watched him that they might have whereof they might accuse him thinking this Miracle might as well be wrought upon any other Day Christ had run them down with dint of Arguments which they could neither Answer nor Abide therefore they sought to destroy him Mat. 12.24 This question had anger'd them Have ye never read c. yes many and many a time but so stupify'd and
Jericho's City with the blasts thereof Josh 6.4 5 c. So the Weapons of the Word in the Ministry though weak seemingly as those Priests Trumpets and in respect of the Flesh yet are they Mighty through God and his Spirit for pulling down the strong bolds of Satan and for casting down Imaginations c. 2 Cor. 10.4 5. As the Fasting Spittle that cometh out of Man's Mouth is said to kill Serpents so doth that which proceedeth out of the Mouths of God's faithful Ministers quell and kill evil Thoughts and carnal Reasonings which are that Legion of Domestick Devils that hold a constant correspondency and intimate intelligence with the Old Serpent in us This weak Word is made strong to overthrow captivate and subdue a sinful Soul into the obedience of Christ and of that small Seed arise those goodly Trees of Righteousness which are not of the Devils but of the Lord 's Planting and Watering Isa 61.3 The Second Congruity is As Seed must be Harrowed into the Earth it must be cast not only on but into the ground Mar. 4.26 so the Word must be hid in the Heart Psal 119.11 or it will not fructifie Job 22.22 23. Thus as David so Mary kept all pondering in her Heart Luke 2.19 when the Word is well covered with a moisty Moul in the hidden Man of the Heart it takes Root downward and springeth in Branches upward first the Blade then the Ear after that the full Corn Mark 4.28 were but our Minds as the Holy Ark wherein were hid the two Tables of God's Testimony and our Memories as Aaron's Golden Pot wherein was kept the Heavenly Manna Heb. 9.4 Rev. 2.17 preserving Divine Truths of the Gospel and remarkable occurrencies of Providence God would bless our buds Isa 44.3 while we strive to better that Blessing The first springings in the Womb of Grace are precious to God Ephes 2.1 The Third Parallel is As Seed requires a good Soil without which though never so good in it self it cannot be successful So the Word unless received into an Honest and Good Heart Luke 8.15 proves unprosperous Oh that our Hearts may be as Isaac's Soil Gen. 26.12 to bring forth an hundred fold The Fourth Parallel is Though Seed be sown in a good Soil yet no success can be expected without Heaven's Influence Hos 2.21 22. nothing but an Harvest of Weeds can be had when God Rains no Rain upon it Isa 5.6 c. Thus though Paul Plant and Apollos Water yet all is nothing If God give not the Increase 1 Cor. 3.6 7. without this Men will rush on in their own Sins and run Headlong to Hell though great be the Company of good Preachers Psal 68.11 The Fifth Parallel is As the Hope of a good Harvest lies potentially in the Seed that is sown so doth Eternal Life in the Word that is preached Rom. 1.16 This honour is given to that Ordinance above others As the Rain from Heaven hath a greater fatness and a more peculiar fructifying Vertue in it than any other standing or running Waters on Earth so there is not the like life found in any other means of Grace as in this which like Goliah's Sword hath none like it for Converting Work Secondly The Disparity As 1. This is not Corruptible Seed 1 Pet. 1.23 2 'T is not for food to the Body but to the Soul Angels food that nourishes up to to Eternal Life 3. This brings forth the best Harvest where Angels shall be Reapers and the Joy of the Harvest is Everlasting Vse I. Is there any Seed of God in you though but as a Grain of Mustard-seed very little yet if true God looks at Truth more than Measure If born from above or again John 3.3 and the Heart be sound in God's Statutes Psal 119.80 having the spirit of a sound Mind 2 Tim. 1.7 the Acorn now may become an Oak in time a small beginning may have at latter end a greater Increase Job 8.7 It may be you have not vast Heards and Flocks of Graces to offer unto God as Solomon did 1 Kin. 8.63 yet may have a Lamb to send unto the Ruler of the People Isa 16.1 Jacob in a time of scarcity had not much to send as a present to the Lord over the Land of Egypt yet he bids Take a little of each the best of the best Gen. 43.11 Though Nehemiah had not his three thousand Talents of Gold of the Gold of Opher nor his seven thousand Talents of refined Silver as David had to Beautifie the Temple with 1 Chron. 29.4 yet had he a thousand Drams of Gold c. to give for Repairing the Temple Neh. 7.71 and his Drams were acceptable as well as David's Talents For if there be first a willing Mind it is accepted according to that he hath and not according to that he hath not 2 Cor. 8.12 The Lord looks more at the willingness of the Offerer than at the worthiness of the Offering Artaxerxes was exceedingly affected with an handful of Water which one of his Common Souldiers brought him because it was the best present in his power to procure Oh that sweet Gospel in the Law but if he be not able to bring a Lamb c. Lev. 5.7 or two Turtles ver 11. let him bring the Tenth part of an Ephah And if he be not able and cannot get so much let him bring such as he is able to get Lev. 14.21 22. Goats Hair was accepted for the Tabernacle as well as better things Exod. 25.3 4 c. so was the Widows Mite for the Treasury Mark 12.41 to 44. Pence be accepted where Pounds are not and Drams where Talents are not and sure I am a dram of saving Grace is better than a pound of Notional knowledge Vse 2. Ask your hearts those sew questions about this Seed though but small Mat. 13.31 17.20 Mark 4.31 Luke 13.19 First Are any Furrows prepared in your Hearts for the Reception of this Holy Seed Have you had compunctions in Vend Cordis Acts 2.37 making you cry out What shall we do to be Saved Unless your Hearts be Plowed with Gods Heifer as Judg. 14.18 to see the eagerness of others for Heaven will be a Riddle you understand not Secondly Hath this Sower cast his Seed into these prepared Furrows Man may forfeit or neglect his Sowing season but this Sower cannot do so for all seasons are the Lord's first Furrows are prepared then the Seed is sown both in their season not by any natural power it pertains to the power of the World to come Thirdly How hath that Holy Seed succeeded after Sowing One may taste of the Power of the World to come in the Word of God Heb. 6.5 yet bring not forth an Harvest of Holiness without which notwithstanding all bedewings that soak not deep enough no harvest of happiness can be expected Heb. 12.14 c. The Third Part is the Soil Wherein First the Congruity As First much ground lyes fallow where the Plow
of Jew and Gentile c. The Ancients say that this Transfiguration falling out after six days doth signifie that the World after the Rabbinical Notion shall lase only six days or six Ages to wit six thousand years and then Christ's Glory shall be displayed in Judging the World after it hath pass'd six Ages then comes the Sabbath c. but the more solid sentiment is this that seeing Christ had been before Preaching the Doctrine of the Cross after six days He gave this Glance of his Glory to counter-comfort them against the grief of the Cross intimating hereby that it should last but one week or six days then a Sabbath or Resting day would come which would both end their calamity and turn it into Glory c. This notion concurs with Luke's eight days likewise for the Jews call that space betwixt Sabbath and Sabbath eight days John 20.26 including the two terms or extremes with the six The 2d Remark is The Place Where 'T is call'd an high Mountain in General yet not named by any of the three Evangelists in particular but old Tradition and Common Consent call it Mount Tabor and Peter who as one of the Persons present upon it calls it the Holy Mount 2 Pet 1.18 Merely because the Majesty of Christ did manifest it self to the view of him c. upon it as that Mount Horeb was call'd Holy ground Exod. 3.5 because a beam of Divine Glory was displayed upon it Christ might have been Transfigured in a Valley had it so pleased him but when he had any special work to do we frequently find his going up into a Mountain N. B. Note well To Teach us Heavenly mindedness and that our Hearts should be lifted up from a low lowring frame if we expect to see our Saviour in his Glory c. Luke lets us know the causes of his going up thither 1. That He might Pray in Private for the more secret that Prayer is the more sincere and fervent it is also and 2. That as he Prayed he might be Transfigured Luke 9.28 29. to shew how Prayer is an Heart Transforming Duty when rightly performed Many Gracious Souls have had their Holy Raptures in Prayer and have been piously transported beyond and above themselves Thus Peter while he was praying had his Trance and â—ision Acts 10 9 10. And our Lord here Prayed that he might put forth a specimen of his glory while in his Praying work The 3d Remark Concerning the first remarkable Circumstance the Aâ—â—ecedents of his Transfiguration is The Spectators and Witnesses thereof and those were three God never starves his Truth for want of Witnesses especially the Truth of the Glory of his Transfiguration The Law of Moses required that at the Mouth of two Witnesses at the least or at the mouth of three every matter should be established Deut. 19.15 17.6 Mat. 18.16 2 Cor. 13.1 1 Tim. 5.19 Heb. 10.28 but that there might be Testimony enough and by way of Redundancy here is a double three of Witnesses of this glory not unsuitable to that in 1 John 5.7 8. There be three that bear Record in Heaven and other three that bear Record on Earth concerning Christ's future Glory so concerning this present Splendour and Majesty there were three witnesses from Heaven to testifie that Jesus was the Son of God 1. God the Father speaking these words out of the Cloud 2. Moses and 3. Elias to be discoursed upon afterwards But those three upon Earth were Christ's three Disciples The Multitude must not behold this glory nor all his Disciples for He manifests himself to whom he pleaseth John 14.22 and calleth up to him whom he will Mark 3.13 He would not use all his Servants alike familiarly but these three Peter James and John must have most intimacy with him in his Secrets For 1. Peter had newly witness'd a good Confession Mat. 16.16 c. was bold as well as old had his name changed from Simon to Peter or Cephas which signifies a Stone or Rock Mark 3.16 John 1.42 and no doubt but He with these his two Partners brought in more Disciples to Christ than the other of the twelve Apostles therefore is he made a witness in the Mount 2 Pet. 1.16 17 18. of Christ's Glorious Transfiguration 2. So was James the Son of Zebedee John's brother whom Matthew and Mark placeth before John though Luke nameth John before James and he is styled John's brother to distinguish him from that James call'd the less the Son of Alpheus Mat. 10.2 3. Mark 15.40 because he was less in stature or younger and the reputed brother of our Lord Gal. 1.19 as he was his Kinsman born of Mary the Wife of Cleopus or Alpheus John 19.25 Sister to our Lord's Mother Which Kinsmen the Jews commonly call'd Christ's Brethren Mat. 12.46 c. This James the greater or elder is admitted here as a Witness of Christ's Glory because he was the first of the Apostles that was to Seal the Testimony of Christ's Deity with his own Blood Acts 12.2 This man was most Eminent among the Apostles therefore did Herod envy him the more so drank he first of the Cup spoken of Mat. 20.20 21 22 23. For Christ will prepare him for his Martyrdom by shewing him here his Glory And so 3. His Brother John must be a spectator of it also for Christ had put the name of Boanerges upon those two Brothers as he had chang'd Simo's which he did not to any of the other Apostles calling them Sons of Thunder this John being now but a young man John 18.15 conversant with Peter John 20.2 21.21 this John being now but a young man John 18.15 conversant with Peter John 20.2 21.21 with 19.27 35. And He who fled away naked Mark 14.50 some Antients say but amiss was this John being yet young who had the longest life after and survived all the Apostles and so was to transmit this Testimony of Christ's Glory Vivá voce to the following Age. In a word these three Disciples Peter James and John were the first that were called at Christ's first entrance into his Publick Ministry Mat. 4.19 21. Acts 1.21 22. Not to saith for they had believed in Christ before by the Baptist's Preaching John 1.37 though they did not cleave close to him till then but called out to office to be first his Disciples and after sent out as his Apostles and to those three only did Christ give three new names as before Mark 3.16 17. to shew that these three were designed for greater Matters and Mysteries and therefore were they most familiar with their Master whom He oft took apart from the rest as 1. He suffer'd no man to follow him save Peter James and John to be Witnesses of Christ's Curing the Ruler of the Synagogue's Daughter Mark 5.37 38 39 c. 2. Those three are the only Witnesses of Christ's Agony in the Garden Mat. 26.37 And therefore 3. Were they admitted to behold His
of Widdows Houses Matth. 23.24 could not bear him saying Ye cannot serve God and Mammon Matth. 6.14 and here ver 13. These two Masters are Incompatible and the variance between them is Irreconcileable Amity with the World is Enmity with the Lord Jam. 4.4 They vainly thought that the Rich Rulers were only Happy and Blessed but the poor People were only Cursed John 7.48 49. In opposition to whom some Judge that our Lord said Blessed be ye poor Luke 6.20 However he smartly saith to them here ver 15. That all is not Gold by Gods Touch-stone though it glisters much in Mans sight Sordet in Conspect is Judicis quod splendet in conceptu operantis said Bernard which is Englished here What is highly Esteemed among Men that same is no better than a Beautiful Abomination in the sight of God Rotten wood will shine in the Night but this shining proceeds from its own Rottenness Christ tells them here that notwithstanding all their Gawdy shews of Devotion before Men yet God well knew there was nothing but Rottenness and hypocrisie in their Hearts ver 15. and Matth. 23.13 c. Where he Denounceth eight dreadful Woes against those painted Sepulchres and as by so many Links of an Adamantine Chain he draws these Hypocrites down to Hell their proper place Matth. 24.51 and there leaveth them to be reserved unto Judgment 2 Pet 2.4 and 3.7 Now after Christ had glanced upon some false Glosses of the Pharisees ver 16 17 18. He then begins this Parable of the Rich Man c. ver 19. to the end That he might drive the Nail of his former Discourse down lower to the Head Teaching here the right using of Riches as before of having them seeing there is a double Danger either of too much profuseness upon himself or of too much Uncharitableness towards others who be Right Objects of Charity both those Evils were most Apparent in this Rich Glutton who is one Subject described here and poor Lazarus is the other Sucject Here is a Threefold Description of both those Subjects 1. Their Life 2. Their Death and 3. Their Burial then the Consequents be largely Described c. N. B. Note well Some Learned Men say this portion of Scripture is an History because the proper Name of Lazarus is inserted here which Parables have not and by this Argument the Book of Job is proved to be an History and not a Parable for many proper Names are mentioned in the Book of Job but 't is Answered that only one proper Name is found here Namely Lazarus which may Represent any Pious Beggar saith Tertullian for Lazarus being the Contract of Eleazar doth signifie God is my Help when no Man will help me 'T is objected also that Parables are usually drawn from things present in this life and not from future in the World to come Therefore the best Opinion is 't is partly an History ver 19 20 21 22. and partly a Parable from ver 23. to the end for Souls Departed have neither Fingers nor Eyes nor Tongues nor have the Damned any Conference with the Glorified as is said here Father Augustine's Defcant upon this Parable as Beza reads it in an Old Copy I cannot omit who Interprets the Rich Man to be the Jews that were great Justiciaries as that Pharisee was Luke 18.12 c. proud Boasters and grand Feasters strutting about the Streets in a Ruffling grandeur of long silken Gowns and fine Linnen as this Dives did and that had not so much as one Crum of Charity to bestow upon poor Lazarus whom he Interprets to be the Gentiles who were then very Poor Blind Naked Wrete hed and Miserable as is ex presse Rev. 3.17 and full of Sores as here ver 20. They were then Accounted Dots by the Jews Matth. 15.26 Not worthy to Eat up crâ—ms that fell from their Table though themselves were a Company of wanton and â—â—ll fed Children ver 27. Matth. 15. as this Glutton had no Offall nor the Dogs part for Lazarus c. Indeed Christs last words in this Parable Luke 16.31 Seem to intimate that the Jews are one part of it who then would not â—ear Moses and the Prophets c. N. B. Note well The principal point of Divine Truth which this portion of Scripture holds forth to us is the different Estate of the wicked and of the godly both in this World and in the World to come their portion is contrary c. ver 25. which is a Text that Augustine once did Tremble to Read and Meditate upon it The Difference betwixt these two here who Represent both Evil and Good Persons is Related in this Parable to be â—â—â—â—fold First In Name 2. In Life 3. In Death and 4. In that Staâ—â— which is after Death First of their Difference in Name this wicked Glutton by a vulgar Errour is commonly called Dives as if it had been his proper Name but waving this Mistake the word must he taken Appellatively for a Rich Man which Dives signifies as it is rightly Translated and so he is not so much as named who he was as the poor Man is named Lazarus because there be too many such Rich Misers among us not worth naming whose Names are written in the Earth soon Cancelled Jer. 17.13 The Name of the wicked shall Rot Prov. 10.7 God puts out their Name for ever and ever Ps 9.5 And such Wretches David accounted unworthy that he should take up their Names into his Lips Ps 16.4 and he saith Let his Posterity he cut off and in the Generation following let their Names be blotted out Ps 109.13 Yea such is Gods Abhorrency of those Mammonists that Worship their Golden Calf insomuch that God will take away their Names and they shall no more be remembred by Name Hos 2.17 and what ever Name this Rich Man had He left it behind him for a Reproach and for a Curse to Posterity Isa 65.15 Whereas this godly poor Man who made God his help as the Hebrew signifies hath his Name Recorded both in the Book of Truth the Bible here and likewise in the Lambs Book of Life Luke 10.20 Phil. 4.3 Rev. 13.8 and 17.8 Though this poor Beggar was disregarded of Men yet found he favour in the Eyes of God so that God knew him by Name as he did Moses Exod. 33.12 and left this Lazarus's Name upon Scripture-Roll and Record as a Cordial to comfort the godly poor in all Ages and places The Second Difference betwixt these two is in Relation to life in this lower World the one and former was a Man made up of Worldly Wealth Pleasure and Honour Those three Earthly Idols make up the Worldlings Trinity which he Worships for his God His Avarice was his Idolatry Col. 3.5 though he even wallowed in Wealth yet had he nothing to spare for this poor Beggar who lay at his Gates so he could not plead Ignorance or Want of an Object of his Charity c. As his Wealth and Profit
captious questions in this point either for speaking contrary to Moses and the Law of God had he absolutely disallowed of Divorces or for Patronizing profaneness Lasciviouness and Inconstancy of Men had he approved of them Christ who is Truth it self giveth such an Answer as neither contradicted Moses Law nor his own Doctrine Matth. 5.32 Nor made him Odious as they aimed either to the Man or to the Woman and so they were baffled in this Trap alsâ—â— as they had been before about Traditions Sabbath-keeping Fasting paying of Tribute c. for he avoids the Snare by Authority of Scripture their Ignorance whereof was the ground of their Mistake and by Reducing their Errours to the first Institution Gen. 2.24 which makes Man and Wise one flesh so cannot be severed for any light Cause as their Cavil was worded Matth. 19.3 No not for any cause save only for Fornication which Dissolves the Marriage knot and destroys Humane Society ver 9. N.B. Note well though Moses as a Magistrate not as a Prophet did License not command Divorces in some cases yet was it for the hardness of the Husbands Heart who would have destroyed his innocent Wife in case he had been bound to keep her Deut. 24.1.3 This Civil Sanction was an Humane Permission only to save from punishment not a Divine Precept to salve the sin And it was Temporary only Christ the Great Lawyer better informs them c. Though the Objectors opposed Scripture to Scripture as all Hereticks do yet were they non-plus'd for they reply nothing being Convinced in their own Consciences that Divorces were unlawfull upon all accounts save upon Adultery His Disciples indeed give their sudden Sentiments hereof which were full of folly intimating a love to liberty even from the Law of God But Christ sets them to the Rights also saying All Men cannot receive your sayings save those of a frigid Constitution and that have the gift of Continency c. 2. These two Evangelists Concur with Luke 18.15 To relate the story of offering little Children to Christ who accepted of the offering as Gods blessing of the Marriage State which he had Vindicated though the Disciples would have Rejected them out of their Preposterous Zeal still mistaking as before in their saying It is not good to Marry If so both the World and the Church in the World would soon fail Those godly Matrons brought their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Luke or little one's in their Arms that they might be Sanctified to them as well as their food by Christs blessing saith Chrysostom Mat. 19.13 Mar. 10.13 and Luke 18.15 The Disciples Rebuked them as holding it a Business below their Lord to look upon little oâ—er and Drearning still of a Wordly Kingdom wherein little Children could not be concerned But Christ was much displeased with this saith Mark and Rebuked the Rebukers saith Luke Testifying that all the Blessings of Heaven and Earth Comprized in the Covenant did belong to Believers and their Seed let them therefore saith he have free Recourse to me who will both own them and Crown them with the Priviledges both of the Church-Militant on Earth and Triumphant in Heaven Hereupon he vouchsafed more than their Pious Mothers Requested for he did not only touch them with his blissfull Touch as they well knew he had done many but also He takes them up into his own Holy Arms puts his Fathers Blessing upon them as Jacob did upon Josephs two Sons whom by his Symbol of laying on his hands upon them he Adopted them for his own Gen. 48.14 c. and Intails the Kingdom of Heaven to them what more could he do for the Adult whom he bids become as little ones or no Entring Heaven Mar. 10.15 Luke 18.17 Mat. 18.3 If those only that become like little ones do enter Heaven how much more do such little ones themselves Greater must be the Priviledge of the pattern than of the pourtraiture as Matth. 22.30 the Children of the Resurrection shall be as Angels free from Wives c. much more the Angels themselves 3. Those three Evangelises Matth 19.16 Mar. 10.17 Luke 18.18 Give the account of the Conference betwixt Christ and the young Noble Man who had been well bred both for poâ—s and Civil posture he came conâ—eeing to Christ Mar. 10.17 and for matter of piety he was no Sadducee for he enquires after Eternal Life which they denyed and although but young he hearhens after Heaven and though he were Rich yet comes he running to Christ whereas great Men keep their port walk leisurely In State or Majestick structing c. yet this Ruler came running grâ—ssâ— grallatorie which argues his Earnesmess in such a Man of Quality very unusual Besides he was Holy in his own Estimation and hoped to be approved of by Christ for he knew much of Gods Law and had done much of it yea so much as that he seemed in his own thoughts to want work and to be before hand with God Besides he appears in his Address to be a Docible Disciple proposing the most needful and difficult Question â—rarely moved by Rich Men especially though it concerns both Rich and Poor crying good Master what good thing shall I do that I may have Eternal Life he comes not as most Rich World lings do to enquire after a good purchase a good penny worth c. but though he had Wealth enough to make him Happy in this World yet must he have something better to make him Happy in the World to comeâ— In a word he went so far as Christ looked upon him and loved him Mar. 10.21 to wit as a Tame Creature and fit as a good Moral Man to live in a Civil Society Howbeit Christ saw 1. Some Secret Flattery in his Complement to him therefore reproved him saying either confess one to be God or do not call me good 2. Some leaven of Phariâ—â—sm in his question though this Gentleman was no Sudducee yet was he a Pharisee and of that 7th sort saith the Talmud which say tell me what I shall do and I will do it though he thought not to be saved Opibus by his Wealth of Riches yet he did Operibus by his Works of Righteousness 3. Some poison of Hypocrisie lurking in his Heart therefore Christ saith not to him believe the Gospel but keep the Law that thou mayest be saved That is the whole Law in all parts of Duty and without the least Deviation into sin which is impossible for fallen Man to do Hereupon this Hypocrite ignorantly answers All these have I kept c. having bean restrained from the grosser sins against the Second Table which only not the first was proposed to him overlooking all Contemplative wickedness in the inner Man c. As also his defects in Duties to Man which detected his Rottenness in his Duties to God 4. Christ saw Some Damnable Pride and Presumption in his Spirit discovered by his Speech What lack I yet as if he had
it was a Special not the Universal Resurrection yet so many as might be sufficient by their Resurrection to Testifie and Demonstrate the Vertue and Power of the Death and Resurrection of Christ nor may we think that these Bodies Rose without their Souls to Animate them These many were raised both to shew the Amplitude of Grace in the Efficacy of Christ's Resurrection as Mat. 8.11 and also that this fundamental point of Faith might be the more confirmed by the Mouths of many Witnesses The 3d Inquiry is Who they were Answ 1st Some say they were Adam Abraham Isaac Jacob and Joseph with the the rest of the Patriarchs who therefore were so careful to be buried in Canaan where the Messiah was to be buried because they expected so much the sooner their Resurrection by the Power of Christ's Answ 2d Others out of the like Curiosity do suppose those to be the Bodies of some of the Holy Kings and Prophets which were famous in Old Testament times yet nearer the time of Christ's Incarnation than were the Holy Patriarchs c. Answ 3d Other Authors do rather think they were the Bodies of Old Simeon the Just and Devout Man Luke 2.25 c. of Annas the Prophetess of Zacharias the Baptist's Father of Lazarus now Dead and of other Saints lately dead whose Bodies were not yet putrified into dust in their Graves c. Answ 4th But seeing the Scripture which is the Wisdom of God Luke 11.49 hath not a Mouth to speak Who they were we should not have a Tongue to Ask the Question 'T is enough for us to know they were the Bodies of the Saints whether of the Old or of the New Testament and that there were many of them to Testifie the Resurrection of their Lord and Head being not of the Wicked who rise with Judas not with Jesus The 4th Inquiry is at what time they rose Answ At our Lord's Resurrection not at his Death though then their Graves were opened and Matthew relates the whole story together yet with this caution that their rising was after Christ's Resurrection Mat. 27.52 53. for Christ must be the first fruits of the Resurrection from the Dead to die no more 1 Cor. 15.20 Col. 1.18 Rom. 8.29 Rev. 1.5 And those Saints who rose with our Saviour were as the Basket of First-fruits that both Sanctified and Assured the whole Harvest Deut. 26.2 3 4. This was but an handful though they were many of the General Resurrection and was no more but a pledge to assure us of it and therefore we need not say with Hymeneus and Philetus 2 Tim. 2.17 18. and after them the Marcionites yea and some Wanton Wits in our Times that the Resurrection is past already as if the Soul only should Arise and not the Body at the last Day Now if these many Arose as soon as their Lord was Risen what a shame it is that we rise not with Christ in our Affections Col. 3.1 A good Servant will blush to lie in Bed when his Master is up Much more when once up to go to Bed again as Carnal Professors minding only Worldly Matters do the former shameful thing so Backsliding Apostates do the latter those once seemed to be got out of their Graves and to have escaped the Pollution c. but become again Intangled as a Bird in a Gin seven worse Spirits enter and make their latter end worse Matth. 12.45 2 Pet. 2. ver 19 20 21 22. The 5th Inquiry is What they did when Risen Answer 'T is not to be doubted that they were true and real Bodies not Spectrums or Phantasms for that it might not be thought such mere walking Ghosts They went into the Holy City and appeared unto many Mat. 27.53 not to converse with Men as formerly but to Attend on Christ into Heaven as well as to be both Companions and Witnesses of Christ's Resurrection Jerusalem is called the Holy City here not because it was now so but because it had been formerly so though now it was degenerated into a Den of Thieves and Murderers of Holy Jesus It was still Holy de jure retaining still the Temple and the Worship of God but not now de facto thus it was called the Holy City Mat. 4.5 though now notoriously debauched into a polluted place where the Devil could play his pranks in setting our Lord upon a Pinnacle of the Temple That City saith Chrysostom was comparatively Holy now having still the Old Instituted Worship of God when other places were polluted with downright Idolatry Therefore though God's Worship was much corrupted yet in the vulgar manner of speaking it still for distinction sake was called the Holy City and that the Resurrection of those Saints Bodies might be judged real they went to it we must suppose they had been Buried without the City as was the Jewish manner Luke 7.12 c. to convince the Murdering Jews of the madness of their Mocking at Christ for his not coming down from the Cross at their Preposterous and Diabolical call Now to shew that he could have saved himself though he would not he now raised up both his own Body and those many Bodies of his Saints and Servants by a much more redundancy and super-abundancy of Power for if it were an Argument of Divine Power to raise up suddenly those many that had been long dead before this And the truth of their Resurrection was made evident by their exhibiting themselves to be seen of many to wit of the Holy Apostles and other Believers to whom they did declare their Testimony of Christ's Resurrection and Glory For as Moses and Elias appearing at Christ's Transfiguration did discourse of Christ's Decease Luke 9.31 so those raised Saints here did undoubtedly discourse of our Redeemer's Resurrection From this whole Question Answered these few Inferences do Arise 1st So long as Means of Holiness and Men of Holiness abide in a place it may be called an Holy place as this City was which was called Holy rather in respect of God whose Sacrifices and Service remained in it than in respect of Men For sew holy men were found in it they had not their Bill of Divorce as yet Jer. 3.1 c. 2dly Seeing some Saints and not all rose only now the Patriarchs Prophets c. that rose not but still are in their Graves are blessed pledges that the Resurrection is not past already but yet to come for those here raised were but the first fruits of them that slept The whole Harvest shall be when Adam shall behold all that innumerable number of his Nephews and Neices that have lived in all the parts of the Earth and in all the Ages of the World 3dly Those Saints raised from the Dead and appearing unto many yet would not nay could not all this convince the obstinate Kill-Christs of their Iniquity no more than Lazarus did who being raised also from the Dead commonly conversed among them therefore was it truly said to the Rich Glutton
his fat and Cain was a wicked one 1 Joh. 3.12 And said he would not give God his fat but his lean his Service was superficial only feigned service his heart was not in his work as afterwards So it was rejected but Abel serv'd God with the best of his flock and with the best of his heart too so found Acceptance with the Lord. Hence may be inferred 1. None must rest in External acts of Worship a man may be a worshiper of God with outward worship yet be a wicked man as Cain was 2. The families of good men may have in them bad worshippers Adam had his wicked Cain Noah his cursed Cham Abraham his scoffing Ishmael and Isaac his profane Esau yea our blessed redeemer had the Devil Judas in their families This Apology Augustin made to qualifie a foul fault committed in his Family saying Nescio quo evadam c. I know not how to shift it off I pray instruct c. in my family yet must I not expect my house better than those holy Patriarks or my Lord and Master himself The third Inference is That there will he close Hypocrites in the Church of God as well as in our houses some that say they are Jews but are not the Angel of the Church doth find them Lyars Rev. 2.9 Some mens sins go before hand to Judgment and some mens sins follow after 1 Tim. 5.24 'T is not improbable but that Cain might live long in a form of worshipping God in his Fathers house before he was discovered at this sacrifice to be an Hypocrite 'T was long ere Judas was discover'd for an Hypocrite in Christ the second Adams Family So it might be with Cain in that of the first Adam tares will be among the Wheat But 3. Moses records this History to declare the Disagreements and Contentions that do arise about Religion in the World We find here that Abels religion was approved but Cains was disapproved this breeds such a difference and occasions such a Quarrel aâ— could not be carry'd off without Blood This Difference of Religion did break out into Murder Hence may he Inferred 1. That Quarrels about religion are the greatest Quarrels in the World according to Luthers saying Odia religiosorum sunt acerbissima the Dissentions about Religion are the most irreconcileable dissentions and according to Christs saying There shall be five in one house divided three against two and two against three he came not to send Peace but rather division Luk. 12.51 52 53. Not as if the Gospel of Peace did of it self kindle any fires v. 49. But this falls out by the Strength of mans corruption and becomes thereby an accidental thing as the Sun melts Wax but hardens Clay It draws forth the fragrancies of many sweet Flowers yet doth it make the Dunghil to Stink abominably Oh how did the Aegyptians abhor the Israelites for their worshipping of God in a differing manner from their Worship Exod. 8.26 And how did Jezabel swear Elijahs Death for his opposing her worship of Baal 1 Kin. 19.1 2. Oh what Bloody Persecutions were there in the primitive times of the Gospel not only from the Heathen worshippers against Christians but also from the Arrians against the Orthodox in the time of Athanasius whose life they uncessantly sought by many forged falshoods Oh what animosities arose betwixt the Mother and the Son to wit Constantinus Copronymus and his Mother Irene about worshipping of Images insomuch that the Son depos'd the Mother and the Mother bereaved the Son both of his Eyes and of his Empire she put out her Sons Eyes and cast him into Prison where he died for grief So lost his Life as well as sight and Crown The 2. Inference is This affordeth us the clear and true Character of the True Religion from the false Outrage and Cruelty is the Black Brand wherewith Gods Word Stigmatizeth the false and formal Religion and here it begins shewing how Cain did most maliciously oppose Abel but Abel offered no affront at all to Cain for the Badge and Cognizance of true Religion is Meekness and Love Where the Power as well as the Form of Godliness is it teacheth to bless them that curse us and to pray for them that persecute us Luk. 6.28 Rom. 12.17 Whereas blind and Superstitious Zealots know no bounds in their rage against those that differ from them and oppose their superstitious fooleries Not to insist upon the ten primitive persecutions which arose from heathens men of an Heterogeneous and Different Profession but to instance only in two 1. The Followers of Arrius 2. The Followers of Antichrist both being beyond the Heathen as believing in the true God Yet 1. Such was the rage of the Arrians those Heterodox Christians against the Orthodox that they persecuted them to Death and devised many Hellish Stratagems to take away the Life of that Blessed Champion of the Truth Athanasius while he only oppos'd their Lying Doctrine in denying the Godhead of Christ 2. The Antichristians or Church of Rome have even outvy'd and out-done the Arrians in Barbarous and Bloody Butcheries as Ecclesiastical History does abundantly Testifie And Christs words hold true of them concerning their Descent and Parentage that they are the Children of them that kill'd the Prophets of a Viperous Generation Mat. 23.31 Yea their cursed cruelties against Righteous Abel's v. 35. do plainly proclaim to the World that they are Descended from Bloody Cain who was a Worshipper of God as well as good Abel yet was he a Worrier of his Godly Brother whose Devilish Spirit in them hath been Murdering their Innocent Brethren in all Places and Ages since the Rise and Reign of Antichrist and will be so doing until his Ruine That Whore of Rome is drunk with the Blood of Saints as I shew at large in my Antidote against Popery in that Title of the Romish Religion is a Bloody Religion To add no more here save only an Instance in those Scarlet Days of Queen Mary in our Land whose Reign did swim in a Sea of Blood How did her Popish Prelates even glut themselves in the Gore of poor Protestants and not only warming their blind Zeal with Burning the Bodies of the Living but Tyrannizing also over the Bones of the Dead as of Bucer and others which they took out of their Graves and Burnt them as if every Bone had been an Heretick into Ashes Whereas on the other hand Religion in Truth and Sincerity hath always been full of Mercy and when the true Church hath been in Misery by the malice of her Persecutors she hath not rose up in Rebellion against them but always accounted preces lachrymas her Prayers and Tears to be her best Weapons never falling upon her Adversaries with Fire and Faggot as they do upon her Thus we see three grand Reasons why Moses Records this History yet further Moses minds us herein of two great Truths 1. That every Man should have his particular Calling Cain himself was