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-Gospel-Church may well be look'd upon likewise as the Antitype of this wilderness-wandring-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
or fewer of them in Scripture-Record who minded any thing of Christs coming he came to his own and his own received him not John 1.11 But after this Oh how did this Barren Church sing c. when three Thousand of them were brought forth at one Sermon Acts 2.37 39 41. 2. The Gentile Church was for a long time as a lone Woman or Widow as it were altogether Barren and without Hope of Issue while the Gentiles were without Christ without Hope and without God in the World c. Eph. 2.1 2 12. yet afterwards in the New Testament Times the Gentile Church which before had brought forth only here and there a Proselyte or two as Jethro c. had a more Numerous and Glorious Off-spring than ever the Jewish Synagogue had Thus Sarah though at first Barren had a far greater Issue than Hagar yea and Hannah than Peninnah notwithstanding both were reproached for their former Barrenness Gen. 16.4 and 1 Sam. 1.6 The second Branch of this second Resemblance is The unwarrantable way Sarah took to supply the want of her own Fruitfulness in giving Hagar to her Husband That she might obtain Children by her Bond-woman Gen. 16.1 2. Gal. 4.22 God had promised a Seed to Abraham but not expresly as yet whether by Sarai or no hereupon Sarai propounded her Handmaid as a Secondary Wife or Bed-fellow to her Husband because the Children of Bond-servants belong'd to their Masters and Mistresses by the Law Exod. 21.4 Thus Rachel reckoned the Issue of her Handmaid Billah must be Hers Gen. 30.3 6 and 8. and thus Sarah sought a Seed to Abraham according to Gods promise though she were not the Mother thereof that so the Blessing God had annexed to his Promise might be obtained The Hebrews most improbably say this Hagar was the Daughter of Pharaoh to put the more Honour upon Abraham in this Act and to equal him with Solomon who Married the Daughter of another Pharaoh but Kings Daughters are most unfit to be Handmaids who are brought up Mistresses of the Highest Rank and had Paul been of that Mind he had never stiled her a Bond-woman Gal. 4.22 'T is more probable she was one of those Maids of Pharaoh's House which were given to Sarai Gen 12.16 Whatever she was and whatever good aim Sarai might haven in giving her to Abraham yet the means were naught this expedient for having Seel was not according to God because it violated the Law of the first Instituted Wedlock Gen. 2.14 but it was after the Flesh Gal. 4.23 Sarai was over-hasly and Abraham was over-facile they were both blame-worthy for want of Faith in Gods Promise as if his power could not have performed it beyond the common course of Nature in their old Age and for Violation of Wedlock contrary to its first Institution Mal. 2.15 and Gen. 2.24 This Act might be their Sin of Ignorance and of Infirmity as was also their and the other Patriarchs Polygamy practised in that time and their slipping out of Gods way brought much evil upon them Sarai is whip'd with her own Rod Hefiod saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evil counsel proves always worst to the Counsellors Hagar now pregnant with Child despiseth Sarah her Barren Mistress as Prov. 30.21 her Sin was writ upon her Punishment Gen. 16.4 5. she was despised as one rejected concerning Gods Promise and Abraham was disturbed with those Domestick dissentions 'twixt the Mistress and her Hand-maid Hereby is also figured the difference betwixt the two Mothers the Bond-Woman and the Free the Law and the Gospel and thus likewise the Soul of Man and the Church of God taketh some wrong ways for accomplishing Divine Promises following and finding out false rest fetching peace from the works of the Law rather than from the Faith of the Gospel this is to establish Hagar the Bond-Woman in the place of Sarah the Free out of whom sprang the Messiah that Blessed Prince of all true Peace and such mistaken methods to peace always end in sad disturbance as this in the History did Besides there is this other Mystery that such as put confidence in the works of the Law as the proud Pharisee did Luk. 18.10 11. will despise the Grace of the New-Covenant as Hagar did Sarah Rom. 10.3 will not submit to the Righteousness of God by Christ The third Mystery of Sarah's person in the History of her Life is in her Beauty she had a fair and Beautiful countenance a most lovely look and comely complexion Gen. 12.11 which Plato calls the principality of Nature Outward Beauty is very attractive which yet Sarai kept although she was now about or above sixty years old being not impaired by breeding or bearing of Children or it was preserved by God for the serving of his providence which followed thereupon and here we see how Beauty may be a double snare both to them that have it and to them that love it yet Sarah had a better even an Inward Beauty her chief Beauty was that of the Hidden Man of the Heart 1 Pet. 3.4 6. Gratior est pulchro Veniens in Corpore Virtus That Vertue hath a better Grace Which shineth from a comely Face Where these two meet they have a most happy conjunction and draw all Hearts to them as Esther obtained Favour of all that look'd upon her Esth 2.15 otherwise where beauty is without Grace and Vertue 't is like a Jewel in a Swines Snout Prov. 11.22 It wants that which should Consecrate and Sanctifie it as in Aurelia Orestilla cujus praeter formam nihil unquam bonus laudavit having nothing commendable to good men save only deceitful Favour and vain Beauty Prov. 31.30 'T was not thus but better with Sarah here who is therefore made a Figure of Jerusalem the Mother of us all Gal. 4.26 and of the New-Testament Church v. 24. which is the Spouse of Christ that is all fair Cant. 1.15 and 4.1 c. well looking and well liking to bring forth Fruit in old Age Psal 92.14 and thus as with the Church of God so it ought to be with the Soul of Man which should pray as Psal 90.17 Oh let the Beauty of the Lord be upon me The fourth Mystery of Sarah's Person in the History of her Life is in her Sufferings the chiefest whereof were that She twice did fall into the Hands of two Kings Pharaoh Gen. 12. and Abimelech Gen. 20. both which might have Ravish'd her and made her Disloyal to her Husband yet God mofs Graciously prevented it in both places by Plaguing the former and Diseasing the latter out of both these two Kings Courts God brought her off with Innocency Honour and Advantage Oh how many Snares of Tentation God carries his Church and our Souls thorough oft we are in the Bryars As Sarah was 1. In Egypt when God famish'd Abraham out of Canaan the Glory of all Lands Ezek. 20.6 thither which was the Granary of the World The Hebrews make this a fault in Abraham for
wicked person nor to Pilute or Herod c. nor had they tydings sent them from the Angel thereof though that probably might have convinced them of their sin but they had rendred themselves incapable of those Priviledges both were done to his Disciples who wereprâ—e ordained for Witnesses Acts 10.41 The Benefits of the Church belong only to the Church Note Those Seven Apostles here must have the Blessing of Christ's Seventh Appearance though they had seen him before that they might be more firmly confirmed in this great Truth which 1. Demonstrated the Divine Nature of Christ Acts 2.24 and Rom. 1.4 which 2. Makes good all the Benefits of his Passion Though David saith What profit is there in my Blood Psal 30.9 Yet is there great profit in Christ's Blood improved by his Resurrection Note Which 3. Is the ground of our Resurrection 1 Pet. 1.3 Christ is Feoffee in Trust for us 〈◊〉 his Resurrection was not only Personal of a particular Man but it was of a publick Person in our Names whom he represented therefore is he call'd the first fruits of the Resurrection as before which sanctifies the whole Crop Ours are but the Appendices of his Resurrection As all Joseph's Brethren shared in his Advancement and all the Jews in Morâ—â—câ—â—'s 〈◊〉 â—odo we sâ—â—â—re in his Note And which 4. Is a special and powerful means to recover us from the swoonings of our Faith both as to our selves in particular and as to the Church ingeneral 1. As to our selves Rom. 6.8 11. There is a spiritual power in Christ's Death to kill sin and in his Resurrection to quicken Grace Faith is the Heliâ—â—rope of Sun-flower that follows this Sun of Righteousness If he be absent Faith saints fails flagged and flattens presently Jacob's Soul was sad for seventeen years at the Joss of Joseph but when he heard that Joseph was alive this revived him Gen. 45 2â— 27. and so should it revive us that our Jesus is alive c. Rev. 1.8 18. And as 2. To the Church could Elisha raise to life a dead Child and cannot Christ do as much for a dead Church Note No wonder then if a Truth of so great importance were so greatly proved by so many Appearances and that to one and the same persons at several times c. The Angel that said to the Women Go quickly and tell his Disciples that he is Risen c. began with this demonstration for proving the Touth of his Resurrection Behold he goeth before you into Galilce Matth. 28.7 and Mark 16.7 The Angel Argues a signo ad signatum from the sign to the thing signified If he be going and upon his Journey then it necessarily follows he must be Risen indeed And thus was this Truth of such vast consequence carried on and continually demonstrated by manifold manifestations of himself to his Disciples both before this and now and after this also So that there might he left no room of doubting thereof in any one of these that were to be the appointed Witnesses c. And sure I am Thomas had need of this for his fuller confirmation and so had Peter to whom Christ had something of great weight to say verse 15 16 17 c. The 4th grand Remark is the occusion which our Lord took for manifesting himself to those Seven to whom he had taken several occasions to shew himself before this The first Adam died and we hear no more of him Job saith If a mas die shall the live again Job 14.14 no surely not till the Resurrection day But so it was not with the second Adam 't is true indeed he died but he lived again Rev. 1.8 18. And we hear of him again and again This is the seventh time of tidings that he was alive the occasion whereof was this Peter said to the other six I go a fishing John 21.3 They all comply to the motion and concur with him here was concord in one work which made them more capable of Christ's company Note But the Question is Whether the work they are agreed in were good if not agreement in Evil is rather Conspiracy than Concord and this is the more doubted 1. Because Christ had called them to leave their Fishing-Trade and to become Fishers of Men Mark 1.17 And 2. Because Christ had told them He that putteth his hand to the plough must not look back Luke 9.62 Answ 1. This Fishing work was no unlawful or dishonest Imploy but well reputed of among the Jews It had been an unlawful looking back indeed had Matthew returned to his work of a Publican Mary Magdalen to her former Lasciviousness c. But this catching of Fish was a work lawful in its own nature Answ 2. They had now nothing else to do for though they were made Fishers of Men yet were they not yet sent out nor yet furnished with the extraordinary Gifts of the Spirit to inable them for the Publick Ministry Answ 3. They had now no other way for supplying their own wants having lost their Lord who had hitherto made provision for them As they were Tania mont yet forbid to Preach by being bid to tarry till the Spirit came So they were forbid to be idle They that will not labour either in the sweat of the brow or brain shall not eat Thus Paul sometimes wrought to supply his present necessities 2 Thes 3.8 10. All these Seven therefore went on fishing with a good mind and fished all the night but with bad success for they could catch nothing This was the providential occasion Christ takes to make himself both the better known and the more welcome to them for had they caught any thing his presence and power in the ensuing Miracle of the sudden and so plentiful success had not been so perspicuously and plainly evident Beside it teacheth Note That man's diligence as Solomon saith Prov. 10.4 with 22. without God's blessing is insignificant and unsuccessful All the labour and toil of Man is vain unless God bless it with success Psal 127.1 2. Gen. 11.7 8. Hag. 1.6 9. Unless God stop the hole of the Bag at the bottom with his blessing let Men labour never so hard all runs out Deut. 28.13 c. Were we not thus exercised we should neither beg God's Assistance nor acknowledge his Blessing Note Thus it had been once before They had toiled all night and caught nothing Luke 5.5 Where Christ paid them plentifully for his fare in his use of their Ship No Man shall lose by him And though the Net-brake there yet the Fishes got not out which doubled the Miracle of their plentiful Draught The 5th grand Remark is the manner of Christ's manifestation He comes in the Morning as is aforesaid as a Merchant or House keeper to buy their Fish and there fore asks them Sirs have ye taken any thing John 21.4 5. He calls to them as one that wanted some Fish for the use of his Family or Store-house He hereby causeth them
we wait for him Hab. 2.3 the Lord is not slack concerning his coming 2 Pet. 3.9 we must be looking for his return Isa 8.17 so that when he returneth we may be able to cry with comfort This is our Lord we have waited for him we will rejoyce in his Salvation Isaiah 25.8 9. The fourth comfortable consideration is Though during this distance of time betwixt Sion's King's departing from her and his returning to her again be the time of Zion's trouble and travel The Church Militant here upon Earth is compared to a Travailing Woman tho' pangs take hold of her and she is in pain labouring to bring forth Mic. 4.8 9 10. yet this traveling-pain these labouring pangs do not last long she is at length delivered to her great satisfaction and comfort This same allusion our Lord himself maketh that the time of his Absenting himself from his Church would be her Traveling time she should suffer the pangs and pains of a Travailing woman and she should have sorrow because her hour is come yet so soon as she is delivered of a Man-Child she then remembers no more her fore-going anguish but all her former sorrow is swallowed up with present joy because God hath enabled her to bring forth a man-child into the world John 16.20 21 22. And thus the Woman Christ's Church is said to bring forth a Man-child which was caught up into Heaven for its security from the Dragon Rev. 12.5 Thus likewise we are told when Christ comes to be formed in the hearts of true penitents by such godly Ministers as Travel in birth for their Conversion as blessed Paul did Gal. 4.19 then there is joy in Heaven over one sinner that repenteth Luke 15. verse 6 10 23 and 32. Now assuredly the Church of Christ shall not alway go with her great Belly nor shall she long complain as Hezekiah did in his Day that the Child of Reformation is brought to the Birth and there is no strength to bring forth Isa 37.3 The Lord will hasten her deliverance in his own due and appointed time Isa 60.20 and Dan. 8.19 He will work wonderful works which we never looked for Isa 64.3 Who hath heard or seen such a thing that before Zion travelled she brought forth before her pain came she was delivered of a Man-child a Nation is born in one day so soon as Zion travelled she brought forth her Childeren Shall I bring to the Birth and not cause to bring forth saith the Lord c. Isa 66.6 7 8 9. As 't is the voice of the. Lord that maketh the Hinds those girt Creatures to Calve Psa 29.9 and Job 39. ver 1 2 3 4. So and much more than so 't is the Voice of the Lord from his Temple that openeth the Church's Womb and causeth her to bring forth her sorrows with Joy and the same Voice from the Temple calleth upon all that love her to rejoice for joy with her and to suck the Breasts of Consolation unto satisfaction and to milk out so as to be Delighted with the Abundance of her Glory Isaiah 66 610 11 12 c. The fifth Cordial is Tho' there be four famous Joys that are temporal and Transitory here upon Earth and all Recorded in Scripture namely 1st The Joy of Harvest And 2dly The Joy of Victory both these be named in Isa 9.3 as very great earthly joys for 't is well known what strange transporting Joys are practiced by Country-men at the last Load of Corn led out of the Field into the Barn to which we add the shearing of Sheep which is called a good day c. 1 Sam. 25.8.36 And 't is well known what strange Triumphing Joys are made by the Conquering Soldiers when they run to divide the Rich Spoils of their Conquered Enemies 3dly There is the Joy of marriage mentioned in Cant. 3.11 Where the day of Solomon's Espousals is call'd the day of the gladness of his heart And 't is no less to other meaner men unto whom it cannot but be matter of Joy When man at his Marryng a Woman doth verily find again his Lost Rib that was taken out of his side Gen. 2. v. 21 22. Therefore marriage is near in sound to a merry age 4thly There is the Joy that succeeds this Joy of Marriage namely the Joy of a Man-child born into the World as is afore-mentioned this is likewise matter of great Joy because thereby Names Posterities Families and Generations are upheld in the World throughout all Counteries over the face of the Earth and without which the World would soon come to an end c. Yet this Joy of the Church bringing forth the Man-child of Reformation is a Joy that far transcends all the other four former Joys not only as it is 1. A Spiritual and Heavenly Joy wherein it exceeds all Joys that are only Carnal and Earthly which strangers do not intermeddle with Pro. 14.10 But also 2. Because It is an everlasting Joy Isa 35.10 61.7 65.17 18 19. Thus our Lord tells his Disciples their Joy at this Man-child's Birth upon his return will be joy which no man taketh away from them Joh. 16. v. 21 22 'T is call'd a day of Refreshing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Refrigerij a cooling day after hot persecutions Acts 3.19 yea And 3. It s a most extensive happiness as it is a day of Restitution of all â—hings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 21. as the ground of this Joy is greatest so 't is a joy that lasts longest Moreover 't is said to the faithful Servant Enter thou into the Joy of thy Lord. Matth. 25.21 and again verse 23. Intimating this Joy is too great to enter into us but we must enter into it and when it is once entered into we must enjoy that Joy fore ever The sixth comfortable Consideration is To behold Christ coming in his Kingdom with power and great glory Matth. 24.30 to save Zion from her Enemies Spiritual as well as Temporal and to make all her Foes to become her Foot-stool Psal 110.1 Matth. 22.44 Mark 12.36 Luke 20.42 Acts 2.35 1 Cor. 15.24 25 26. Heb. 1â— 13 and 10.13 This must needs be a most joyful sight thus often Recorded in Scripture and infinitely transcending those three famous sights which Father Augustin so earnestly wished to see namely Romam in store Paulum in Ore et Christum in Carne that is Old Rome in her Antient splendor blessed Paul preaching with his Charms of Eloquence and our most blessed Redeemer in his humane nature walking about and doing good as Acts 10.38 We are told how the Tulep call'd a Lilly doth out-shine Solomon in all his glory Matth. 6.28 29. How much more glorious will the sight of Christ be in his State of Exaltation who was greater than Solomon in his State of Humiliation Matth. 12.42 An exalted Christ is a rare sight so excellent as only to be seen of Angels 1 Tim. 3.16 yet it is said that some men shall not taste
that they will feed lustily upon dead Horses of the Turkish Gally-slaves that they will Eat Opium an Ounce at a time as if it were Bread and of the Maid in Pliny that did Eat Spiders and of Mithridates who had made Poison so natural to him that when he would have Poisoned himself being Captive to the Romans he could not Yea Joseph Scaliger speaks of Spiders in Italy to have such a Poisonous nature as they will kill him that treads upon them and they will break a Glass if they do but creep over it Yet this Poisonful nature falls far short of the Poyson of sin in as much as Moral poyson is worse than Natural and that which kills the Soul exceeds that which onely can kill the Body T is a wonder how men dare take such hearty and deep Draughts of this Poyson of sin So hateful to God and so hurtful to men 1. T is so hateful to God that it made God 1. Repent he had made Man 2. Destroy all Dumb Creatures with a Deluge 3. Not spare his own Son c. this makes God hate sin with a perfect hatred 2. Hurtful to men the least Sin is Mortal to the Soul as the least Poyson is to the Body and if the Soul dye the Body cannot live This Sinful sin Rom. 7.13 is destructive and Damnable both to Soul and Body Hence the Apostle could find no Name bad enough for it but its own name calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinful Sin If he that provoketh an Earthly King to Anger doth sin against his own Soul Prov. 20.2 how much more he that provokech the King of Heaven by Sin which is so Execrable so Detestable and so Intolerable to him why should it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an easie work as the word signifys Acts 18.14 to be wickedly Lewd or Lewdly wicked and so to Damn our own Souls yea and bodies too and that for ever 'T was therefore well said by Maximilian King of Bohemia and afterwards Emperour to the Pope who perswaded him to be a good Catholick with many promises of profits and preferments The King answered I thank your Holiness for your kind offers but the weal of my Soul is of more worth to me than the whole World to this the Pope angerly replyed that he spoke like a Lutheran See Hist Council of Trent p. 429. Though this wholesom form of speech pleased not the Pope yet that of Lewis King of France displeased the Pope much more who cast his Bulls whereby he required the fruits of Vacancies of all Cathedral Churches in France into the fire saying I had rather the Popes Bulls should Rost in the fire than that my Soul should Fry in Hell Speed 496. year 1152. As the woman with two Children the one loved and pamper'd the other Hated and Starved the pamperd child falls sick and dyes and before its Death she cast some care when too late on the Starved child So do too many with the Body and Soul As the woman who had her house on fire was altogether taken up to save her Lumber from the flames and all the while forgot she had left her child in the Cradle but remembring when too late she cryed out most Horribly Oh my child my child I have forgot my child Thus do many men till too late forget their Dear and pretious Souls while Toiling about the Lumber of the world for the Body onely The loss of the Soul is a loss of All and a loss for ever The reasons be these 1. Though foolish Sinners should say after Death when launched out into an Eternity of woe the words of Christ What shall we Give in Exchange for our Souls yet then they have nothing to give for their Souls Redemption Their Riches have then taken the Wing Death robbed Dives of all his possessions Then his friends were scrambling for his Goods Worms for his body and Devils for his Soul when he slept his sleep Psal 76.5 that long Iron Sleep of death as the Poets call it he left his Wealth to others Psal 49.10 when he dyed be carryed nothing away v. 17. Job 1.21 and 1 Tim. 6.7 Eccles 5.15 Death as a Porter stands at the Gate and strips men of all their worldly wealth leaving them not an Half-penny to pay their fare over the Stygian lake as the Poet said And he was but a foolish fellow who when he saw he must dye claps a piece of Gold into his mouth saying Some wiser than some I lle take this along with me Worldly wretches would gladly carry the world out of the world but the Apostle assureth them that it is impossible saying It is certain as we do bring nothing into the world we can carry nothing out of the world 1 Tim. 6.7 Wherewith then shall the Soul be Redeemed in the place of the Damned where there is punishment without pitty misery without mercy sorrow without succour crying without compassion mischief without measure torments without end and past Imagination Therefore 2. Suppose the Damned should have something wherewith they might offer a price of their Redemption Non esset Estimabile It would utterly be Rejected Money may be a Master and a Monarch in this world but it bears no Mastery in the other World If Death will Regard no Reason nor rest satisfyed though â—â—â—ou would give many Gifts as Soloman saith of Jealousy Prov. 6.35 If a man can never buy off Death though he would give never so much as that Carnal Cardinal Beauford the Chancelor of England in Henery the 6. time upon his Death-bed complained that his Vast riches would not Reprieve him from Death crying out Fie upon it will money do nothing will not Death be Hired wherefore should I die being so Rich If the whole Realm would bribe Death I am able quoth he either by Policy to procure it or by Money to purchase it c. How much More unable is money which cannot buy off Death to buy off Damnation for the Devils those Tormentors of Damned Souls are far worse than those Medes which God set on to destroy Babylon Isa 13.17 who would not regard Silver or Gold for a Ransom but kill all they came to though never so Rich and ready to Redeem their lives with their Riches Alas the Devils have far less Reason to Delight in Silver and Gold than those Medes had who were Men with whom Money bears a Mastery not so with Devils Riches may indeed be the ransom of a Mans life from the wrath of men Prov. â—3 8 but they will not be the Ransom of a Mans Soul from the wrath of God Prov. 11.4 or the Rage of Devils Hence the Rich Glutton is told of a Great Gulph twixt Heaven and Hell Intimating his state of Torment to be uncapable of any ease much less of any Redemption but was an Unchangeable and Eternal State Luke 16.24 26. 3. That the Damned Souls do sink into an irreparable irrecoverable State may be further
God would Damn the first Root of all Mankind 5. 'T is as unlikely also that God should permit the very first Image of himself to perish Eternally though he did permit him both to sin and suffer for sin Temporally 6. 'T was the Judgment of the Godly Jews before Christs time that Wisdom which is Christ brought our First Father out of his offence and preserved him from Wrath to Glory Wisdom Chap. 10.1 which though Apocryphal contradicts not Canonical Scripture Notwithstanding all this yet our First Parents are further Doomed 1. To an Expulsion and Ejectment out of Paradise and 2. To a debarment from tasting of the Tree of Life for their tasting of the Tree of Knowledge c. 1. Of their Ejectment out of Paradise This Banishment or Expulsion was a Civil Death according to the Law and so they were civilly Dead in that very Day wherein they did Eat Forbidden Fruit according to the Divine Menace Gen. 2.17 Yet Gods Philanthropy or Love to Mankind did mix some Mercy with this Wrath in as much as God did not turn those Offenders out Naked but made Coats not of Line Wooll or Silk but of Skins and clothes them Gen. 3.21 A far better covering than those Fig-leave Aprons of their own contriving v. 9. which was neither large long lasting enough nor could it secure them from the harm of either heat or cold as the Coats of Gods making might do God is still careful of their Welfare both in Body and Soul God put them in Leather whereas he might have given them better clothing undoubtedly to humble them and to bring them to Repentance yea and this Livery on their Backs did instruct them from God concerning the Skin of the Lamb of God that grand Sacrifice of the World and that they should be clothed with the Robe of his Righteousness as they now were with the Skins of those Beasts that were Sacrificed to God as so many Types of Christ This may serve to check all Vanity in Apparel which only is a Badge of our Rebellion 2. Of their Debarment from the Tree of Life v. 22. That miserable Knowledge they had got by tasting of the Tree of Knowledge now debars them from all tasting of this Tree of Life not so called as if it could give Life by Operation but as it was a Symbol and Sacrament of Life in Signification Had they not only tasted of this Tree but eaten up the Tree it self it could not have carried off that Sentence of Death or State of Mortality to which God had Doomed them and therefore they are debarred from iâ— as from an abuse of that Sacrament which would have added more to their sin and punishment and that they might look out and up to the promised Messiah who opens a Door to better Sacraments and to a better Paradise Rev. 2.7 and 22.2 by whom those very Angels which terrified them both from the Tree and from Paradise with Flaming Swords are now reconciled to us Col. 1.20 So that now they are Ministring Spirits to all the Heirs of Salvation Heb. 1.14 Those Cherubims and Courtiers of the King of Heaven do now Nurse us Guard and Comfort us in the second Adam who were a Terrour to the first Adam when faln and are so to all in him Isa 37.36 Some may say Was not this grievous punishment over-great for so small an offence Answ 1. What the Fruit of this Tree was whereof they took and ate is but Curiosity to enquire when the Scripture is not pleas'd to express Some say 1. It was a Vine-tree because of the Institution of the Sacrament wherein Wine is used but that is a Sign of Christs Blood not a Symbol of Mans Transgression 2. Others say it was a Fig-tree because they made themselves Aprons of Fig-leaves but they had more cause to abhor that Tree above all others and not to use its Leaves neither are Figs so beautiful to the Eye as this Fruit was Gen. 3.6 3. Mahomet in his Alchoran calls its a Pomegranate or Peach call'd pomum Paradisi But 4. The most receiv'd Opinion is that of Bernard's Stole an Apple and lost Paradise with an Apple The Devil cheated them into a Fools Paradise with loss of the Earthly and hazard of the Heavenly Paradise and this is grounded upon Cant. 2.3 and 8.5 where Christ is compared to an Apple Tree and is said to raise up his Spouse faln under the Apple Tree but where the Scripture is silent we must be silent too Answ 2. 'T is safer to say As God made Man of Nothing so Man offended God for a matter of Nothing but not in a matter of Nothing It was the Speech of that Blasphemous Pope Julius the third when enraged at his Steward for not bringing a cold Peacock to his Table according to his order and when entreated by one of his Cardinals not to be so much moved at a matter of so small moment he answered If God were so angry for an Apple that he cast our First Parents out of Paradise for it why may not I who am Gods Vicar be angry for a Peacock which is a greater matter than an Apple Thus he proclaim'd himself that Apocalyptick Beast whose Mouth belcheth out great Blasphemies Rev. 13.5 3. Though the Act of taking an Apple seem a small thing in respect of the Subject or Matter taken yet it is a great thing in respect of the Object to wit the great God who was disobeyed herein 'T is a greater offence to strike a Prince than a Peasant here the Authority of the King of Kings is presumptuously struck at in this Act therefore God punished them less than they deserved Though some sins be called small comparatively in respect of greater sins of a Crimson Scarlet or deeper Dye yet no sin can be called small absolutely as it is a sin committed against the great God yet all this Divine Doom is mingled with Divine Mercy in the promised Messiah who purchaseth a passage into a better Paradise and is a better Tree of Life himself oft dropping his Fruit to those that shake the Tree by the Prayer of Faith and the way to this Tree of Life is laid open in the Gospel CHAP. VII Of Cain and Abel HAving shewn the Creation of the World to mans banishment out of Paradice which being a very large Subject required the larger discourse upon it let us now go out of Paradice with our First Parents into the World and behold how God out of them did propagate the World Acts 17.26 and gathered to himself a Church out of the World yea and maintain'd it for himself in it notwithstanding all the enmity he had put betwixt the seed of the Serpent and the seed of the Woman Gen. 3.15 The first specimen of this lasting and everlasting enmity appeareth in the two first Sons that ever were born into the World to wit in Cain and Abel who were certainly begotten not in Paradice but after their banishment out
with a witness doth deserve no better dealing than what Shalman or Shalmanezer King of Assyria did to Betharbel which signifies the House of the ensnaring Idol as Baal or Bel was to Israel murdering not only the Men but also the Women and Children Hos 10.14 15. and 13.16 Yet know for your comfort Gods care against this Inhumanity and more than barbarous yea beastly and bloody Butchery therefore God gave out his command against killing the Dam together with her young ones Deut. 22.6 7. And again Thou shalt not kill the Ewe and the Lamb both in one day Levit. 22.28 How much is God concerned against all shews of Cruelty shewed to those contemptible creatures and such addings of afflictions to the afflicted Zech. 1.15 Doth God take care for these inferiour Birds and Beasts 1 Cor. 9.9 yea he doth so without doubt Jon. 4.11 He heareth the very Ravens that cry to him only by implication Psal 147.9 How much more doth God take care of his own Church and chosen both Men Women and Children And though the Lord sometimes give those men of blood or Blood-hounds a Commission to worry his Flock in some places yet this excuseth not the Barbarities and bloody Butcheries of his Executioners for so soon as their Masters Skullion-work in brightning his Vessels of Mercy is done then shall they themselves be surely and suitably plagu'd and punished Psal 137.8 9. Rev. 16.6 and many other places There be two remarkable Points here to be farther for our Instruction and Comfort observed The first is Though Jacob through the infirmity of the Flesh and the carnal Reasonings of his own corrupt heart did strangely affright himself with strong apprehensions of his Brothers bloody Designs against him and God out of his unsearchable Wisdom suffered him for a while to be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Self-torturer and Tormentor with his own slavish Fears yet all that time and interim Jacobs good God was both thinking and acting far otherwise and quite contrary for him bowing and bending Esau's heart to clemency towards him that he might not act one Hostile Action either against him or any of his which in due time Jacob found to be the happy Issue whereby his gross mistake was most graciously corrected Thus also God deals oft with his People he lets them sometimes meditate Terrour to themselves Isa 33.18 and to fear those things that are not to be feared on purpose that he may exercise them And that his own VVisdom Power and Goodness might more splendidly shine forth in the Event which to correct our Errour and Terrour oft falls out far better than our own fond Fears Oh how oft doth our gracious God out-bid our own timorous Thoughts is far better to us than both our Fears and our Deserts and the sundry things we have feared do not befal us Will we but read over the Book of our own Experiences we shall find this no less than a Sacred Truth The second Remark is We ought to do in troublous Times what Jacob did in his great Conflict betwixt Flesh and Spirit in him upon his heart-confounding consternation and deep perturbation at his present peril He retreats again to the Divine Promise looking up above himself above men and means unto the God of Bethel as to his Anchor of Hope So draws he forth his seventh and last Argument for the triumph of his Faith above his Fear saying v. 12. Hetib Atib gnimmak Thou saidst Lord in doing good I will do thee good or I will surely do thee good as is before note with this pathetical clause he emphatically closeth up his most affectionate Prayer and wrestling with God Here when he found himself at a sad loss by too much poring downward at the creature he makes an holy and an happy Rebound and bounceth up again to the Creator who is truly call'd a faithful one 1 Pet. 4.19 He runs back to his City of Refuge yea runs not only to but into that Name of the Lord which is a strong Tower and there was he safe Prov. 18.10 yet not without hard tuggings strong strivings and wearisom wrestlings doth his Faith get the Victory from his Fear for he had said before Lord thou hast said Return and I will do thee good Now he comes again and take firmer faster and fuller hold of God in his wrestling work repeating the same Promise with some Enlargements benefaciendo benefaciam I will assuredly and abundantly do thee good doubling thee word of doing him good This is a much stronger and more cogent Argument or inforcing Reason than the former for here Jacob doth not simply raise up himself in a confidence of Gods Truth as before but this he doth now that he might oblige God by his Truth effectually to succour and relieve him as if he had argued thus Lord thou art a God that canst not deny thy self 2 Tim. 2.13 that canst not belie thy Word Tit. 1.2 Heb. 6.17 I again do provoke thee with thy own Promise and bind thee with thy own Bonds I omit what I said before suppose thou should suffer Esau to cut off me and all my Company what will become of thy Promise of multiplying my Seed like the Sand of the Sea therefore thy own Glory and the Honour of thy Veracity is all at stake and if we lose our Lives thou also wilt lose thy Glory Thus this holy Man as it were encroacheth upon the most holy God God had said and done much for him he must say and do yet more this Fruit of his Favour he must needs be intreated to add unto all his former Mercies and that not only for Jacob's sake now an object of pity but for Gods own sake and for the vindication of his own Glory Thus should we wrestle with God in this evil Day intreating the Lord not to grant the desires of the wicked nor to farther the wicked devices of our execrable Esau 's not only lest they exalt themselves Psal 140.8 and behave themselves strangely Deut. 32.27 but especially lest the Banks of Blasphemy should be broken down among the Egyptians who will soon hear of Israel's ruine and Blaspheme thee for it making some mad-merry Comedies out of our sad doleful Tragedies Exod. 32.12 and Numb 14.13 16. And lest the tremendous Name of God be derided among the cursed Canaanites Josh 7.9 As it was the chiefest care of Moses of Joshua and of Jacob here lest God should suffer in the Glory of his Power and Truth so it ought to be our most candid Ingenuity to study the promotion of Gods Glory more than our own Good and to desire far more that God may be glorified than our selves gratified drowning all self-respects in the advance of his Glory being well assured that the Honour of the Creator can never be any Dishonour to the Creature his gain cannot be Mans loss God offer'd Moses private preferment even of the highest nature in this lowest World I will make of thee a
and a childish Dream But seeing Jacob himself look'd upon it as serious the word Mother must have another meaning and not Rachel to rise out of her Grave to do it Indeed the Rabbies to solve this do say this was fulfill'd in Joshua who came of Joseph and whom the Sun obeyed in standing still and the Moon in staying her Course Josh 10.13 but though this be a fair exemplification 't is not the proper Interpretation of the Dream for Jacob understandeth it not Literally of the Sun in the Firmament but Mystically applying the Sun to himself And Josesph likewise applyeth the Dream figuratively to himself Gen. 42.9 when Humane Event had now given the most Genuine Sense of that Divine Dream or Oracle Some say this Mother was Bilhah Rachel's Maid yet call'd Joseph's Mother because she was his Nurse So Plautus saith Mater est quae mammam dedit she is the Mother that gives the Child Suck Thus think some Hebrews in Munster and Lyra but Castalion says It was Leah Joseph's half Mother Yet the aforesaid Lyra saith Rachel cum adoravit in prole i. e. Benjamin lioèt non in personâ propriâ that Rachel though now dead so could not do Homage to Joseph in her own proper Person yet did it in her Son Benjamin who bowed himself to Joseph with the rest of his Brethren Gen. 43.26 28 29. where all the Eleven Sons the Stars in the Name and with the Name of their Father the Sun saying He is your Servant Sir as we are all so Thus by a marvellous Providence to make good his Divine Dream they become all humble Supplicants to him for necessary Bread however Mercer's judgment seems most solid saying This Mother in Joseph's Dream might be either Leah according to Castalion the time of her death being not mention'd by Moses as is Sarah's who is the only Woman in Scripture whose Age at death is Recorded nor are the Women who went down with Jacob to Egypt named or numbred at all by him save only that they were seventy Souls Gen. 46.26 27. Exod. 1.5 Deut. 10.22 which is purposely Registred at their going into Egypt that we may admire the Power and Providence of God over his Church that even in the House of Bondage in two hundred and fifteen years those seventy Souls were multiplyed into six hundred thousand Men beside Women and Children at their going out of Egypt Numb 1.46 even as many as Stars in Heaven and the Sands upon the Seashore Gods Promise was made good by a Miracle never then think the Church too low for God But the Enquiry is Whether Leah was one of that Seventy which went down with Jacob into Egypt Answer 1. Some suppose so with Josephus who seems to say lib. 2. of Jew Antiq. chap. 4. that Leah led Dinah her Daughter down thither and if so then she was the Mother that did Homage to Joseph according to his Dream So those two the Mother and the Daughter may make up the three and thirty mentioned Gen. 46.15 instead of Er and Onan who died in Canaan for their Sin Gen. 38.7 10. so did not go down to Egypt and therefore ought not to be numbred Leah and Dinah filling up their place Answer the second But 't is the received Opinion of the most Judicious Authors that Leah was dead at Jacob's going down to Egypt so that seeing it was not Leah it was some other of his two Secondary Wives who then was the Mother of the Family who went down with Jacob and who with him did Obeisance to Joseph and no doubt had Leah been alive then and there yea or Rachel her self and had seen Joseph's Honour and Grandeur if unknown who he was due Respects would have been paid by them both unto his Dignity and Deputy-ship Thus having gloss'd upon both Joseph's Dreams wherein God had reveal'd to him his Dominion over his Brethren c. His declaring those Dreams to them was the grand Ground of their Envy and Hatred against him hereupon at the very first view of him when sent of Jacob to give them a Friendly and Brotherly Visit their Hearts rise in Indignation and belch out that black Blasphemy Behold the Dreamer cometh Gen. 37.19 Hebr. Baal Hachalomoth a Lord or Master of Dreams This was a most scurrilous scoff and withal 〈◊〉 most cruel calumny For here 1. They call their Brother Baal which Name is used fifty seven times in Scripture for a dirty Dunghil Deity a false God or Idol Such a lump of filthy Impurity that Baal is used in contradistinct terms to the most pure and holy God 1 King 18.21 God and Baal Yet this is the best Name his Brethren bestow upon their best Brother Their Hearts were so big swoln with Spite and Spleen that they could not call him by his Name his own proper Name Joseph but Nick-name him with that odious and beastly Name Baal But 2. Take the name Baal in its general Genuine and Grammatical sense so it signifies a Lord or Master and therein they seem to honour him but by putting Hachalomoth to Baal therein calling him the Lord and Master of Dreams or one that is Married to them as Baal signifies so they notoriously dishonour him reckoning this Innocent and Early Religious Youth among the abominable Baalim's of the Heathen World whereas they themselves were more truely Baali-aphim Masters of Anger as Angry Men are stiled by Solomon the Wise Prov. 22.24 Baal-aph is a Man of anger and Baal-chemah is a furious Man Prov. 29.12 so they were rather Baali-chemoth married to their furious Passions and Malice more than he was Baal-Hacholomoth a Master of or Married to any fond Dreams which indeed were Divine and sent of God to him wherein he was Passive and but Gods Instrument both in receiving and in relating them And therefore Moses more truely mentioneth how their Father Jacob by an Infallible Spirit names those very Nick-Names of Joseph Baali-Chitsim Arch Archers or Masters of Arrows Gen. 49.23 Those cunning and skilful Archers shot sore at Joseph as at their Mark with their Invenom'd Arrows of Rancour and Rage in their Loud Lies Cruel Calumnies and Cut-throat Contrivances against him So that this Sarcaltick Nick-Name not only this Dreamer as our Translation over narrowly reads it but this Master of Dreams as the Hebrew plainly signifies and so Mr. Ainsworth rightly reads it was no better than their base traducing their Brother as if he had been some insolent Impostor and had made those Dreams merely out of his own mad mind as Master and Framer of them which was a Cursed Calumny seeing they were sent of God to signifie that his advancement to he Lord of the Land of Egypt came not by chance but by a Divine Decree and Gods powerful Providence However their scurrilous stile of Dreamer they give him doth plainly demonstrate that his Dreams were the cause of their hating him and of their conspiring to kill him as judging him the only Authour of them
be angry had all been true that his Wife told him A Man commonly Consults the death of him who hath abused his Wife and he can accept of no Ransom to save the Adulterer So saith Solomon concerning the rage of Jealousie and its rejecting all Ransoms Prov. 6.34 35. This Relation of the Wife being believed by the Husband when 't was not only affirmed by Words and Tear as saith Josephus but also confirmed by the Coat shewed 't is a wonder that Potiphar being a Martial Man and Master of the Slaughter Men as is before noted did not hereupon make a Slaughter of Joseph and presently put him to Death That this was not done could not arise from the former respect that Potiphar bare to Joseph for this most of all must aggravate the Crime The more Respect the more Rage for such a Roguish Requital It must therefore be ascribed to God and to God only who knew Joseph's Innocency 'T was the power of Gods Providence that manacld this Court-Marshal's Hands when so incensed against Joseph for so Capital a Crime Natural Agents cannot Act without the leave of Supernatural Providence Fire may blaze but it shall not burn unless God bid it do so Exod. 3.3 Dan. 3.21 22. ☜ Oh then what sufficient security have Innocent ones under God's Power and Favour against both Angry Men and enraged Devils yet though Joseph was not slaughter'd here he was cast into Prison Gen. 39.20 yea into a Dungeon Gen. 40.15 and where he had hard Treatment as David tells us Psal 105.18 He was so laden with Fetters there that the Iron entred into his Soul that is did eat into his Flesh and all by means of this whorish woman of whom Ambrose observeth well that because she was such a Slut she quite lost the Name of Joseph's Mistriss so she is no where called though she was so yet Potiphar is honoured with the title of Joseph's Master and Joseph acknowledged himself his Servant but he would not be stiled her Servant especially in the service of Sin to whom he did owe no such Service wherefore she is not dignify'd with a Name by Moses as Joseph's Master is whom the Holy Ghost calleth Potiphar but no Name is vouchsafed to his Mistriss like the Rich Glutton in Luke Ch. 16.19 not once named as Lazarus is though poor and little set by of Men yet God knew him as he did Moses Exod. 33.12 by Name whereas the Names both of that Rich Man and of this Rude and lend Woman were writ only on the Earth Jer. 17.13 not in Heaven Luk. 10.20 nor in the sacred Record easily cancell'd Rot above ground and left only for a reproach This clamorous and strenuous Strumpet is only stiled Potiphar's Wife and She and She but not at all is she once named by any proper Name or once called Joseph's Mistriss So the Whore of Babylon should not be honoured with the title of Church for though an Harlot be a Woman yet not a true Woman so Rome is not a true but a false Church and 't is very remarkable also that while she thus clamours and Declaims against Joseph and accuseth him of filthiness she likewise accuseth her Husband of Foolishness saying the Hebrew Servant so she stiled him in scorn as the Jews call'd Christ a Nazarite in contempt Joh. 19.19 and 1.46 and his followers Galileans Mark 14.70 and Act. 2.7 whom thou broughtest and broughtest unto us c. Gen. 49.17 In which words she implicitly lays the blame upon her Lord just as Adam did in the first Sin saying the woman whom thou gavest me Gen. 3.12 wherein he devolves the Sin upon God himself implying If thou hadst not given me a Woman I should not thus have sinned So here her words import the same fault in Potiphar intimating If thou hadst not bought and brought this Hebrew such an affront would not have been offered me so that some part of the Crime she imputes to her Lords foolishness as the other part to his Servants filthiness and without doubt her design in thus transmitting the fault upon her Husband was to stir him up the more for acquitting himself the better to fall foul upon poor Joseph with the greatest Rigour and Severity But surely Potiphar was too credulous of his Wives words and tears as Josephus saith omitting the further and fuller inquiry into the Fact Credulity is a Note of Folly Prov. 14.15 The simple believeth every word This wanton woman with her words and weeping could draw Potiphar any way with a wet finger and perswade him to any thing Especially in a case of Jealousie which cast a mist before his mind and made him too light of Belief so as to condemn the man rashly before he had examin'd the matter throughly Philo well observeth that when she shew'd Joseph's Coat had not her Husband been blinded he might have more rationally suspected it to bean Evidence of his Wifes Violence to his Servant rather than a sign of his to her Epicharmus's Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not light of beliâ—f had been of good use here for setting the Saddle upon the right Beast in his due Administration of Justice Potiphar doth not truly try before he did throughly trust he should have lookd twice before he had leapd once an impartial Examination of both Parties might have prevented His unjust Condemnation of the wholly innocent Party 'T is equally a Crime to be over-credulous as to be over-censorious both these two ways Potiphar offended 1. In being over-credulous to his Flattering yet Faithless wife And 2. In being over-censorious of his false-impeached yet Faithful Servant He was Judge in the Cause and should have lent both his Ears to hear the Defendant as well as the Plaintiff yet as if he had but one Ear for the latter the former is Cast before his Cause was ever heard and then cast into Prison where we must leave him until the time that his word came Psal 105.19 his liberate or delivering word In the mean while he had 2. some mitigation of his Malady which at last usher'd in his high Exaltation Section the 7th Josephus relateth how this Judge Potiphar most highly commended his Wifes Chastity and Loyalty whereof he had now so clear a witness but poor Joseph he Condemned for a most ungrateful wretch forgetting all his Masters Kindnesses conferr'd upon him and for a most notorious Whore master that would have ravishd the Judges Wife and his own Mistriss therefore he though never heard what he could say for himself in the Judges Judgment deserv'd the most direful Doom that could be denounced against him Hereupon he is Doomed into a Dungeon so the place of his Imprisonment is expresly explained Gen. 40.15 and 41.14 Until his Sentence of Death or Day of Execution The Hebrew word Sohar Gen. 39.20 signifies the Round-house or Round-Tower of Sahar round Cant. 7.2 perhaps from the grinding Mills which the Prisoners were forced to turn round as Judg. 16.21 yet Bor in
Gen. 40.15 and 41.14 and so Zech. 9.11 signifies a darksom dirty Vault under ground Here is Joseph let down and laid up relying wholly upon his Righteous God Joseph's Exaltation after a long Humiliation had two Harbingers or Providential Precursors fore-running it 1. The Abatement of his Sufferings and 2. His Releasment from them 1. Of the first Whether his Sufferings were such as Samson suffered in Prison Judges 16.21 where that mighty Champion is made to grind in the Prison-house and so like a Drudge or Slave was not suffer'd to eat his Bread till he had earn'd it by this slavish Service is uncertain Joseph hath no such Remark upon him for such matchless strength as Samson had and therefore the Philistims highly hugg'd themselves with thinking what a commodious use they could make of Samsons mighty strength Yet this is certain that the Egyptians laid Joseph in Irons as the Philistims bound Samson in Fetters of Iron for the Sacred Writ asserteth both Psal 105.18 and Judg. 16.21 yet with this difference Chast Joseph did less deserve his Iron Fetters than Unchast Samson who had long suffered himself to be bound with the Green Withes of Sensual Delights and therefore was now more justly bound in Fetters of Iron Neither had Joseph his Eyes put out as Samson had for they had not been Organs or Instruments to inflame his Heart with Lust by glancing or gazing upon a filthy Harlot as Samson's had been However Joseph suffer'd hard things and such as he deserved not yea for above two years together yet suffer'd he silently from first to last All this time Joseph either pleads not at all for himself or at least is not heard of those to whom he made his Plea or Appealed Doubtless he denied the Fact and Offence but durst not accuse the only Offender who seem'd so high as to be above the reach of the Rod of Justice Yet as some suppose she might Hang her self and so become Gods Executioner upon her self to save others the labour when she saw Joseph Exalted to the second Place of Honour in Egypt This is the less improbable because History mentioneth a just parallel to this of Bellerophon a young Prince with whose Beauty Sthenobaea Queen of the Argives being taken sollicited him to Lye with her which when he refused she accused him to her Husband that he would have Ravish'd her This he believing as Potiphar did here sent him with Letters to Jobates King of Lycia just as David did Uriah to Joab 2 Sam. 11.14 15. to make him a-away Jobatet in order hereunto put him upon many desperate Services to have dispatcht him but finding him Valiant and Victorious escaping all Eminent Dangers he bestowed his Daughter upon him with half of his Kingdom which when wanton Sthenobaea heard of she Hang'd her self for woe and so perhaps might this wanton Huswife do when she saw Joseph so Exalted by King Pharaoh likeness in Acting may have likeness in End Yet this Death was too good for her However the less Joseph pleaded for himself the more did his God plead for him and even by all these cross and contrary means wrought Joseph's Exaltation and brought both his Dreams to their full Accomplishment Behold and wonder how cross and contrary was Providence to the Promise given by God to him in his Divine Dreams As 1. Besides the Arrows aforesaid shot at him by his Mistriss his Master who had highly honour'd him must shoot Arrows at him too So God would have it he must be Uxorious give credit to his Wives Craft not heeding the Rule Nil temerè uxori de servis crede querenti Saepe etenim mulier quem cojnux diligit odit Cato The Wife will hate whom the Husband loves and will asperse them He must judge him contrary to that old rule of Judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hear both parties and cast him by an improbable evidence for if Joseph had been the Aggressor and assaulted her by force he would never have left his Coat in her Hand to have been a Witness of his forcible assault this the Judge should at least have supected yea not only cast his Cause but his Person into Prison by one Witness only and one that was a party yea the only guilty party too whereas by two or three Witnesses and such as are indifferent and unbiass'd ought the Judge proceed to Judgment not first execute then Examine 2. As to Joseph God will have it that he who even now was advanced to the highest Office in his Master's House must all on a sudden be abased and cast down into a Dungeon for a capital crime what he said in his own defence Moses mentions not if he pleaded not guilty his plea must not have audience his enraged Master notwithstanding all his former Affections for him must now in utmost outrage cry Sergeant take the Rogue tye his Hands Fetter his Feet lay him and leave him in the Dungeon until the day of his Execution ☜ Note well I have insisted the longer upon this Wanton Womans attempt upon Joseph's Chastity upon two grand grounds and reasons 1. Because this very Sin of filthiness and carnal uncleanness is the very peccatum flagrans the flaming out and loud crying sin of this present time God saw no such shameless sin in Israel Numb 23.21 and therefore none of Balaam's Inchantments could prevail against them v. 23. until he by his wicked wiles had wrought them up to commit this Sin Numb 25. at large assuredly the Balaam of Rome hath used his Inchantments against England and when none would prevail he hath grosly Debauched it and that to purpose with this very sin of filthy defilements well knowing may God hereby become our Enemy hereby our defence if gone and the Pope may come A Debauched Nation will gratefully and greedily embrace a loose and licentious Religion such as Popery is that gives dispensations for all sorts of Debauchery My 2. Grand Ground is just as the Devils Arch-Archers dealt with Joseph personal here setting a wanton and wicked Mistriss to shoot sore at him So the same Devil doth now set on that Arch-Archer that Mother of Harlots the Romish Juncto to shoot her envenom'd Arrows against Joseph Mystical so the Church of God is called Amos 6.6 the Reformed Religion but God makes her Bow abide in strength as he did Joseph's here there is a Spiritual Adultery to wit Idolatry which the Mother of Harlots tempts us to as insolently as ever this lew'd Woman did Joseph to commit Corporal with her though the beginning be the Devils yea and the middle too yet the end will be the Lords as in Jobs case Jam. 5.11 NB. Fourthly So in Joseph's also whom God seemed to neglect for a long time and to give him as it were up into the hands of Satan and his Instruments 1 Of his Brutish Brethren who sold him for a Slave 2. Of his wicked Mistriss who falsly accused him with success of her own
in his Advancement to the Highest Honour in Court and Kingdom As to Moses first Argument he saith Jehovah was with Joseph in the Tower-House and extended Mercy unto him and gave him Grace Vaji hen chinne Hebr. gave his Grace in the Eyes of the Prince of the Prison Gen. 39.21 which words import that a Prison cannot keep God from his Servants Christ saith of himself I was in Prison c. Mat. 25.36 to wit in and with my Members to counter-comfort them in all their Miseries It was Gods presence with the Apostles and Martyrs that made their Prisons to become Palaces the Fiery Furnace a Gallery of Pleasure the very Stocks a Musick School which made Paul and Silas to sing Psalms of Praise to God at Midnight when their Feet were fast in the Stocks Act. 16.25 this place of sighing to many Psal 79.11 Let the sighing of Prisoners come before thee was made a place or singing to those Blessed Souls and if the sighing then the singing if the Praying then the Praising of Prisoners do Mount up much more as a sweet memorial unto the Lord as Act. 10.4 ☞ God knows how soon we may be cast into Prisons as Joseph was and as some of us have already been God's presence with us if we be but Josephs hath been and will be our best Cordial and may make us to speak another Language than sighing and sorrowing even the Language of singing and rejoycing that we are accounted worthy to suffer these things at the hands of evil men for doing good duties and what is commanded us of God Act. 5.41 Hebr. 11.36 37 38. with Hebr. 10.34 we should take it for a grace to be disgraced for Christ who during our Durance and Imprisonment of Body can give to us Inlargement of Soul The Joy of the Lord being our strength Neh. 8.10 our bow may abide in strength as Joseph's did here also If Christ do but send the Comforter as he hath promised to do Joh. 14.16 18 26. and 15.26 c. he shall more Encourage than any Oppressor or Persecutor can Discourage Christ's Presence makes a Prison a Paradise therefore saith Christ fear none of these things Rev. 2.10 where he shews how the Devil is limited by God saying Behold Satan in the Justices of Peace shall cast some not all into Prison not into Hell for only ten days but not for ever God will not despise his Prisoners Psal 69.33 Suppose we be shut up close in Prison yea in a dark Dungeon as Joseph was yet God and his Angels cannot be shut out from us for as God was with Joseph so his Angel was with Peter in Prison Act. 12.7 who had a light also shining upon him in that place of Darkness Psal 112.4 though the pleasant light of the Sun Eccles 11.7 be shut out from us yet in Gods light we shall see light Psal 36.9 which maketh Night and Darkness as the Day Psal 139.12 and whereby we may see him who is Invisible Hebr. 11.27 Hence was it that all the Holy Martyrs Gloryâ—d in their Tribulations Rom. 5.3 4 5. finding so much Joy in them Thus the Primitive Apostles found plenty in penury as having nothing and yet possessing all things 2 Cor. 6.10 when they wanted the external affluence of worldly Goods they had the internal Influence of Divine Grace This made them take joyfully the spoiling of their Goods Heb. 10.34 well-knowing they had Treasure in Heaven that is subject neither to Vanity nor to Violence laid up for them This they knew not in Books or by the Report of others but in themselves in their own Experience and in the workings of their own Hearts and thus the Modern Martyrs have found Prisons Palaces and Paradises as Argerius that Italian Martyr Dated his Letter to his Friend from the Delectable Paradise of my Leonine Prison and our own Mr. Philpot in the Marian Days saith I and my Fellow-Sufferers do rouze as cheerfully in the straw in bloody Bonner's Coal-House whither I was carried and where I with many more were Imprisoned as our Adversaries can do upon their best Beds of Down Many more such Stories might be produced for which I refer for shortness to the Martyrologies adding one more only Philip Landsgrave of Hesse being a long time Prisoner under the Emperor Charles the 5th was demanded what upheld him all that time He answered that he felt the Divine Consolations of Gods Presence as the Martyrs before him had done How God may deal with us we know not 't is not long ago that in many places of this Land it was a like difficult thing to find a wicked man in the Popish Prisons or a Godly man out of them and should Popery return such times may return again Suppose God suffer such times yet 1. Fear them not as before Rev. 2.10 If so God will not despise or neglect as some read Psal 69.33 you if you be his Prisoners that is Prisoners for Righteousness sake Matth. 5.10 11 12. though God may neglect or despise the worlds Prisoners as being not in Covenant with him yet he will not do so with his own covenanted Children that are Imprisoned for his sake and for being true to his Covenant Fear them not I say therefore so as to chuse Iniquity rather than Affliction Job 36.21 2. Flee them not unless God give wings wherewith to flee as he did to the Woman the Church wherewith she did flee into the wilderness there to be fed though not feasted for a certain season Rev. 12.6.14 God may raise up some great Eagle as he did Constantine the Great that will lend wings to her sufficient means of Safety and protection from Peril when God opes a Door then flee Christ gives us Warrant Matth. 10.23 't is then presumption and not obedience to set your selves as standing Marks to be shot at by the Devil's Arch-Archers Tertullian was too rigid in Condemning all kind of Fleeing in times of persecution 3. Flagg or faint not at or under them There is a Sea-Faith and a Land-Faith a Bettel-Faith and a Prison-Faith 't is given both to Believe and to Suffer Phil. 1.29 If we want either we must ask them of God Jam. 1.5 David desired the wings of a Dove not of an Eagle to flee away with from his Persecutors Psal 55.6 yet when he could not flee from Persecution but lay long under it he desires that God would strengthen his Faith and lengthen his Patience Psal 119.28 that his Soul might not melt away or weep it out like water And his Son Solomon saith If thou faint in the Day of Adversity thy strength is small Prov. 24.10 As is the man so is his strength said they to Gideon Judg. 8.21 That a man is indeed what he is in his Trials the Hour of Temptation proves oft a Tap to let out lurking Corruption Affliction tryes what sap we have as Hard weather tryes Health Rotten Boughs will break when weight is laid upon them so do Earthen
bare Suspension of Divine Concourse and Influence which God can and will suspend at his good leisure and pleasure 2. That God gives suffering Graces to his Servants steeling the Faces of his Prophets against the brazen foreheads of Prophane People Jer. 1.18 19 c. Job was in the Furnace which was oft heated by sad Tidings treading on the heels one of another the last heat whereof was the worst and hottest namely the loss of all his Children yet how was he steeled as this Bush here and case-hardened to bear patiently the flames of this hot Furnace without Sin Job 1.21 22. 3. That God Restrains that Rage of Man which will not turn to the praise of God Psal 76.10 He takes up some links of the Chain wherein he holds both Natural and Diabolical Instruments He lets them go forth no farther than to be Instructing Rods not Destroying Swords The Church as the Salamander lives in the fire without being burnt up the manner of her Preservation we know not for Reasons of the Operations of Omnipotency cannot well be rendred Doth God secure this Thorn-Bush much more his Vine-trees that have Blessings in the Cluster Isa 65.8 Doth God take care of the Lillies of the field Matth. 6.28 Much more of his Lilly the Church among Thorns Cant. 2.2 one Thorn will tear in pieces ten thousand Lillies yet this one Lilly is preserved among a Multitude of Thorns and could never yet be cut up by the Sword of Persecution or burnt down by the Fire of Martyrdom 'T is true Winter drives it to keep House under Ground yet that is not its Grave but Sanctuary As Christ-Personal was too hot a mouthful for either the cold Earth his Grave or the raging Sea in the Storm to hold him long or swallow him up So is Christ-mystical his Church which by him swallows up Death in Victory and which never fought with the Dragon but she either won the Day by being Victorious or gained ground by being persecuted 'T is true as she consists of particular Persons Moses dies and David sees corruption c. But still a new Phoenix is raised out of the Ashes of the old one God disappoints her Foes either in the matter of their Malice or in the manner of it and in the end turns the Fire on themselves or theirs as on Pharaoh's Water c. This burning Bush as is aforesaid is the most Graphical and lively Emblem of the Church's State in Egypts Bondage as the flame of Fire could not consume it so nor did it alway remain upon it but was at length removed from it leaving the Leaves and Branches of the Bush according to the Rabbins Relation in their Native and Genuine Splendour and Greenness Accordingly the Church in the furnace of Iron Deut. 4.20 was not destroyed by that Eminent Danger but had in God's due time her most Eminent Deliverance as the three Nobles of Babylon had out of the fiery furnace whereof we have an exact and ample Account in the four following Books of Moses namely Exodus Leviticus Numbers and Deuteronomy wherein is largely related the many famous Transactions relating to the Church from the Death of Joseph who died about the Year of the World 2369 until the Death of Moses which was about the Year 2553 as Dr. Usher affirms The first of these Four Books is call'd Exodus which in Greek signifieth a going forth because it relateth the Story of Israel's going forth from the House of Bondage containing a long Historical Narrative from Joseph's Death to the Time of Moses's setting up the Tabernacle in the Wilderness and God's consecrating it himself by filling it with his Glory Exod. 40. The Second Book Leviticus relateth the Story of one Month only so called because it contains the Levitical Laws or Ceremonies of the Jewish Worship relating both the substance of it as to the matter animate and inanimate offerings for Sin-offerings and Thank-offerings c. and as to the Persons concerned who were either the Publick Priests ordained for that Ministry and ordered by Divine Warrant how to manage it or the Private Persons who were to be purified by Ceremonies from Legal Pollutions and likewise instructed in their Morals about both Domestick and Politick or Civil Duties And the Accidents or Circumstances as well as the Substance of the Mosaical Worship are related also both as to Places consecrated for it c. and as to Times divinely appointed namely both festival Days and Years too in their lesser and greater Jubilees All which Leviticus containeth The Third Book Numbers giveth an Account of almost Forty years Travel in the Wilderness and is so called because it giveth the Number of all the Twelve Tribes of all their Orders Sacred and Civil both Captains and Soldiers c. only omitting the Number of the Levites of Women and Children and of all their Martial Marches in a Military Posture under the Conduct of the Cloudy Pillar through the Wilderness And likewise the many Impediments of Israel's Military March are numbred both those Internal As 1. Want of Provision in that numerous Army Chap. 11. 2. Miriam and Aaron's reproaching Moses Chap. 12. 3. The Sedition occasion'd by the ten Spies Chap 13 14 15. 4. The Conspiracy of Korah Dathan and Abiram Chap. 16 c. And those External hinderances As 1. By the Edomites Chap 20 2. By the Canaanites Chap. 21. 3. By the Moabites Threats and Wiles Chap. 22. to Chap. 26. The last Book of Moses is call'd Deuteronomy because it is a Repetition of the Law of God c. and it containeth the History of the two last Months of Moses's Life wherein Moses gave Israel a short Rehearsal of the great things God had done for them and a short Repetition of the good Laws which God had given to them as he craveth and commandeth Attention by the former so he annexeth many Arguments to the latter for inforcing their Obedience drawn from the Manifold Divine Cursings and Blessings on Obedient or Disobedient Chap. 17.28 Lastly Moses resigns his Office of Generalship gives this Book of Deuteronomy to the Levites and Commands the divinely inspired Song to be publickly Sung Chap. 31.50 with his Swan-like Song Chap. 32.33 he Dies and is Buried Chap. 34. The History of Israel's Deliverance out of Egypt where they had sustered long and barbarous Bondage falls first in order to be discours'd upon before we come to their wandring in the Wilderness c. This consists of three Heads namely The Antecedents the Concomitants and the Conseqents of it First The Antecedents as the Book of Exodus giveth the most ample Account of all those three Particulars both for Substance and Circumstances so more especially of this Point both in respect of the People oppressed and of the Person who delivered them from that Oppression The Oppression of Israel in Egypt was grievous and intolerable Exod. 1.8.14 c. God turned the Hearts of the Egyptians to hate his people c. Psal 105.24
affectionate Woman the Christian Church had a Wilderness to hide her self in provided for her by God's most gracious providence whither she was born as upon Eagles Wing and he had done this Old Testament Church Exod. 19.4 where the same Phrase is used when she fled from the face of that Dragon Pharaoh here Revel 12.6.14 Messiah's Church harmoniz'd with Moses's Church having two wings of a great Eagle wherewith she did flye into such hiding solitary places as God prepared for securing her in her being in the worst of times and wherein he fed her v. 6. tho' he did not feast her yet he nourished her v. 14. and kept her alive during the long lease of Antichrist as he had done this Church in the Wilderness for forty years Grotius saith that these wings allude not only to Israel's flight out of Egypt into the Desart but also to the History of David who cryed Oh that I had the wings but of a Dove not of an Eagle Psal 55.7 8. that he might be saved from that Dragon Saul God gives rest to his Church from persecution Act. 9.31 and always preserves her being tho' in a Wilderness tho' she want her splendor and well-being Mat. 16.18 Mark Thirdly As Michael and his Angels were too hard for the Dragon and his Instruments in Warring against the Old Testament-Church for Pharaoh was drowned Amalek was discomfited and the Countries of King Sihon and King Og were conquered by Christ's conduct the Captain of Israel's Hosts in the Wilderness Josh 5.13 Heb. 2.10 Even so the Dragon and his Instruments make war against the New Testament Church Revel 12.7 while she brought forth many Children unto God under the name of the Man-child v. 5. even Christ Mystical as Mr. Joseph Mede interprets it from Gal. 4.19 yet can he not prevail v. 8. but is totally routed and ruined so as not to rally or rage any more for he is cast out of Heaven v. 9. that is from molesting the Church at that time and down to the Earth as Wrestlers saith Grotius cast down the weaker to the ground so Michael or Christ whom none is like in strength Psal 89.8 prevails against the Devil the strong Man is mastered by the stronger Man Luke 11.21 22. and is at last by him cast into Hell Revel 20.10 As the Devil and all his Imps could not obstruct the passage of Moses's Church from possessing the Earthly so nor Messias's Church from entring the Heavenly Canaan Fourthly Now follow the more Particular Remarks upon all the forty two stages Recorded by name in Numb 33. from v. 1 to v. 50. especially where any memorable matter is mentioned befalling Israel in their Wilderness wandring at any one of those particular places For the accomplishing of which work I have truly travelled to furnish the Reader with the choicest cream and quintessence extracted out of the best Learned Rabbins Antient Fathers and Modern Divines both Criticks and Commentators in various Languages The First particular Remark is upon Rameses the first Stage that Moses mentioneth Numb 33.3 beside what is above-said hereof in the General Remarks Mark moreover First That Raamses Hebr. signifies Worms-or Moths the Mystical meaning whereof may well be that as Egypt signifying Anguish and Tribulation and representing this present Evil World that wallows in wickedness is no sit place for the true Israel of God to abide in therefore the Lord calls his Adopted Children out of Egypt Exod. 4.22 Hos 11.1 Heb. 12.23 c. as before for nothing but anguish attends them there John 16.33 c. So Rameses tho' a Treasure City Exod. 1.11 yet our Lord cautions us Lay not up your Treasure where the Worm or Moth may corrupt it Mat. 6.19 Rameses was but a City wanting foundations and made up only of Mortar c. Exod. 1.11 14. Whereas if we according to Christ's Councel lay up our Treasure in Heaven which is a City that hath foundations whose Builder and Maker is the Great Creatour Heb. 11.10 then need we not fear any Moth or Worm to corrupt it or any Thief to break through and steal it for 't is a City above the reach both of Malignant Men or Dawned Devils Hereupon the Seed of Abraham cannot find rest here below in places built by frail creatures Heb. 11.8 9 10 13 to 17. for they hear their Creator crying Arise Depart this is not your Rest for it is polluted Mic. 2.10 and Arise let its go hence saith Christ John 14.30 Mark Secondly Israel marcheth from Rameses to Succoth which signifies Booths built of Boughs as before Behold here the Infant Estate of the Old Testament Church Numb 33.5 At Succoth like a company of Sucking Children they fall upon Building Childish Summer-houses with Boughs and Branches of Trees no better Buildings no fairer nor firmer Fabricks could be expected from them when they came thus rawly out of the Egyptian slavery and were only come now to the first step from Egypt of their forty two stages and stations in the Wilderness and newly entred under the Conduct of Christ cloathed in the Cloud who here came to be as a Schoolmaster to this company of Children and to take his first Tuition of them Exod. 13.20 21. These Children of Israel as they are frequently stiled in Scripture being now but as it were in their A. B. C. could not possibly but be very ignorant of Canaan's glory and of Sion's Excellency when they can sit down in Succoth thus satisfied with such sorry Coverings as Booths of Boughs N.B. First Christ came now and became a new School-master to those simple Children and taught them they must have a better covering he therefore covers them with his cloudy Pillar Wo to them that cover with a covering but not of Christ's Spirit Isa 30.1 and of his Merit also Put on the Lord Jesus Rom. 13.14 N.B. Secondly Grown Christians brought into the Beauty of Sion may not forget they were once but in Succoth Catechumeni A. B. C. Scholars having very little knowledge of God and but Babes in Christ 1 Cor. 3.1 2. 1 Joh. 2.12 13. There is first the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or being of a Believer then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or well-being and beauty thereof As we may not stay alway at Succoth but press on to Sion He is a Monster that grows not up from being a Child Rehoboam is call'd a Child when grown up a Man 2 Chron. 13.7 So in Sion we must remember Succoth to humble us c. Mark 3d. The second Stage they came to was Aetham which signifies hard ground as before only hinted Thus there layeth hard ground betwixt us and Heaven which Canaan typified many Losses and Crosses many Tryals and Troubles c. We have great need therefore to be well shod with the preparation of the Gospel of Peace Eph. 6.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well booted Christians that we prove not Habers upon this hard ground 'T is the Conduct of Christ that
grows stale and putrefies after a nine Days wonder and in celebrating the high Praises of God as they were so should we be punctual and particular insisting upon every distinct Circumstance of our glorious Deliverances Note 1. This is the first mention of Singing in Scripture yet no doubt the Patriarks used it as they kept the Sabbath though not mentioned till Exod. 16. 2. The Enemies of the Church are the Enemies of God Thou hast overthrown those that rose against thee Exod. 15.7 What men Act against her he accounts as done against himself Act. 9.4 There is a League Offensive and Defensive 'twixt God and Her Hatred of Her did harden Pharaoh's Heart to the highest and hurried him to bid Battel to God who was too hard for him 3. They were all Men Women and Children Baptized in the Sea 1 Cor. 10.2 and so saved Baptism is said to save us 1 Pet. 3.21 when 't is Inward also and Christ when Baptized was proclaimed then well pleasing to God Mat. 3.1 4. God will by his Mercy when we merit it not lead his People to the Habitation of his Holiness Exod. 15.13 as Jacob Gen. 32.10 Psal 78.52 53 54 Jer. 50.19 Isa 33.20 His Promises are his Performances The Lord will reign Exod. 15.18 and the Time shall come when God shall strike his Foes and make them as still as a Stone and sink as Lead with Sin into Hell then Saints shall sing Hallelujah Rev. 11.15 17 c. Exod. 15.14 15 16 17 c. This being the most famous History of the Church's Conflict with and Conquest over the Egyptians her Enemies and containing in it so many eminent Gospel mysteries I cannot conclude my Discourse upon it here without making some more Remarks upon that great Text of the Apostle concerning it Heb. 11.29 where we have these two great Points 1. The Church's Danger And 2. Her Deliverance After He had given many excellent instances of the Efficacy of Faith in particular Persons then comes He to this Efficacious Faith which was seated and most effectually Acted in the Church in general of that Day 1. The Danger was more especially before and behind Not unlike the Protestant's danger at the Battel of Newport in the Netherlands when that brave General the old Prince of Orange said to them Ye must either eat up those Spaniards or drink up that Sea The Church here had the like choice or if the could not do either they must climb up to Heaven which because they could not do Heaven comes down to them and both drinks up the Sea and eats up the Egyptians for them The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.29 signifies swallow'd down 't is said God bowed the Heavens and came down Psal 18.9 And 't is the Church's Prayer bow Lord the Heavens and come down Isa 65.1 as if she should say Let not the Lord lay hid any longer there as to some it may seem but break through all Letts and appear powerfully as out of an Engine speedily for thy distressed People who had here a Sea before them yea a Red-Sea which if so called as some say because of it's Red Complexion had the Colour of Wrath. God breaks open all doors and comes to melt down Mountains c. Here Moses was involv'd in the same Danger with the Church and undoubtedly step'd the first step into this Red Sea as Israel's Leader and Mediator drying it up for them c. Thus our blessed Messias imbarks himself in the same Bottom exposing himself to the same Danger with his Church when the Devil the Prince of the Air Eph. 2.2 that Red Dragon who pour'd out a floud to drown the Woman when he could not devour her Man-child Rev. 12.4 5 15 16. rais'd up a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Storm Aristotle calls a Town-swallower and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mighty Tempest to drown both her and him Math. 8.25 Mar. 4.37 Luk. 8.22 Isa 54.11 The Church Militant is a rowling tumbling Ark as Noah's Ark was sailing here upon a Sea of Glass a brittle World which as it will not so it cannot support her and that Sea is also mingled with Fire Rev. 15.2 meeting with many Combustions in it Joh. 16.33 Dreadful Tempests and Temptations from a Tempting Devil whose Shop is this wicked World out of which he takes all his Tempting Tools Acts 14.22 2 Tim. 3.12 The Church hath not all dry Land call'd Terra firma but some Sea yea an Ocean of trouble in her way to Canaan Oh that we would not suffer Christ to sleep still but awake him with fervent Prayers as the Disciples did crying Lord save us we perish Math. 8.26 And Master carest thou not that we perish Mar. 4.37 c. The Church Triumphant is above Motion Mutation and Molestation being safely landed in Mansâ—ons of Glory where Jesus our forerunner did leap first to Shore and took the first handsel of Heaven Heb. 6.20 being the first Fruits of them that rose from the Dead 1 Cor. 15.20 2. The Deliverance from this Danger and Distress which was Miraculous in many Respects 1. In respect of Time it was wrought when Israel knew not what to do as Jehosaphat 2 Chron. 20.12 or which way to turn themselves as David 1 Sam. 23.24 25. and were at their Wits end as the Mariners in a Storm Psal 107.23 c. The Tide of second Cause was at the lowest Ebb with them and then seasonably steps in the first Cause the Cause of Causes as Aristotle calls the Great God and saves them by a way they little expected even such Terrible things as we look not for Isa 64.3 the Lord Works for his Church such as never were done before Deut. 4.32 33. c. Where the Lord extolleth those Magnalia or wonderful Works We read how our Lord raised from the Dead 1. One in the House not yet carried out to be buried Mat. 9.25 2. Another upon the Bier in order to his Burial Luk. 7.14 3. A Third after he had been Dead three Days and was laid in his Grave beginning to stink Joh. 11.43 All which was to demonstrate that his Church is never brought so low nor ever lost so far but still Christ is able to recal and recover her The Eternal God is her refuge and Everlasting Arms are underneath her c. Deut. 33.27 Who after two days will revive her and the third Day she shall live in his sight Hos 6.2 Yea though nothing be left of her but dry Bones God will Prophesie over them inspire the Breath of Life into them and they shall stand up in their Lot alive before him Ezek. 37.2 5 12 to 15. She shall say as the Mother of our Lord did being his beloved Spouse and Bride The Lord hath looked down from Heaven upon the low Estate of his Hand maid Luk. 1.48 c. 2. It was Miraculous in respect of the Way as well as Time Israel went not over it but through it It had been easie
confirm our Faith c. The Second Remark is At this Mansion of Kadesh doth Miriam dye a good Woman and of great use as a Prophetess to the Church in the Wilderness to which she was one of the three Guides Mic. 6.4 N. B. First Something that was famous is Recorded of her Exod. 15.20 and Secondly Something that was Infamous Numb 12. As to the first no doubt but Miriam was endued with a Prophetick Spirit and God spake by her and by Aaron as well as by Moses Numb 12.2 tho' not so familiarly mouth to mouth as to him v. 8. therefore is she honoured as one of those three singular instruments in the hand of God and a principal guide of God's People from Egypt towards Canaan 'T is not impossible that Miriam might be as helpful to Moses being much Elder than he whom she watched when Exposed in an Ark of Bulrushes Exod. 2.4 as Nazianzen's Mother was to his Father non Solum adjutricem in pietate sed etiam doctricem gubernatricem c. Not only an Help-fellow but also a Doctress and Governess to him as the Son's Character is of her Therefore they who vilifie the Female Sex especially with reference to Religion may here observe that in the very point of extraordinary Prophecy as well as in ordinary piety the Male and Female are all one in God as they are in Christ Gal 3.28 But secendly Tho' Miriam was famous enough until that unhappy matter of emulation betwixt her and Moses's Wife happened Numb 12. as above this was that which made her something infamous a blot in her Escutcheon of Honour which we may charitably believe she got cancel'd out upon her Repentance and recovery from Leprosie Suppose her weak head being of the weaker Sex was not able to bear such strong Wine out of the Cup of such an high honour without being intoxicated for which fault her Heavenly Father spate inker face Numb 12.2 14. Yet thus far God honours her by Recording her death in Sacred Scripture Numb 20.1 as was Sarah's Gen. 23.1 where Sarah's Age as well as Death are both Recorded Some have observed that God thought it not fit to tell us of the length of any Woman's Life in Scripture save only Sarah's for the humbling of that Sex which is too apt to be haughty Notwithstanding as Souls have no Sexes so of some Women such as Miriam Deborah the Virgin Mary c. It may be said that beside their Sex there was nothing found Woman-like or weak in them as if what Philosophy saith the Souls of those Noble Creatures had followed the Temperament of their Bodies which consist of a frame of rarer Rooms of a more exact composition than Man's doth The great storm that Miriam raised and probably about precedency is covered with sience Mic. 6.4 as was Sarah's unbelief 1 Pet. 3.6 the Prophet and the Apostle making an honourable mention of them both thus Miriam is honourably mentioned for her Death and Burial Numb 20.1 Where also her age is necessarily implyed tho' not plainly expressed as was Sarah's for she must dye about 130 year old being at least ten years older than Moses whom she watched among the Reeds of the River and who dyed at 120 years old c. The Third Remark at Kadesh this second time is Israel's murmuring again for want of water here as before they had done at Rephidim in the first year of their coming into the Wilderness Exod. 17.2 That was done by the Old Generation and this by the New Numb 20.2 3 4 5 c. Who did too perfectly Patrizare Children acting over again the old sins of their sinful Parents whom God had therefore cut off and consumed at this time whereupon those new Male Contents were the worse because they made no better improvement of God's severity with their Fathers as Dan. 5.22 As God had tryed their Father's forty years ago with this very want so now he tryed their Children and they also Rebell'd against him Thirst is a more eager Appetite than Hunger and more enrageth the Desires and Affections of Mankind therefore were they thus earnestly and eagerly hot in their chiding of Moses in wanting not only Water but Patience also whereby they were transported to break the peace with their Governour this was now their Malady and a great impediment again in their way to Canaan The Church in the Wilderness was exercised with the same evil of wanting Water both in her first and in her last years wandring therein the same Fiery Tryals may befall us that befell our Fore-fathers in the Marian days Objection They had lain here at Kadesh a whole Twelve-Month 38 years before this and then there was no murmuring for want of Water Answer The Waters out of the Rock Horeb broached at Rephidim Exod. 17.6 c. had followed them from thence to Kadesh and from Kadesh back to the Red-Sea and in all their 38 years wandring those Waters followed them still 'till their return now to Kadesh again but at this time those Waters out of the following Rock 1 Cor. 10.4 were departed tho' the manner how is not expressed Thus God may betrust his Church a long time with Living Waters yet by his Soveraignty withdraw them again The Fourth Remark is The Remedy to this Malady for which Israel again in a new Edition seditiously murmured Moses and Aaron pray for Water v. 6. which God again graciously answered putting up and pardoning this renewed Rebellion in a new Generation and prescribes means to satisfie their thirst by a renewed Miracle v. 7 8. Such a Congruity there is betwixt that Miracle in the first year Exod. 17.1.6 and this in their 40th year that some have mistaken this for a Repetition only of that but Disparity may be observed as well as Congruity for 1. That at Rephidim which was their tenth Encamping place from Egypt this at Kadesh which was their Tenth Station of the 42. before they entred Canaan Numb 33. declares it c. 2. There Moses cryed to the Lord for the outrage of the People here Moses and Aaron both fall down before the Lord. 3. There the Lord stands before Moses on the Rock here his Glory appeareth unto Him and Aaron 4. There Moses was commanded to smite the Rock with his Rod here he is commanded only to speak to the Rock with his Rod in his hand 5. There it was for the Old Generation here for the New c. 6. There Moses is not branded with Incredulity as here he is which makes the fifth Remark The Lord is angry both with Moses and Aaron here for their unbelief ver 9.10 11 12. Moses's Sin seems to be manifold here as 1. His immoderate anger 2. His speaking to the People when he should have spoke to the Rock ver 8. 3. His smiting of it when he should only have spoken to it 4. His smiting it twice in a pang of Passion the doubling of his stroke shew'd the heat and fume of
Israel And 2. Cozbi Hebrew signifies a Lye her Father Zur being a King of Midian Numb 25.15 and 31.8 and Balaam a Figure of Antichrist all which join together to seduce the Christian Church to their Abominations of Fornication and Idolatry by the Doctrine of Balaam Rev. 2.14 As the Wisdom of God in Christ sends forth her Maidens to invite to the Gospel-feast Prov. 9.1 to 5. so the foolish Woman the Whore of Babylon enticeth many yea strong ones out of the way to her stolen Waters ver 13 18. and Prov. 7.26 2 Pet. 2.1 Rev. 16.13 14. and 17.1 5. though she pretends to be the Daughter of Zur or Rock Christ yet is she departed from the Faith of Abraham their Father The Sixth Remark is That which shuts up Chap. 25. in ver 17 18. namely God's charge to Israel that they execute his Vengeance upon the Midianites which was done by Moses before his Death Numb 31.2 c. Jehovah said Tsaror distress that is War against them ver 17. first God punisheth his own People for their Sins and now Decrees Vengeance against their Enemies Thus the Lord saith to the Nations that were his Church's Adversaries Lo I begin to bring evil upon the City called by my Name and should ye be utterly unpunished ye shall not be unpunished Jer. 25.29 Israel shall ruine those that would ruine them The Seventh Remark is This Vengeance is not doomed also against the Moabites though they were faulty in corrupting the Israelites ver 2. For 1. Moab was now spared for Lot's sake Deut. 2.9 as was also Ammon ver 19. 2. Because Christ was to come of Ruth the Moabitess 3. Yet their Doom was only delayed for it was again declared Deut. 23.3 4. and at last executed by David 2 Sam. 8.2 4. The Midianites were more Malicious and Mischievous than the Moabites 1. In detaining of Balaam when Balak had dismiss'd him in high displeasure Numb 31.8 for tho' Balaam gave that Pestilent Counsel to Balak Rev. 2.14 yea and the Daughters of Moab did prostitute themselves Numb 25.1 2. yet Balak at first did not much regard that Counsel but turned Balaam off with shame Numb 24.11 25. but the Midianites retained him and amongst them He was slain Numb 31.8 But 2. Cozbi a King's Daughter of Midian was Meretrix meretricissima the Grand Whore that was the principal Instrument of Evil unto Israel as God sheweth ver 18. and no doubt but other Midianitish Women were as malignantly wicked as she taking her a Princess for their wicked Pattern Therefore the Midianites were first in the Punishment The Eighth Remark is God writes the Sin upon the Punishment in his giving them Vexing for Vexing by the Law of Retaliation The Amity pretended by Enemies is oft-times but Counterfeit Courtesie and Cut-throat Kindness those Adversaries of Israel vexed them more by their Wiles than by their Wars the Devil himself will be content to Compound when and where He cannot Conquer and too oft his Compounding is the most effectual means of his Conquering all this feigned friendship of Moab and Midian was but a diabolical Plot to destroy Israel which they bid fair for in the matter of Baal-peor ver 18. Midian for distressing Israel was distressed yea and destroyed by Israel Numb 31.2 c. which is call'd the Vengeance of Jehovah ver 3. for wrong done to his Church is done to Himself and Moab though now spared because no better for being spared at this Time was after both distressed and destroyed also 2 Sam. 8. and Jer. 48 c. N. B. The Vengeance or Doom that was decreed against the Midianites was not executed till we come to Numb 31.1 2 c. before which The First Remark is The last numbring of the Israelites who were to possess the Land of Promise Numb 26. in which Muster the Tribe of Simeon was diminished thirty seven thousand for whereas it the first Muster they were fifty nine thousand and three hundred Men of War Numb 1.22 23. there remained only at the next Muster Numb 26.1 14. but twenty two thousand and two hundred Men Because Zimri being a Prince of that Tribe and bringing that Harlot Chozbi unto his Brethren Numb 25.6 15. 't is probable that many of the Simeonites took part with him and perished in the Plague aforementioned and Moses Blessing all the other Tribes before his Death maketh no express mention of the Simeonites in Deut. 33. N. B. Those Sinners were cut short by the Plague and Death who thought to excuse their Sins by the Example of their Superiours c. The second Remark is The Law of God for the Female Sex to inherit in the failure of Males Numb 27. from v. 1 to the 12th Tho' the Tribe of Manasseh quite contrary to the Tribe of Simeon so notoriously diminished was increased since the first Muster Numb 2.21 above twenty thousand Men of War Numb 26.34 such a fruitful Vine was Joseph according to Jacob's Prophecy Gen. 49.22 none of all the other Tribes had half so much increase yet Zelophehad of that Tribe left no Sons but all Daughters Numb 26.33 This occasioned the Question concerning the Right of Succession Whether where Male-Issue is failing the Female may be her Father's Heir or be put off with a Portion only Zelophehad's Daughters in this case do sue for their Father's Inheritance who died in his own sin not drawing others into it as Korah c. did ver 3. but by a natural and ordinary death the common wage of all Mortals Rom. 6.23 so made no forfeiture as other Rebels hang'd up in Gibbets in Terrorem did neither modesty shame or sorrow made them silent but they plead for their part in Canaan a Land not yet conquered which was a proof of their Faith and could not but encourage others ver 4. Oh that we may do so for our part in Heaven whereof Canaan was a Type The Lord approves of their Suit and settles a Divine Law for it ver 7 11. diametrically apposite to the Salick Law of the French Souls have no Sexes besides male and female both be one in Christ Gal. 3.28 29. The third Remark is Joshua's Inauguration into Moses's place Numb 27. from ver 12 to the end God granted Moses to see Canaan before his death but not to enter it which he earnestly desired but it could not be Deut. 3.23 26. because of his pang of Passion in smiting the Rock twice to which he should but have spoke once Numb 20.8 11 12 24. for this Rebellion Moses must die short of Canaan here ver 13.14 but before his death he prays that God would give Israel a good Governour to succeed him ver 15 16 17. God appoints and qualifies Joshua who is ordained by Moses c. ver 18 19 20 21 22 23. The fourth Remark is The Institution of Ceremonial Laws for several Sacrifices upon their Sabbaths and Solemn Feasts as Passover Pentecost or First-fruits and on the Feast of Trumpets of
towards the Ground to tear those that fell down under them No doubt but Israel had oft cryed long before this time under their grievous Oppressions but they had only howl'd upon their Beds as Hos 7.14 not with their hearts in unfeigned Repentance till now they saw his Rage was above all former Tyrants who were all Forreign but this was a Canaanite which God had promised to cast out before them but now for their sins had rejected them and suffered their Foes to fall foul on them c. The Third Remark is Israel's Deliverance from this Dangerous Bondage which the Lord wrought for them upon their real Repentance by a Threefold Instrument 1. By Deborah 2. By Barak And 3. By Jael God never suffers his Servants to fall so low but still his Everlasting Arms are underneath them and so lower than they to raise them up again Deut. 33.27 Psal 37.24 Prov. 24.16 Mich. 7.8 9. Cant. 2.6 The Lord never letteth any Malady to befal his Church and Children but he hath a Remedy ready to redress it when unfeigned Repentance hath ripen'd them to receive it The Fourth Remark is Israel's principal Deliverer in the Lord's Hand is Deborah who is here described 1. By her Sex a Woman 2. By her Office which was double both Ecclesiastical a Prophetess and Political or Civil a Judge ver 4 5. 3. By her Authority in calling and constituting Barak to be the General of Israel's Army against Jabin the Tyrant that oppressed them ver 6 7 8 9. This Deborah was not only a Prophetess as were Miriam Exod. 15.20 Huldah 2 King 22.14 Elizabeth Luke 1.41 42. Anna Luke 2.36 and Philips four Daughters Act. 21.9 but also Governess and Judge who being a most eminently Pious and Prudent Woman did determine Causes and Controversies arising among the Israelites unto whom she revealed the Will of God by the Spirit of Prophecy her Name Deborah in Hebrew signifies a Bee and so she was indeed as she made Honey for her Friends but had a Sting for her Foes and here we may stand and wonder how when Israel's Oppression was the mightiest strongest and longest ver 3. The Lord makes choice of an Instrument of the weaker Sex to deliver them from it that his Power and Might might be the more manifested in the weakness of those means that effected so great a Work The Fifth Remark is Deborah by her Authority calls forth Barak to be her General she sent to him but went not ver 6. bids him take Ten Thousand Men c. and assures him from the Lord he should obtain the Victory ver 7. Though Barak be recorded for a Man famous for his Faith Hebr. 11.32 33. yet here he sheweth some Unbelief and Diffidence in not daring to go without Deborah ver 8. he doubted of God's bare Promise without the Pledge of the Prophetess's Presence whom he thought God would preserve and him for her sake well knowing withal that she would on all occasions counsel him and pray for him as a Prophetess Another ground of his doubting and distrust might be that Ten Thousand Men were but a few to fight against Sisera who had in his Army as Josephus relateth it Ten Thousand Horse and Three Hundred Thousand Foot forgetting that God can save by a little help Dan. 11.34 1 Sam. 14.6 2 Chron. 20.12 17. Hereupon Deborah tells Barak that his Diffidence and Distrust would debar him the Honour of a General because a weak Woman would share with him therein and have the glory of it ver 9. for Deborah Conquered Sisera's Army and Jael kill'd his person As this War was undertaken by a Woman so it was compleated by a Woman also The Sixth Remark is Barak by his Commission Musters up Ten Thousand Footmen marcheth in the head as General of them together with Deborah against Sisera's Ten Thousand Horse c. Deborah encourages Barak to fall on for the Lord of Hosts was gone out before him as the Supreme Generalissimo of his Army who is a Man of War as Moses calls him Exod. 15.3 and who is alone a whole Army of Men both Van and Rear Isa 52.12 and no less he proved to this handful of penitent Israelites in this Expedition for the Lord of Hosts himself began this Battel with Thunders Lightnings and Hail-stones from Heaven that 't is said The Lord discomfited Sisera c. ver 15. and Deborah in her Song doth acknowledge it Judg. 5.20 where also we have Account that God's shooting off Heavens great Canons against the Canaanites Lightning being the Fire Thunder the Report and Hail-stones the Bullets shot at them wherewith that Cursed Crew were so affrighted that many of them ran into the River Kishon and there perished Judg. 5.21 'T is the more probable that the Lord raised such an Impetuous Storm by sharpening the Influences of the Stars and disposing the Air to receive and improve their Impressions after an extraordinary manner at this time seeing the Lord had done the like before in Joshua's time Josh 10.10 11. as he did after in Samuel's 1 Sam. 7.10 Psal 18.9 10 to 15. Barak had little to do in this Battel wherein God was the principal Agent but to be an Instrument in God's Hand to serve his Providence in killing out-right those that were half kill'd to his hand with fear and astonishment that prodigiously vast Army as Josephus makes it melted away in a moment by the force of an hot Fire from Heaven upon them so that there was not a Man left in the Field ver 16. some fled away as Sisera did ver 17. The Seventh Remark is Jael's Slaughter of Sisera Great Warriours look'd upon it as one of the deepest disgrace that could befal them to fall down dead by the Hands of a Woman as Abimelech did Judg. 9 54. So Sisera did here the manner of it in short was thus First The Kenites whereof Jael and her Husband Heber was one descended from Jethro Moses's Father-in-Law were a peaceable People minding only their Meditations upon the Law and pasturing their Cattle so Jabin was at peace with them fearing no danger from them therefore Sisera flees thither for Refuge thinking to lurk more securely in Jael's Tent than in Heber's N.B. Some say that those Kenites being careful to keep themselves uncorrupted with Israel's Sins therefore were preserved from partaking with them in their Plagues they were not plagued by but at peace with Jabin ver 17. Secondly Jael inticed Sisera into her Tent with many fair words which made a Fool fain He had forsaken his Chariot and now his Flight upon his Feet had made him hot dry and weary she Courts him Lay down my Lord to rest you covers him with a Rug to keep him from catching cold ver 18. then gives him an hearty Draught of Milk the Nature whereof is when largely drunk by them that are hot to render them sleepy though he only desired Water ver 19. Then he imperiously enough commands her to
part and main cause of his Purchase Hence Observ 1. A Godly Wife is a good Purchase Boaz could not think he paid too dear for this Purchase seeing she was one that feared God and the price of such an one is far above Rubies Prov. 31.10 A good Wife was one of the first real and Royal Gifts bestowed upon Adam Though Ruth was a Moabitess of that cursed Stock that were excluded from the Church to the Tenth Generation Deut. 23.3 hence some do censure Boaz for Marrying Ruth but uniustly for she was a Proselyte and a Vertuous Woman and came to trust under the Wings of the God of Israel She was not as Solomon's Mistresses of Moab that stole away his heart from God Neh. 13.26 V. 11. The Lord make the Woman c. This is their Prayer for a Blessing on his Marriage Hence Observ 1. Though Marriage be not a Sacrament as the Romanists reckon it yet ought it to be Solemnized and Sanctified by Prayer as it is both an Holy Ordinance of God Prov. 2.17 and an Honourable Estate to Man Hebr. 13.4 That is come into thy House To possess it as a good not an evil Spirit Hence Observ 2. Marriage is either a Marr-Age or a Merry-Age The Heathen could say every Man at Marriage brings into his House a good or an evil Spirit so makes it an Heaven or an Hell thereby Like Rachel and Leah Beautiful as Rachel Fruitful as Leah Hence Observ 3. Beautifulness and Fruitfulness are two Marriage-Blessings which God gives to them that Marry in the Lord. Both those are the Gifts of God and ought to be pray'd for by Man and both these are Blessed Cements betwixt Married Couples Gen. 24.16.67 Rebeccah was very fair and Isaac loved her and Gen. 30.20 and Job 19.17 Children are strong Cements both with Jacob and with Job c. Query 1. Why is it not said like Sarah or Rebeccah Answer 1. Because those two Rachel and Leah left their Countries as Ruth did 2. They desired Off-spring as she did 3. From them sprang the Twelve Tribes only but the Edomites were from Sarah and Rebeccah 4. The Bethlemites were from Leah and Rachel Rachel's Sepulchre was in the Suburbs of the City Bethlehem Gen. 35.19 Query 2. Why is Rachel set first Answer Because dearer to Jacob and his first Thoughts Do worthily in Ephratah c. All this was become a Jewish Form of Prayer Observ 4. Every Man ought to do worthily in his place and station All Men should be serviceable to God and profitable to Man not Inutile pondus terrae as if Born only Fruges Consumere to no purpose or to bad purpose they are to bad purpose by whom no body is better but some body worse See Ezek. 18.18 V. 12. Like the House of Pharez Who was the Bethlemites Progenitor Gen. 38.29 of a Numerous and Honourable Family see v. 18. and the Blessing of this Peoples Prayers came upon the Head of Boaz and Ruth Hence Observe 'T is good to have a share in the Prayers of others God graciously heard the Prayers of this People for this Couple for they had Children Wealth and Honour of them descended many and Mighty Princes especially Messiah the Prince The two grand priviledges of a Child of God Are First To be born upon the Wings of Prayer while he lives And Secondly Upon the Wings of Angels when he Dies V. 13. Boaz took Ruth This was done before solemn Witnesses Hence Observ 1. Clandestine Marriages are not warranted by the Word some Daughters are stolen away without Parents Consent Boaz took her to be his Wife not his Whore He went in unto her A modest Expression of the Marriage Duty Hence Observ 2. No corrupt Communication should proceed out of our Mouths Eph. 4.29 No Borborology no Obscene or filthy Speeches The Hebrew Tongue is called Holy some say because there is not one proper Name in it that signifies the Privities of either Sex or the Act of Copulation but it uses a modest Phrase or Periphrasis The Lord gave her Conception Hence Observ 3. The Key of the Womb as of Heaven of Hell and of the Heart hangs at God's Girdle She had been Married to a Young Man yet had no Child now she is Married to an Old Man yet hath a Child this was by the singular Blessing of God yea and a Son too which was more than a Daughter to uphold the Name and Family even to the Birth of Christ V. 14. And the Women said to Naomi Hence Observe Women's Meetings ought not to be spent in vain and frivolous Chat and idle Prattle much less in Ribaldry and Scurrility Here was an Holy way of Gossiping so Luke 1.58 the time was not wasted but spent in Praying and praising of God That his Name may be famous The Men had pray'd thus before now the Women pray for the same Hence Observ 2. 'T is an happy time when Men and Women do even apart pray for the same Blessing Esther 4.16 Zech. 12.12 Mercy would then come to God's Family and to our own V. 15. A Restorer of thy Life c. Hence Observe Children ought to be Restorers of Life to their Aged Parents and nourishers of their Old Age. Oh what a shame it is that so many Children bring down the Gray-hairs of Parents with Sorrow to the Grave Gen. 42.38 Many break the Hearts of their Parents few are Restorers and Comforters or Nourishers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stork-like so famous for Gratuity to their Dam c. V. 16. Naomi took the Child and laid it in her Bosome To wit next her Heart Hence Observe Love hath a descending Nature as the Beams of the Sun it descends better than ascends Naomi was but Mother-in-Law to its Mother yet behold her Affection to it 'T is oft found that Grand-mothers love their Grand-Children better than their own from the descending Nature of Love Hereupon she became Dry-Nurse to it Oh the Ocean of Love that descends from Parents to Children V. 17. The Women gave it a Name To wit those good Women v. 14. perswaded the Parents so to Name it either at the Birth or at the Circumcision as usual They call'd him Obed A Serviter so he was to Naomi whom he served with Comfort and Restoration and so he was to God a Serving Son Obed i. e. Obedient The Name Obed put him in Mind of his Obedience and Service to God and his Parents Mal. 3.17 as the Prince of Wales's Motto Ich Dien I serve to suppress his Pride c. V. 18. Though he was Mahlon's Legal Son yet was he Boaz's Natural Son the Catalogue of whose Generation is set down to shew that Shiloh came of Judah according to the Promise which Matthew transcribes Matth. 1.3 5. Pharez a Breaker a Type of Christ who broke the power of Death and Hell and the Partition-Wall then Zarah the Jew comes forth again Gen. 38.29 30. Boaz begot of Rahab Matt. 1.5 as Obed of Ruth c. The
only Invited but Jesse and his Sons also were bidden Guests in order to which he bids them Sanctifie themselves by washing their Garments Exod. 19.14 15. but especially their Hearts Isa 1.16 Spiritually as well as Legally fitted for God's Service The Third Remark upon the Antecedents is the Rejection of all the Elder Sons of Jesse and the Election of the youngest Son ver 6 7 8 9 10 11 12 13. where we have a bundle of Wonders As N. B. First God had told Samuel that He it is whom I Name unto thee v. 3. yet had he not all this time which was spent in preparation for the Feast and summoning Jesse and his Sons together for private Discourse named David to Samuel but still he leads him on as it were Blindfold and altogether at a loss which of Jesse's Sons was to be the Lord 's Anointed to teach us N. B. Note well God oft reveals his Will to Men not all at once but at sundry times and by divers degrees not only in this case of David Literal wherein God first told Samuel he had found him a Man after his own Heart chap. 13 14. then that this Man should be one of the Sons of Jesse the Bethlemite v. 1. of this Chapter and Lastly That it should be David after the refusal of all his Brethren the Lord saying then to him This is he v. 12. N. B. But thus it was also in David Mystical our Blessed Messiah whom God made known to the Church first only as the Seed of the Woman Gen. 3.15 then to be of the Posterity of Abraham Gen. 22.18 c. and then to be of the Tribe of Judah Gen. 49.10 c. and then of the House of David 2 Sam. 7.16 Isa 7.13 and lastly that he should be born of a Virgin Isa 7.14 N. B. A Second Wonder was this That so great a Prophet and so old in his Experiences of Divine Revelations should fall here into so foul a mistake in misjudging Eliab the Eldest Son for a Soveraign of God's singling out for Israel when he saw him both of a Comely Countenance and of a Tall goodly Stature which two are Graceful Ornaments of a King in the sight of their Subjects not considering how ill Saul had proved who was a proper personable Man enough But Samuel said thus within himself Ak neged Jehova Meshicho Surely before the Lord is his Christ or Anointed v. 6. As he was a private Person declaring his own private thoughts and not as he was a publick Prophet inspired by God's Spirit and thus other Prophets sometimes mistook when they over-hastily spake their own Humane Sentiments before they had consulted with God and received his Divine Revelation as Nathan did 2 Sam. 7.3 and what a kind of Christ might Eliab have proved even a second Saul who was of a Morose and Arrogant Temper as appeared in his proud Insulting Carriage towards David and his causeless Choler against his own Younger Brother Chap. 17.28 fronti nulla fides a Conjecture from the Countenance is very fallible therefore God comes here and corrects Samuel's Mistake by secret Inspiration v. 7. saying as it were thou was once deceived by a likely Look in Saul chap. 10.23 24. thou shouldst not be deceived the second time N. B. Note well Man seeth only the surface and outside but the Omniscient God feeth the inside also Psal 7.9 2 Chron. 28.19 Jer. 11.20 and 17.10 and 20.12 Luke 16.15 The Third Wonder was Objection Why the Lord did not observe this Rule of Judging Saul by his Heart which he knew was naughty as well as Eliab 's and the rest of his Brethren before he was Anointed and Appointed King over Israel Answer But that Wonder may cease if it be seriously considered what great Grotius saith to this point namely Deum illis Regem tunc dedisse non qualem ipse probavit sed qualem populus Meruit God would have gone by this very Rule of esteeming Men according to the Goodness of their Hearts in the choice of Israel's first King if the People's sinful desires had not provoked him to give them a bad King Saul was such a King as the People deserved though not such an one as God approved he was given in God's Wrath Hoseah 13.11 The Fourth Wonder was Why David was not present when Jesse was bid by Samuel to present all his Sons before him being undoubtedly acquainted with Samuel's Errand from God but this poor Boy was in the Field keeping Sheep as one unregarded of his Father and altogether incapable of any Royal Dignity as his Elder Brethren all Men of Note were and on whom David waited in the Wars running his Father's Errands chap. 17.17 c. Now when God had refused all the Seven Sons of Jesse Samuel was at a stand and puts forth that curious Inquity Hathammo Hanegnarim Are here all thy Children v. 11. N. B. Thus should we say in our Confessions to God Are these all our sins we have confessâ—â— c Thus the Lord ordered thus by his Providence that the Call of David to the Kingdom 〈◊〉 plainly appear to be God's Work and neither Samuel's nor Jesse's design Samuel as yet knew nothing of him for God as yet had not Named David to him and Jesse his Father calls him his Hakaton or least Son having him in the least and lowest Eâ—â—imation possibly not yet throughly understanding his Worth both for Wisdom and Valour so was not call'd unto the Feast nor Sanctify'd among his other Brethren for it N. B. Though Lavater thinks he was and after the Sacrifice was done he was dismiss'd to his Charge in the Countrey lest the Sheep should want their Shepherd however Samuel would not sit down to the Feast until he despised of all came and was Anointed c. wherein David was a Type of Christ who when he was most Despised and Rejected of Men was then most highly esteemed in the Eyes of God Psal 118.22 Acts 4.11 and 1 Pet. 2.7 The Fifth Wonder was How could Samuel be said to Anoint David in the Presence of all his Brethren or in the midst of them v. 13. seeing some of them were so envious to him chap. 17.28 then Saul might soon have heard of all c. but seeing Samuel's design was to be transacted in secrecy for fear of Saul The Hebrew word Bekereb must be read out of the midst of his Brethren and not in the presence of them all for Samuel took David out of the midst of the Company and privately Anointed him none but Jesse only being present at the Action Now come we to the Concomitants which is the second part of this Chapter of David's Anointing Remarks hereupon are First The principal efficient Cause was the Lord himself and Samuel was but the Instrument the Lord made use of who being so grave a Prophet did undoubtedly inform David concerning the will of God that was secretly reveal'd to him upon his appearance Arise and Anoint him for
without any Hesitancy yea and perform'd it likewise without failure for three Years together ver 39. but then he broke the bonds of his Promise and Oath and out-run the bounds of his Confinement The occasion was two of Shimei ' s Servants ran from him to Gath. N. B. Achish in requital of old kindness to David 1 Sam. Chap. 27 and 28. Though Tributary now to Israel was allowed to retain the Title of King yet durst not detain Shimei's Servants that fled to him for Protection Mark 4. Now was the time that Divine Vengeance surely found out Shimei ' s Sin and his Sin him as Numb 32.23 Shimei is left of God to his own Folly and foul hardiness to attempt this most highly dangerous and desperate Journey from Jerusalem to fetch back his Servants being blinded both with the Dust of Avarice and with Rage against them and withal Hoping that either he might go with that Secrecy as it might never reach Solomon's Ears or that the length of three Years time had worn out his Confinement out of Solomon's Mind and Memory Or at the worst Solomon would not be so severe upon him in a Case of such necessity altogether without contempt of his Authority so he ventures to Saddle his Ass c. ver 40. Mark 5. Now a deceiving and a deceived Heart turned Shimei aside Isa 44.20 The Pride of his Heart deceived him Obad. ver 3. and both He and it started aside like a deceitful bow Psal 78.57 both David by his discerning Spirit and Solomon by his Sapience did easily foresee that though Shimei had been spared by the Father and now was reprieved by the Son and not immediately Executed as Adonijah and Joab were yet if any strict restraint were imposed upon him by Royal Authority his restless and irreligious Spirit could not contain it self long within Compass And now when a Temptation met kindly with his Corruption to draw it forth the Prevention of which Augustine thanks God for in his own behalf then did Shimei break the Bridle wherewith Solomon had restrain'd him The Seventh Remark is The Execution of Shimei for breaking the Covenant of his Confinement by King Solomon ver 40 to 45. Mark 1. Shimei had Judg'd Solomon's Clemency to be most generous towards him in not slaying him outright with Joab and Adonijah but only in confining so great a Criminal to the chief City of the Land wherein many Countrey Gentlemen are ambitious to inhabit and not to be doomed to any close Imprisonment in Jerusalem but only not to pass over the Brook Kidron which was about a Mile from the City So Shimei had both Liberty and space enough to walk abroad for his Health and Recreation Yet all this cannot content him when two of his Servants who likely had agreed in some Evil ran from him to Gath being probably Philistines c. Mark 2. Some informed Shimei that his Servants were seen in Gath if this was told him for recovering them again then was it from good Will but if to ensnare Shimei in the breach of his Oath then was it ill Will and Envy However this iufatuted Ass ventures upon his Ass for speed will get his Servants though he lose his Life N. B. Worldling's cry out of this Folly yet imitate it Worldly things are Men's Servants by God's appointment Psal 8.6 They oft run from man he breaks the bounds set him by God's Law commonly to catch them again though he perish for it for ever Mark 3. As Shimei heard of his Servants and caught them so Solomon heard of what Shimei had done and calls him Kings have long Ears and more Eyes than their own Possibly Solomon saith Peter Martyr set a watch over Shimei privily and undiscern'd Upon this Information Shimei is summoned ver 41 42. Solomon like a wise and a just Judge expostulates the Case with him convinces him of his Sin to make him repent saith Peter Martyr by three Arguments 1. His Guilt of Perjury to God 2. His Rebellion against the King's Command Which himself had confess'd to be merciful And 3. An Appeal to his own Conscience whether he now justly did not deserve Death when the Lord returns thy old wickedness to David upon thine own Head by suffering thee to fall into farther Crimes ver 43 44. Shimei has not a Word to say for himself c. Mark 4. Shimei is led out of the King's Presence to the place of Execution and there Executed So Solomon like a Pious Son was as zealous against Injuries done to his Father as to himself and accomplish'd his Father's charge ver 9. This brings in the Second Part only touch'd upon in the General namely the establishment of Solomon by his Execution of Justice upon the contrary Faction So far was he from fearing a curse for so doing he expects it to bring in a Blessing ver 45 46. and ver 12. the Particulars hereof follow in the following Chapters 1 Kings CHAP. III. THIS Chapter gives a Relation of the Establishment of Solomon's Kingdom more particularly Namely by a twofold Means the first is External and the second Internal The First Means of an External Nature was Solomon's making Affinity with Pharaoh King of Egypt c. ver 1. Remarks upon it are 1. Wise Solomon had no sooner subdued all his factious Spirits at home but he begins to make Leagues abroad for his establishment and began with Egypt for these Reasons 1. Egypt bordered upon the South of Israel Numb 34.3 4 5. And so these two Kingdoms being contiguous might have the more familiarity the one with the other 2. Those two Kings Pharaoh King of Egypt and Solomon King of Israel were the most renowned Kings in all the World at this time and therefore might be the more forward to make Affinity each with other for their mutual establishment being both of them Prudent as well as Potent Neighbours 3. That Solomon might Marry the Daughter of this Pharoah or Vaphres as Serrarius calls Him The Second Remark is The League betwixt those two Kings was confirmed by Solomon's contracting a Marriage with the Daughter of Egypt which doubtless he did not until she was proselyted to the true Religion professed the Faith of Israel and received into the Church as Zipporah Rahab Ruth and sundry others were Otherwise had she been a gross Idolatress Solomon would somewhere have been blamed for acting so contrary to the Law of God as he is for loving many other strange Women Chap. 11.1 nor could it consist with that Love of God for which he is so highly commended to have in the beginning of his Kingdom ver 3. N. B. Beside that Solomon sinn'd not herein appears plainly both from Psalm 45. and the Song of Solomon wherein this Marriage of his is made a Type of Christ's Marrying the Gentile World The Third Remark is Solomon loved this Queen above all his other Wives and so preferr'd her before them as to build a most sumptuous Palace for her
go to a Land like their own Land and therefore he Harpoth much upon that one String Hearken not to Hezekiah ver 31.32 Mark 3. He sets on this insolent and insulting Insinuation with an Argument ab impossibili that it was impossible for Hezekiah's God to deliver them out of the King of Assyria his Masters hand which he proved by reckoning up all the Gods of many Countreys that his Master bad mastered ver 33 34 35. How much less shall your God c. 2 Chron. 32.15 oh prodigious Blasphemy to equal the God of Israel with such Dung-Deities as were the Work of their hands who worship'd them and saying Seeing I have destroyed so many Nations and some stronger than Judah is in despight of all their Gods 't is not possible that your God should better defend you than their Gods did them 2 Kings 19. with 2 Chron. 32. Isa 36. and 37. The Second Act in this Comedy follows here with sundry Remarks as First How this Oration of Railing Rabshekah was received 1. By the People whom he spake to on the Walls Chap. 18.36 They held their Peace for so the King had commanded them lest they should betray their own fears give Advantage for his farther progress and provoke him to belch forth more of his black Blasphemies 'T was an high piece of Prudence to say nothing which was the best way to stop his foul and full-opened Mouth No Answer was the highest Affront to him and their Silence was his Punishment thereby that Sulphurous Flash became extinct in its own Smoak only leaving an odious Stench behind it whereas their Answer might have been as fresh fewel to that Flame and whereas their Calmness could not but be a Torment to Rabshakeh when he saw the Vanity of his Attempts in seducing them from their Allegiance to Hezekiah 2. By the three Embassadors who returned to the King with their Cloaths Rent ver 36 37. and Isa 36.22 which was the manner of the Hebrews when they heard any Blasphemy the worst of which had been occasion'd by their speaking to him therefore neither the People nor they would answer him one Word more but turn their backs of him and return to the King 3. How it was relish'd by Hezekiah 2 Kings 19.1 Isa 37.1 he hearing a Relation of all Rabshakeh's Railings and much more added of the same Bran by Senacherib's Servants 2 Chron. 32.16 He Rent his Cloaths also and put on Sackcloath and went into the Temple to pray c. that in solemn Prayer he might turn Senacherib over to the Lord of Hosts who soon took him to task with a Vengeance afterward c. Remark the Second And lest his own Prayers should not prove prevalent enough Hezekiah procures the Prayers of the Prophet Isaiah who as Caussinus saith was Nephew to King Amaziah one that was at first a Prince good enough under whom this Prophet pass'd his Youth c. In Order hereunto as his first step had been into the Temple when so deeply concern'd â—iso his second step he took was his sending Eliakim c. to Isaiah ver 2.2 Kings 19. and instead of Joash he sent the Elders of the Priests for a more effectual success all cloath'd with Sackcloath and gave them this Message T is a day of Rebuke and Blasphemy c. ver 3 4. Mark 1. In this Message he mentions not so much God's Rebuking them so sorely for their Sins as the Molestation they now met with from Senacherib whereof he complain'd not of God who did justly but of the Assyrian that did unjustly and provok'd God with his Blasphemies Mark 2. He useth a Parabolical Speech Children are brought to the Birth c. wherein Junius observes that Hezekiah compares himself and the Church to a poor Travelling Woman in great Extremity his Subjects to the burden in the Womb and the Extremity of their Danger to the Difficulty of bringing forth as if he had said neither can my People help themselves nor can I deliver them Or as others are of Opinion Jerusalem besieged is this Travelling Woman its Inhabitants the Infant in the Womb the pressing straitness of the Siege is the pains in Travel the Jews weakness is the inability of the Women to bring forth c. The Sense of the King 's complaining Message in this Metaphorical dress in a Word is this Hezekiah tells Isaiah that he had done what he could to bring forth the Child of Reformation by hard Pains and Travel 2 Chron. 32 1. but now are we hindred from compleating it by this insolent Assyrian who puts us to new Pains and Perplexities at the hearing of their horrid Blasphemies and now closely besieging us so that we are brought to the utmost Extremity of Danger and are utterly unable to help our selves both in removing what doth hinder and in applying what may help the Work of Reformation we humbly put all into God's Holy Hands that our Extremity may be his Opportunity Mark 3. Hezekiah looks upon Isaiah as a Man of God and as another Jacob who had Power with God and with Men and could prevail Gen. 32.28 Hos 12.4 and therefore he intreats the Prophet whom he knew could do much with God to improve his utmost Interest at the Throne of Grace for them in this extream Exigency and earnestly to implore Heaven's help at this dead lift saying Lift up thy Prayer Venashatha Tephillah Heb. ver 4. which signifies Pray to thy utmost strive and strain set Sides and Shoulders to this lifting Work tug hard and bestir thy self all thou can and in so doing we doubt nothing of it but can be confidently assured God will confound these Blasphemers whom he hath heard and spare the poor Remnant that was left now when the ten Tribes were carried Captive Chap. 17.3 6. and many of the Jews now destroyed Chap. 18.13 and many fled for fear Remark the Third Hezekiah's Messengers deliver their Master's Message ver 5. and Isaiah by them returns his Answer ver 6 7. Wherein Mark 1. How ready the Lord was to Comfort those that mourn'd Matth. 5.4 and to send Cordials for reviving his disconsolate and dejected Servants with all Expedition The Eyes of the Lord are every where beholding the Evil and the Good Prov. 15.3 â—â—â—saw both the Haughtiness of Senacherib and the Humility of Hezekiah the Rage and Malice of the former and the Faith and Hope of the latter so God presently prepares a Plaister for the Prophet to apply c. Mark 2. The Prophet bids Hezekiah from the Lord not to fear the Words of Senacherib's Youngsters so the Hebrew signifies the Boys or Bullies so are they call'd by way of Contempt because they made Jehovah no better than an Idol there being many that both assisted Rabshakeh and consented to his Blasphemy Chap. 18 17 18 35. Mark 3. Hinneni Nothen Bo Ruach Hebr. Behold I will send a blast upon him ver 7. here God espouseth Hezekiah's quarrel and appropriates it to himself the
yet dare Rob the Church and Convert this Sacrilege to their own Service Remark the Second Some there were who pretended to be Priests to have their share in this Collection c. ver 64. and Ezra 2.62 c. 2 Chron. 31.14 but because they could not clear their Descent from Aaron saith Grotius from Josephus therefore Nehemiah degraded them till an High Priest stood up with Vrim and Thummim which he hoped saith Grotius God would restore and resolve thereby dark Cases but Vatablus saith better that without all doubt this good Man pointed at the Messiah here this is more probable because it was a Tradition not only among the Jews but Samaritans also that when the Messiah came he would tell them all things John 4.25 26. Nehemiah CHAP. VIII THIS Chapter is a double Description of the Jews Festival Joys the First is General the Second is Special Remark the First Upon the General To every Act there is a Season saith Solomon a Time to Weep and a Time to Laugh c. Eccles 3.1 4. now was the Time come of the Jews General Joy when Zechary's Prophecy was now accomplished Jerusalem shall be inhabited in her own Place even in Jerusalem Zech. 12.6 Then all the People assembled as one Man ver 1. as they had done before Ezra 3.1 which though that Description be like this yet is it not the same Omne simile non est Idem this is a distinct History All the Jews met unanimously saith Piscator and call'd upon Ezra to bring forth the Pentateuch especially Deuteronomy saith Menochius which plainly sheweth that all the Holy Books were not burn'd at the burning of Jerusalem by Nebuchadnezzar as some say and were restor'd by Ezra for they only bid Ezra here bring them forth out of his Custody and read therein to them Here Grotius notes excellently that now their City being rebuilt and replenish'd with People it was most meet that those Laws by which they were to live should be recall'd into their Remembrance Remark the Second The Women Assembled with the Men and their Children that were grown up to Years of Discretion and to an Age of Understanding ver 2 3. all these must hear the Law Read Mark 1. Souls have no Sexes but both Sexes are all one in Christ Gal. 4.28 God gave to them both Rational Souls and made them both Joint-Heirs of the Grace of Life 1 Pet. 3.7 therefore the means of Salvation must be afforded both to Male and Female N. B. This condemns that cursed Saying of the Romish Church That a Distaff is fitter for a Woman than a Bible c. Mark 2. Parents ought to take care of their Children that they be brought under the Droppings of the Sanctuary when they come to any competent growth those little Pitchers have Ears little Children must be suffer'd to come to Christ Matth. 19.14 who if well Principl'd may understand much and be blest by Christ Remark the Third The Time when this Solemn Festival-day was Celebrated 't is said to be on the first Day of the seventh Month ver 2. which was said to be at hand Chap. 7.37 In every Month the first Day was Festival to the Jews call'd Neomenia or New-moon saith Menochius Numb 28.11 2 Kings 4.23 and 1 Chron. 23.31 but in the seventh Month the first Day thereof was the more Solemn because beside the New-moon common to all Months there was on that first Day the Feast of the Blowing of Trumpets on the tenth Day the Feast of the Day of Reconciliation and on the fifteenth Day the Feast of Tabernacles which lasted at the least seven Days so that this Month was a Month of more Solemnities than any other and this first Day was a double Holy-day Levit. 23.24 34 35. Deut. 31.11 Remark the Fourth The Manner how this Great Festival Day was Solemnized This was Celebrated by a Sermon as the principal part of that Solemnity in both those Feasts of Trumpets and Tabernacles the Preacher was Priest Ezna N. B. 1. He is no Right Priest said Gregory of old that is not a Preaching Priest 2. The Place out of which Ezra Preached is call'd Migdal gnets Hebr. A Tower of Wood ver 4. because saith Mariana not only he was to stand Higher than his Hearers but also his Pulpit was built in the form of a Tower in an Orbicular or Round Figure N. B. This is enough to confute the Custom of the Capuchins and other Popish Priests that must have long Pulpits wherein they may walk and Act as upon a Stage especially in Lent c. 3. The Time that this Preacher took up in those Holy Duties of Reading and Expounding the Law and of Blessing the Lord mentioned ver 6 7 8. is express'd to be from the Haor Hebr. or Morning-light to Mid-day ver 3. which was about five or six hours saith Piscator from whence the raised Devotion both of Ezra the Preacher and of the People his Hearers saith Lyra doth plainly appear N. B. Oh then what a shame it is that the most among us are tyred with the time of an hour sitting as in the Stocks while the word of God is preached accounting the Sermon tedious if but a little extended beyond the Glass and then come out of the Church like Prisoners out of a Jayl c. Now come we to the Second Part which is in Special of the two Feasts Remark the First Upon the Feast of Trumpets from ver 5 to ver 13. Mark 1. Nehemiah c. tells the People that this Day was Holy to the Lord ver 9. a Day of blowing Trumpets Levit. 23.24 so must be consecrated solemnly to God as a Festival of Rejoicing in all Holy Duties and that their weeping at the Word they heard so heartily discovering to them their Sins was now unseasonable Eccles 3.3 Mark 2. This Congregation was so great that they all could not Hear Ezra therefore were they divided into Thirteen several Sacred Assemblies and had in all Thirteen several Priests to preach to them all named ver 4 7. some on the one hand of Ezra and some on the other all reading the Law distinctly ver 8. not tumbling it over so fast as few were the better and Interpreting it by comparing one place with another as Acts 9.22 Paul did at Damascus Mark 3. The People observed good Order here where Great was the Company of Preachers Psal 68.11 They in each Assembly kept their own Stations ver 7. without shuffling and shifting from Preacher to Preacher Vehagnam gnal gnamedam Hebr. Vatablus renders the People stood in their Stations as they were distributed saith Piscator that divers Companies might have divers Doctors N. B. They did not confusedly gad to and fro one to hear this Teacher and another that as those of itching Ears do in our day but abode under the Ministers God had set over them Mark 4. Those Hearers are highly commended for their Attention Intention and Retention which three Ingredients make up
 19  462 6 9  537 ACTS Chap. Verse Vol. 3. Page 5 29  544 12 21 22  383 ROMANS Chap. Verse Vol. 3. Page 8 13  374 1 CORINTHIANS Chap. Verse Vol. 3. Page 9 11  541 14 20  491 2 CORINTHIANS Chap. Verse Vol. 3. Page GALATIANS Chap. Verse Vol. 2. Page 1 8  477 EPHESIANS Chap. Verse Vol. 3. Page PHILIPPIANS Chap. Verse Vol. 3. Page COLOSSIANS Chap. Verse Vol. 3. Page 1 THESSALONIANS Chap. Verse Vol. 3. Page 2 THESSALONIANS Chap. Verse Vol. 3. Page 1 TIMOTHY Chap. Verse Vol. 3. Page 2 TIMOTHY Chap. Verse Vol. 3. Page TITVS Chap. Verse Vol. 3. Page PHILEMON Chap. Verse Vol. 3. Page HEBREWS Chap. Verse Vol. 3. Page JAMES Chap. Verse Vol. 3. Page 1 PETER Chap. Verse Vol. 3. Page 2 PETER Chap. Verse Vol. 3. Page 1 JOHN Chap. Verse Vol. 3. Page 5 19  558 2 JOHN Chap. Verse Vol. 3. Page 3 JOHN Chap. Verse Vol. 3. Page JVDE  Verse Vol. 3. Page REVELATION Chap. Verse Vol. 3. Page 2 20  487  24  551 An ANIMADVERTISEMENT THAT all my Candid and Courteous Readers may have the more ample and abundant Satisfaction both for their Expences in Purchasing and for their better Improvement in Reading all my three Volumes Purchased which do contain the Cream and Quintessence of the best Authors I have again by the helping hand of my Heavenly Father made a new and another most prodigious Essay and a most painful Travel through that golden Field of the whole Old-Testament for drawing forth three distinct Index's and Alphabetical Tables to all the three Folio's that so both the Holy Scriptures of every Book where Explained and the several Subjects common place wise where treated upon might the more easily with one Glance of the Eye be found out for present perusal How exceeding Elaborate this additional undertaking hath been to me may apparently be understood by all who are wise-hearted because this Work could not possibly be accomplish'd but by a serious Review of every single Page in all the three distinct Volumes Yet may all my Labours come in the fulness of the Blessing of Christ to his Church and may also Advance in any Measure his Kingdom and Glory I shall not Grudge or Regret at any Part of my greatest Pains Soli Deo Gloria AN Alphabetical TABLE OF THE Principal Matters contain'd in the Third Volume of the Old Testament A ACcepts God doth of a little where much cannot be had Vol. 3. Page 723. Affliction may oft be renewed p. 409 410. The Cause of it must be enquired after p. 413. If sanctified it saves the Soul p. 549 550. It is as the Bellows to blow up Devotion p. 565. It whip'd Manasseh home to God p. 613. Angels even good are destroying Angels p. 424. Of Gabriel p. 649. Answer of God to Man's Prayer p. 649. How to answer Satan distracting us in Prayer p. 713. Antinomian Notion Confuted God is Angry with his own Children p. 467 468. Yea for but one Sin p. 478. Antiochus and Antichrist several Sentiments of Authors about them p. 745. Antiochus's wicked Life and woful Death p. 746 752. Antiquity an uncertain Guide p. 656. Apocrypha how distinguish'd from Canonical p. 614. That History is carry'd on by the help of Dan. 9.10.11 and 12. and by Luke 3. and by Gen. 49.10 from 735. to the end Arminians divide Salvation 'twixt the Free Grace of God and Free Will of Man p. 439. B. Babylon's fatal Fall p. 642. Blessings God knows how to make them doubly welcome to us p. 537. C. Captivity of Israel the first Time p. 593. And the Last p. 629. How three in all p. 632. see Deliver Ceremonies when abused may be abolished p. 596. Chemarims explained Vol. 3. Page 618. Children may not blaze Parents failings p. 442. They should be at Gods Worship Why p. 518. Parents punish'd in their Miscarriage p. 529. Mostly learn from their Mother p. 732. Christ is Typified by the Temple and all its Furniture p. 442 to 458. Christ's last coming when p. 462. How he appear'd to Daniel p. 660. Church Militant and Triumphant Typified by David and Solomon's Reigns p. 430. Built of growing Stones and green Timber p. 443. Compar'd to a Travelling Woman p. 603. To a weak Virgin p. 606. She must be kept clean p. 727 729 730. Cold Palsie how qualified if not cured p. 428. Company the Evil of being with the Evil p. 569. Conference that is godly pleaseth God p. 526. Conspiracy may be Lawful p. 561. Constant in good p. 614. Content is most found in a middle Estate p. 533. Covenant must be kept though won by a wile p. 414. Oft renew it with God p. 617. How it was sealed to p. 721. By Women and Children p. 722. Counsels of Men are ordered by the Counsel of God p. 396. Evil Counsel is worst to the Counsellor p. 399. How God's Counsel is without Repentance p. 424. Countrey every Man loves his Native Soil p. 728. D. Daniel in the Den of Lions p. 644. How delivered p. 645 646. But his Foes were devoured p. 647. Death is terrible p 608. See Dye Josiah died in Peace though he died in War p. 617. His Death was sad to the Church p. 625. Dedication of the Temple at large p. 458 to 462. Of the City Walls p. 725. Delay God doth sometimes to Answer Prayer p. 631. Deliver God help his Servants with low Means and little helps p. 397. He Works great Matters by weak Means p. 412. We must bless God for delivering us from an Egypt of Sin p. 460. Jews deliverance from Babylon p. 651. Despise not a Day of small things p. 655. Devil God makes use of to deceive the Wicked p. 513. God overshoots him in his own Bow p. 560. Dreams of sundry sorts p. 436. Drinking none to be forced to it p. 663. Drunkenness is a Noon-day Devil p. 487. Dye the Words of dying Men are living Oracles p. 430 431. God's darlings oft dye betimes p. 480 Some dye suddenly as others lingringly p. 567. E. Education helps somewhat though it heal not throughly p. 562 563. Elisha's Death p. 567. Enemy one that is once foiled ought not to be contemned p. 506. Kindness to such may prove kindness to our selves p. 545. Evil how it is from God p. 418. And how from the Devil p. 419. Ezra the Writer of both the Books of the Chronicles p. 516 517. F. Faith a special means to obtain God's Promise Vol. 3. p. 519. False Prophets to be rejected p. 715. Famine makes Mothers unnatural p. 546. It and other Judgments come at God's Call p. 549. Fast prepares for Prayer p. 518. That of Ezra p. 698. And his Prayer p. 700. Father some are while Young p. 594. Fear of God must Master the fear of Man p. 494. Felicity that is earthly is never durable p. 466. Flattery is hurtful to Kings p. 564. Force in matters of worship who was the first
Note well The length of Calamity either on the Church or on the Children of God is a blessed motive to move Christ's Bowels and tender compassions toward them The Eighth Remark is Some Mens Misery is of a longer Measure and others shorter as the Syrophoenician Woman had her misery of a bloody Issue twelve years Mat. 9.20 The Woman that was bowed down doublefold had her Infirmity eighteen years Luke 13.11 but this Cripple had much longer misery even thirty eight years yet what is this to Eternity of Extremity Mankind in general need something to mind them of God Misery makes a Man know both God and Himself Some have prayâ—â— that Sickness might be sent them to tame their bodies from sin and that their Souls might be better disposed for God Some stand in need of more misery to bring them to Christ as others less Every one hath their measure and none have one lash more than is needful If need be we are in heaviness 1 Pet. 1.6 Christ suits the burden to the back and his strokes to our strength c. Yet at long last comes Deliverance then let none Despond and Despair tho' the Vision tarry it will come Hab. 2.3 The Ninth Remark is Christ is better to miserable men than their own fears or expectations This miserable Cripple had laid long in misery all humane helps and Medicines from Men had hitherto proved ineffectual His hope was now hanging upon an helping Angel no less than the motion of Angels who are Ministring Spirits to the Heirs of Salvation Heb. 1.14 could dispense an immediate Cure to his old and desperate Disease yet in this he had met with many disappointments and therefore feared he should perish by his Distemper When Christ came and look'd upon him with compassion N. B. Note well He only expected Christ would lend him his hand to let him down into the Waters he would not think of any other way of Cure yet even Christ then cures him by his operative word John 5.7 8 9. Thus while we are measuring God by our Model and casting him into our Mold His Thoughts are not as ours but he goes his own way to work not ours and does things for us we look'd not for Isa 64.3 The Tenth Remark is This Cripple thus cured by a Miracle and in a Moment at Christ's Command Trusses up his Bed and walks to the Temple that he might praise God there for his unexpected and extraordinary Recovery N. B. Note well This his practice is for our pattern to imitate as was likewise that of Hezekiah whose first work when God had raised him from off his Sick bed was to give solemn thanks to God in the Temple for that marvelous mercy Isa 38.22 't is manifest that Christ bestowed on this Cripple a double Cure healing him in part on the Inside as well as wholly on the outside in giving him an Heart so willing to obey Christ's Commands though in things as was said contra Gentes against the Grain of the Jewish Nation who quarrel'd with the Cure and the bearing away of his Bed the evidence and confirmation of the truth of the Cripple's Cure because it was done upon their Sabbath day though much tending to God's Glory The Eleventh Remark is Though this Cripple had but at the first a small knowledge of Christ for he was so transported with his Cure that he much inquired not then after the Curer yet when Christ found him in the Temple he made himself more distinctly known to him saying Go and Sin no more lest a worse thing come unto thee ver 14. wherein there is 1. A Commemoration of his Cure and Benefit 2. A Commonition of his Duty And 3. A Commination of some sorer Sufferings upon the neglect of Duty N. B. Note well Relapses into old Sins bring Relapses into worser Sufferings God punisheth more severely the second time and riseth higher and higher in his wrath when we by falling lower and lower into ways of wickedness rise higher and higher into Provocations Lev. 26.24 28. c. N. B. Note well Oh 't is a blessed thing to be found waiting on God in his Temple and worshiping him Christ may find us there as he did this Cripple for he calls it My House and 't is call'd His Temple Mat. 2â— 13 Mal. 3.1 Christ's Haunts should be known to us as David's was to the Ziphites 1 Sam. 23.22 that we may find him or rather be found of him and know him more distinctly as this Man did The Twelfth Remark is The Jews Persecute Jesus for this Miraculous healing c. John 5.16 No sooner had Christ cured the Cripple but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he swam out conâ—â—ng himself away ver 13. lest by his Presence that Work should be hindred The cured Cripple as soon as he knew his Curer was Christ from a good intent doubtless 〈◊〉 the Jews that they might Honour Jesus with him and might repair to him if they wanted him for any such Cures Hereupon they Execute their Malice like Hypocrites under specious pretences quarrelling with Christ for bidding the Cripple to take up his Bed on the Sabbath day as a thing unlawful In this they said Vere non Sincere Truly Jer. 17.21 22. Neh. 13.19 c. but not Sincerely It more troubled them that Christ had cured the Cripple than that the Sabbath had been broken by him therefore they ask not What Man is he that healed thee But That bade thee take up thy Bed c. v. 12. Those spiteful People aliud in Titulo aliud in Pyxide like Egyptian Temples beautiful without out some Cat or Dog to be Worship'd within do convent Christ before the Sanhedrim in order to kill him before whom he openly proved himself the Messiah asserting that all Power and Judgment was put into his Hand and that he had the same Authority to dispense the Affairs of the New Testament that the Father had for the Old yet such was their obstinacy that neither Ministry nor Misery nor Miracle nor Mercy could mollifie their Hearts Acts 13.41 however this plain Sermon in Christ's Oracle and Miracle left them ever after without excuse John 15.22 Rom. 1.20 CHAP. XIII NEXT follows the Miracle of Christ's Healing the Man with a Withered Hand which is Introduced with the Disciples plucking Ears of Corn both these were done on the Sabbath-Day Luke 6.1 to 12. Mark 2.23 to the end Chap. 3 to 7. Mat. 12.1 to 15. Luke calls it the Second Sabbath after the First great Passover Sabbath and so the Jews did reckon the Third Fourth Fifth and Sixth Sabbath till they came to the Seventh-Sabbath which was their Pentecost according to the Law Lev. 23.7 11 14 15 16 17. which was their solemn Thanksgiving Feast for Inning their Barly-Harvest The Remarks hereupon are these First That no Corn no nor Ears of Corn must be eaten till the First-Fruits-Sheaf was offered and waved before the Lord to express their Thankfulness
his Candlestick c. Oh that we could cry to Christ Now if ever now or never before it be too late Vespera jam venit nobiscum Christe maneto Extingui Lucem nec patiare Tuam The Day is far spent and the Night is at hand c. The Night of Trouble is already come and how near the Night of Death is we know not Oh leave us not sweet Saviour Jer. 14.8 9. But if we grow cold and careless of the Gospel as Luke 12. v. 47. or dare to live in known sins as Ezek. 8.6 c. Christ will pack up his All and be gone if we lament not after the Ark as 1 Sam. 7.2 6 If we do not repent of our Sins and then do not take faster hold of Christ also as these two Disciples do here And as Jacob did long before and would not let him go without a blessing he had then let his Flocks and his Herds go his wives and his Children go when in his wrestling he said I will not let thee go Gen. 30.26 Thus likewise when the Lord told Moses that he would not go himself with Israel but turn them over to the Conduct of a Created Angel that himself might no longer be vexed with that stiff necked People Exod. 32.34 and 33.2.3 Moses will not lose his Lord so easily but cries out Lord let me die upon the spot here rather than that thy presence should not go with us c. Verse 12 15 16 17. wherein he challengeth God with his promise made Exod. 23 20. That God the Son that Angel and Lord of Angels might go along with them although the Justice of God the Father could not bear them nor forbear from destroying them He cannot be content to live or stir without some visible signs of God's gracious presence Oh that we were in such a holy frame of heart in all our Undertakings and Removals 'T is now become absolutely necessary for us to do as the People did who sought Christ out in a Desart place therein was their Faith they came up to him therein was their Hope and stayed him that he should not depart from them therein was their love to him Luke 4.42 If ever we have tasted how good the Lord is Psal 34 8. what a sweetness there is found in his gracious presence c. we cannot carelesly let him go as the indifferent World do that never tasted any good 1 Pet. 2.2 The 3d Remark is He went in and tarried with them and made Himself known to them in breaking of bread c. Luke 24.29 30 31. If we have but tasted the sweetness of Christ and of the Breast-milk of the Gospel and cannot be quiet without it even the Sincere milk of the Word of God but cries to Christ with good Abraham and like sons Daughters of old Abraham My Lord If now I have found savour in thy sight pass not away I pray thee from thy Servant Gen. 18.3 do not depart with thy Gospel from us for by these good things we live and herein is the life of our Spirits saith holy Hezekiah Isa 38.16 could we but Court Christ aright with both Fervency and Importunity as did the widow such an one is the Church if her Lord and Husband depart from her by a bill of Divorcement Luke 18.3 4 5 6 7. He would be prevail'd with to tarry as here and Matth. 15.22 to 29. Christ had no purpose to deny that woman's request who would not be said nay either by silence or sad Answers but at last grants her the Key of his Treasury and bids her go into it and please her self with any Mercy that she wanted c. So here he had no purpose to pass away from these Disciples though he made a shew of it by his posture not by his speech yet this was only to try their Affections and to prove how they prized his presence which once being demonstrated he went in and supped with them c yea turn'd their Supper into a Sacrament as the Romanists would have it to palliate their Dry Eucharist of Bread without Wine c. but it is most apparent to the contrary for an Inn was no proper place for it nor would Christ administer it to such persons as yet knew not who he was able or not able to minister it Nor would our Lord cross his own Rule in giving it to persons who had not examined themselves first 1 Cor. 11.28 nor made any preparation for it seeing Christ did not give any intimation that he was going about such a Celebration and for ought we know other Guests Supped with them in the Inn which could not be worthy Receivers N.B. Beside Christ never gave this Sacrament but once and that to the Twelve only now these two being of the 70 Disciples so had never seen him Administer that Ordinance could not possibly know Him by Breaking Sacramental Bread as Romanists say which they never saw before Indeed they had often seen his Customary practice in Blessing the Table and Breaking the Bread for common natural refreshment and though this were no more seeing moreover Christ used not here the words of Institution of the Holy Supper Take eat this is my Body which Romanists call the five words of Consecration for Transubstantiating the Bread into his Body N.B. Yet was it an extraordinary Priviledge to have Christ's presence in his glorified Body even at an ordinary Supper Happy are we when He will vouchsafe us his blessed presence at our common Meals but more happy shall we if we gravel with Christâ—â— Company the whoâ—e Day of our Lives in this lower World then at the Night of Death we shall be sure to sup with him in a Deâ—â—r Worldâ—s for so hath he promised us Luke 22.20 The 4th Remark is Christ made himself known to them 't is not said By breaking of Bread but in breaking c. Luke 24. v. 35. Nor is it said By a Form of thanksgiving that he constantly used Nor was it by working any wonder at the Table as some â—ay He broke the Bread so smooth and even as if it had been cut with a knife c but the particle in doth not denote the Cause But the Time to wit while he sâ—t at Table with them then was the Time when that which held their Eyes from knowing him hitherto was removed then the Lord opened their Eyes at the beginning of the Supper Which teacheth us 1. That we should never dare to eat unblest Bread c. 2. And to account it an high Divine favour that we have the free use of our senses How may our lives beheld as theirs was to hinder us from discerning one another And 3. That Christ may be present with us at Bed and Board at Home and Abroad and yet we may not be able to discern Him or his presence c. The 5th Remark is He vanished out of their sight not as a Spirit usually doth though it was a Spiritual Body
hundred and eight which with the Twelve Apostles made up the one hundred and twenty mentioned Acts 1.15 who were designed for the Ministry 2. Because Believers still abode in Jerusalem verse 3. which Saul made Havock on and which remained under the Inspection of the still remaining Apostles who otherwise would have been left without work Except the Apostles who were commanded to stay at Jerusalem Luke 24.47 and Acts 1.8 that they might confirm the Gospel-Church which was to succeed the Jewish Synagogue N.B. This they do being well assured that while the Lord hath any work for them to do there he both could and would preserve them as he did the Bush in the midst of the Fire Exod. 3.3 from the Rage of their ouragious Enemies No doubt but abundance of those many thousands of Believers were frighted away with the 108. to save their lives by flight while this Bloody Wolf Saul made such havock of the whole Flock sparing no Sex c. verse 3. This was the disturbance c. This bold daring Wolf who had been but a Spectator in stoning of Stephen waxing worse and worse is now become a principal Actor he became the worse by acting his hellish part the better breaking into every house So earnest was this Wolf of his Prey and like a Mad-man spares not Women as well as Men wreaking his raging Malice upon the weaker Sex and acting what was below a Man haling Women who are commonly exempted from Spoil Tyranny and Persecucution so out-doing Pharaoh and Herod who were the two Arch-Tyrants in all Ages for their matchless Outrage upon that Innocent Age of Children yet murdered they only the Males and spared the Females Exod. 2.16 and Matth. 2.16 Nor did that mad Crew which Crucified Christ offer violence to the weeping Women at his Cross but Saul worse than all forgets himself to be a Man or his Mother to be a Woman drags both Men and Women Sad havock is made of the Church when such as may bear for the Church Persecutors forbear not but all suffer for Truth Women as well as Men when Saul brake up house after house so that the 108 Teachers could find no private place peaceably to meet in for Teaching the People this caused the fad scattering of the Church and this was the dark side of this Divine Dispensation a dismal Disturbance Now come we to take a prospect of the bright side thereof a beautiful Intermixture of marvelous Mercy and remarkable Deliverance c. CHAP. VIII The Fourth Persecution THE Remarks of Mercy mixed with this Church's Misery are these 1. God over-powers the Devil in setting bounds and limits to all his and his Instrument's Persecutions saying to them as to the unruly Ocean Thus far shalt thou go and no farther and here shall thy proud Waves be stayed Job 38.10 11. N.B. No Reason can be rendred why the main Raging Sea doth not overflow the many small Islands of Dry Land that are seen in Maps and found by Mariners in all parts of the habitable World save only this that the great God hath set Bars upon it by his Divine Decree God hath shut it up in his Decreed place the hollows of the Earth with Bounds and Banks As it was the incomprehensible work of God's Wisdom and Power to produce such a prodigious vast powerful Body of that fluid Element out of nothing at the first like an Infant out of his Mother's Womb Job 38.8 so 't is no less a work of wonder that God can as easily Rule and Repress that unruly Sea as the Mother or Nurse can her sucking Infant when 't is swathed up with Swadling-bands verse 9. This is a work of God's great Power and is therefore instanced and insisted upon in Scripture as here and Psal 107.23 to 30. and Jer. 5.22 c. God holds the Sea in his hand as in a Pit that it cannot pass out of the hollow of God's hand to overflow the Land in the least of those little Islands but the Tide is pulled back by an Ebb c. N.B. Thus the great God butted and bounded the Roaring and Raging Waves of this great Persecution though the Enemy came now in like a Floud yet the Spirit of the Lord did lift up a Standard against him Isa 59.19 and made him stand at his appointed Bounds beyond which he could not pass Though Stephen shall be stoned and the Teachers with other Believers shall be scattered by the Adversary yet not one more shall be murdered a Church still though not so very numerous shall remain in Jerusalem and the Twelve Apostles shall stay there untouched in the midst of that fiery Furnace to comfort and cherish the Church in that sad deplorable and scattering Day maugre the Malice of angry Men and of inraged Devils The second Remark is As God over powered the Devil so he over-witted him in this Fourth Persecution The Wisdom of God out-wits all the Seven Heads of the Dragon's Beast as the Power of God proves too hard for his Ten Horns insomuch that all the Plotting-heads and the Pushing-Horns do but Aethiopem lavare labour in vain as here This scattering Persecution by which the Devil designed to destroy and smother the Gospel did propagate and spread it the more Acts 8 4◠c. and Acts 11.19 They that were scattered went every where Preaching the Word not only in Judea and Samaria but they that were scattered abroad upon the Persecution that arose about Stephen travelled as far as Phaenice the Countrey about Tyre and Cyprus that famous Isle in the Mediterranean Sea and Antioch the Metropolis of Syria N.B. Which City by this means became in time the New Jerusalem of the Gentile-Church as Old Jerusalem out of which they were now banish'd had been hitherto of the Jewish Church the principal Seat Acts 11.19 20 26. which place is exegetical explaining what was more briefly intimated Acts 8.4 This City Antioch will be Renowned to the World's end because the Banner of Christ was first Erected therein and Believers listed themselves under him as their Ensign-Bearer Cant. 5.10 and Captain Heb. 2.10 and had the honour to be call'd by his sacred Name Christians not nick-named so by the Enemies of Christianity who scornfully called all Professors of Christ Nazareans or Nazarites supposed to arise from Peter's weakness in his Judaizing at this City Gal. 2.11 but it was done by Divine Direction as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth import being rendred warned of God Heb. 11.7 The name of Christians signifies Anointed ones 1 John 2.27 which Divine Unction hath made many Myriads of Believers in all Ages in despite of the Devil to be Kings and Priests unto God Rev. 1. v. 6. that is in a spiritual sense such as ever durst own Christ and did glory in the name of being call'd Christians N.B. Oh! that we may hold fast the Profession of our Faith Heb. 4.14 and 10.23 being mindful of this holy Oil poured upon us in
though he stayed among them but two days then verse 43. for he had forbid his Disciples to Preach in any City of Samaria which was no obliging Law to himself Matth. 10.5 because the fuller Calling of the Gentiles whereof this was only an Earnest was reserved to after times when the Partition Wall was broken down then did the Lord at his Ascension direct his Disciples to be Witnesses of him in the Cities of the Samaritans Acts 1.8 which was now done c. Thus have we dispatch'd the first particular to wit The Doctrine of this Deacon Philip in its Efficacy at this place and time Occasion will be offered to inlarge upon it in the sequel c. The second particular is Philip's Auditors after this Effect They were of two sorts 1. The False and Hypocritical who was Simon Magus verse 9. And 2. The True and Sound Auditor beside those Samaritan sound Believers and that was the Ethiopian Eunuch verse 27 28 c. First of the first and false One 1st Simon Magus is described 1. By his Countrey he was a Samaritan verse 9. It may easily be supposed that this Instrument of Satan must needs be a strong Impediment to the Success of Christ's Gospel in Samaria having such a strong Satanical Samaritan in the very Bowels of it 2. By his Condition or Occupation how he led his former life in exercising Magical Inchantments bewitching the whole City with his Sorceries insomuch that this Conjurer carried the Citizens generally out of themselves as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies so that they were more his than their own driving them into an amazing Extasie and affrighting them as if he had been one of the Heathen Gods verse 9 10 11. Having by God's permission and by the Devil's power wrought wonders among the People this was a mighty disadvantage to the Entertainment of the Gospel had not Christ been stronger than this strong Man to disarm him c. Luke 11.21 22. He is described 3. By his Manners or Behaviour 1. While his Hypocrisie was covered he takes upon him to believe with an Historical Faith only and is baptized v. 12 13. 2. When it was discovered even by the Sorcerer himself by bidding Money wherewith to buy the Holy Ghost for which 3. He was reproved by Peter for a Rotten Professor c. The Remarks hereupon are these 1. A Rotten Heart may go far in Reformation yet be in the gall of bitterness c. 'T is said here Then Simon himself believed also Acts 8.13 yet was in the bond of iniquity verse 23. N.B. He had only the Faith of Devils who believe their Doom shall be denounced against them to their Eternal Torment at the last day which belief makes them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frisk and tremble James 2.19 They give their bare Assent that there is a God to judge them so Simon did assent with his head but he believed not with his heart Acts 8.37 and Rom. 10.9 His Faith was only Historical believing it to be true that Christ indeed did many Miracles and was really Raised from the Dead c. He only took upon him to believe it was not given him of God whereas Faith is God's gift to us Ephes 2.8 and not to be taken up by us at our pleasure therefore was it not the Faith of God's Elect Titus 1.1 but a Tempory Faith only which serveth to breed Horrour as the Historical doth in Devils yet is but a meer flash in Hypocritical men and thereupon soon dwindles away Notwithstanding this Historical which was but Hypocritical Faith and his seeming Repentance professed verse 25. pray for me c. yet was he still in the State of sin and all his pretended Profession was as bitter to God's pallate as is the flesh of any creature corrupted with Gall to ours Deut. 29.18 32.32 He was yet fast bound like a Bondslave of Satan in the irrefragable Bonds of his own Hypocrisie Ambition and Avarice The second Remark is Hypocrites shall sooner or later be detected some men's sins go before hand to Judgment and some men's sins follow after no putrid Hypocrisie can be forever hid 1 Tim. 5.24 25. N.B. The great Judge of the World keeps his Petty-Sessions often in this life letting the Law pass upon some few reserving the rest till the great Assizes of the last Judgment Some men's sins are discovered and punish'd in this life before their persons appear at God's Tribunal In the discovery of Simon 's Hypocrisie there is the Occasion and the Manner thereof to be considered N.B. 1. The Occasion when the Apostles at Jerusalem heard that Samaria had imbraced the Gospel by Philip's Ministry they sent Peter and John those two Pillars of the Church Gal. 2.9 as their Embassadors to confirm Philip's Doctrine and to constitute a Church there by their Apostolical Authority yea and to confer upon some men not on all nor on the Women who were Believers also verse 12. those extraordinary Gifts of Teaching Healing c. Acts 2.38 which was done only by the Apostles and not by Philip's Prayer and Imposition of Hands Acts 8.14 to 18. N.B. They all that believed had received the Saving Grace of the Holy Ghost saving this unsound Simon but none of them the extraordinary Gifts c. which were given for confirming this New Tender Church of the Samaritans This was the Occasion N.B. 2. The Manner of Simon 's discovering his Hypocrisie was when he saw those Gifts were conferr'd by Imposition of Hands he offers a price to purchase this power Hereby this Notorious Hypocrite discovered himself having taken a Profession upon him and counterfeiting that he believed only for base ends to wit both that he should not be deserted by his own Disciples who now were won over to Philip's Doctrine and also that thereby he might procure a power of working Miracles when he saw the Apostles had done far beyond what he was able to do verse 18 19. N.B. The unsoundness of his Soul and baseness of his Spirit appeared in his having such low estimations of the high things of God as if they were purchaseable by perishing Metals and as if these things of God had been vendible here as after was said to be at Rome where Simon 's Statue stood with this Inscription Simoni Deo Sancto in Claudius Caesar's time and where 't is now become a Proverb Romae omnia Venalia All things at Rome are soluble and saleable so Mantuan their own Poet testifieth c. N.B. And 't were well if the Sin of Simony were not found in other places as well as in Rome betwixt covetous Patrons and a corrupt Clergy so Crucifying Christ afresh between two Thieves Benefices being bestowed saith he non ubi optime sed ubi quaestuosissime to him who will give the most for them not who best deserve them As if a man should bestow so much Provender on his Horse because he is to Ride upon him c. It was Judas's
Prisoners as above No doubt but the Earthquake being general did affright them as well as their Jaylor and did shake the foundations of all their persecuting rage as well as of their prison and made them tremble c. Besides their Consciences might be the more terrified for their stripeing Strangers without any legal Tryal or form of Law c. N.B. Yet all this horrour and terrour had not such a saving work upon their hearts as upon the Jaylor's because not so Sanctified to them as to him for that trouble which is not Sanctified to the Soul is like the HAMMER beating upon cold IRON it makes no impression Thus all the ten Plagues of Aegypt being unsanctified did but harden Pharaoh the more Exod. 7.3 c. The fifth Remark is Real and true Conversion worketh a wonderful change even in the worst of Persons No doubt but this same Jaylor was one of the worst sort of Mankind one that had been imployed in the Devil's Drudgery in beating imprisoning and Stocking the Lord's Servants N.B. But behold what a change is wrought in him in an instant He that a little before had dealt so cruelly with Paul and Silas and did despise whatever they said to him as well as their persons c. Now comes he trembling in to them falls at those feet which he had lately fastened in the Stocks and crys Sirs what shall I do to be saved verse 29 30 c. Now this poor blind Heathen is become mindful of his future estate and is made docible to the Doctrine of life and Salvation yea and together with his civil Veneration towards his Prisoners he brought them forth of prison into his own apartments treated them kindly and heard them Attentively and believingly while they preached to him and to his Family the Gospel of Christ N.B. Oh what a wonderful Catastrophe and Conclusion had this Confinement and cruel usage of the Apostles not only this rude Jaylor became a new Creature was baptized all his house for a demonstration of the truth of his Conversion he washed now those very wounds of the Apostles which himself had made upon their bodies with his stripes upon them but also their fellow-prisoners became here the Lord's Freemen so happy were they in such blessed Company and the Magistrates courted them to be gone verse 31 32 33 to the end This leads to the second part namely to their deliverance from their Danger by a peaceable dismission c. verse 35 36 37 38 39 and 40. upon which we have these Remarks The first is Those that have the true fear of God and faith in Christ will rather obey God in being charitable than such Men or Magistrates as command them to be cruel to God's Servants N.B. This strange change was in one night wrought upon this Jaylor whose name was Stephanas as is gathered from 1 Cor. 1.16 and 16.15 17. that he regards not now his Governours charge of keeping his prisoners close and carrying cruelly to them but frees them out of the Stocks and Pillory brings them out of the low Dungeon into his own House sets meat before them a mercy needful enough to fasting Prisoners and rejoyced in all acts of Humanity of him to them and of Divinity from them unto him yea and was glad to tell them the Tidings that the Magistrates had sent an Order for their fuller release requiring no Fees for himself but was willing to dismiss them with his prayers and blessing to their Ministry upon this News he told them of this New Mercy The second Remark is Tho' we may not return Evil for Evil yet we may use all lawful means for redressing and removing our own grievances as the Apostles did here who though they were as innocent as Doves yet with Christ's own allowance they might be as wise as Serpents N.B. Paul here stands upon his just priviledge and would not be content with a sneaking Clandestine Dismission after such a publick and Ignominous punishment was imposed upon them only for preaching the Gospel and casting out the Divining Devil and that Indictâ causâ without a fair hearing especially against the Roman priviledges wherewith they were Infranchized This was Paul's plea here and elsewhere Acts 22. verse 25. pleading that he was a Roman this was not a lye N.B. For tho' he was not born in Rome but was a Jew born in Tarsus yet because Tarsus did stick close to Julius Caesar in the Civil Wars and afterwards to Octavius it was therefore Infranchized with all the priviledges of the City of Rome whose Freemen by their Valerian Law might not be bound and by their Sempronian Law might not be beaten and least of all uncondemned without the consent of the Romans N.B. This the Apostle pleaded not so much for his own sake as for the Gospel's least it should be contemned with their person and had not Paul's plea been Authentick herein it would have been more despised The Magistrates of Philippi who were now under the Roman powers knew this plea to be true and feared an after reckoning for this Treason in abusing a Roman Citizen as Seneca calls Paul in one of his Epistles to him therefore they cry peccavi and in person besought them to be gone God thus over-ruling their fear for his Servants deliverance The third Remark is The Apostles thus marvellously brought out of prison by the same hands which put them in went into the house of Lydia who being converted verse 14. could not but be much comforted and confirmed in the Faith by this their marvelous deliverance and convened the Brethren to confirm and comfort them also against present and future Tribulation exhorting them to prepare for it to submit to God in it and to pray for a Sanctified improvement of it Then they departed from the City as the Magistrates had requested for their own safety least the rude Rabble should again rush in upon them with more rage and madness N.B. Though Paul for this time peaceably departed from Philippi being over-awed by its Armed powers and people and ordained now no Ministers over that Church till his return thither again as was his course and custom he used in other Churches Acts 14.23 yet this time was the laying of the foundation of that Eminent Church there to which he wrote his Epistle wherein he acknowledgeth as many Tokens of love received from them as from any other Church he planted and wherein also he mentions many Fellow-labourers that he had there in the Gospel both men and women Phil. 4.3 all assisting him with their private instructions to persuade their Relations and Acquaintance touching their Imbracing of the Gospel and it was to this Church that he made so many visits afterwards to compleat them CHAP. XVII Paul Preaching at Thessalonica c. NOW come we to Paul's Second Station in his first Travels into Greece in Europe as his first was at Philippi so his second was at Thessalonica Acts 17.1 passing by both
this in the General That Christ our Reedemer is resolved at some time or other to take unto himself his great power and to put down all contrary powers as verily he will 1 Cor. 15.24 Rev. 11.15 17. c. and in the mean time will order all matters of the world both Pagan and Pa-pagan in ordine ad Ecclesiam for his Church's best good Romans 8.28 Psalm 84.11 and 128.1 2. Isaiah 3.10 c. This alone is very comfortable 2ly The first of the three periods afore-mentioned in this prophecy concerning the Pagan power is certainly accomplished in Constantine the first Christian Emperour tho the determination thereof was not so expresly revealed in the seal-prophecy as is that of the Pa-pagan power in the Trumpet-prophecy The Pagan Empire persued the persecution of the Church in ten successive persecutions John living in the second thereof But when God raised up Constantine the Pagan State and Religion was in such a consternation under the effects of the sixth Seal wherewith the Book was sealed Rev. 5.1 that the Ruine thereof resembled to their apprehensions the dread of the day of Judgment Rev. 6.12 to the end This began about the year 311. and was carried on to year 325. yet this rest to the Christians who still suffered by the Arrians and by Julian the Apostate was not a compleat quiet rest till Theodosious's time about the year 390. This small time of respite from persecution may be probably signified by that silence in Heaven for half an hour Revelations 8.1 3ly That which more nearly concerns us to make a more narrow enquiry after is the second period under which we live and suffer We must know for our comfort that tho' God be very choice in keeping the keys of time hanging at his own Girdle Dan. 8.26 and 12.4 9. Acts 1.7 c. yet such hath been his Divine condescension in this case that he hath not altogether hid it as an Arcanum or secret from our knowledge For beside that in the General which the Angel Christ Dan. 12.7 sware that as the Pagan so the Pa-pagan power shall be no more or any longer Rev. 10.6 as he had put a period to the former so he would surely put a period to the latter and more particularly He hath pointed out the Period tho' not of the Pagan yet of this Pa-pagan Dragon expresly revealing that his lease allowed him to live and to do his Exploits shall not last any longer than 1260 years N.B. Reckoning those prophetick days as Num. 14.34 and Ezek. 4.6 and as Daniel reckons his 70 weeks by 490 days there being just so many days in so many weeks for 490 years otherwise the promise of the Messiah's coming had failed in his account Dan. 9.24 and reckoning the 42 months mentioned Rev. 11.2 and 13.5 to be the self-same time with the 1260 days mentioned Rev. 11.2 and 12.6 For in those Countries they counted 30 days to each month and but 360 days to each year This great Remark is therefore worthy to be well weighed how our Lord hath revealed to us that the four great dispensations of Divine providence namely 1. Those new Gentiles or Pa-pagans treading down the outward Court the formal professors that worship not within the Oracle Rev. 11.2 2. The witnesses or faithful Ministers prophecying in Sackcloth all this mournful time Rev. 11.3 3. The Woman or Christ's Church lying hid in the wilderness so long Rev. 12.6 And 4. The Reigning of that Apocaliptick Beast represented in his double capacity of Secular and Ecclesiastick power Rev. 13.1 11. N.B. All those do Synchronize together and as contemporaries do all run in parallel lines all along from their beginnings to their endings one with another at the same time So that thus far our Lord hath apparently condescended for the comfort of his Church N.B. That if we can but find out where to fix the Epocha or beginning of any one of those four Remarkable providences in what year any of them had its first rise and Original we might then without difficulty discover the punctual period of all the other three Oh! how comfortable would it be could we but find out when the witnesses shall put off their Sackcloth and take down their harps which they have not cast quite away but only hung them up upon the Willows by the banks of Babylon's Rivers and then tune them again to sing the Songs of Zion and to found out the praises of the God of Israel Psal 137.1 2 c. We are assured of this that at the time appointed the end shall be Dan. 8.19 Note well 1. Likewise how comfortable would it be to know the precise time when the Lord will call back the woman his Church and Spouse out of her wilderness-State into which he hath now allured her Hosea 2.14 or according to a plainer Version I will allure her after that I have brought her into the wilderness shewing that God first visits and chastizes her for playing the Adulteress verse 13. and then comes to comfort her by alluring her with kind Intreaties to return again to her first and best Husband verse 7. and speaks comfortably to her heart like a kind Husband who wins his Disloyal Wife home to him after her wandrings from him making use of her present Distresses to gain her again to himself and into a condition more honourable and happy to her Hos 2.14 15 16 19. I will be reconciled to thee I will take thee upon new Amicable Terms and betroth thee again to my self for ever in my Kingdom c. Note well 2. 'T is likewise no less comfortable for us to know when those New Gentiles so the Papists are call'd for bringing in Gentilism again into the Church and scarely differing in any thing save that the old Pagans worshipped many supreme Gods but these new Pa-pagans own one only shall have done treading down the outward Court or generality of Christians whose worship is not warranted by the word so cannot indure a measuring by God's reed the rule of the Gospel and therefore less under God's care for preservation than those that were to be an holy Priesthoon and more spiritual 1 Pet. 2.5 worshipping God in the inner Court of the Priests and Levites according to the Rule of the Divine Rod the word of God It however should grieve us that the Christian Church call'd the holy City as the Jews in general were call'd the Holy Nation Rev. 11.1 2. should still be troden under foot more and more by the foul feet of the Beast which yet will not be for ever because limited to 42. Months only Note well Lastly Oh! how comfortable would it be to know the pricise and punctual period of the Reign and domineering of this Behemoth or Beast of Beasts Heb. The plural faeminine as if he had many Beasts in his belly and therefore is described as a double beast Rev. 13.1.11 because he began in the civil power of the Roman Empire but
season draws out Peter to pass through all quarters to visit the Saints that he might confirm them in the Faith and establish a Ministry among those Churches newly planted by the dispersed Disciples v. 32 Acts 9. Secondly The Place where was Lydda which was one of those places Peter passed unto to visit c. a famous City in former times not far from the Mediterranean Sea upon the West Bank of Jordan Oh wonder how Christ hath his Saints scattered and planted in Cities and Countreys c. Thirdly The Person healing was Peter this was not the first healing Miracle that Peter had wrought by the power of Christ for before this he had cured the Cripple that was born lame not lamed by any violent casualty Acts 3.2 7. and that had been lame forty years Acts 4.22 as above Besides we find Acts 5.15 how the shadow of Peter wrought wonders N.B. The like whereunto we read of Paul after Acts 19.12 not as if the shadow or garment or the body of these Apostles had any inherent vertue in them to heal Diseases and to cast out Devils but that the power of helping the Distressed was now so abundantly poured out at this Effusion of the Holy â—host upon them insomuch as these weakest and improbable means were made soveraign and effectual to work Miracles that the glory of those wondrous works might not be attributed to such contemptible things but to the blessed Messiah now gloriously exhibited N.B. Moreover such prodigious Products from such unlikely means did not only demonstrate that the power was of God but it was an accomplishing of Christ's Promise to them that they should do greater works than he had done John 14.12 by which Providence the Gospel was much more propagated To which may be added that Peter there was in conjunction with John in healing that begging Cripple but here he acts alone by himself Fourthly The Party healed was Aeneas who is described 1. By his Name supposed to be a Jew tho' living now at Lydda whom the Jews call'd Hillel but the Greek-Lyddians call'd him Aeneas 2. By his Disease a dead Palsie which had taken away the use of his Limbs so that he became a Clynick and lay Bed-rid 3. By the Antiquity of his Disease Acts 9.33 he had kept his Bed eight years All this is Recorded not only to declare the certainty of the History but especially the difficulty of the Cure and the excellency of the Miracle Omnipotenti Medico nullus insanabilis occurrit Morbus To such an Almighty Physician as Jehova is no Diseease is found incurable Exod. 15.26 Fifthly The Manner how this Cure was wrought is related verse 34. Acts 9. which contains 1. Peter's command in the Name of Christ wherein he promiseth Recovery to this Paralytick suitable to our Saviour's saying Mark 2.9 and John 5.8 in the like case to demonstrate the perfection of the Cure in being now able to make his Bed Peter acts not here by his own power but lets this lame man know whom he should acknowledge for his Benefactor himself being but the Instrument in Christ's hand And 2. The Paralytick's Cure thereby He immediately arose together with the Word there went forth a power Luke 5.17 As Peter was assured of this so the Paralytick did experience it for he felt the dolorous Distemper by the Resolution of his Nerves depart from him in an instant and that now he was inabled to arise and to cast up his Bed whereof he had now no such need as formerly for eight years All this did declare that the Cure was done by a Divine Power seeing Nature and Art acts in Time and by Degrees but he was cured immediately and that perfectly also insomuch as he was made able to make his Bed the best discovery thereof to all Sixthly The Effects hereof namely upon the many Spectators of this Miracle All that dwelt at Lydda and Saron saw it and turned to the Lord verse 35. Acts 9. The Hebrew is Sharon a place that had most fruitful Fields Isa 33.9 1 Chron. 27.29 but now it became Christ the Rose of Sharon indeed Cant. 2.1 For this Providence became an Ordinance to the Inhabitants of that City 1 Chron. 5.16 not far from Lydda for hitherto they had been erroneous in Fundamentals so had turned their backs of Christ but now were both Inlightened and Inlivened to embrace his Truth The second great Miracle Peter wrought in this his Journey from Jerusalem when he went thence into all quarters to visit the Saints and to confirm them in the Faith Acts 9.32 was his raising Dorcas from the Dead at Joppa which Miracle is described by six Circumstances The first is the Person upon whom this Miracle was wrought by Peter the personal Object whereof hath sundry Demonstrations As 1. By her Name which is twofold Tabitha so call'd among the Jews and Dorcas so call'd among the Greeks both names signifying a Doe or Roe-Buck and as she was espoused to Christ no other she was to him than as a loving Hind and pleasant Roe Prov. 5.19 2. By her Profession she is call'd a Disciple of Christ 3. By her Practice and Manners she was rich in good works which are the best Riches last longest and go farthest for they follow us into another World Rev. 14.13 She is commended for her Beneficency and for her Liberality Acts 9.36 And 4. By her Disease and Death verse 37. N.B. A dear Disciple may be diseased and die Mary and Martha send this word to Christ Behold he whom thou lovest is sick yea and dead too John 11.3 c. Christ's Love and Saint's Death as well as Diseases may well enough hold a consistency as here also in this dear Dorcas whom when dead they had washed not only to fit her for Burial but especially to shew their hope of the Resurrection which would change that vile Body like Christ's glorious Body Phil. 3.21 The second Circumstance is the double occasion 1. The Ficinity of the place Joppa a Port-Town and very beautiful call'd so from the Hebrew Japhah signifying fair or a fair Haven most memorable for Jonah's taking Shipping there when he would flee from God and decline his Message Jon. 1.3 expresly said to be nigh to Lydda verse 38. Acts 9. The second occasion was the Intercession of the Disciples who were sensible of the great loss they all had in the death of so good a Woman therefore sent they speedily for Peter not only to come and comfort those who were most concerned in the loss but also by the Direction of God's Spirit they were not without hope that this pious Woman might be zecovered by Peter and so remain farther profitable to the Church hereupon they request his haste in coming to them before her Burial which now they were preparing for this is an evidence of such an hope The third Circumstance is the moving Cause of this Miracle which was the doleful Lamentation made by Widows for the loss of this
good Woman who used to cloath them verse 39. There was no need here of hiring Mourning-Women Jer. 9.17 The fourth Circumstance is Peter's management of this mighty Miracle in raising the Dead which consists of Deeds and Words First Peter's Deeds as it might seem a strange Request in those People to send for Peter upon any such extraordinary account of giving life to the dead which was never done before since Christ's Departure so it might seem no less than presumption in Peter to undertake it But undoubtedly the same God who had appointed this Miracle to be wrought for the advancement of his own glory and the manifest confirmation of the Truth of the Gospel so wrought in the hearts both of the People and of Peter that both the one and the other did what they did out of a particular Faith But more particularly three things Peter did 1. He put all persons forth that would distract him with their immoderate mourning in his praying work as Elisha did 2 Kings 4.33 not only that he might pray without interruption but also to testifie that he might avoid all appearance of ostentation or seeking any vain glory This likely he had learned from his Lord Mark 5.40 2. He kneeled down which recommends to us that Reverential Posture in our praying to the great God as stoned Stephen did Acts 7.59 60. Though he was in a standing posture when he prayed for himself yet kneeled he down when he prayed for his Enemies This is the posture used in most earnest prayer Stephen was more assured of his own Salvation than of his Stoner's Conversion therefore did he more earnestly or at least as much intreat God for it 3. Peter prayed verse 40. to shew that his power of raising the Dead was only precarious and not his own originally He could do nothing of himself therefore betakes he himself to prayer that he might obtain an Ability from above to restore her to life Secondly The Words What Peter said He turning himself to the Body or Carcass and said Tabitha arise This he spake with a full assurance that his prayers were heard and would be actually answered and according to his effectual fervent prayer it was done for she opened her Eyes the evidence of Life restored and sat up seeing Peter The fifth Circumstance is the Witnesses the Saints that sent for him c. Peter helped her with his hand to rise up and he handed her to them perfectly recovered for all God's works as was this Cure are perfect Deut. 32.4 The sixth Circumstance is the Event which redounded more to the benefit of many Souls than to the single Body of this revived Woman for by this Means and Miracle which no man could work but who had God with him many believed in the Lord Acts. 9.41 42. This was the great end hereof more for the good of others was she raised than her own Now old Jonah was not so famous at Joppa as was this Bar-Jonah or Peter for Jonah was but raised out of the Whale's Belly but this Bar-Jonah became a Raiser out of the state of Death who when he had by this Miracle prepared the Ground tarryed many days there to sow the Seed of the Word into this prepared Soil instructing them in the Truth and confirming them in the Faith till Cornelius sent for him verse 43. Acts 9. The third mighty work which Peter did by the help of Christ was his carrying the Gospel over to the Gentiles beginning with Cornelius the Centurion whom with his whole Family he converted to the Christian Religion c. In this wonderful Conversion which was the principal first-fruits of the Gentiles though there were some few gleanings before three parts are mostly remarkable First The Object Secondly The Organ And thirdly The Idea of it in manner form and means First Of the Personal Object it was Cornelius who is described three ways Acts c. 10. His first Character is drawn from his Occupation and Quality he was a Souldier by Calling and of the highest Rank a Commission-Officer as a Centurion having an hundred Souldiers under his command and conduct verse 1. His second Character is taken from his Conversation wherein he is commended both for his Piety which he demonstrated not only by his charitable and plentiful Alms but also by his fervent and frequent Prayers verse 2. and for his Obedience in performing all that God commanded verse 7 8. His third Character is the description of that eminent and extraordinary Priviledge or Divine Vouchsafement wherewith God was pleased to dignifie this Gentile Souldier and Centurion in the first place namely with an Angelical Vision In this Vision of an holy Angel sent from Heaven as God's Embassador to him with the glad Tidings of Salvation to him and his Family and so to the Gentiles in general There be two particulars principally remarkable the first is what Cornelius saw v. 3. wherein is related both when and how he saw this Vision The second is what he heard in it to wit the words that this Angel spake to him which speech hath a twofold tendency 1. 'T is for incouraging the Anxious Soul of this Souldier who had long wanted relieving succour and support verse 4. And 2. 'T is for directing him what to do for his future and fuller settlement verse 5. This is the first part of this Divine Record concerning Cornelius The famous Remarks whereon are these that be genuinely deduced The first is a deduction from the manner of life this personal Object Cornelius led namely the life of a Souldier which is commonly the rudest sort of life yet was it not so in this man Teaching us that all Souldiers are not Rude but some may be Religious and truly so Souldiers indeed are so generally licentious rapacious and of so rude a deportment that a Poet hath scandalized the whole Tribe giving this black Character of them Nulla Fides pietasque Viris qui castra sequuntur No Faith nor Piety can be found in Souldiers that follow Camps 'T is sad when the Sword is seated in such mad-men's hands c. However this Cornelius confuteth that Poet's scandal 'T is true John Baptist look'd upon this sort of men as necessary to be caution'd with his Austere Document Do Violence to no Man c. Luke 3.14 The Austerity of this Preacher the Baptist doth not condemn that course of life to wit the Imploy of a Souldier but only Regulates their Behaviour therein letting them know that all violent shaking of peaceable People by the shoulders as the word signifies Luke 3.14 All insolent plundering to mend their short pay and to spend luxuriously upon themselves with such other extravagant exorbitancies which the Roman Souldiers used in their Garrisons over conquered Countreys and Cities must be left if indeed they would bring forth fruits fit for evidencing the Truth of their Repentance which they heard he Preached to them and so hardly pressed upon them Behold this Souldier who was