lowest in Hell yea and every Soul whom he draweth thither by his Temptation shall be as a milstone hang'd about his Neck to hold him down lowest in the bottomless Lake 1. Oh how are Earthly men whose footstool is Heaven and whose Throne is the Earth minding onely Earthly things the Devils meat And 2. Oh pray for the accomplishment of that promise that the old Serpent may not for ever hurt the Herbs of Grace those Green Grass the Saints but that he may be reduced to his old Diet of Dust Isa 65.25 which Gospel promise plainly importeth that this literal curse upon the bodily Serpent did imply further and fuller mysteries so Mic. 7.17 Deut. 32.24 That the Devil may be remanded to his first Damnation 3. ☞ Oh that we may not have dirty hearts nor lead dirty lives So we are given as Diet to the Devil If we be Holy ones God will lay his charge upon Satan not to hurt us especially if green and growing in holiness Rev. 9.4 Never was David more tender of having his Son Absolom hurt 2 Sam. 18.5 than God is of such Servants who grow in Grace and Godliness The fourth part of the Devils Doom is I will put enmity c. Though Satan be more darkly doomed in the three former parts on the Serpent yet more clearly in this fourth Some indeed do say that God would not expresly Doom the Devil in the Serpent for two reasons 1. Lest Adam and Eve knowing that there was some Spirit in the Serpent they might have faln into more grievous mistakes 2. Lest the Jews now weak might think there was another power besides God that was able to oppose the counsels of God Yet the Divine Doom in this fourth part of it is properly and without a figure declared and denounced against the Devil himself as well as against the Serpent Vaeibah Ashith I will put enmity c. Here begins the book of the Lords Wars Numb 21.14 which compendiously containeth the continued combat betwixt the Church of God and the God of this World as the Devil is call'd 2 Cor. 4.4 Here the Lords hand is upon his Throne as Exod. 17.16 and he hath solemnly sworn that he will wage war not with Amalek only but with all the Seed of the Serpent those Serpents and Generation of Vipers Mat. 3.7 and 23.33 and children of the Devil Joh. 8.44 1. Joh. 3.10 c. from Generation to Generation Though there be an irreconcileable antipathy betwixt all the brood of Serpents and the whole Race of Mankind according to the literal sense yet the severest and sharpest Hostility lyes betwixt the Godly seed of the Woman and the wicked seed of the spiritual Serpent Satan according to the mystical sense who when discerned in his proper colours as a Devil is abhorred of all Mankind in General like as he hateth all Mankind without Exception and therefore this crafty Devil always studiously hides his hatred to man under some specious pretences of good-will to mankind as he did here to Eve by which prevalent impostures he holdeth the greatest part of the World to lye in wickedness as his Vassals 1 John 5.19 and so comes to be called the God of this World 2 Cor. 4.4 And though this War and Acts of Hostility had their beginning here yet there should never be an ending thereof until Christ the promised seed of the Woman conquer the Devil and cast him into the lake of sire and brimstone So that the issue of this long-lasting War shall certainly be ruine to the Devil but victory to the Elect in Christ This is the undoubted scope of the first Gospel that was Preached here in Paradise unto faln Man being both comminatory to the Tempter and consolatory to the Tempted that as by the former the Devil might be cast down into despair so by the latter our first Parents might be raised up into some hope of mercy seeing this Gospel is wholly prophetical foretelling the future and wonderful Catastrophe and Issue of both those mutual implacable Hostilities wherein two pairs or couples of Enemies are expresly considerable The first couple of Enemies in this enmity are Satan and the Woman Hebrew Benekah Uben Haishah Here the Lord speaks to Satan whom the Serpent did personate passing from the thing signifying to the thing signified as Daniel passeth from the great Tree to the great King signified by the Tree Dan. 4.13 and as both Paul and Peter passeth from the Stone to Christ signified by the Stone Rom. 9.33 and 1 Pet. 2.6 c. So God here passeth from the Serpent to Satan signified by the Serpent as Signum pro Siguato the Sign for the matter signified saying I will put enmity 'twixt thee O Satan and this Woman as the Hebrew word Haishah importeth God as it were pointing to her with his finger 'twixt thee the Seducer and her the Seduced by thy Seducements Therefore by this woman cannot be meant the Virgin Mary as the Popish Monks have dotingly dreamed for this enmity began long before the blessed Virgin was born into the World and that Monkish Dream is notoriously derogatory to the honour of Christ while it transfers the Glory of that Victory over the Serpent from the Son to the Mother from our Redeemer to Mary who her self call'd her Son my Saviour Luke 1.47 especially as those Doting Dreamers read the following clause Hi for Hu the Feminine for the Masculine She for He as if Mary the Mother had broke the Serpents Head and not Christ the Son This is the Sandy Foundation of many Popish Fopperies And though God here putteth enmity 'twixt Satan and the Woman yet this implyeth not that the Man should continue in any Amity with Satan but God opposes the Woman as the weaker Vessel to Satan because the Woman was first deceived by Satan and by this weak Vessel God would put Satan to shame and because the Woman being first in the transgression was the first that needed Comfort yea and Counsel too never any more to hold any friendly familiarity with Satan but to look upon him as a deadly Enemy This very law did most graciously open a door of hope for Repentance and Salvation to our first Parents The law of this lasting enmity came from God as a Judge to Satan but as a Friend Father and Physician to them for to flee from Satan as an Enemy is to flee from Sin and Death and to return to God and Life And without all doubt our first Parents were both mindful and observant of maintaining an enmity according to this Divine law against the Devil all the many years that they lived after for Adam lived 930. years after this The second pair or couple of Adversaries in this Enmity is the two Seeds the Seed of the Serpent and the Seed of the Woman the sense whereof is this 1. By the Seed of the Serpent is not only meant those Venemous Creatures that have enmity with Mankind according to the literal sense
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
and not to follow her in it But the grand aggravation of all was when man could not come to be like God in Deity as the Devil had deceived him he will then make God like himself in Iniquity This Adam did in transmitting his fault upon God as if God had been the Principal therein and himself but Accessory both to God and the Woman Oh the unpâ—raâ—lel'd Gentleness of God in making no reply to Adams frivolous Apology well may he say Fury is not in me Isa 27.4 God turns from him to Eve Gen. 3.13 who confesseth the fact yet denies the fault imputing it to the Serpents fraud rather than to her own ambitious Affections and too too liquorish Appetite Thus sinning and shifting came into the World both together Oh what woful work Adam and Eve here make to undo themselves and all their posterity first Eve Teacheth Adam to Sin against God and then Adam teacheth Eve to hide her Sin from God Eve heard how Adam had transferr'd his Sin upon her now when God comes to Arraign her saying What hast thou done She learnt by her Husbands example to throw off the Guilt from her self to the Serpent saying The Serpent beguiled me c. wherein though she lyed not yet this excuse did trebly tax her self 1. That she had hearkened to the Serpents lyes more than to the God of truth 2. That she was not content with that happy state wherein God had made her but had affected a Deity of the Devils promising 3. Neither could the Devil have thus deceived her unless she had been willing to be so deceived therefore the yielding of her Assent and Consent from her free will to the Devils deceptions was her own Crime not the Serpents After this personal examination the most just judge proceedeth in a Judiciary way to pronounce Sentence upon the sinners and first he begins with the Serpent and Satan in him whom God examines not as he had done the tempted that he might bring them to repentance but God would shew no mercy to the tempter and therefore he is Doomed immediately without any examination because his sin was from himself he had none to seduce him unto sin but sinned out of meer malice against a greater measure of Angelical Light and stronger obligations of Caelestial Love Because thou hast done this v. 14. The fact was so obvious the Devil could not deny it so notorious he had none to blame but himself God praefixes this to shew he was not judged without cause 't was the Devils hatred to God whose goodness he had blasphemed to man and his Envy to man that he should be happy when himself had lost his happiness which prompted him to sin Upon this Conviction the Judge passeth Sentence Thou art cursed c. In which there are four parts 1. He is cursed above all Cattel 2. He must Crawl and Creep upon his Belly 3. He must lick up the Dust of the Earth for his meat 4. He must live under a fatal enmity forever v. 14 15. All which have a double sense the 1st Literal pertaining to the Serpent as Satans Organ and Instrument the 2d Mystical pertaining to the Devil who was the chief Actor and Author of all For it cannot rationally be imagined that so much Divine severity should be executed upon the Corporal Serpent who could not sin inasmuch as the Law was not given to him but to man and where there is no Law there is no Transgression Rom. 4.15 And the Spiritual Serpent the Devil the chief Abettor should scape scot-free Therefore it must be granted that the Author was Doom'd with the Organ and if the Organ had so dreadful a doom according to the literal sense how much more dreadful was the Doom according to the Mystical sense upon the principal Author Who must therefore be principally understood in this Doom of the Serpent 1. The Doom on the Organ and 2. On the Author may be distinctly considered 1. That on the Serpent Who hath his share in the punishment as he had been the Devils Instrument for the severity of Divine Justice is declared against the Instruments of sin as well as against Authors of it Exod. 32.20 Lev. 20.15 16. Though they cannot be guilty of sin whereof man only is capable yet the Law saith there that the Beast shall be burned wherewith the beastly man had carnal copulation to shew the hainousness of the sin And not only the Law of God Judgeth thus against the Organ or Instrument but also the Law of Man for a Judge condemneth not only the Forger of false Bonds Deeds c. But also the very Pen wherewith they were written And not only the murderer but also the very weapon wherewith the Murder was commited And as the Bodies of the reprobate which are but the Organs of their sinful Souls are doomed to damnation so is the Serpent here doomed for lending his Body Mouth and Tongue in this first sin to the Devil Hereupon 1. He who was a Beautiful and Delightful Beast to behold without all doubt before now became accursed above all Cattel and most hateful to God men and all the other Beasts which all do Shun as their common enemy 2. He was cut shorter by the feet and made to wriggle on his Belly that before this the Serpent had Legs to lift him up a little from the ground which might Improved by Satans artifice put him into a better decorum for Conferring and Conversing with the Woman is not improbable because he is consorted with the Beasts of the Field Gen. 3.1 Which are distinguished in kind from creeping things Gen. 1.25 Now as Satan by his sin of an Angel became a Devil so the Serpent by this sin of a walking Beast became a Creeping thing and confined to that painful posture of motion 3. Dust must be his diet which his crawling upon the ground must raise up to his mouth and if he feed on any other food yet 't is that every foot doth tread upon so must have dust or dirt upon it to defile it 'T is not improbable that the Serpent went before in a more erect posture than now for the more noble a creature is the more erect that creature goes as beasts being more noble than creeping things and Man than Beasts Yea and Noblemen than Rusticks are more erect in their goings and that he fed before upon fruit but now he is either famished or fares worse than any other creature 4. Instead of that Amity and Familiarity he had with the Woman God Inflicts an everlasting enmity 'twixt him and her yea the brood of Serpents and the whole race of mankind are irreconcileable enemies to each other so that Serpents dare no more go abroad openly but hide themselves in holes and hedges This implacable enmity is more forcible 'twixt the Female Sex and the Serpent insomuch that a Woman is more affrighted than a man at the sight of a Serpent and the Serpent is affrighted at
but also 1. All the whole brood of Devils which Lucifer drew into the same condemnation with himself and therefore is call'd the prince of Devils 2 All the whole race of wicked men call'd the Children of the Devil as before John 8.44 and 6.70 and Act. 13.10 according to the mystical sense for God having catch'd Satan in the Serpent holds him fast there until he had past this direful Doom upon both in one Satan entred into the Serpent willingly but he was held there unwillingly by Gods hand 2. By the Seed of the Woman is meant primarily that God-man Jesus Christ who is Christ personal and secondarily all the Elect of God in Christ and those are call'd Christ Mystical 1 Cor. 12.12 the head with his Members and though the man be not expressed either in the former or in this latter clause yet is he not in either to be excluded Man is left out here as holding out the great mystery of the Incarnation for Christ was so the Seed of the VVoman that he was not at all of mans Seed Isa 7.14 and between Christ and Satan was the widest enmity for Christ consented to Satan in nothing when the Prince of this World the Tempter came to Tempt our Redeemer he found nothing in him Joh. 14.30 no compliance no corruption to work upon yet as the Seed of the Serpent is collectively taken not only for Beelzebub the Prince of Devils and the God of this VVorld but also for all the Evil Angels that did fall with him and for all the reprobate that are led captive by him so the Seed of the VVoman must also be collectively taken including all the Elect as Members with the Head Thus the blessed Virgin together with all true Christians in Christ are included who are all said to wrestle with principalities and powers and spiritual wickednesses in high places Eph. 6.12 and their whole life is a warfare 1 Tim. 1.18 The third pair or couple of Champions to match each other in this Enmity and Hostility is again primarily Christ and the old Serpent Satan whose Duel was fought in the fulness of time Mat. 4.1 to 13. and Luke 4.1 to 13 See a full description of this most dreadful Duel in my Church History plot the 22th from page 317 to 327. Christ alone is that stronger Man that conquers the strong Man Luke 11.21 22. that draws the Dragon out of his Don and cracks his Crown as is here promised that destroys his works Heb. 2.14 that makes him to fall like Lightning from Heaven Luke 10.18 yea from the Heaven of mens Hearts 2 Cor. 10.4 that he himself might dwell in them Eph. 3.17 It was Christ that personally spoiled those principalities and powers and made a shew of their broken Heads openly triumphing over them on his Cross Col. 2.15 Christ was that only one of the Seed of the Woman that was able to match and over-match the Devil and he personally comes out of the Camp of the Saints as David did out of the Camp of Israel to fight Hand to Hand with this great Goliah and therefore it is said here he shall not so much assault thy Seed Oh Serpent but thy self Oh Satan for in his destroying thee he destroys thy Seed also seeing the Serpent and his Seed stand and fall together and that he may destroy thee 't is said he shall not so much assault thy Tail Oh Serpent for that being cut off may grow again but thy Head where all thy Power Policy and Poyson lyeth he shall break thy Head and trample thee under his Feet yea and he will tread him under our Feet shortly as he hath already done under his own Feet Rom. 16.20 All the Godly Seed of the Woman shall secondarily partake of this Triumph in Christ as all the wicked Seed of the Serpent shall be trodden under foot with Satan In all this the Law of Retaliation is observable God gives Satan here Middah beneged Middah as the Hebrew phrase is measure for measure Per quod quis peccat per idem punitur ipse Satan was now Triumphing in his Victory over the Woman now God retaliates the Devil as he had seduced a Woman so he should be destroyed by a Woman Here is an excellent Antithesis Satan had conquer'd Eve and her Seed but Mary who is call'd a Woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of Eminency Gal. 4.4 and her Seed Christ should conquer Satan By the former Haishah or Woman came in Death but by the latter came in Life and Salvation The Seed of the Woman shall break the Serpents Head that is Satans Kingdom Headship and Dominion over Men yea and Sin which is the Scepter of his Kingdom and till this be done all that the Devil can do is to bruise the Heel of that Holy Seed he may nibble at the Heel but he cannot reach the Head Achilles is said to receive his Mortal Wound by Pyrrhus in the Heel but he that is born of God keepeth himself so that the wicked one cannot touch him 1 John 5.18 However not with any of his deadly touches He cannot thrust his venemous Sting so far into him as to cause him to die for Christ who is our life Col. 3.4 can as soon die at the Right Hand of his Heavenly Father as in the Heart of a true and sound Believer because his Life is hid with Christ in God The Fathers Life is bound up in the Life of his Child as Gen. 44.30 The Devils Commission here is not to hurt both the Heels but one only as before so that the faithful Christian shall stand firm upon one Heel even when he is hurt in the other and even this hurt in one only Heel is far off both from the Head and from the Heart and though the iniquity of his Heel do not only encompass him but also through the Serpents subtilty overturn him too yet God redeems his Soul from the hands of Hell Psal 49.5 6 16. The Believer riseth again and becomes more than a Conqueror Rom. 8.37 And what is that but to be a Triumpher 2 Cor. 2.14 We do over overcome as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies because through Faith in Christ we overcome before we Fight and are sure and secure of Victory Christ himself hath broken the Head of the Tempter and he hath left only Tale-temptations for us to grapple with which Christ in us the hope of Glory doth also conquer for us while he reigneth in us and rideth on us as on his white Horses all the World over Conquering and to Conquer Rev. 6.2 Therefore this bruising of the Heel as it relates to Christ personal points out 1. The Humanity of Christ which was his Heel or lower part as his Divinity was his Head or upper part and which Satan did indeed bruise or 2. The Heel or lower end of Christs publick Ministry When Christs hour was come and that hour of the power of darkness then the
could not without a Divine Miracle and a signal singular Blessing of Heaven be accomplish'd upon Earth All which do shew 1. That the Promise of God must not be over-hastily expected in its Performance God gave Abraham his Promise of making him a great Nation c. Gen. 12.2 3. yet two Hundred and fifteen years after that his Offspring were increased to no more than to seventy Souls God had signified to him that his Seed should be evil intreated four hundred years Gen. 15.13 which must begin when Ishmael mock'd Isaac he being the Son of Hagar the Egyptian Gen. 21.9 Gal. 4.29 This Persection happen'd Thirty years after that first Promise Gen. 12.2 3. which Promise was Four hundred and thirty years before the Law Gal. 3.17 and Four hundred and thirty years after that Promise came Israel out of Egypt Exod. 12.40 when Jacâ—b came down into Egypt he was 130 years old and then the just half of the 430 years betwixt the Promise to Abraham and Israel's Deliverance out of Bondage to wit the 215 years were exactly expired This half is thus reckon'd by parcels 't was 25 years after Abraham was come into the Land before he had Isaac 't was 60 years more before Isaac had Jacob and 't was 130 years more which was the Age and Time of Jacob's coming to Joseph All which amounts to 215 yet all this long Period God's Promise lay Dormant as to its Performance the Number of Stars and Sands promised was circled in only 70 Souls Thus that Promise which was the first in the World of the Womans seed breaking the Serpents head had not its Accomplishment till Shilo came which was about Four thousand years after the making of that Promise to Adam Thus that Promise to Ahaz that a Virgin should conceive a Son Isa 7.14 yet neither he nor his saw its Performance Thus also Daniel's 70 weeks or 490 years had a long Commencement after Daniel's Day before the Messiah came to take away Transgression c. Thus Abraham's 430 years was a long Parenthesis betwixt the Promise and the Performance of God's giving him that Land yea we must reckon 40 years move to the 430 for so long Abraham's Seed wander'd in the Wilderness before they came to possess the Land of Promise and indeed the Performance of that Promise of all Nations to be blessed in Abraham's Seed was much longer after that even not till Christ came The Oath which he sware to our father Abraham Luk. 1.73 Note 2. God's Church is oft reduced into a narrow compass and small number as here into 70 Souls unable to subsist among the 70 Nations which Apostatiz'd at the building of Babel yet God the Churches Rock protects her from their Malice Psal 105.12 13 14 15. and raised her up from this small Foundation to a Prodigious Multiplication v. 26. and that all the Time under the Cross in despite of all the Powers of Egypt engaged against them the more molested they the more multiplied Having handl'd Jacob's peregrination into Egypt the next Remark is his commoration in Egypt wherein two things are considerable 1. His Honourable welcome thither And 2. His comfortable welfare there First of the first 1. Jacob had not only a common welcome but an honourable one When he had quell'd and kill'd his fears for he first fear'd to go till God promis'd him his presence and protection by the power and force of his Faith Gen. 46.3 4 5. He came down thither comfortably committing his All to a faithful Creator whom he found far better to him than his own fears who gave him not only a welcome thither but also a welfare there for Jacob's best and happiest days were those he spent in Egypt with his Jewel Joseph Lord of the Land 't was for Joseph's sake that Jacob and his Family had their welcome to Egypt and welfare in it so 't is for Jesus sake that we have both these both in the Kingdom of Grace and in that of Glory That Jacob might have his welcome thither he sent Judah as his Praecursor or Harbinger being a Man of more excellent Parts and of greatest Authority among his Sons both wise and well-spoken as appears by that exquisite Oration he made to Joseph Gen. 44.18 to the 34. wherein he prefers his Fâ—thers Life before his own Liberty he could not live to see Jacob die Him he sent to give Joseph notice that his Father Was at hand Gen. 46.28 Thus this good Man guided his matters with discretion Psal 112.5 in sending this Son Judah as his Messenger who did not only excel all his other Sons in Prudence and Power but also was most acceptable to his Father in becoming surety for Benjamin his Brother wherein he was a Type of Christ descending from him who is our surety Heb. 7.22 Gen. 43.9 yea and he was most acceptable to his Brother Joseph too for his Cogent Arguments wherewith he overcame his Bloody-minded Brethren to save Joseph from perishing in the Pit Gen. 37.26 c. Thus Jesus of the Tribe of Judah delivers us out of the Pit Zech. 9.11 ☞ Behold here the Prudence and Providence of this pious Patriarch thus to prepare his way for his welcom lest the Inhabitants should make an Insurrection against him when they saw him a meer Stranger intrude as an under settle and an Interloper among them to eat the Bread whereof they then had too little for themselves out of their Mouths with his seventy Souls besides his great Train of all sorts of Cattel This admonishes us to do nothing unadvisedly lest our rashness work our Ruth and ruin give no offence carelesly take no offence causlesly As Jacob would not trouble any so he prudently prevents his being troubl'd by any Joseph hearing by Judah that Jacob was got to the Borders of Egypt goes forth to give him his welcom and Oh what a joyful meeting was this of Father and Son who had not seen one another in long twenty three years How joyful this was to Jacob appeareth 1. In his falling upon the Neck of Joseph and weeping over him with Tears of exceeding great joy Oh how joyful will be the meeting of Saints in Heaven As Jacob might here say to Joseph Oh my dear Child where hast thou been all this while I thought thou had been dead Thus the Father said to his penitent Prodigal with exceeding joy Thou wast dead but now alive thou wast lost but art found Luke 15.20.32 and thus Christ shall say Come ye blessed of my Father Mat. 25.34 as if he said My dear Children where have ye been all this time John 17.24 'T is his joy to have them with him c. He will have all his redeemed with him he doth not so much pray it as say it with Authority he says I will have it so he says it as one in joint-commission with God I will have mine with me I have merited it for them and I cannot account my self happy enough without them
God Luke 3.38 to shew that he was the Womans Seed which as God promis'd to Adam should break the Serpent's Head Gen. 3.15 not only for saving the Jews that descended from Abraham according to Matthew's Genealogy but also for saving the Gentiles that descended from Adam according to Luke's Genealogy and therefore Luke relates how Christ did break the Power of Satan by the word of Truth who had corrupted Adam and in him all Mankind by his words of falshood immediately after he had shewed Christ's Descent from Adam Luke 3.38 he shews Luke 4.1 how the Tempter is Master'd by Christ in three Temptations Remark the Third This First Line after the Captivity of fourteen Generations for which there is no Record elsewhere in the Canonical Scripture 't is taken for granted saith Dr. Lightfoot that both Matthew and Luke took from some Records then extant among the Nations and were look'd upon as Authentick as appeareth by the Septuagint Bible which was commonly currant in the time of the Evangelists and which certainly Luke doth generally follow in his Quotations out of the Old Testament and the Septuagint hath this Genealogy just as Luke here hath it As the Jews were ever in their worst of Times very careful to keep their Books of all their Genealogies Ezra 2.62 c. so more especially they could not but be most careful of keeping the Records of the Royal Line of the Family of David because they had raised Expectations 0536 of the Messiah from it for the Jews generally received these two Remarkable Maxims 1. That there was to be no King for Israel but of the House of David whose Son their Messiah must be by Descent And 2. That the Family of a Mother is not called a Family Hereupon hath Matthew most pertinently brought Christ's Pedigree through the House of David and Solomon and ended it in Joseph a Male whom the Jews look'd upon as the Father of Jesus Mar. 6.3 c. to shew him the Son God promis'd to David as Luke shews him the Seed of the Woman God promis'd to Adam Remark the Fourth Tho' we meet with some stronge Stories both in Josephus and in the Maccabees Books concerning some of those first fourteen Generations after Zerubbabel of David's Line the Truth whereof is doubted by some Learned Men Yet so far as such Successors are expresly named by the Holy Evangelists it must be believed they were so because the whole word of God is infallibly true John 17.17 2 Tim. 3.16 and not one jor or tittle thereof in matter of Substance hath passed away or ever shall until all be fulfilled Matth. 5.18 Luke 16.17 And tho' those two Genealogies of Matthew and Luke seem hard to be Reconciled yet the Apostle hath caution'd us against giving too much heed to endless Genealogies which administer Questions rather than Godly edifying in the Faith 1 Tim. 1.4 and Tit. 3.9 And seeing many Men in Scripture had two Names as Esau was call'd Edom Gen. 25.30 and 36.1 8. Jethro call'd Raguel Gideon Jerubbaal Vzziah Azariah c. so Simon call'd Peter John 1.42 Joses Barsabas and Justus Acts 1.23 c. Some do suppose that those Men of this first Dynasty had two Names one of those Evangelists reciteth one and the other another of these Names and so might well accord in their Record of the same Person Remark the Fifth Tho' all those Pagan Kings of that time were inveterate Adversaries to the Jewish Church and kept the Jews in grievous Subjection more especially to suppress as much as might be the Posterity of David's Family and at least to hold them in a low Condition because it was a certain and received Truth among that People that Messiah the Prince Dan. 9.26 should shortly come out of that Family therefore those Persons named by the Evangelists might mostly be private Persons as Joseph and Mary were when Christ came into the World Wherefore Dr. Prideaux doth well make it one of his Inquiries Whether those fourteen Chieftains whom Dan. Paraeus calls Dukes or Captains all of the Line of David had any Authority of Magistrates among their Countrymen This is the more doubtful because they all lived in those Calamitous Times of the Jewish Church after the Captivity Remark the Sixth 'T is therefore not improbable but some of theâ—â— might be only private Persons and not be betrusted by their Oppressors with any publick Authority yet by the consent of their own People they might be Law-givers to them as Principal Men amongst them and this is the more probable because the Patriarch Jacob Prophesy'd that the Scepter shall not depart from Judah until Shilo come Gen. 49.10 N.B. However this Genealogy Recorded by two Evangelists and both by Divine Inspiration may well serve to shew forth the shining Truth of God's Promise compleatly Accomplish'd in the Incarnation of Christ and is likewise no less a Demonstration of God's special Providence over his Church to preserve her in the worst of Times therein declaring in what Line to wit the Line of David the Church was preserved the Evangelists Recorded it that we may believe it and ever live John 20.31 The Second Dynasty or Government over the Jews according to Paraeus Prideaux Alsted c. was that of the Asmoneites or Maccabees Men extraordinarily raised up by God to Defend the True Religion These were call'd Asmonei from the first of that Rank Mattathias Asmoneus and Maccabees from the four first Hebrew Letters in that Sentence Lord who is like unto thee c. which Initial Letters put together make up the word Maccabee c. Exod. 15.11 And Judas Maccabeus the Second of this sort of Governors carry'd these four Capital Letters M. C. B. J. in his Standard the whole words ruâ—ning thus Mi Chimka Beelohim Jehovah Who among the Gods is like unto thee Jehovah N. B. I shall in this Discourse still stick so close to the Scripture of Truth as the nature of the Subject will admit leaving the large Stories of those Maccabees to the various Ecclesiastical Writers upon them as the Apocrypha Josephus Paraeus Prideaux Clark c. Remark the First Mattathias Asmoneus the Father of those Maccabean Governors was but of the Order of the Priesthood and so of the Posterity of Levi and not of Jâ—dah which seems to sound some prejudice to God's Promise and to Jacob's Prophecy That the Scepter shall not depart from Judah c. Gen. 49.10 But it must be consider'd that 1. The Tribe of Levi and of Benjamin were now in the failure and falling away of the Ten Tribes Incorporated into this of Judah from whence the whole Country was called Judea and the whole People of whatever Tribe they were generally now were called Jews 2ly Notwithstanding the many Vicissitudes that attended the Jews after their Return from Babylon wherein they had various Governors some Constituted by the Kings of Persia as well as of Babylon during the Seventy Years Captivity and some chosen their Captain-Generals
had in perfection from the first but in Natural Acquired and Experimental Knowledge only such as to be Angry and Grieved Mark 3.5 6.6 and to be Ignorant of some things Mark 13.32 Mat. 24.36 The Son knew not the last day but from the Father This was Ignorantia morae privations non pravae Dispositionis Notewel If Christ thus humbled Himself that he might Suffer for us both in Soul and Body c. How should we be content to be Humbled even to a Nothingness for His Glory and the Churche's Good and how should we be content to be Humbled One for Another The same Mind that was in Christ should be in us Phil. 2.5 6 7. and we should wash one another's Feet as He gave an Example John 13.14 15. 'T is a shame for Man to be so-Proud where God hath been so Humble c. Notewel Secondly As Christ was Conceived in the Womb of the Virgin so must He be Conceived in the Heart of a Christian Gal. 4.19 Paul had a Travelling Spirit till Christ were formed in them This he did promote by two Means 1. By casting the Seed of the Word into their Souls which being Hid in the Heart Psal 119.11 and Well Watered there by the Ordinances will Through Grace breed Christ 2. He presseth them to min â—his word with Faith Heb. 4.2 otherwise It will be as a Miscarrying Womb No sooner did Mary Believe what the Angel had told her but she straight way Conceived Christ Luke 1.35 38. So Faith is a necessary Ingredient for Conceiving Christ Spiritually for Christ dwells in our Hearts by Faith Eph. 3.17 All which we may know by the â—abe's Motion as in the Womb. And without this we can have no comfort in the Literal unless we can feel the stirrings of the Spiritual Conception also The Antients say That Mary carry'd Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in her Heart as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in her Arms. Notewel Thirdly As the Literal so the Spiritual Conception cannot be wrought by any Power of Nature but by the Overshadowings of the Spirit of Grace As the Watry Cloud Overshadows a Fleece of Wool and the Rain thereof soaks and sinks into it insensibly so did the Spirit into the Virgin 's Womb and so sometimes into our Hearts Many may abound with the Power of Nature and be indued with all Natural Excellencies yet not have Christ Conceived or formed in their Hearts This cannot be till the Power of the Holy Ghost come upon us which the Wisest Sages and the greatest Luminaries of the Heathen World were strangers to 1 Cor. 2.8 Eph. 4.18 No man can say that Jesus is the Lord but by the Holy Ghost 1 Cor. 12.3 There can be no fiducial Assent of the Heart to own Christ as our Lord but by the Spirit Notewel Fourthly As Christ was Conceived by the Holy Ghost that Man's Nature and Sin might be Severed Asunder All born from the first Adam had Nature and Sin so joined together that none could take Man's Nature but He must take his Sin too till the second Adam came to part these two by his Supernatural Conception So All that have Christ Conceived in their Hearts by the Over-shadowings of the Spirit shall feel this parting Power of Christ who was the first from Adam that purify'd Man's Nature and parted it from Sin Thus it was in Regenerated Paul The good He would do He did not The evil He would not Do He Did Rom. 7.19 Sin was one thing in him and Nature Imported in the word I was another would to God we may All have this parting power of Christ to say as the Apostle 't is no more I but Sin that Dwells in me that though we keep the Nature of Man yet Sin may be parted from us As a spark of Fire may but up Towns and Cities c. So this Spirit of Burning can consume a World of Corruption in us Notewel The Fifth Mystery arises from the Third Particular to wit The Commotion at Christ's Conception Joseph cannot sleep Mary must be put away and the Angel must come to quiet all c. Mat. 1.19 20. Thus there is much ado when Christ is conceived in any Christian Heart such a one presently becomes a Table-Talk A Song of the Drunkards Psal 69.12 Men say He is Mad or at least Melancholy Acts 2.13 15. Mark 3.21 Oh what a Rout is made about it and nothing but an Angel from Heaven can hush all not only without in the World but also within in the Christian's own Conscience c. CHAP. III. AFter Christ's Conception followeth his Birth to be Discussed wherein consider five Particulars 1. The Person of whom he was Born 2. The Time When. 3. The Place Where 4. The Manner How 5. The Manifestation of it First of the First First The Person of whom He was Born Wherein two Branches be observable 1. He was Born of a Virgin 2. Of the Virgin Mary Mat. 1.23 1. Of a Virgin for three reasons 1. That he might be freed from the Guilt of Sin which comes by the course of Nature All have sinned in Adam Rom. 5.12 who proceed from his Loins by ordinary Procreation Though Christ was as a Man in Adam yet not simply so as other Men Are both from Adam and by Adam He was from him in his Humane Nature but not by him as a Procreant Cause by Ordinary Generation Therefore was he Born of a Virgin not in the common course of Nature that the purity of his Conception and Birth might sanctifie the Impurity of Ours Christ Began at the farther end of Man's Sin the first Tincture whereof is when Conceived and Brought Forth both in Iniquity Psal 51.5 That he might be our Compleat Saviour The 2d Reason is To Fulfil the Prophecies of Him Isa 7.14 Gen. 3.15 A Virgin shall bring forth Immanuel and the Seed of the Woman Born without the Seed of Man shall be the Breaker of the Serpent's Head and by this Signal and Singular Sign he was known to be the Saviour of the World The 3d Reason is That the strangeness of Christ's Birth might awake a Drowzy World to expect strange matters by his Life Yea much more than at the strange Births of Isaac Jacob Moses Samuel Samson and John Baptist The World did wonder a little at it Luke 2.18 'T is a wonder that they wondred no more that Christ should be Born of a Woman without Man whereas All the World wonders after the Beast Rev. 13.3 and not at this that the Son of God became the Son of Man to make us Sons of Men to be the Sons of God Learn hence a fourfold Mystery 1. What is Impossible with Man is yet possible with God Mat. 19.26 That a Virgin should bear a Son is Impossible by the Power of Nature yet Possible by the Power of God 'T was Impossible in Nature that Sarah when her Womb was Old and Cold should bear a Son yet was it possible with
11.20 so it may be said of the lust of the Eyes that it is the chief of the Devils Engines an Heathen could say that a world of wickedness windeth it self into the heart by the window of the Eye There is an Apologue a most significant Fable of a Contention that arose betwixt the Eye and the Heart which of the two was the greater cause of sin a Reference was made by them both to Reason which decided the Controversie thus Cordi causam imputans occasionem Oculo Reason determined that the Heart was the cause of sin but the Eye was the occasion of it oh how oft doth the Devil make the Eye to be as a Burning-glass to set the Heart on fire as he did Davids 2 Sam. 11.2 from the roof he saw a woman and from this roof did Davids downfal begin for there the old Serpent easily winded himself into his Heart by the loop-holes of his Eyes and made himself master of the whole man from looking he went on to lusting and the venome thereof did so infect his Vitals that upon the Ladder of Hell he got a most foul yet not a final fall though it would have been no less had not the hand of Heaven been underneath him to help him up again Psal 37.24 No wonder then if David did so heartily cry Lord turn away mine eyes from beholding vanity Psal 119.37 lest looking should cause liking and liking lusting again and Job steppeth one degree further to wit from a Prayer to a Vow Job 31.1 yea from a Vow and Covenant to a solemn Imprecation v. 7. he knew the danger of irregular glancing and of inordinate gazing these two do often metamorphize a Man into a Beast and make him a prey to his own bruitish Affections Thus we see that the Eye is now become an Evil Eye so called frequently in Scripture Deut. 15.9 Prov. 23.6 28.22 Matth. 6.23 20.15 Mark 7.22 Luke 11.34 1. Hence the Word flatly forbids us to walk after the sight of our Eyes and the lust of our Hearts Numb 15.39 Eccles 11.9 for those two are seldom sundred 2 Job set a guard and laid Gods Charge upon his Eyes lest they should prove a Broaker of sin to him as that Hang-by Hiram the Adullamite did to Judah Gen. 38.20 4. Hence God hath placed Tears in this sinful and in no other Member which are tokens of Repentance that as it were they might wash it from its sinfulness therefore the Hebrew word Gnaijn well signifies a Fountain as well as an Eye for from it as from a Fountain doth Iniquity flow and surely as the Eye is a Fountain of sin it should be a Fountain of sorrow also Therefore the Prophet wish'd that his Eyes might be a Fountain of Tears Jerem. 9.1 that he might with the waters of godly sorrow wash away the filth both of his own and of other mens sins the waters that flow from a bleeding Vine are said to cure the Leprosie sure I am those Gospel-tears which flow from a Godly Heart are very Instrumental in curing the fretting Leprosie of sin and therefore God hath made the Eye of a watry Constitution that it may be frequently trickling down Tears for that washing work such waters will be turned into wine at the Marriage of the Lamb for which purpose they are preserved in Gods Bottle Psal 56.8 Oh blest is that Soul which is plentifully bathed in the warm bath of their own penitent tears and in the Kings Bath of the Blood of the Lamb of God for without blood there is no remission Hebr. 9.2 'T is not our Tears alone but 't is Christs Blood that doth expiate sin Zeeh. 13.1 The Fountain opened in the sides of our Saviour Job 19.34 who came by water to sanctifie and by blood to justifie penitent sinners 1 Joh. 5.6 Finally seeing the sight by the fall is become a deceitful and a sinful sense our Saviour giveth safe and saving Counsel Matth. 5.29 not only to bind it to its good behaviour call it from its outstrays and lay Gods charge upon it as well as thine own check but also to pluck it out of the old Adam and place it in the new lest it prove a window of wickedness and become a worse disease than any of those two hundred diseases which Physicians reckon up do belong to the Eye and lest Death enter in at that window according to Jer. 9.21 as the Antient Fathers apply that Text cautioning us to shut our Casements lest sin ascend into the Soul thereby and Death by sin so this light of the body bring the Soul to utter darkness Secondly The Ear is a noble Organ and an honourable Member of the Body as well as the Eye in many respects 1. The Ear is as Aristotle calls it one of the two Learned Senses it is an Instrument of Instruction it lets in all Discipline to the Soul All Learning is let into the Mind either by Ocular demonstration or by Auricular Admonition Job 33.16 36.10 15. As the Eye is the window so the Ear is the door for Discipline to enter 2. The Ear is that excellent Organ that lets in Life and Salvation At this door the Devil drew in death at first Gen. 3.1 c. as well as at the window v. 6. Satan in the Serpent said only to bely what God had said Eve listned and let in death God ordaineth as it were to cross and counter-work the Devil that as Death entred into the world through the Ear by our first Parents listening to that old Manslayer so Life should enter into the Soul by the same door the dead shall hear the voice of the Son of God As the living Parents of Mankind Adam and Eve in their state of Innocency had listned with their Ears to the Devils proffers so their dead posterity which by their first Parents fall were become dead in sin by bearing Christs promise should live not only the life of grace on Earth but also the life of glory in Heaven Joh. 5.25 And the Prophet saith Hear and your Souls shall live Isa 55.3 therefore he calls on them there Hattu Oznekem to hear with all their might unto the Covenant of Grace and so to the Counsel of Christ Revel 3.18 which only hath power to quicken dead Souls the Covenant of works and the Counsel both of the Devil and of our own darkened understandings have a killing property 3. The Ear is that noble door by which Saving Faith is conveyed into the Soul Faith comes by hearing Rom. 10.17 Faith is the gift of God Eph. 2.8 and God giveth not that gift to all men 2 Thess 3.2 but only to his Elect therefore 't is call'd the Faith of Gods Elect Tit. 1.1 yet God giveth not this gift immediately to Man but mediately by hearing the word As the Eye is called the Sense of Love so the Ear is call'd the Sense of Faith The saving knowledge of God is not conveyed into the Soul
Gods Wisdom whereby he would have Mankind propagated by a natural Successive Generation that so the Power and Presence of God might continually appear in this Personal Propagation so a Woman was needful Hereupon God comes forth Gen. 2.18 in two things 1. In a Divine Deliberation implied 2. In a Divine Determination expressed 1. In the Deliberation there is the Consultation of Divine Wisdom with it self which is a Wisdom that as it cannot be mistaken in its own measures so neither can it prescribe wrong measures to others God is the infallible Judge and the wonderful Counsellor Isa 9.6 Rev. 3.18 I counsel thee c. hence the Psalmist prays Lord guide me with thy counsel c. Ps 73.24 The Parliament of Heaven had consulted before about giving Man his first Being Gen. 1.26 And now the second time a Consult is had about Mans well being concerning what is good or not good for man Gen. 2.18 The former concern'd his Creation the latter his Providence The first was how to make Man God's Master-piece This second was how to make a Mate suitable to this Master piece For there was no Help-meet Nullum Audjutorium naturae suae Accommodatum no fit Companion that Adam could find among all the Creatures God brought before him to be named v. 20. he saw 1 all other Creatures suitably sorted as Male and Female in their kind and 2 his own want of a suitable Consort after his kind The sense of this want puts him upon desiring one agreeable to his Nature His most gracious God gratifies his desire so comes from the Divine Deliberation to a Divine Determination of making a more glorious Creature than was to be found in the whole Creation the Woman call'd the glory of the Man 1 Cor. 11.7 Man may glory in this that God hath put such a glorious â—reature into his Bosom Vxor gloria viri gloria Vxor Dei as Bernard doth phrase it The Wife is the glory of man and Glory is the Wife of God As the Divine Deliberation was the product of Gods Wisdom so this Divine Determination was the product of Gods Goodness and that both in the Negative and in the positive part of it 1. In the Negative the Divine Determination is not grounded on uncertainty or propos'd in a doubtful manner God doth not say here I fear or I doubt 't is not good for Man to be alone but 't is a peremptory Proposition 't is not good c. and 't is prescribed as a remedy to mans Malady yet not Absolutely or Morally 〈◊〉 for then there was no absolute or moral Malady or Evil sound in the world â—ll mans sin had opened Pandora's Box as the Poets speak of Epimâ—thâ—us out of which issued all manner of evil upon Mankind so the Iron Age was brought in 〈◊〉 but Comparatively to wit it is not to good for Man to be alone as to have a Mate which all other Creatures had at that time all passing before Adam to be named Good is taken either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simply in it self or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Respectively relating to some circumstance Thus it was not good for man to be alone in several respects as aforesaid It was not good 1 in respect of the World because all Mankind were to come out of Adam's Loyns 2 In respect of the Church which was to be chosen out of the World 3 In respect of Gods Mercy and Justice the former of which was to be glorified upon the Godly and the latter upon the Wicked none of which would have been had Man been alone in the world Besides Rabbi Solomon renders another general Reason why 't was not good for Man to be alone For saith he had Man been alone on Earth as God was alone in Heaven then Man would have been reckoned the chief Lord on Earth as God is the chief Lord in Heaven but this Rabbi's Reason is the more reasonless because had Man been alone he could have no Posterity so to reckon him Again Good is manifold 1. Moral 2. Physical 3. Hyperphysical Thus Virtue is a Moral good Health is a Physical or Natural good and Grace is an Hyperphysical or Supernatural good Thus some things are said to be evil naturally that are not evil morally Poyson is a Natural not a Moral evil In this sence Sinning is said to be a worse evil than Suffering inasmuch as Sinning is a Moral evil and Suffering is onely a physical or Natural evil Now the Help-meet God made for Adam was this Threefold good to him a Moral a Physical and an Hyperphysical good This leads me to the positive part of the Divine Determination I will make him an help-meet for him Gnezer Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. and Adjutorium Lat. an Help-meet Engl. an Helper not an Hinderer Kenegdo Hebr. for him not against him or such another as himself alike in Form and Nature and in Gifts both inward and outward one in whom Man might see himself one to be an Alter-ego to him a Second-self Eph. 5.28 an Helper to him in both Lives an Helper 1 in Piety thus godly Couples make up a Church in their Houses being sweet Companions in Gods service as joynt Fasting and Praying 1 Cor. 7.5 1 Pet. 3.1 7. 2 In Society bearing each others Burthens and sweetning each others Conditions as Sarah was a graceful and grateful Companion to Abraham in all the passages of his Life c. 3 In Procreation and Education of Children 1 Tim. 2.15 and 5.14 4 In managing Family-matters as Prov. 31.10 27. God had a respect to all those four ends aforesaid in the state of Innocency now the Fall hath added a 5th end of having an Helper in infirmity as a remedy against sin 1 Cor. 7.2 9. Marriage is now Gods Medicine to cool and heal if rightly applied Mans hot and raging Lusts Hence it follows 't is not good for Man for any man for Man universally taken as in those words Except a man be born again Joh. 3.3 5. Any man Every man whether he be Prince or Priest whether in Church or State in Court City or Country whether Gentile or Simple 't is not good for Man any man to be alone either in a Natural Civil or Spiritual sense Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a publick Temper so loves not to be alone in any of these Respects If Communion be a priviledge in Heaven then it must be a blessing on Earth In order to the doing of that which God had determined for he always performs with his Hand what his Mouth hath spoken He 1 calls Adam into a deep sleep v. 21. as the word Tardemah signifies the Hebrews have three words for Sleep 1. Teuniugh a Slumber 2. Shenah a fast Sleep 3. Tardemah a deep Sleep such as is mentioned Gen. 15.12 and 1 Sam. 26.7 therefore the Septuagint calls it an Extasie or Trance Herein though his Senses were all locked up so that he felt no pain when the Rib
and Flesh was taken out of his Side which therefore God did to Adam sleeping rather than waking Nor could he be a Spectator of this wonderful divine Work yet his Soul was at liberty wrapt up in this Trance or Extasie and by a prophetick Spirit therein he knew what was done and the mystery signified thereby not onely his own natural Marriage with Eve but also Christs mystical Marriage with his Church Eph 5.32 Hereupon being awakened he broke out into those prophetick words This is bone of my bone and flesh of my flesh Yea learned Peter Martyr thinks that Adam observing there was no meet Match found for him among all the Creatures which passed before him in this profound Sleep or Extasie earnestly prayed to God that a suitable Help-meet might be made for him and when this was done he was a great Admirer of that divine Work which he could not be a Spectator of Thus Adam found all things in the World created before himself but saw not the Creation of any thing no not of his own Wife though created after him He must adore the Wisdom and Power of the Creator in all things by his Faith yet must he not see the manner of Gods creating any thing by his Eye God consults not with Adam to make him happy as he was ignorant whilst himself was made so he shall not know while a Second-self was made out of him both that the Comfort might be greater than could be expected and that he might not upbraid his Wife with any great Dependence or Obligation he neither willing the Work nor suffering any pain to have it done The Rib can challenge no more of her than the Earth can of him Then 2 God took one of his Ribs not a bare Bone but a Rib with Flesh on it v. 23. Adam might have one Rib more than ordinary put into his Side for this very purpose therefore Adam was neither monstrous with it nor deformed without it Hence note 1 God took onely one Rib not more whereon to make him one Wife onely he had promised him one Help-meet which accordingly he bestowed therefore Polygamy is a sin and for one man to have many Wives was not from the beginning 2 God chuses rather to build the Woman out of the mans Rib than to form her out of the Earth as he had done Adam which had been all one to the Almighty Creating-power that not onely the likeness of their Nature but also the affection of their Kin-ship might the more oblige those two first-Couples in mutual Love and the same effect of reciprocal Affections might be diffused and communicated to all their Posterity at their entrance into a married estate By this very Argument the Apostle exhorteth all Husbands to love and cherish their Wives as they do their own bodies seeing they are their own flesh Eph. 5.28 3 Note the Woman was not made as the Rabbies say of the Eye of man that she should not be a wandering unstable Creature like Dinah Gen. 34.1 neither was she made of the Eye of man that she should not be a listener and hearkener like Sarah Gen. 18.10 14. but she was made of a Bone and yet but of one Bone ne esset ossea lest she should be stiff and stubborn as a Bone for some say when the Man lost Free-will the Woman found it and kept it ever since And 't was of a Bone not taken out so high as the Head that she might not usurp Authority over the Man and become his Imperious Mistress Nor so low as the Foot that she might not be trodden upon by him and be his Slave and servile Vassal but of a Bone betwixt Head and Foot a Bone out of the Side that she might be betwixt both a collateral Companion or Side-fellow or Yoke-fellow that stands upon even ground with her Husband though drawing upon the Left side A Bone from under the Arm to signifie Protection and not far from the Heart to shew the Dilection or Love that Man owes her It was a Bone from the Left side as most say where the Heart is seated to teach what hearty love ought to be betwixt the married Couples As the Husband is the Wifes Head so the Wife is the Husbands Heart even the Wife of his Covenant Mal. 2.14 She must eat of his Morsel drink of his Cup and lie in his Bosom 2 Sam. 12.3 His Authority must relish more of loving Respect than of rigorous Power and her Observance must rather be heartily than grudgingly performed 3. When God had builded the Womans Body hereupon our Bodies are called Houses Job 4.19 and 2 Cor. 5.1 and inspired a Soul into it Gen. 1.27 he brought her to Adam v. 22. The same God who was her Builder was her Bringer too yea and her Conjoyner in Marriage with the Man God brought the Woman to the Man as a Wife to her Husband and joyned her to him as an Helper whereby is shewed the Sanctity and Dignity of the married estate for God did not onely ordain Marriage in the general but he also made the first Marriage himself and that in the best and holiest estate that ever man enjoyed on Earth 'T is the pious opinion of some that the Son of God having here put on the Form of man did bring this most beautiful Woman formed by himself in his hand to the man and in most Divine and elegant words gave her in Marriage to him Whether this were so I shall not assert yet sure I am Moses doth assure us that three things were done by God himself in this first Institution of Marriage As 1 Dixit God said 't was not good for Man to be alone c. Gen. 2.18 2 Duxit God led the Woman by the hand to the Man and so was both the Father to give tier in Marriage and the publick Person to marry them in a solemn manner 3 Benedixit God blessed them Gen. 1.28 yea and a three-fold honour is put upon Marriage in Scripture by all the three persons in the Trinity 1. God the Father was the first Institutor and Ordainer of it not Cecrops or Lycurgus or Numa as Heathens say 2. God the Son honoured Marriage with his first Miracle as well as Presence Job 2.2 11. God the Son works his Miracle for confirmation of God the Father's first Ordinance to wit the first Marriage 3. God the Holy Ghost sanctified the state of Marriage by over-shadowing the betrothed Virgin Matth. 1.18 20. when Mary was espoused to Joseph she was found with child of the Holy Ghost The power of the Highest did over-shadow her Luk. 1.35 as the Spirit did the confused Chaos at the Creation Gen. 1.2 this wonderful Conception of Christ Mirari licet Rimari non licet must be believed and admired but cannot be pried into nor expressed Note hence 1 that Marriage is honourable to all Heb. 13.4 and therefore not to be prohibited to any as the Romish Church doth to their Priests
and therefore so rich a Reward ought not to be neglected thus the subtile Serpent first removes all fears of Death and then proposes great hopes of a Deity This is the sum of Satans assaulting our first Parents and still doth their Off-spring with 1. Contempt of Gods VVord and 2. Ambition of Honours The third Remark is That the Tempter did besides those outward Weapons wherewith he assaulted the Woman inject some inward suggestions those three especially the Lust of the Flesh the Delight of the Eyes and the Pride of Life 1 Joh. 2.16 Setting them on with his Diabolical Rhetorick Behold I pray thee good VVoman how the Fruit of this Tree is lovely to look upon pleasant to the Palate and Divine to devour or eat such an excellent Tree how can it be hurtful who but a Fool would refrain from it why dost thou still forbear to taste and to perswade thy Husband to taste also Hereby 1. The Womans Understanding was darkened 2. Her VVill was corrupted 3. Her Affections and Appetite were inflamed her Eyes wherewith she gazed upon the beautiful Apple became Burning-glasses to fire up her Heart that moved her Hand to take and her Mouth to eat it All this she did through Satans suggestions according to the third Branch voluntarily consenting and obeying though the Devil was the promoter hereof yet had she a free will which could not be compell'd the Tempter hath only a perswading sleight not an enforcing might her eating therefore was a spontaneous Act. The fourth Remark in the Temptation is She was first in the transgression 1 Tim. 2.14 Yet not alone in it for she gave it to her Husband and he did eat Gen. 3.6 The Man was not deceived saith the Apostle that is he was not so much deceived by his own Judgment though also by that too as by his Affection to his Wife which at length blinded his Judgment Adam was not deceived by the Serpent who having won the Woman soon slided out of sight though the Lord summon'd his appearance after v. 14 but by Eve who gave him the Fruit and withal a relation of the Serpents promise concerning the force of the Fruit She gave it to him undoubtedly with some strong perswasions which as Augustine saith the Scripture left to be understood yet it expresseth thus far that he is said to hearken to her voice v. 17. what that voice was may be easily supplyed she told him the taking this Fruit would make them wise as God knowing Good and Evil. It would make him a God and her a Goddess to say all this without all doubt the Devil had directed her now Adam did not only incline to his new Bride amicabili quâdam Benevolentiâ with Uxorious transporting Affections and thereby was more easily enticed as Sampson was by Dalilah and Solomon by his Wives but he was also seduced by those false and flattering Insinuations wherewith the Serpent had beguiled the Woman and she him having now got the Itch after an higher Perfection for which the Lord reproved them v. 12. 'T is true the Rabbins from the word Gnimma secum with her expressed Gen. 3.6 do gather that Adam was with her all the time of her Conference with the Serpent for say they It is very improbable this new Bridegroom and Bride being newly join'd together after so solemn a manner by God himself that either the Bride should endure to withdraw her self from her most Beautiful Bridegroom the self-same day and almost the self-same hour wherein they were Married or that the Bridegroom should suffer his most Beautiful Bride to be pull'd away from his side and to be drawn out of his sight so as to wander from him in the Garden to meet there the Serpent where she could then meet with none of Mankind to divert her 't was not possible their Conjugal Affections should be no stronger in the State of Innocency whereas any such like withdrawment will scarce be admitted in the State of Corruption These things the Hebrews taking for granted do tax Adam for not rebuking the Serpent in the Disputation and for not giving his Wife an Avocation from it this makes Adam's sin the greater However 't is said expresly and he did eat which words have a great Emphasis for Eve's eating would not have spoil'd Mankind had not Adam eaten also And some say he yielded to eat because he believed to obtain a pardon for his Transgression and so to remain in the same State of Perfection He complies with Eve by the proper motion of his own will to follow Satans suggestions hereby the sin was accomplish'd which brought Death into the World as God had threatned Gen. 2.17 and this sin was not only his own personal sin but the common sin of all Mankind Rom. 5.12 19. 1 Cor. 15.22 The fifth Remark in this first Temptation is The Devils particular sin in promoting and procuring the fall of man from his happy State is not so much as once mentioned by Moses in all this History Gen. 3. Though he was the principal and the Serpent but the Accessory and according to the Maxim Accessorium sequitur principale Satan was the prime Agent in all and the Serpent was but his Organ or Instrument to follow his Conduct Yet Moses mentions only the Serpent as if the Author of the whole Temptation and not one word of the Grand Tempter the reason is supposed to be this which is the fifth added to the four forementioned The Devils sin is not recorded there because he was not to be restored by repentance but was sealed up under everlasting wrath for whosoever repenteth the Devil can never repent God will never give the Gift and Grace of Repentance to him as he doth to men though with a peradventure 2 Tim. 2.25 Without all peradventure the Devil and his Angels are kept in everlasting Chains Jude v. 6.2 Pet. 2.4 Those Spirits are kept in Spiritual Chains to wit of their own guilt which bindeth them over to damnation yea so fast that they cannot shake them off James 2.19 Math. 8.29 And their despair begets despight so that they obstinately sin the sin against the Holy Ghost which is the unpardonable sin As they are hopeless of Relief for the Redeemer took not on him the nature of Angels to redeem them from their fall Heb. 2.16 So they are without all Purpose of Repentance or Hope of Recovery there remaineth nothing to them but a certain fearful looking for of Judgment and Fiery Indignation Heb. 10.27 Hereupon they do nothing but add sin to sin and become wickedness it self therefore are they call'd Spiritual wickednesses Eph. 6.12 Without all Expectation of Recovery by Repentance and Redemption But the sin of man is set out here and enlarged on in all its circumstances and why this more than the Devils Sin but that he might be sensible ashamed and be penitent for his sin which the Devil could not be there was Room for Repentance in the latter but none
at all in the former The Sixth Remark is God Suffered man to be Tempted by the Tempter though he foresaw if man were Tempted he will surely Fall The good pleasure of God which always is a Fathomless Depth Rom. 11.33 Must be acquiesced in and there is no Chatting or Wording it with God Rom. 9.20 Man must not ask God a reason why he did permit the first sin or why he did not prevent it Gods will is sometimes secret yet always Just as 't is never severed from his Wisdem God being a free Agent cannot be unjust to any because he is bound to none Gods unsearchable Counsels do conquer our understandings when our understandings cannot comprehend them Yet those Reasons of this Divine permission may be understood As 1. It was to prove man whether he would persist and persevere in his Obedience to God thus Abraham was proved Gen. 22.1 to manifest his Faith the more and 't is observable God doth not praise man when he had made him as he had done all his other creatures for this cause man must first be proved and then if he deserved it praised Homo prius probandus quam approbandus saith Ambros. Man must first be proved and then if he deserve it approved 2. God permitted mans sin to manifest the frailty of the best created beings none of which neither Mâ—n nor Angels can continue in their Integrity without the special Grace of their Creator to assist them 3. It might be as a pattern of punishment for the creatures Confidence and Independency on his Creator Who had given him Free-will and Sufficient Strength to resist the Temptation if he would now while God leaves man as was meet to exercise his own motions of Will and Power Man abusing his own Free-will and trusting in his own strength did not desire of God his sustaining Grace 4. But above all God permitted the perpetration of all this evil both in the Tempter and the Tempted yet all this consisted with Gods Justice and Holiness because God well knew how to convert all this evil into a greater Good and to a more excellent manifestation of his own Glory for if man had not sinned God had not died to wit that God-man Christ Jesus by whom and by which greater glory redounded to the great Creator the Power and Justice of God in Rejecting the Vessels of wrath and his Grace and Mercy in receiving the chosen Vessels are most evidently and eminently declared Rom. 9.22 23 and 11.32 33. These are therefore groundless cavils to say either God will'd or nill'd the Fall of man If he will'd it why did he forbid it and how could he justly punish man for doing what God willed Yea and is not this to make God the Author or approver of sin Or if God nilled it why did he make a Serpent that Tempted man and why did not God hinder the sin of man by sustaining him in his Temptation All those carnal Reasonings against Gods Deep Counsels are but Fleshly Folly controlling Divine wisdom in the bottomless and Incomprehensible depth whereof it is confounded for in this dilemma or double-horn'd Argument which carnal reason raises against this great Truth there is not a Full and Sufficient Enumeration of particular causes because God simply nether will'd nor nill'd mans Fall but only suffered it to be so yet not altogether unwillingly for this presupposeth some sadness to besal the patient that suffers evil to be and a greater power in the Agent that doth the evil as if God the permitter of it could not prevent it So that Divine permission is quodam modo a kind of Gods willing it yet not as it was a sin for so God will'd it not but with utmost detestation did prohibit it and after it was done he did most justly punish it But as it was 1. For Mans proof 2. For discovery of the Creatures frailty 3. As a mulct for Humane Confidence And 4. As an occasion of a greater manifestation of Divine Glory as before so God hinder'd it not but suffer'd it to be yet herein designing and directing all both the Temptation and the Fall to the highest advancement of his own Praise and Honour The seventh Remark is 1. The proper procuring Causes And 2. Gradual progress of this primitive sin 1. The prime External Cause was Satan with his outward Insinuations and inward Impulses John 8.44 1 John 3.8 9. The next Exterior Cause were the Ears Eyes Hands and Mouth of Man for by those outward Senses and Members the Allurements of Satan and Sin did penetrate to the Heart and to the Internal Appetite The Interior Cause was their Free-will voluntarily turning it self from God and subjecting themselves to the Devil hereby they spoiled the Image of God Engraven upon them lost the due knowledge of and true reverence to the Divine prohibitive Precept given to them and Affected that Deity which the Devil had promis'd them Yea Lastly Hereby their Concupiscence to the Forbidden Fruit was every where Irritated so that the desire of the Flesh then set Eyes Hands and Mouth to that sinful work insomuch that though the Tempter was the first in the fault because he through Envy and Malice thus supplanted them yet the nearest and most immediate fault lay in the freeness of their own Will according to the third Branch of the distribution of parts aforesaid whereby they freely consented unto Satans Impostures and forsaking God they voluntarily yielded themselves up to the Devil therefore Satan is not so to be blamed for this first sin as that Man should in the least be excused And as 1. The sundry Causes so 2. The several Degrees of the first sin are very remarkable such was the subtilty of Satan in the Serpent that by little and little from less to more and from more to most of all he usher'd in the first sin for first He makes the Woman to listen unto the Tempting Voice of the Serpent 2dly He perswades her to look upon the lovely Fruit. 3dly He prevails with her to pluck it and eat it And 4thly To give it to her Husband that by her perswasion he might be seduced to a Society in her sin and all this in a very little time Oh what a speedy graduate sin is quickly passing from Eve's Ear in hearkening to the Tempter to her Eye in gazing upon the Tree and so immediately to her Heart the Devil driving it Jehu like in a furious pace Still sin must not rest there but it must be propagated and communicated to others Eve must hold forth the Tempting Apple to Adam and as Prov. 7.21 With much fair speech she caused him to yield yea with the flattering of her lips she forced him The Apostle Jam. 1.13 14 15. points out the pedigree and proceedings of sin 1. He clears God of being its Author the Author of all good cannot be the Author of any evil that is Morally so 2. Though the Devil strike the Fire of sin yet 't
is Mans own Concupiscence always finds him dry Tinder 3. This Lust is the Mother of Sin and Death is the Merit of it at last 4. Sin gradually incroacheth upon the Soul 1. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Seed plot of sin by Satans over shadowing begets Thoughts 2. Thoughts irritate desires 3. Then arises an inward Titillation or Contemplative Delight 4. This produces Consent 5. Then comes Action 6. Action causes Custom 7. And Custom Necessity .. Lastly comes in Death which is but a modest word for Damnation the first and second Death being implied in it Thus sin never stands still at a stay but from Concupiscence or corrupt Nature is all along in Motion yea in quick Motion till it conclude in Death or Damnation if the Grace of God prevent is not Now follows the fourth Branch of the Distribution to wit the sad consequences upon the Sinners The Lord 1. Serves a Terrible Citation upon the Tempted before he came to the censure of the Tempter so 't is said those first sinners heard the Voice of the Lord c. Gen. 3.8 to wit either in a mighty Thunder which is call'd Gods Voice Psal 29. often as he spake to Pharaoh Exod. 9.28 or in an Horrible Whirl-wind as he spake to Job Job 38.1 or the Lord comming as a just Judge to judge them for their Sin might form such Articulate words in the Air as these yea have they served me thus Have they made a conspiracy with the Devil against me their Maker Indeed So some Interpret Leruach Haiom ad Spiritum seu ventum Diei Gods presence did Demonstrate it self either by a Thunder or by a Whirl-wind or by a dreadfuly angry Articulate Voice though we translate the words in the cool of the Day This struck such a terrour into both the Offenders that they both ran to hide themselves for fear of Gods Majesty their sinful Consciences sought to shun Gods presence with as much folly as faultiness for he that formed the eye shall he not see Psal 94 9. and 139.2 7. They ran with their fig-leaf Aprons into the Thickets there to hide themselves from an All-seeing God Oh how many do so to this day which Job saying If I cover my transgression as Adam then let this and that evil come upon me Job 31.33 c. durst not do neither ought we to do it Prov. 28.13 Besides suppose what is not to be supposed that they could have run from God yet this would not do unless they could run from themselves too for Haeret lateri lethalis Arundo the wounded Deer whither ever he runs carries with him the fatal Arrow sticking fast in his sides The Guilt of their Souls and the terror of their Consciences went along with them whither ever they went So would onely have been like the Angled and Entangled fish with the Hook of the Fisherman that may indeed swim away all the length of the line but the Hook in her mouth hales her back again So God summons in sinful man saying Adam where art thou v. 9. not as if God knew not where he was for he knoweth all things Joh. 21.17 but to proceed against him after a judiciary manner therefore is he brought from behind the Bush at the Voice of the Lord will he nill he he must appear and answer for himself which he did but untowardly in the words following v. 10. God would not condemn Adam before he heard him and therefore asks him three Questions The first was as before where art thou to which Adam Answers not directly confessing his Sin but indirectly excusing his flight for three reasons all along hiding the true cause thereof Adam's first reason or shuffle was that he heard Gods Voice This he had heard before his fall and feared not but rejoic'd therein with greatest joy his second shift or shuffle was I was afraid as if he had not feared God before yes with a filial fear for his goodness Psal 31.19 Hos 3.5 as he was blessed for blessed are they that fear the Lord Psal 128.1 but now being a sinner he had turned it into a slavish fear of Gods wrath the joyful sound of God Psal 89.15 Mic. 2.7 was now become frightful to him his third excuse was I was naked Here also is now causa pro causâ for before sin they were both naked and were not ashamed Gen. 2.25 Pure nakedness was Gods Creature wherein he had appeared before in Gods presence without fear or shame thus he would have transferred his flight to God because he had made him naked and frighted him with his Thundering Voice but alas there was another pad in the straw which Adam studiously concealed to wit the Conscience of his Sin Hic murus Aheneus esto nil conscire sibi nulla pallescere culpâ The second Question God asks Adam was c. VVho told thee thou art naked And the Third Hast thou Eaten c. thereby to convince him of his sin and to make him confess it oh the wonderful condescension and kindness of God to man thus to dispute with him whom he might justly destroy Here still God's asking and arguing with man saying thy shameful nakedness could not come upon thee but by a Violation of my law because it is the punishment of Sin doth it not demonstrate that thou hast broke my precept and strip'd thy self of the Garment of Innocency Why dost thou not candidly confess the Truth Why dost thou not blame thy self but thy Mâ—â—â—â— for making thee Naked Thus the Lord most tenderly presseth hard upon him to convince his Conscience of his Sin when he might in the rigour of his Justice have confounded his person ipso facto according to the Divine Menace In the Day thou Eatost thereof thou shalt surely die Gen. 2.17 Hereupon Adam puts in his Answer a sorry one Gen. 3.12 wherein He makes indeed a confession of his Eating but it was only a cold confession and accompanied with transferring the cause of his Eating from himself both to the Woman and to God too for he sophistically argued from that common maxim causa causae 〈◊〉 causa causati The Woman was the cause of my Eating and God was the cause of my having a Woman therefore my Eating is caused by thy self Thus as he had blamed God before for making him naked So now again for giving him the Woman implying thus much If God had not given me a Woman I had never sin'd against God whereas had Adam argued aright he would have discerned that the Woman much less God who forbad it was no essential cause of his Eating whereof that Maxim is meant but by accident onely And had Adam acted as an Husband ought to do in the like Temptation he could not have been caused by his Wife to Sin against God but he should as Job did his Wife have rebuked her for her Sin and for Tempting him to her transgression It was the duty of his place to reprove her for it
the sight of both Man and Woman Especially If they be as naturalists say naked as if by instinct he remembred the time when he and Naked Adam and Eve stood before Gods Bar to receive this Doom of Enmity Yea Bodinus relateth that if there be but one Woman amongst a great multitude of men the Serpent will make at her and Sting her about the heel And Rupertus reporteth that if a Woman treadeth never so lightly with her barefoot upon the head of a Serpent the Serpent dies immediately but if the Serpent do first bite her heel the Woman dies of the poison As the venomous Gall of Serpents is fatal to mankind so the fasting spittle of mankind is destructive to Serpents Yea 't is further said that when a Serpent hath stung a man he cannot crawl into his hole any more as if the very Earth would revenge mans Quarrel upon him by shutting up her mouth and not receiving him into her Caverns Thus corruptio optimi est pessima The former fond Amity God Spoils and changes into an Inveterate Enmity This was Gods work as a punishment who is said to put enmity in Egypt against Israel Psal 105.25 Yet God qualifies this misery with some mixture of mercy For this long warring enmity shall end in Victory to Man but in Ruine to the Serpent for though the Serpent shall wound mans heel which is only the extream part of the foot so as to make him halt and be hindred in his going yet 't is but one heel only he shall not wound both the heels So that the sound heel shall help the hurt one But man shall not so much assault the extream part or Tail of the Serpent bur he shall break his very Hâ—ad wherein all his Power Policy and Poison is placed A Serpent is not quite killed till he be knock'd on the Head and therefore he most carefully secures it as by many outworks in circling his long body with many circles about it all which he will hazard to save his head for if that be once broken his life is lost and whereas the Serpent dare not set upon a man but at unawares and privily yea both behind and below Gen. 49.17 Yet man dare encounter the Serpent like a Champion aiming to hit his very Head with his Club and so to give him a most mortal blow So Heb. Shuph percutere signifies Now come we from the Organ the Serpent to the Author Satan who was principally concern'd in this severe Sentence After the Serpents comes the Devils Doom to be discoursed The same Doom that God denounced against the Serpent in the Literal and Corporal sense was also against the Devil who possessed and employ'd the Serpent in the Spiritual and Mystical sense Authors Actors and Abettors must both by the Law of God and Man all be punish'd together 1. The Devil is denounced Cursed above all created things As the Serpent was condemned as a common enemy to all creatures so Satan as the Common Enemy to all mankind cursed in himself and a cursed adversary to God and his people Though this was not the Devils First Condemnation for that was done at the fall of Angels yet was it a further confirmation of it for his being the founder of the fall of Mâ—n This new crime brought upon him a new curse to the old the sum of both being the Fire of Hell which God prepared for the Devil and his Angels Mat. 25.41 And putting them in everlasting Chains till they be cast for ever into that lake that unquenchably burns with Fire and Brimstone Jude v. 6.2 Pet. 2.4 Rev. 20.10 Thus as the Devil seduced our first Parents not as a naked Devil but in the Shape of the Serpent so that old Serpent receives his Doom in the Shape of the Serpent also against whom God thus Thundered The second part of the Divine Doom upon the Devil in the Serpent was Gnal Gechoneka upon thy Belly shalt thou go In this also Satan hath his share and indeed the worst share as he is under a deeper curse than the Serpent who is not capable of the curse of damnation to which the Devil is Doomed so he lies under a deeper dejection for though the Serpents place unto which he was debased when he lost his Legs was the superficies or surface of the Earth upon which he must crawl but the Devils place into which he was dejected and debased waâ—a great way below the Earth even the Nethermost Hell He was hurl'd out of Heaven Luk. 10.18 Cast down to the Earth Rev. 12.9 Yea driven under the Earth even into Hell which is his Final Judgment Rev. 20.10 So that Satan is doomed here to a more abj ct condition than the Serpent in as much as for a walking beast to be made a creeping crawling creature is nothing so vile a State as for a glorious Angel in Heaven to be made a Damned Devil in Hâ—ll The Devil is here doomed to go upon his Breast and Belly as he assaulteth men 1. By pride which is seated in and signified by the Breast and 2. By lust which is seated in and signified by the Belly and he is so doomed downward to Hell that he cannot once lift up his Head any more to Heaven as ever despairing of mercy The third part of the Devils Doom is Dust shalt thou eat all thy days The Devil is cursed above all creatures as he is doomed to everlasting sinning as well as to everlasting suffering Dust is the worst Diet in the World The Devils Diet to which he is reduced is nothing but Dirt nay more defiling than it the food whereby spiritual life is preserved in Angels is that joy they have in the contemplation of God Mat. 18.10 or in the Innocency or penitency of Men. Luke 15.7 10. This should have been his food had he continued an Holy Angel but now degenerating into a wicked Devil his meat is to be mischievous both to God and good men He is fed with the filth of sin as the nasty Hog is with Draffe This unclean Spirit is as much delighted with defiling Himself and Mankind with the Dirt of all Debauchery as the unclean Sow is to wallow in the mire This is Satans sweet-meat to make Sinners like filthy Dogs that lick up their own Vomit in ways of Impurity and Impiety 2 Pet. 2.22 Those are his Prey his daily Bread or rather Dirt whom he seeks continually to devour 1 Pet. 5.7 and this is to him as delightful if he have any delight as eating Meat is to the Hungry Appetite he is confined to have no other food but filthy things Thus he not so much like Behemoth who cats Grass as an Oxe Job 40.10 but with the Serpent here feeds upon Dust or Dirt swallowing down sinful souls which yet he must Vomit up again for God will cast them out of his Belly Job 20.15 He sins every day that unpardonable Sin against the Holy Ghost and therefore shall lie
Serpent or Dragon and his Seed shall be Chained up for a Thousand years Revel 20.2 This will be an happy time The third particular herein is Noah 's safety abode and progress in the Ark for a full year although the Waters of the Floud had such an extraordinary violence as some conceit in their covering the Earth as to rend some Islands from the Continent or main Land hereby some think England came to be divided from France by the narrow Channel and other like places although the Floud was as a Boiling-pot as before and prevailed most vehemently as the Hebrew word signifies Gen. 7.17 yet the Ark went upon the Face of the Waters v. 18. and was made able to live upon that rugged Surface Noah's Faith doth so fully relye upon his Pilot who shut him in that he neither fear'd nor felt but rode out the Storm even when sin had brought a second Chaos on the World reducing it to the confusion of the first Chaos Thus though Inundations of evil fill us with confusions yet God knows how to deliver the Righteous 2 Pet. 2.9 and to save his Ark the Church God brought a Beautiful World out of a confused Chaos at the first and he can a Beautiful Church out of the worst confusions now 'T is he that stilleth the rage of the Sea and the tumults of the people Psal 65.7 Man may stir strife but he can neither stint nor still it this is Gods work This brings to Noahs Egress The third Circumstance when God stinted and stiled the flood as he had stirred it up before God remembred Noah Gen. 8.1 he hath his book of remembrance Mal. 3.16 and forgets not man nor his labour Heb. 6.10 forgetfulness implies imperfection so can have no place in God the Butler may forget Joseph and Ahasuerus Mordecai but God will not his Servants the Spirit of Adoption in his Rom. 8.15 reminds him of his Isa 62.7 as 't is said after the manner of men 1. In order to his Egress three particulars are observable Antecedents Concomitants and Consequents 1. The Antecedents the Heavens clear up and the Rain is Restrained God keeps the Keys of the Womb Grave Rain and Heart in his own hand he opens and none can shut c. he gives the former and latter Rain and causeth it to Rain on one City and not on another Rev. 3.7 Joel 2.23 Zech. 10. 1. Jam. 5.7 Amos 4.7 2. The Waters sink down both by a drying wind and a summer Sun Gen. 8.2 God could have remov'd the Floud as he did the Plagues on Egypt in a moment of time as he at first Created the Waters in an instant but this decrease must be done by little and little for the exercise of Noah's Faith He that believes maketh not haste Isa 28.16 as Noah so we must stay some while under Gods Hand that we may prize Gods Mercy the more and not forget it 3. The Spies are sent out to discover the state of the Drowned World He that knew the time of his going in yet not of his going out of the Ark he sees the Sun shine and hears the wind blow this makes him long for liberty from Prison so sends out his Spies 1. A Raven because of a quick scent of a gross Food of a tough Constitution and when Tamed cannot easily forget his Station but will return to it NB. 1. The likeliest means always have not the best Success the Raven return'd not with Tidings but staid without to feed on Carcases So carnal Hearts like not the narrow Lists and Laws of Gospel-obedience but love better to feed upon the Carrion of carnal Pleasures in ways of Licentiousness c. NB. 2. The Raven represents the Law black with Terrour which being first sent out from the Ark or Church brings no Tidings of the abatement of the VVaters of Gods Wrath but with its harsh voice is to us as Jobs Messengers were to him a miserable Comforter The Law voce corvina curseth Gal. 3.10 but cannot comfort sinners The second Spy was the Dove both swift and simple Non leviter fallit fidem conjugii sed maturè studiosè ad nidum domum communem revertitur always faithful to its Mate and flying in great haste to its House or Columbary This second Spy the Dove like a true Citizen of the Ark returns with an Olive-leaf in its Mouth which as it signifies 1. The Gospel and the Preachers of it that do always allay the Terrours of the Law with the Comforts of the Gospel so more especially 2. The Comforting Spirit promis'd in the Gospel as Christ was the Grand Promise of the Old Testament so the Spirit both Comforters is of the New which descended as a Dove upon our Dear Redeemer Mat. 3. â—6 NB. 1. This Dove the Comforting Spirit hath indeed Wings wherewith to fly to us but none wherewith to fly from us unless sore grieved Eph. 4.30 and grievously vexed Isa 63.10 The Cherubims with the glory of the Lord do not lift up their Wings to be gone but upon great provocation by Adultery and Idolatry Ezek. 10.19 c. NB. 2. Josephus saith the Dove first returned empty with her Feet and Wings all wet and dirty but after with a Leaf of the Olive which is always Green and now more especially having lain under Water which shews that both Ministers and the Spirit which acts them must be patient proving if at any time either the first or second or third God will give them Repentance 2 Tim. 2.25 Melancthon at his beginning to Preach wondred that people would not be perswaded to the Obedience of Faith at his first pressing but he soon saw and said that old Adam was too strong for young Melancthon NB. 3. As Noah put forth his Hand to take in the Dove that brought the Olive Branch Gen. 8.9 11. so had we the Wings of a Dove Psal 55.6 to fly unto our blessed Ark carrying Green Graces along with us our Best Noah or Blessed Redeemer would certainly put forth his Hand to receive us Mat. 14.31 These were the Antecedents now the Concomitants 2. Consider his Egress it self 1. Noah doth not after his Twelve-month Confinement break out of Gods Prison nor devours his Release over-greedily though he could not but long yet he dare not too much tor Liberty and open Air but stays yet other seven days and again yet other seven days Gen. 8.10 12. all this time he staid before he open'd the Roof and two months longer before he went out and not then neither without a Divine Command The same Hand that had shut him in must also lead him and let him out NB. 1. Oh that we were thus wary to get a Divine Warrant for our Ingresses and Egresses for our goings out and comings in then the protection of Angels would be more peculiarly ours in our keeping the right Road-way Psal 91.11 12. NB. 2. As the Beasts and Birds c. came not confusedly out of the Ark all rushing
which his posterity say they suffered so long and so hard a bondage in Egypt bur as God must be Trusted so he may not be Tempted by neglect of lawful means so it was not Diffidence but Obedience in Abraham to seek out necessary supply Gen. 12.10 however no sooner was he come thither but his Wives Beauty had like to have betrayed her and him for her sake had not God over-ruled the matter assoon as some pick-thank People saw her they tell tidings hereof to Pharaoh's Parasites or Courtiers and they to the King If a Ruler hearken to lies all his Servants saith Solomon are Wicked Prov. 29.12 Flattering Courtiers please Princes Humors to an Hair as Doeg did Sauls and gratifie their Lusts though to the procuring of their own Plagues as here and 2 Chron. 24.17 18. where the Court-Parasites Fawned upon young Joash and flattered him into wicked ways Fair words make Fools Fain as saith the Proverb insinuating he had been a King without a Kingdom and had been subject to his Subjects during Jehojadahs days now that he was Dead himself must assume his Royal Power and give liberty for men to live as they list and not confine them to Gods Temple c. Thus likewise Sarah was sent for to Court by the like insinuations and probably was by a Marvellous providence put into the House of the Women in order to Pharaoh's Bed as Esther was purified for a time in order to Ahasuerus Esth 2.8 or as others say for no worse purpose than to wooe and win her good will to become his Wife and therefore did be entreat Abraham well for her sake Gen. 11.15 16. that he might not be a back-friend but sollicite his Sister for her free consent Thus she was brought into the Bryars so that neither she could Extricate her self nor could her Husband help or so much as own her Then comes God undoubtedly at both their Prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as out of an Engine both to save Sarahs Chastity and her Husbands Life the Lord Plagued Pharaoh with great Plagues saith the Hebrew or Tormented him with Torments as set upon the Rack saith the Greek v. 17. not because he had defiled her but that he should not Defile her God gave him this diversion he had then something else to think on than the satisfying of his Lust the Hebrews say that Sarah had a Tutelar Angel who upon her Prayer to God Vaienagang nagagnim smote Pharaoh with Plagues either with a Tumor upon his Groin or with an Ulcer upon his Privy Parts or with a Gonorrhea such a running of the Reins as render'd him incapable of Defiling Sarah and as 't is said of her after Gen. 20.16 Thus she was reproved so it may be said of her here Thus she was preserved The Lord is the preserver of all those that hang their Hope and their Help upon him who is called the Hope of Israel and Saviour thereof in time of trouble Jer. 14.8 9. These things are an Allegory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 4.24 what God was here to Sarah that he is to his Church she hath a Tutelar Angel indeed even the Angel of the Covenant Mal. 3.1 and of Gods presence Isa 63.9 her Redeemer who Redeemeth her from all Evil Gen. 48.16 he will come as out of an Engine and preserve his People when at a pinch Abraham had done all he could and 't was but a sorry shift to deny his own Wife this brought him into the Bryars and he could find no way out he commends his case to God for preserving his Wives Chastity and no doubt he had many an heavy Heart for her vvho suffer'd by his default and she again for him God upon their Repentance provides graciously for them both she is kept unpolluted and he is greatly enriched for her sake though the Rabbies say it vvas because he had taught Egypt Astronomy They are both of them safely dismissed vvith the Kings ovvn conduct Gen. 12.20 1. Oh what a shame it is that this Heathen King should abhor Adultery whereas many Kings now called Christian and should know better things even wallow in the practice of it 2. Oh how sad it is for Saints to fall justly under the reproof of Sinners God had reproved Pharaoh ver 17. and Pharaoh reproves Abraham ver 18. for telling him a Lie out of fear We should lead shining Lives in the sight of the World 1 Pet 2.9 c. 3. Oh who would not serve such a God as turns our Errours and evil Counsels into the greatest good as here c. 2. Sarah was in danger again in Gerar as before in Egypt for her Beauty though at that time Ninety years old Gen. 10.1 2. Lis est cum formâ magna pudicitiae her Beauty was her Bane this time also had not God who miraculously preserv'd it to this great Age been her Guardian and preserv'd her also Abraham the Father of the Brood of Travellers was oft Journeying from one place and sojourning in another hence was he call'd Abram the Hebrew of Heber which signifies a Pilgrim or Stranger so he was while on Earth expecting his Home in Heaven He is driven out from the Plains of Mamre Gen. 18.1 with 20. either by Famine as his Son Isaac was after Gen. 26.1 or for sorrow at the sight of Sodom's Ruine or as annoyed by that pestilent Air which arose from the Sulphurous Rubbish thereof or as loathing Lots Incest or as desirous to do good to many however that this remove brought him into a snare is certain though the cause of it be uncertain He falls into the same sin the second time both against piety towards God in distrusting him and using indirect means and â—â—ainst Charity towards his Neighbour in exposing his Wife to Abimelech's pleasure and â—â—â—elech to Gods displeasure No doubt but Abraham had repented of his former Dissimulâ—◠〈◊〉 which made the Lord move Pharaoh to deal kindly with him so as to give him Sheepâ—â—â— Oxen c. Gen. 12.16 The best of Men are but Men at the best and may fall again 〈◊〉 the same sin they have truely repented of None are able to define how oft and into how heinous but surely not oft into the same sin which is heinous and scandalous 'T is a great Remark put upon the Patriarch Judah that he knew Tamar again no more Gen. 38.26 'T was no sin of Custom that which is so is no Infirmity of Saints but rather an Enormity of Sinners who cannot cease from sin 2 Pet. 2.14 God gives it as a great aggravation upon Israel's sin saying This have ye done again Mal. 2.13 and how oft did they provoke him in the Wilderness c. Psal 78.40 'T is a graceless one that drives the Trade of sin Here again Sarah is taken into the King of Palestina's Court as before into the King of Egypt's and God through his tender Care over his Children fetches her off and out without harm Gen. 20.1 2 3. Joshephus
his hope had hang'd upon the First Covenant he had perish'd Eternally and all his Posterity with him yet was he finaliter objectivè predestinated to Glory by the Grace of Christ in the Second Covenant which was able to save him to the utmost and did undoubtedly save him yet not as a publick person representing all his Posterity for then we should have been predestinated unto life in Adam and not in Christ Rom. 8.29 30. but as a single Man like Abraham and Jacob c. laying hold of Christ in the Covenant of Grace from which he could not totally and finally fall The first Covenant was left on Earth where Thieves broke through and stole away the priviledge thereof but the second was laid up in Heaven 't is hid with Christ in God Col. 3.3 and hath an Inheritance Reserved in Heaven where no Thieves can come 't is out of the reach of Hell and Devil for us who are reserved for it as well as it for us 1 Pet. 1.4 5. Oh try under what Covenant are ye ask your Hearts three Questions 1. Are ye in that state ye were Bred and Born in 2. VVho is your Tutor corrupt Nature or the Spirit of Grace 3. Do ye hang your Hope on self Righteousness or on Christs As Adam so ye flee from the first for refuge to the second but if ye despise it there is no remedy Mat. 22.5 8. Luke 14.24 Psal 81.11 12. Heb. 10.26 39 Psal 73.27 and 125.5 2 Pet. 2.20 Having dispatched the many Differences between the two Covenants of VVorks and of Grace I come to the next point of Enquiry what the Covenant on Sinai was and whether it was a Covenant of VVorks or a Covenant of Grace or distinct from both so as to make up a third Covenant To this I answer 1. Negatively That it could not be distinct from both the other two for then there would be three Covenants contrary to that Scripture Gal. 4.24 These are the two Covenants there cannot be a third Covenant 'twixt God and Man save only the two either that of VVorks or that of Grace and God mentions but one Covenant when the first was broken Lev. 26.42 c. 2. Positively The Covenant of Grace given after the Fall contradistinct only to that of VVorks before the Fall hath been always one and the same for substance in all Ages of the Church though under divers forms of Administration from Adam to Noah from Noah to Abraham from Abraham to Moses from Moses to David and so on from David to Christ and from Christ to this day yea and will be the same without change to the end of the World therefore the Apostle Paul affirmeth that though he was a Minister of the New Testament 2 Cor. 3.6 yet taught he no other Doctrine concerning any New Covenant but what was taught before by Moses and the Prophets in the Old Testament Acts 26.22 and hereupon he declareth that the Prophets and Apostles are jointly the Foundation-Doctrinal for the Church to build upon seeing both of them taught Salvation by Christ only who is the Foundation-Personal 1 Cor. 3.11 Eph. 2.20 as also Rev. 21.14 First Objest But if the Covenant of Moses upon Mount Sinai in the Old Testament be not a distinct Covenant from that of the Messias upon Mount Sion in the New Testament why are they called the Old and the New Ans 1. Negatively They are not so called as if they had a special Difference or Distinct Nature betwixt them no more than betwixt the Old and New Moon which are not two differing Moons but one and the same in differing Appearances Thus the Doctrine of the Covenant in the Old Testament was the same with that thereof in the New the Old being Evangelium Velatum only the Gospel Veiled the New being Lex Revelata only the Law Revealed or Accomplished they do not hold out two Christs the Seed of the Woman promised to faln Adam was the same in both Testaments and so not two Covenants Therefore this Distinction of the Covenant into New and Old is not Generis in species of a general into specials comprized in it but Subjecti in Accidentia of a Subject distinguished by its Accidents The Subject is one and the same in substance related in both Testaments yet admits of divers Accidents Accessories or Appendices as an old House or Habit may be so decayed as to be repaired and made new again yet still the same for substance Thus the Veil of Shadows which covered the Covenant of Grace in the Old Testament waxed old and this was done away by Christ Heb. 10. l c. Ans 2. Positively as before Negatively we must know That this Covenant of Grace had sundry Aera's Epocha's or periods of Account as to its External Dispensation differing in different circumstances and various manners of Administration all adapted and accommodated to the times wherein they were dispensed yet all along one and the same for substance in its Essence and Internal Nature The first Account we have of its promulgation was to Adam Gen. 3.15 when the Covenant of Works was violated by his Fall yet cancelled by his Recovery being raised up under the Apple-tree by Christ the promised Seed Cant. 8.5 then did God most graciously though but darkly dispense to faln Adam the Covenant of Grace for the Grand Charter of Man's Salvation after the Fall was there dressed up in a form most agreeable to that sad estate into which the Serpent by Satans subtilty had involved him therefore is it worded thus The Seed of the Woman whom Satan in the Serpent had seduced shall break his head who had bruised her heel The second Account of the publication of this Covenant of Grace was to Noah after the Floud Gen. 9.9 12 17. where he had not only the Ark wherein he was saved but also the Rain-bow as Tokens of this Covenant accommodated as suitable Symbols and Sacraments to confirm his Faith that the World should no more be drowned for sin and this God himself brings in as a Branch of his Covenant of Peace Isa 54.9 10. saying This is as the waters of Noah they shall never Drown the World nor my Covenant shall be ever broken c. Yea and still this Rainbow is applied as a Sign of Gods favour to his Church Ezek. 1.28 Revel 4.3 and 10.1 where Christ is said to have a Rainbow about his Head as Nuntius Foederis Serenitatis a Messenger that saith he is faithful in keeping his Covenant and that Storms and Deluges shall be done away and dried up when the Dragon shall pour out a Flood of Evils upon the Church Revel 12.15 The Spirit of the Lord shall lift up a Standard against him Isa 59.19 The third Account of this Covenant was Gods renewing it with Abraham and that in a clearer manner of manifestation than either of the former and therefore probably is he honoured with that high Title three times in Scripture as
as many do yet he doth the former He lived in a due and daily expectation of Death and 't was the care of this Blessed Patriarch and so it should be ours to leave a Blessing behind him He here looks upon it as the last Act of a Fathers Office and his sweetest farewel to the World this pattern should be our practice we should seek the Salvation of our Children while we live and say something of weight worth and warmth that may stick by them when we die as that holy Man of God Mr. Robert Bolton upon his dying Bed charg'd his Children not to meet him in an Unregenerate Estate at the Day of Judgment The words of dying Saints are living Oracles In doing thus when we are laid in our Graves we leave a stock behind us which still not only abides but also improves and will go forward by way of increase until time shall be no more ☞ Inference hence is The uncertainty of the Day of Death as it made Isaac so it should make us wife in two Cases 1. In making sure work as to our selves for a better World 2. In leaving a Blessing behind us to others that survive us especially our Relations in this present evil World Hezekiah set his House and his Heart in order Thus this Holy Patriarch did being prepared for his own departing and for his Lords coming Mark 13.5 And his making of his Last as he thought Patriarchal Will and Testament made him not as the Vulgar Errour now is to die the sooner for he lived after this as is said before above Forty years The Third Remark or Remarkable means whereby Jacob got the Blessing is the Well grounded Affection of his Mother towards him 'T is some blemish to Holy Isaac and blot in his Escutcheon that he was Blind in his Affections as well as in his Senses misplacing his love contrary to Gods Oracle for his own Carnal ends because he did eat of Esau 's Venison Gen 25.28 he not only loved but overloved him and his fond love would have fix'd the Blessing upon the wrong object to have cross'd Gods Promise the Elder shall serve the Younger had he not been prevented by Gods Providence 'T is a shame for a Saint to be a slave to his Appetite and to be brought under the power of any created Comfort 1 Cor. 6.12 He is an Epicure that studies to please his own Carnal Palat more than Gods Coelestial Pallace However this Infirmity in Isaac served as a soil to set off and illustrate the Divine Adoption which Esau's cunning Insinuations into his Fathers affections by pleasing his Fleshly Palate and putting Venison into his Mouth could not counter work for Jacob was as great a Favourite with his Mother Rebekah as Esau was with his Father Isaac Wherein more Grace appears in the Woman as likewise in Manoah's Wife Samson's Mother than in the Man for Rebekah's Love was grounded upon Gods Oracle but Isaac's was in opposition to it Isaac loved whom God hated she loved whom God loved Mal. 1.2 3 Isaac could not be Ignorant of the Oracle Gen. 25.22 23. yet might misinterpret it not of their Persons but of their Posterity Bernardus non videt omnia and this misconstruction of it might mislead him in this Action either his Carnal Affection made him not understand or forget the Divine Oracle or it transported him into a purpose to pronounce the Blessing contrary to it because he fondly wish'd it so but Rebekah saw farther than Isaac understanding Gods Oracle aright both concerning their Persons and Posterity and therefore overhearing what Isaac had said to Esau she projects with her best beloved Jacob how to procure for him the Patriarchal Blessing aggrecable to Gods Oracle though contrary to her Husbands Will and Intention I have here thought upon that Vulgar Proverb to wit Children sometimes had better want their Father with the Stock than the Mother with the Rock c. which seems to have more significancy in it as it holds a concurrency with two Scriptures The First is Levit 19.3 the only Scripture which placeth the Mother before the Father saying thus Fear every Man his Mother and his Father the Reason of this priority of place given here to the Mother must be because she hath bought this Right hand place at a very dear price every Child is a Jabez to the Mother she breeds him brings him forth and brings him up with Sorrow 1 Chron. 4.9 little do Children consider how near they come to be Parricides or Murderers of their own Mothers you should remember how oft your Mothers had sick Fits and it may be some Swoonings for you at or after your conception while you were in their Wombs and what Dolours and Dangers such as wherein Death way-lays many Mothers have attended them when they brought you into the World Oh what pangs and throws have you cost your Mothers in their Travailing work a work indeed too hard for a mere Creature and therefore it requires the Voice of God to help it forward Psal 29.9 with Job 39.3 and Psal 71.6 Many Mothers have such hard Labour that they must needs be very near to a going out of the VVorld before ye their Children can be brought into the VVorld and oh what care and pains how many defiled hands how many broken sleeps c. do ye cost them to bring you up in the World Oh remember ye are certain Cares but uncertain Comforts our Lord upon the Cross left a good Pattern in taking care for his Mothers Life at his own Death Joh. 19.26 All Mothers may call their Sons Benoni's Sons of Sorrow as Rachel did her Son Gen. 35.18 and therefore they should give all due respect and reverence to them The Second Scripture wherewith that Proverb aforesaid hath a consonancy is Prov. 1.8 where Solomon saith My Son hear the Instruction of thy Father and forsake not the Law of thy Mother where the Wise Man would by a seasonable caution correct the too frequent folly of many Children who by being so familiar with their Mothers do mostly contemn them according to that old Adage Too much familiarity breeds contempt thus this Prophane Esau made no matter of his Mother not only in not consulting with her who had the Oracle Gen. 25.23 for obtaining the Blessing but also in saying after The days of Mourning for my Father are at hand and then will I slay my Brother Jacob Gen. 27.41 he resolved with himself to stand in no awe of his aged Mother though surviving hereupon Solomon makes the bond of Obedience most strict and strong where Disobedience is most likely to break out calling upon Children to hearken unto the Words of a Father as an Instruction but to the Words of a Mother as a Law the former Persuades only but the latter Commands for every Law carries an authority in it yet this is not said to lessen the Fathers Power for they are all Cursed that set light by either Father
Joseph whom they barter'd and bargain'd for as for some base abject or common Slave and the Sellers of him set no higher a price upon him though he became a Prince in Egypt Thus Christians are call'd Princes in all Lands Psal 45.16 the many Righteous in Mat. 13.17 is read many Kings Luk. 10.24 They are no less though obscure ones as was Melchisedek King of Salem They are great Heirs but now in their Non-age They are Kings for Christ hath made them no less Rev. 1.6 but they go Incognito as being in a strange Country Heb. 11.9 Their life is hid Col. 3.3 and their Glory is inward Psal 45.13 none of this the World knoweth but this may satisfie us that our Good God knows it and All that have a spiritual discerning know it 1 Cor. 2.14 yea and All our Under-valuers shall in time know it too 1 Joh. 4.1 2. as Joseph's Brethren did him in his Bravery to their unspeakable Horrour and Astonishment Gen. 45.3 for when Christ who is our life shall appear we shall appear with him in glory v. 4. All Glorious then at the Resurrection of Names though for a time Denigrated with devilish Nick-Names as Joseph aspersed here for a Dreamer c. as well as of Bodies though then Rotten in the Grave Psal 37.6 God will then clear all wronged Innocency and then the right Value and estimation of all God's Jewels that have been so under-valued and under-rated by a wicked World as Joseph was here shall be made manifest to all men ☞ Suppose this Sale of the Jewel Joseph should be a little examin'd by the Standard and try'd by that received Rule There must be a due Proportion betwixt the Price and the Commodity propounded to be Sold in Buying and Selling As to Selling of Persons I refer to what is aforesaid upon Man-stealing and Man-selling which are both evil in their own Nature especially in Joseph's Circumstances but as to Things bought and sold where there is any odds either in the Excess or Defect betwixt the Price and the Purchase there is Injustice usually imputed There be Three sorts of Prices in contracting for Commodities First the kind Price which our English Phrase most fitly expresseth 'T is worth so much betwixt Brother and Brother Secondly The discreet Price is thus expressed So it is not dear but is no more than reasonable betwixt Man and Man But then there is Thirdly The rigid or rigorous Price which is the Price in the Extremity and at the utmost value and which is expressed also to be of no more worth to a Turk All these Three are the degrees among Casuists of a justifiable Price yea even the Third which is the worst may under some Circumstances consist within the due limits of Commutative Justice Suppose a Commodity to be Sold really worth Ten Pound according to the kind Price betwixt Brother and Brother worth Ten shillings more according to the discreet Price betwixt Man and Man and at the utmost not worth above Eleven Pound even to a Stranger or Turk Even this rigid Price may be just in case a considerable time is given wherein to pay the Price for then the Overplus of the Price is required only in consideration of apparent Damage in wanting so long both his Commodity and his Money provided what exceeds the kind Price doth but bear a due proportion to the undoubted Damage then there is therein no violation of Justice though there would he so and it were unjust in case of present Payment Again There is excess of Price in Extortion and Defect of it in Simplicity and sometimes in Necessity As the Extortioner asks too much which he imposeth upon the necessitous and over reacheth the Simple hence Callings are call'd Crafts and Mysteries I would they were not so in the worst sense even crafty Frauds and Mysteries of Iniquity So the Simple who want the Judgment of Discretion and cannot discern things that differ ask too little as the simple or silly Indians who part with their Pearls as if they were but Pebbles even for mere Toys and Trifles And the Fool according to Law who will change his right Guinea's for more glittering and broader Counters c. Now the Sellers of this Jewel Joseph were as those simple and silly Fools that certainly ask'd too little for him He was certainly of more worth than twenty shekels or Shillings Especially 1. 'twixt Brother and Brother for here were Brethren selling a Brother and their simplicity appear'd the more in this that they were so incens'd against Joseph barely for his Prophetick Dreams as if therein some Felicity had been presaged to a Stranger and not to their own Brother with whom as Josephus well observeth they could not but rationally expect to share when his Advancement dream'd of came to an Accomplishment in his prosperous Estate for as they were Allied to him in Consanguinity they must also be made Partakers with him as it is the common Custom of all persons highly prefer'd themselves to prefer their Kindred and Relations and as indeed he did them in his Prosperity 2. Joseph was certainly more worth than twenty shekels or shillings 'twixt Man and Man For 1. The Judicial Law of Moses put an higher Value and Estimation upon the loss of a good Name even of a Woman the weaker Sex and of less worth in the Law and therefore the Man that brought up an evil Report of a Virgin in Israel was both to be chastised that is to be beaten with forty stripes save one which was a Punishment next to Death and to be Amercied or Fined with the Mulct of an Hundred shekels of Silver Deut. 22.17 18 19. which was the Dowry of Virgins v. 29. with Exod. 22.17 further explained after 2. That Law likewise Fined the Man that forced a Woman in the Summ of fifty Shekels in case he would not make her Amends by Marrying her that thereby she might have a Dowry wherewith to Marry her to another Deut. 22.29 Or in case the Father refused to give his Daughter in Marriage unto him that had Humbled her the Offender must pay this Summ to her Father for wrong to Children redounds to Parents Exod. 22.17 where the Dowry of Virgins only named in the general is particularly express'd how much it is Deut. 22.29 3. The Law also prescrib'd a greater Mulct for the loss of a Slave or Servant which leaving Women is the lowest Rank of Men to wit Thirty shekels of Silver Exod. 21.32 'T is probable Judas in chaffering to sell Christ Matth. 26.15 proposed the lowest price of Man to wit that price of a Slave which was undoubtedly but the half-price of a Freeman yet though Christ was Free-born Matth. 17.26 27. He coming into the World in the form of a Servant Phil. 2.7 submits to be sold at this price but Joseph here was Free-born the Grandson of a Prince among the Hittites Gen. 23.6 yet purchas'd at a lower rate than any of those
Joseph to wit The last of these Archers were the Common people here Joseph might Name this last Artillery-Company Gad as Leah once did her Son Gâ—n 30.11 Behold a whole Troop of Archers cometh Against Leander Commodus the Emperor's great Favourite for detaining Corn from the common people they mutiny'd got his Head off and set on a Pole break the Store-houses Stone the Captains and Soldiers c. without controversie Joseph had an hard Task to please the people and to sweeten his Government to their critical Palates It being a Rule Neutrum modò mas modò vulgus A Mobile Multitude is call'd bellua Multorum Capitum an unruly Beast with many Monstrous Heads exceeding hard for the Rider to manage with never so strong a Bit and Bridle 't is a Thousand to one but he may catch a Fall Joseph undoubtedly exerted his utmost of Wisdom whereof God had given him much to sit fast in the Saddle especially when the People were pinched with Famine and they came crying to Pharaoh and he bid them Go to Joseph what he saith to you Do Gen. 41.55 NB. ☜ Just so the Father saith to us when we cry to him go to Jesus I have Deputed him what he saith to you do Joseph had something to do when he was Deputed by Pharaoh to satisfy every Hungry Belly especially for seven years of Famine together seeing venter non habet aures the Belly hath no Ears to hear satisfaction 't is not words but deeds that fills or satisfies the Hungry Belly Jam. 2.15 16. a fire of words will not warm such as are cold neither will a mess of words fill such as are empty Mouth-Mercy wherewith this age aboundeth will not do a little Handful of Deeds is better than a great many such Mouth-fulls of empty words which are good cheap and cost little but Breath Though good Joseph gave this pinched People both good Words and good Deeds yet we may easily suppose they would be unruly and disorderly every one striving to be served before another out of Joseph's Store-houses Such as were not served first when Hunger prick'd them ingens telum necessitas necessity is a dangerous Dart we may well imagine would be the Devils Archers to let fly their Arrows at Joseph especially their Curses according to Solomon he that with-holdeth Corn the People will Curse him Prov. 11.26 Though Joseph did not with-hold Corn from them but saved much People alive Gen. 50.20 both by laying it up for them and laying it out on them yet because they did not get it at their time therefore they Cursed him The Prophet saith though in another case he that putteth not into their Mouths they even prepare War against him Mic. 3.5 that is they Thunder against them and throw their Fire-balls and Thunder-Bolts at them and devicing many evil devices against them 't is not unlikely but that this Hunger starv'd rude-multitude spake of Stoning Joseph as the People when greatly distressed did of Stoning David 1 Sam. 30.6 and 't is a wonder they did not break into Joseph's Store-houses for Hunger as we say will break Stone Walls and the tumult of the People are as unruly and outragious as the raging Sea is when tossed with Tempests wherewith they are compared Psal 65.7 which God alone and not Man is able to asswage Waters signifie Peoples Rev. 17.15 and Seas vast multitudes Jer. 51.42 which make a Noise like the Noise of the Seas and make a rushing like the rushing of many Waters Isâ— 17.12 13. Joseph unquestionably had an hard task or tug and toll endways against the impetum fremitum or boisterous Billows of this raging Sea without being swallow'd up with its tumults Virgil saith Saevitque Animis Ignobile Vulgus Jamque faces saxa volant furor Arma Ministrant Bishop Jewel excellently observeth that the Church hath three Potent Enemies 1. Profane Priests 2. Profligate Princes 3. The Rude Rabble All these conspire here against Joseph 1. The Learned Sorcerers 2. The Ambitious Courtiers And 3. The Mean Multitude as against Joseph Personal then so against Joseph Mystical the Church now and ever have been When the rude multitude make riotous Murinies against their Rulers oh what horrid Hurly Burlies are heard then and all things turn'd Topsy Turvy rage reaches any thing wherewith to take Revenge upon a though unjuslty reproached Ruler the People cryed to Pharaoh for bread in the first year of the Famine and the King not caring to hear the doleful outcrys of his Famish'd Subjects though he was the Common Father to see unto all their safety and succour therefore the Woman in Samaria's Famine cryed Help O King 2 Kin. 6.26 c. takes this troubling Thorn out of his own Heel and turns them over to Joseph that he might bear the Brunt of their Clamours However this was better done than what wicked Joram did who though he was troubl'd at the sad outcries He heard as he walk'd upon the Walls and put on Sackcloth and rent his other clothes 2 Kin. 6.30 yet laid all the fault of the Famine upon Elisha as if he had caused it when he only foretold it as Joseph doth here Joram should have said to the Clamorous Woman go to Elisha what he saith to you do as Pharaoh in that case said go to Joseph c. but instead of that 1. He Curseth her for troubling him with her outories as the Hebr. Al Joshegnek Jehovah signifies ver 27. Let not the Lord save thee 't is an angry Imprecation like those of the Heathens Dii te perdant Diitibi malè faxint and in plain English this wicked King instead of comforting this almost Famish'd Woman doth with these Hebrew words wish that God would Confound her 2. This Son of a Murderer as he is called instead of sending her and other famish'd People to Elisha as Pharaoh did his to Joseph sends his Executioner to Behead Gods Prophet ver 31 32. merely for foretelling the Famine which was the same fault if any in Joseph Thus He who had been a Curser of that Woman so Josephus senseth it well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iratus maledixit ei per Deum the King enraged rail'd upon her and Curs'd her by God would now have been a Murderer of this Man a Man of God And if this Famine in Samaria which was not for one year produced such sad effects as that the very King himself came to cry with such Passion and Impatiency wait who wait will I will wait no longer c. v. 33. What dismal and doleful disasters might this Famine of Egypt occasion seeing it lasted seven years and as it caus'd them to cry the first year so it made them to be mad in the fifth year Gen 47.13 when the Famine was very sore c. so that the People fainted and fretted as that wicked King did fret against the Lord 2 Kin. 6.33 because his own wickedness had perverted his way Prov. 19.3 so did these
Sallet out of Naboth's Vineyard 1 King 21.4 c. No better was it with those murmuring Male-contents here who though they had Manna though Wheat of Heaven and Food of Angels yet because lightly come by it was lightly set by they accounted it a light Meat loathed it though it was both a Corporal and a Spiritual Food to them as it was a figure of Christ and so their Loathing of Manna and longing for the Meat of Egypt prefigured their rejecting of Christ and their relying for nourishment upon the Righteousness of man Gal. 3.3 10. and 4.9 Yea their Sin was not in Secret only but they as it were proclaimed openly their Iniquity in running to Moses's Tent-Door as Mutineers do to their General 's Tent and by weeping and howling stirr'd up themselves and one another to follow their Lusts This fretting Leprosie their Sin was generally spread over all the People ver 10. by which it appeareth that God chose this untoward Generation not for their Merits Sed ex mirâ merâ misericordiâ He chose them for his Love and loved them for his Choice Observe 3. God heard and saw all their sinful Postures and Practices ver 18. therefore bids them prepare themselves for the Day of Slaughter as Jer. 12.3 so ver 20. here intimates or sanctifie your selves for a Coelestial Banquet by Repentance for your Sins Otherwise you shall have Flesh but with a Vengeance which ye shall eat on Earth but digest in Hell Plenty of Quails an exceeding fat Fowl and Food for Princes is brought miraculously and so plentifully that each Family had ten Homers or ten Ass Loads as some say to satisfie them for a whole Month. All which Time they fed their Lusts with Pleasure and without fear Jude ver 12. Though the Lord had threatned to punish them with nauseating and filthy Vomits A violent Wind miraculously brings them ver 31. Psal 78.26 God rained Flesh upon them as Dust and feathered Fowl as the Sand of the Sea ver 27. N.B. They lay in circuit and compass about the Camp a Day 's Journey Numb 11.31 32. so that the gathering of them lasted all that Time for as in their coming in Droves so in their keeping sweet so long there was an extraordinary Providence of God but at the Month's end for so long God promis'd to feed them with Flesh a dreadful Plague falls foul upon them ver 33 34. which is thought to be that burning Vengeance ver 3. where their Sin is set down in the General and their Plague in particular Thus Deus dat Iratus quod negat propitius God grants Mens desires in Wrath Hos 13.11 yet denies in Mercy sometimes 2 Cor. 12.9 That which here they are was sawced and that which they drank was spiced with the bitter Wrath of God Job 20.23 Psal 78 30.31 Deut. 9.22 1 Cor. 10.6 The Fourteenth Station of Israel in the Wilderness was Hazeroth Numb 33.17 removing from Kibroth Hattavah a new Name those Murmurers by an hasty Testament gave to the Place they lay buried in which signifies the Graves of the Lusters from whence it is plainly implied that the Innocent in not Lusting and Murmuring received no damage by that Plague then they marched to this Place where it is expresly said They were that is they abode or continued there some time Numb 11.35 as the like Phrase bears the same Sense Dan. 1.21 and Ruth 1.2 They were that is they continued there And the Cause of Israel's Continuance at Hazeroth was a new Impediment and Trouble which Moses's Sister and Brother Miriam and Aaron raised against him for exercising a chief Magistracy which is particularly related Numb 12. per totum and ver 15. 'T is expresly said that the People Journeyed not till Miriam was cured and recovered of her Leprosie which was seven Days The Remarks upon this Fourteenth Station are as followeth The First is Here arose another Murmuring against Moses whom His extraordinary endowments and highest Communion with God could not secure from Calumnies far worse than the former Numb 11. for that Sin of Lust which occasion'd it began among the baser sort ver 4. but this Sin of Ambition and Vain Glory began among the chiefest of the Church for those three Moses Aaron and Miriam were the principal Guides whom God sent before his People Mic. 6.4 Here was a Sister a Prophetess Exod. 15.20 and a Brother the High Priest both near Relations against their Brother a Prophet and chief Magistrate Nothing can secure a Man from offensive Exceptions as Satan prevailed first with Eve then by her with Adam so here first with Miriam and then by her with Aaron What is said by the Apostie the Woman was first in the Transgression 1 Tim. 3.14 holds true in this Instance also Miriam is set first before Aaron Numb 12.1 because chief in the Transgression and began the quarrel as principal Author of the Sin which more plainly appeareth in the Original that may thus be read Miriam she spake Therefore she not Aaron was plagued with Leprosie ver 10. Her discontent might arise from this that she being a Prophetess was not chosen one of those Seventy that were to be Helps in Government Numb 11. Miriam Hebrew signifies Exalted and according to her Name she might be ambitious of Exaltation Ambition and Vain-Glory would ride without Reins Nec bic parem nec ille Superiorem serebat as was said of Pompey and Caesar the one could not bear an Equal or die other a Superiour The Second Remark is the occasion of this quarrelsome Obtrectation was Moses's Marrying Zipporah whom they call an Aethiopian but falsly for she was of Midian the Son of Abraham the Son of Shem Gen. 25.1 2. Whereas Cush Hebr. for Aethiopia was the Son of cursed Cham. Gen. 10.6 Beside Zipporah having now subjected her self to the Law of God and become a Proselyte to the Church she should have been reputed an Israelite as well as Rahab and Ruth but what will not Tongues tip'd with Envy and Emulation say in way of Reproach This was an old fault if any for be had been married to her many Years before and therefore should have been buried in the Grave of Oblivion But they were resolved right or wrong to pick an hole in Moses's Goat The offence likely lay mostly betwixt the two Women for Zipporah as is probably Thought might as the Wife so honourable an Husband take too much honour to her self and give too little respect to Miriam who looked for much because she was a Prophetess therefore she hooks in Aaron to side with her pretending Zeal for Religion they would have Moses to put away Zipphorah because not of the stock of Israel and because she had hindred him from Circumcising his Son Exod. 4.24 25 26. and Marry some Israelitish Woman However 't is the Character of ungodly Persons to dig up an old Evil Prov. 16.27 and hereupon to grace themselves they disgrace Moses for this fact and
stoned ver 35. This was the heaviest of all the four kinds of Death that Malefactors suffered in Israel for capital Crimes some were Sentenced to be Strangled others to be Slain with the Sword some to be Burned and others to be Stoned the two last were undoubtedly the most painful because longer in Dying and therefore inflicted upon the grossest Offenders Though in Man's Judgment this might seem too severe a Sentence for such a seeming small Offence yet in God's Judgment it is not a light offence notwithstanding too many men make but little of it to prophane the Sabbath by doing needless Works upon that Holy Day We may well suppose that this Sinner by the Connexion of ver 30. with this Relation sinn'd presumptuously and with publick scandal 5. He was Executed accordingly being carried without the Camp which was a Circumstance aggravating the Punishment being a kind of Reproach as the Apostle noteth Heb. 13.11 12 13. This was done to the Blasphemer before Lev. 24.14 Thus Jezabel did to Naboth under the Notion of Blasphemy 1 King 21.13 and thus the Jews stoned Stephen under the pretence of a Blasphemer without the City both these wicked Deeds were done afterwards However the severity upon this Sinner sheweth of what weight the Commandment touching the Sabbath is the Prophanation whereof God would have thus dolorously to be avenged and it declares the folly and phrensie of the Swedes c. where the baser sort of the People do always break the Sabbath saying that 't is only the Duty of Gentlemen to keep that Day How much better said that poor Indian in New-England soon after its first Plantation by the English who coming by and beholding one of our Countrey-men profaning the Sabbath by felling a Tree said to him Do you not know that this is the Lord's-day Much macket man that is thou very wicked Man what break you God's Day The best and wealthiest of the Jews saith Buxtorf in his Synagogue will with their own Hands sweep the House kindle Fires chop Herbs cleave Wood c. on the Day before the Sabbath call'd their Preparation-day to prevent any servile Work upon their high Sabbath-day This severity doth likewise farther signifie the Eternal Death of such as do not keep the Sabbath of Christ entring into the rest of God by Faith and ceasing from their own Works as God did from his Heb. 4.1 2 3 4 10 11. finding Rest for the Soul in Christ Matth. 11.28 Then after the Violation of the Sabbath thus severely punished God gives a Law of Fringes upon their Garments as a sign of remembrance to help frail sievy memories broken by the fall the Sky colour'd Ribband ver 38. taught them that though their Commoration was on Earth their Conversation must be in Heaven Phil. 3.20 And the Garment taught that they must put on Christ Rom. 13.14 That Wedding-Garment Mat. 22.11 and the new Man Eph. 4.24 and the Armour of God Eph. 6.11 c. 'T is thought Christ wore such a Fringe which the Woman touch'd and was cured c. Luk. 8.44 The next remarkable Occurrence at Kadesh Barnea was the fatal Conspiracy of Korah c. Numb 16. in which the Causes and the Effects or Events thereof are principally to be considered 1. The Causes are three 1. The Efficient 2. The Material 3. The formal Cause 1. The Efficient is either Principal as Korah Cousin-German to Moses and Aaron for Izhar his Father was Brother to Amram their Father ver 1. Exod. 6.18 all of the Tribe of Levi and Hon Dathan and Abiram who were of Reuben's Tribe the Eldest Patriarch and next Neighbours to Korah in the Camp whereby they were the sooner corrupted by him Vvaque corruptâ livorem ducit ab Vvâ For this corrupting of others he is branded as the prime Author of the Rebellion Jude ver 11. Numb 27.3 or less principal ver 2. He decoy'd into his Conspiracy Men of Note and Name famous for their Parts and Parentage whereby the Rebellion was much corroborated as Gen. 6 4. These Men of Name both for Wealth and Wisdom made the Conspiracy stronger against Moses as did that of the Giants against God himself Corruptio optimi est pessima the more famous of Note those Princes and Statesmen were the more notorious became their Sin of Mutiny and Rebellion Of most dangerous consequence was this Conspiracy for as in a Beast the Body will follow the Head so the Mobile Vulgus call'd Bellua multorum Capitum the Multitude follow their Heads Great Men are their looking glasses by which they dress themselves Their Sins do as seldom go unattended as their Persons c. those were two â—â—ndred and fifty Princes in number 2. The Material Cause was Korah's Ambition of the Priesthood ver 3 10. He being a Levite of the Kohathites which was the chief Family of the Levites having the charge of the Ark Table Candlestick Altars and the most Holy things of the Sanctuary took offence and envied at the preferment of Elizaphan the Son of a Younger Brother Vzziel whereas himself was of Izhar Elder than He Numb 3.27 28 29 30 31. This Affectation of Honour was restless and unsatisfiable growing like the Crocodile so long as it lives and lifts up Korah not only against Elizaphan but also against Moses and Aaron in seeking the Priesthood also 3. The Formal Cause Which is expressed in Korah and his Complices accusing Moses and Aaron for unjustly usurping both the chief Magistracy and chief Ministry v. 3. Saying Ye take too much State too much Power too much Honour too much Holiness in appropriating to your selves those publick Administrations wherein all the People being as Holy may partake with you Secondly The Effects of those aforesaid Causes follow namely 1. The correction of those Conspirators and 2. Their confusion First Their Correction is two-fold 1. Humane 2. Divine for First Moses falls upon his face v. 4. and begs of God to direct him how to correct and convince those Conspirators c. This he doth as an humble Supplicant in this lowly posture not only that God might not proceed against them for their sin as he doth v. 22. in conjunction with Aaron but also Addresseth to Korah the Ring-leader of that Rebellion with most moving and Cogent Arguments which God at his desire had directed him to use that he and his Complices might not proceed any farther in their Conspiracy from v. 5 to v. 19. Wherein there is a multifarious fierce altercation pro and con betwixt Korah and Moses More particularly 1. Moses truly retorts upon them the same that they had falsely charged upon him and Aaron v. 7. as Elijah did after upon Ahab 1 King 18.17 18. 2. Out of his particular Faith and Confidence in God who would maintain their Cause and Calling extraordinary against all opposers He telleth Korah that To morrow the Lord will declare manifestly whether he hath made choice of us for those chiefest Offices of Principality
fiery Serpents though they looked upon the brazen Serpent with but one Eye with but a Squint eye yea but with half an Eye yet were they immediately healed So they that look upon Christ with an Eye of Faith though it be a weak Faith so it be true such as are weak in Faith may be faithful in weakness are sure to be saved for the Lord looks at Truth more than at Measure Only he expects we should look up as they did that were wounded both wishly and weepingly look pitifully and cravingly We must see and sigh we must look on him whom we have pierced and mourn having our Hearts as so many Hadadrimons Zech. 12.10 11. and our Sins as so many Hazael's who made the Prophet weep when he look'd upon him with fixed Eyes 2 King 8.11 12.5 As they that looked upon their own dolorous sores only which was a looking downward and not also upward at God's instituted Sign did assuredly die for that neglect so they that are bitten with Sin which is the sting of that old Serpent and look with fixed Eyes upon their Sins only though with some kind of Repentance and not upon their Saviour also such do surely despair and dye as Judas did Math. 27.3 4 5. He had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no Transmentation he only changed his Thoughts concerning his former Actions but was not renewed in the Spirit of his Mind Eph 4.23 so died in the very Birth as that foolish Child Ephraim did Hos 13.13 Having only Compunction Confession and Restitution many go not so far that yet profess large hopes of Heaven but still wanted a thorough Conversion by looking up to the Lord his Saviour Luk. 1.47 he only confessed to Men c. for the easing of his Stomach as Drunkards do in their Vomitings but takes no notice of God c. 6. As they that were stung if they sought to Surgeons or Physicians or used Salves or Medicines of their own or other Mens making did undoubtedly perish so whosoever seeks to he saved by any other Means than by Christ or endeavoureth to lick himself whole by his own doing or suffering and thereby to have Life with God such are declared to die in their Sins Joh. 8.24 Gal. 5.4 for there is no Saviour but Christ Isa 48.11 Act. 4.12.7 As the Brazen Serpent was an unlikely means as before in humane Reason to heal such deadly wounds So Christ crucified is to the Jews a stumbling-block to the Greeks foolishness but unto the called of God both Jews and Greeks Christ is the Power of God and the Wisdom of God 1 Cor 1.23 24.8 As those that were once healed of their wounds if it happened they were stung again by the Serpents which were not yet removed ut suprà they had recourse to the same Remedy of looking up again upon the Serpent on the Pole c. So if Believers be again and again overtaken with Sin they must run to the same Remedy by believing in Christ 1 Joh. 2.2 who is that strong Tower into which the Righteous run and are safe Prov. 18.10 And Lastly Christ is the Seed of the Woman promised that he should break the Serpent's Head Gen. 3.15 and heal faln Mankind of the wound in the Heel which the Serpent had poisonously bitten Christ alone can do this and to him only it is ascribed Psal 2.9 and 110.1 6. and 68.19 And this Promise is applied to the Messiah 2 Cor. 11.3 1 Tim. 2.14 Rev. 12.9 and 20.2 3. 1 Joh. 3.8 Rom. 5.11 12 15 c. Heb. 2.14 15. Christ's Head is his Godhead his Heel is his Manhood which the Serpent kill'd but himself was kill'd thereby and was cast down Luk. 10.19 and troden under Foot Rom. 16.20 nor are the wounds in Christ's Elect from the Serpent's broken Head Mortal being in their Heel only far from the Heart which Christ also healeth Matth. 1.21 c. From this Zalmonah or the Place of the Image of the Brazen Serpent call'd also Maaleh Akrabbim the coming up of the Scorpions see Josh 15.3 Israel marcheth to Jie-Abarim by the border of Moab which Countrey they are forbid to invade Deut. 2.9 because descended of Righteous Lot Gen. 19.36 38. all along still through the Wilderness Numb 21.10 16. until they had passed the Valley of Zared c. The Remarks hereupon are First All the old Generation of Murmurers were quite worn out in their wandring thirty eight Years in the Wilderness Deut. 2.14 As the Lord had sworn Numb 14.21 22 23. God's Menaces as well as his Promises are confirm'd by an Oath let no Man therefore think that God doth threaten in Terrorem only read Zeph. 3.5 His Yea is Yea. The Second Remark is that Book mentioned Numb 21.14 which giveth a Geographical Description of that Countrey c. is now either lost or at least laies latent it was certainly no part of the Canonical Books of Scripture for God ham provided that not one Hair of that Sacred Head should perish or be diminished but rather some Chronicle or famous Poem some suppose it to be that Sepher Jasher Josh 10.13 Liber Rectus or Book of Direction written by Moses for Joshua's private Instruction in managing the Wars after his Decease and so was as a Directory to him as Dr. Light foot Phraseth it what to do and what to expect warranting Him to command the Sun to stand still and to expect its Obedience c. Wherein also Moses gave Directions for setting up the Art of Archery which is mentioned 2 Sam. 1.18 This Book is not now extant nor Solomon's Physicks 1 Kin 4.32 33. nor the Book of Solomon's Acts 1 King 11.41 nor the Books of Nathan and Gad 1. Chron. 29.29 nor that of Shemaiah 2 Chron. 12.15 nor that of Jehu 2 Chron. 20.34 nor the Books of the Chronicles of the Kings of Israel and Judah like our English Chronicles oft mentioned c. none of which were of the sacred Canon divinely inspired for the support of Religion as Austin saith de civit Dei cap. 38. lib. 18. but were rather Histories of State-affairs and for Knowledge in Humane Learning The Third Remark is The miraculous Conformity betwixt what God did for Israel at the Red Sea and what he did for them here at Arnon in the borders of Moab The Chaldee Paraphrast reads Numb 21.13.14 The Wars that the Lord wrought at the Red Sea and the mighty Works at the borders of Moab at the Brooks of Arnon intimating by this Exposition that as God made the Red Sea to serve for a safe Passage to the Israelites yet drowned the Egyptians as Recorded Exod. 14. so the high Rock at the Brook Arnon fell upon the Enemies of Israel yet made a more easie and eaven passage for the Israelites This Miracle the Jewish Rabbins relate making a reference to this Book of the Wars of the Lord not extant but latent or lost yet quoted by Moses but we know not
this was done unanimously casting Lots who should be Purveyors for the Army and who should be the Warriours in the Army ver 8.14 This first part affordeth these Remarks First The Levite's sending the Twelve pieces of his Murdered Concubine was as effectual for this Convention as if it had been a Royal Summons which now they could not have because they had neither Judge nor King to call them Four Hundred Thousand Footmen come at this call and the Princes of all the Tribes those Rulers we may suppose rode upon Horses or Asses Judg. 5.10 and 10.4.12.14 and those are called the Corners of the People Hebr. because they bear the People up and bind the sides together as the Corner-Stones do the whole Building which otherwise would rend and run to ruine All these jointly meet together as one Man as if there had been but one Soul in so many Thousand Bodies and such an Unanimous Consent was found in this Numerous Convention as if it had been but one Man that was the Vndertaker in this Important Expedition against the Offenders So Universal was their Zeal for punishing this Villany The Second Remark is Mispeh must be the place of this General Meeting Because First It was the usual place of such Meetings upon Solemn Occasions Judg. 10.17 and 11.11 and 1 Sam. 7.5.16 and 10.17 Secondly This place was the Navel and middle of the Land so its Situation was most convenient for those without Jordan as well as for those within Thirdly It was also near the place where the foul Fact was done that distance might not disenable them to make a thorough Examination of it Fourthly Nor was it far from Shiloh where the Tabernacle was whether they might send for Advice if need required Fifthly The Apocrypha affirms there was a Synagogue at Mispeh which was the first Chappel of Ease to the Tabernacle and Temple 1 Maccab. 3.46 though Sacrificing was limited to the two latter but that Phrase Onto the Lord in Mizpeh ver 1. doth not import that there was a Synagogue there for God is present in the Assemblies of the Gods or Judges Psal 82.1 and where his Name is Recorded Exod. 20.29 and where two or three be gathered together in his Name Matth. 18.20 The Third Remark is This Judicious as well as Vnanimous General Assembly will first treat before they will fight therefore they send a Summons to all the Tribe of Benjamin being desirous with two Ears to hear both Parties though the case was clear enough that the Mischief of Mischiefs a Civil War might if possible be prevented In order hereunto Embassadours of Peace are sent to tender Peace according to God's Law Deut. 20.10 11. If they would bring their Notorious Delinquents to condign Punishment as both their Duty Honour Interest and safety did oblige them whereas their protecting such Abominable Villains could not be done without their own Horrid Guilt and without haleing down the Curse of God upon their own Heads thereby but if those Tenders of Peace were rejected then these Messengers were to become Heralds of War to proclaim open War against them The Fourth Remark is The Plaintiff appeared but the Defendant who at least should have been so if the plainness of the Case had not debarr'd any Plea would not appear notwithstanding all Summons and Citations serv'd upon him The Plaintiff was the Levite call'd the Husband of the Woman ver 4. which shews she was not his Harlot but Contracted to him as his Secondary Wife according to the corrupt Custom of those Times he amply layeth open his Case remonstrating the whole wicked Transaction briefly and plainly without either Preface or Passion and undoubtedly confirming his Plea both by his old Host and by his own Servant as his two Witnesses according to God's Law Deut. 17.6 but on the other hand the Benjamites who should have answer'd by their Agents at this great Convention are wilfully refractory unconcerned and resolute they neither went nor sent thither to compose the Controversie but either out of their Pride scorning that their Brethren of other Tribes should interpose in their Territory and Government or out of their Self-Confidence presuming upon their own Prowess and Dexterity even with their Left Hand ver 16. in Martial Affairs or lastly It was from that Sublime Infatuation God gave them up unto for the Destruction of that Degenerated Tribe moreover God's Holy Hand was in it for the punishing of both Parties Therefore were they obstinate and would not hearken to the Admonitions offered them The Second part of this Chapter contains the Concomitants of this Civil-War As First The Preparation of both Parties for it ver 14 15 16. on Benjamin's side where we have them described both by their Quantity or Number and by their Quality for Excellent Marks-Men then on Israel's side ver 17 18 19 20. wherein their Number the Tribe that was to have the Conduct and the Besieging of Gibeah are all contained Secondly The Prosperity attending this Dubious War Victory happening at times to both Parties And Thirdly The Catastrophe of the War the Victory falls finally upon Israel's side in the last of the three Battles The whole Tribe of Benjamin is destroy'd by Fire and Sword save only 600 of them that saved themselves in the Rock Rimmon from ver 20. to ver 47 48. The First Remark from those Concomitants is The Obstinacy of this once Beloved Benjamin rather than give up those Villains to Justice he will hazard his All to Patronize them though thereby his Name of Joy Benjamin be turned into his other Name Benoni which signifies a Son of Sorrow and so indeed he became in the Issue of this War It may be said the Pride of his Heart deceived him Obad. ver 3. probably had not Benjamin been so Numerous for War as to have Twenty six Thousand Warriours ver 15. he had not been so venturous in it and if he had not been so Dexterous in War with Seven Hundred Left-handed Slingers ver 17. he had not been so Audacious in so bold daring and such a Fool-hardy Undertaking So stubborn Israel's Embassadours found this self confident Tribe that rather than deliver up the Children of Belial to Justice they would Sacrifice not only their own Lives but also the Lives of all that were near and dear to them Hereby they became Accessaries and Abettors of their Horrible Villany making their Guilt and Punishment to become their own rather than put that evil away from Israel whom God would punish if they punish'd it not and this their wilful choice became soon after their Doleful Judgment for not only those Twenty six Thousand Men but also other Men yea Women and Children were all Devoured by the Sword and all the other Cities as well as Gibeah were destroyed by Fire ver 40.48 The Second Remark is Israel Vows Vindictive Justice with all expedition resolving not to return home until they see those Matchless Villains and all the Abettors of their
and Sparta yea as Jezabel nothing but stumps left so that they shall not say This is Jezabel 2 Kings 9.37 V. 20. And she said unto them after an humble manner And hence Observ 1. 'T is a blessed frame when the Mind and the Means do meet even together as Naomi's did here she had learnt to be abased as well as exalted Phil. 4.11 12. she here puts her Mouth in the Dust when she heard her old Neighbours say Surely this cannot be the same Woman in this present Poverty whom we have seen so flourishing in such past pompous Prosperity Hearing such discourse she answers again in a very lowly Language altogether agreeable to the present Providences of God upon her God had afflicted her and she would carry her Sails according to those Divine Dispensations How many are humbled outwardly who are not humble inwardly who are low in their Means but are not lowly in their Minds No Beggar so bad as the proud Beggar all such as are afflicted and are not better'd by their Affliction and not brought to God's Foot as the Righteous Man of the East was Isa 41.2 thereby they lose the fruit of their Affliction and this is a great loss to lose an Affliction Call me not Naomi but call me Marah that is call me not pleasant or delectable non Amaenam sed Amaram but bitter for the Lord hath dealt very bitterly with me Hence Observ 2. The Almighty can soon and suddenly alter the Condition of his Creatures either for the worse or for the better He can change Naomi into Marah and Marah into Naomi again and all this in a moment The very Heathen Philosophers and Poets had some hold of this Notion that it was God's Work in Heaven to abase those that exalt themselves and to exalt those that abase themselves upon Earth This both Aesop and Hesiod speaks off Those whom God finds priding themselves in their being Naomi's or pleasant and delectable ones those God pulls down and makes Marah's of them by bringing them into a bitter condition and such as do humbly feel themselves to be Marah or bitter those he makes Naomi's beautiful and pleasant ones N. B. This is God's Method first God calls no Man Benjamin that hath not been Benonies in their own hearts and in their Humility and he salutes them not Naomi's in the sweet Comforts of his Spirit until they have been soaked in the bitterness of their own Spirits in that Marah of true Compunction and Contrition Here Naomi bemoans her self not in a way of Murmuring against God in despair and despondency but in an humble sense and submission under the heavy hand of God's Diâ—pleasure upon her for her sin She saith V. 21. I went out full but the Lord hath brought me home again empty Hence Observ 1. Such as think of Gain out of God's way comes to loss at last They that go out of God's Precincts goes also out of God's Protection and are oft brought home by Weeping-Cross as Naomi here she went out full from Canaan the Land of Promise and a Land of Providence too The Eyes of the Lord was upon it for good from the beginning of the Year to the end thereof Deut. 11.11 12. into the Idolatrous Land of Moab which was under no such Promise nor Providence and she went from Canaan not for want but for fear of want by the Famine then upon it This she recognizes not without some remorse as done out of distrust God's Command is Dwell in the Land and verily thou shalt be fed Psal 37.3 that is be content with thy Lot and abide in thy station and serve God's Providence in thy particular Calling this will bring the Blessing of Food and Raiment for Necessity though not for Superfluity and 't is God's Voice also Wait on the Lord and keep his way ver 34. for such as go out of God's way may say with Jacob I shall bring a Curse upon me and nâ—t a Blessing Gen. 27.12 Thus did Naomi here thus Lot lost his All by his Carnal Choice of his well-water'd Countreys Gen. 13.10 with 14.12 Lot lost his Liberty as well as his Goods for affecting the first choice which by good Manners he should have given to his Uncle and whereof he had soon enough This was the Issue God crossed Lot in that he had unmannerly chosen and God blessed Abraham in that which was unavoidably left him Thus Jehosaphat had well nigh lost his Life for loving those that hated God 2 Chron. 18.31 with 19.2 then Jehosaphat saw to his Sorrow the great Inconvenience of being out of God's way in bad Company green Wood if bound up with the dry doth easily take fire and is burnt together in a common Calamity However he quite lost his Ships and his Golden Design by such a step out of God's way into such an unwarrantable Confederacy likely by a Tempest which Solomon's met not with 1 Kin. 9.2 8. and 22.44 48 49. Thus also Josiah lost his Life by his rashly going out of God's way without advising with the Prophet Jeremy or Zephany or Urâ—jah all then living 2 Chron. 35.22 23 24. repenting no doubt of his Rashness V. 21. The Lord hath testified against me Hence Observ 2. 'T is some allay to our Affliction not to look upon it as a fortuitous thing but to eye God as the Author of it The Lord saith she hath come in as a Witness against me declaring by his Hand upon me both my own sin and his Displeasure for my sin in chusing Moab before Canaan She kisses the Rod and the Hand that smites her reading Divine Faithfulness in her Heavenly Father as Psal 119.75 and saying the Cup that this my Father gives me to drink shall I not drink it John 18.11 Oh what an allay it was to David when able to say The Lord hath bid Shimei Curse me 2 Sam. 16.10 11. David could not say at another time The Lord hath bid Nabal be churlish to me the want of which made him run Riot into a rash Vow 1 Sam. 25.22 in his Resolution for Revenge he carries more calmly to that dead Dog Shimei so call'd ver 9. saying The Lord hath let loose this dead Dog upon me This eying God in our losses and crosses as the principal Agent whatever be the Instrument is a Soveraign help to true Patience Ver. 22. In the beginning of Barley-Harvest and in the beginning of the Passover saith the Chaldee Paraphrast Hence Observe 'T is matter of great Admiration to consider what marvelous and happy hits of Divine Providence doth attend God's Children in their Afflictions Oh what a wonderful hit of Providence this was for Naoms's Soul as well as for her Body She meets with an Harvest time for both She had long been deprived of the Passover in Moab and now she meets with it at the first in Canaan Bread for her Soul as well as for her Body Thus 't was a marvelous hit of Providence that Noah's Ark
his own Sons saying Clodius accusat Machos Vice corrects sin as many Malapert Dames would have done in her Circumstances but she gives him a milder Answer to his Reproaches than the Blessed Apostle could scarcely give to the High-Priest in his Day Acts 23.5 calling him a Whited Wall c. but she here gives the High-Priest good words patiently bearing his Unjust Censurings of her N. B. Secondly Here is her Prudence as well as Patience she seeketh to satisfie him against his false Judgment he had passed so rashly upon her from his Seat of Judicature as a Judge by such Cogent Arguments and such Undeniable Reasons as did clearly demonstrate that she was Sober enough saying I have drunk neither Wine nor strong Drink c. for I have spent this Day hitherto in Fasting which all others have spent in Feasting v. 7 8. Beside saith she I am a Woman in whom Drunkenness is more abominable than in Men and thereupon the Romans punish'd it with Death as well as Adultery and that she was a Woman of a troubled Spirit so more likely to be Drunk with her own Tears whereof good Soul she had drunk abundance rather than with any Intoxicating Liquors N. B. Moreover Hannah prudently Argueth against Eli's calumny that he ought not to count her a Daughter of the Devil but upon better grounds Confessing she had been no better than a Daughter of Belial which is the Devil 2. Cor. 6.15 had she been drunk indeed as he supposed then had she thrown off the Yoke of the Law of God as the word Belial signifies and become a monstrous Miscreant as all drunken Women be in the deliberate and sober sentiment of this Gracious Woman And N. B. Thirdly Behold here her Humility and Modesty together with her Patience and Prudence none of which could have shined so forth in her had she been really drunk according to Eli's over-severe Sentence Notwithstanding Eli's Rash Severity in so Misjudging her yet she useth no Railing Accusation against Him as is said of Michael against the Devil Jude ver 9. in calling him an Vnjust Judge but Humbly and Modestly Beautifies all her Pleadings for her Innocency with that comely and commendable Compellation no my Lord wherein she sheweth that she had a Reverence and Veneration for Him tho' he had passed so severe a Censure unworthily upon her All these things put together do plainly prove that as Hannah calls her self A Woman of a Sorrowful Spirit so we must call her A Woman of a meek and quiet Spirit which is in the sight of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of great price 1 Pet. 3.3 4. and that there was a Blessed Harmony betwixt her Name and her Nature for as her Name signifies Gracious in the Hebrew Tongue so had she a most Gratious Nature and Disposition Conveniunt Rebus Nomina sape suis Names and Natures do oft Harmonize The Fifth Remark is Eli's Racalling his unjust Censure and pronouncing his Sacerdotal Benediction upon her c. v. 17 18. Now Old Eli sees with new Eyes being strongly convinced by her strenuous Arguments he is now satisfied that she was Sober and not only so but Sorrowful also and so Sorrowful that she was Drunk with Sorrow as the Phrase is used Isa 51.21 but not with Wine now he understood she had not been pouring in Wine down her Throat but pouring out Tears before the Lord multiplying her Prayers N. B. As one resolved not to let the Lord go without his Blessing Gen. 32.26 a right Daughter of Jacob rather than of Belial Now Eli saw all Hannah's earnestness in her strange Motions without speaking out was only to wrest out of God's Hands that Mercy which he for a while with an unwilling willingness withheld from her that she might be the more importunate with God in her most fervent Prayers Hereupon Eli to make her amends for his former Uncharitableness bids her go in Peace as Elisha dismissed Naaman 2 Kings 5.19 wishing her Mind might be more composed from all her Griefs that she might learn to cast her burden upon the Lord and he would sustain her Psal 55.22 and withal Eli promises to her his Prayers for her to that purpose and not only so but he also Prophesies That the God of Israel will grant thy Petition either from a general Consideration of God's known kindness in hearing Prayer or from a special Revelation of God's Spirit which he a good Man might better have than such a wicked High-Priest as Caiphas had John 11.51 N. B. Hannah being thus cheared up with the High-Priest's chearful words beggs the benefit of his continued Prayers looking upon his Answer as God's Oracle and the Motions of the Comforter meeting with the Motions of her own Mind all her Vexations vanish away and now she could eat and drink with a merry heart Eccles 9.7 The Sixth Remark is Samuel's Birth and Education at home c. v. 19 20. to 24. Then Elkanah and Hannah thus comforted rose up early in the Morning to Worship God before their Ten Miles Journey home to Ramah this Whet was not look'd upon as any Let thereto Prayer and Provender never hinders a Journey N. B. This was a good President for our Practice they redeemed some time for Prayer and God's Answer of Peace to their Prayers not only brought them safely home but also Blest Barren Hannah immediately with Conception and likewise with the Birth of a Boy after Nine Months whom she called Samuel because he was asked of God as the Hebr. Name signifies a Son sent to her from the Lord as an Answer to her Prayer Now Elkanah goes up to Shiloh with a Sacrifice of Thanksgiving for the Birth of his Son and to ratifie his Wifes Vow v. 11. which he now had made his own Vow also v. 21. and had not disannull'd it as according to the Law he might have done Numb 30.8 but Hannah staid at home N. B. To perform the Moral Duty of Nursing her Child and therefore sinned not in neglecting the Ceremonial Duties the Women being not so obliged as the Men were Exod. 23.17 She desired her Husband to let her stay till she might carry her Vowed Child along with her and so leave him with the Lord as soon as he could do any Service in his Sanctuary N. B. To such a lawful and reasonable Request of Hannah her Husband consents v. 22 23. and so all Husbands ought to gratifie their Wives The Seventh Remark is Samuel's removal from Ramah to Shiloh v. 24. to 28. then Hannah takes her desired and Vowed Child after she had Weaned and Nursed him up until he was fit for some Service and to shift for himself among Strangers and three Bullocks with him c. one whereof was to be for a Burnt-Offering and the other two as a Gratuity to the High-Priest and the rest of the Priests to Feast with that they all might be obliged in their tender care-over the young Child Thus N. B. She
but now he must be made a Captain as Samuel had foretold it 1 Sam. 8.11 12. as a step to the Kingdom whereunto he was Anointed and whereof he was no less assured Psal 63 11. The second part is Saul's Envy and Hatred the matter and form whereof is expressed in v. 8. how it had its Conception and Nativity the foul effects follow Remarks hereon are First Saul was very wroth with the Womens singing ten times more Praises to David than to himself Chrysostom and others do blame the Women for so doing because all Comparisons are odious even among equals how much more when an Inferiour is made equal to his Superiour but most of all when a Subject is preferr'd before his Soveraign this seems to have some Imprudence in it especially when such a Song would for the same of it spread far and near even into other Lands as indeed it did even into the Philistines Countrey chap. 21.9 and 29.5 those Songs of Triumph for this famous Victory were so solemnly transacted so that Saul seemeth to have just cause of displeasure against the Women for their Imprudent Actings but still be had no just cause of Anger against Innocent David who had so modestly behaved himself all along before Saul that he might easily gather it was neither David's desire or design much less his doing that any thing least of all that so much should be ascribed to him therefore the same Chrysostom excellently observeth that Saul's Anger against David was altogether without cause and he qualifies the fault and folly if any were indeed in their so doing being over-ruled by God so to do c. in the Women for N. B. Their Ascribing to Saul more than he deserved because he suffered the Philistines Champion to Challenge and Desie the Army of the Israel of God and to Blaspheme the God of Israel twice a Day for forty Days together yet he cowardly kept himself in his Camp for safety and durst not venture to vindicate God's Glory and the Honour of Israel whereas the Women attributed to David less than his due seeing to him as to an Instrument of God's Hand the whole Glory of the Victory ought to have been deservedly ascribed he was the only Agent and Saul was but a Patient and an Idle Spectator in the grand Conquering Controversie Yet the Women do give him some praise However in David there was no fault for he neither composed nor sang the Song The Second Remark is The first product or effect of Saul's Envious Heart against David which was his looking upon David with an Envious Eye with a Lowring Look and with a Sowre Frowning Countenance v. 9. This Vitium Diabolicum or Devilish Sin of Envy from the Envious one lay boiling in his Heart ever after the Womens singing so and his saying What can David have more but the Kingdom Invidiâ Siculi non Invenere Tyranni Majus Tormentum saith Horace The Tyrants of Sicily never invented a worse Torment than Envy which now became a burning fire in Saul's Bosome and as a Worm that uncessantly gnawed upon his Entrails N. B. Saul now began to think that David was the Man that Samuel had twice told him of A Man after God's own Heart chap. 13.14 and A Man better than me chap. 15.28 to whom my Kingdom must be transferr'd I now see God is gone from me in those Royal Gifts he once gave me but now they shine forth in David Kings hate Corrivals thus Saul hated David in his Heart when he saw him God's Darling and the Peoples Favourite and though he was a dissembling Hypocrite carrying plausibly with Court Complements toward David because he knew this pleased his Son Jonathan a great Crony with him and his Subjects generally yet could he not hide his Heart-Hatred but discovered it by an Envious Eye and a Malicious Aspect such a Countenance he cast upon David as Cain did upon Abel Gen. 4 5 6. Heu quà m Difficile est Crimen non prodere Vultu Though he sometimes gilded over his inward Malice with outward shews of Love to David yet could he not at all times conceal his Hypocrisie but discovered it by his Countenance The Third Remark is Saul's Envious Heart and Eye revived his Melancholick Distemper and the Devil of Discontent sets him now into a new Phrenzy v. 10. which while David endeavoured to qualifie by playing upon his Harp as at other times Saul raved and raged like a mad Prophet a Kings 9.11 and being acted and agitated by the Devil his Hand now as his Eye had done before doth make a new discovery of his secret Dissimulation For this Tyrant being as terrible to himself a Magormissabib Jer. 20. 3 4. terrour to himself as he had been to others kept ever a Javelin by him for his own defence this the Hypocrite snatches up in a Fury hurls it with great force at David N B. Who for his kindness in Harping to cure Saul's Melancholy hath this Javelin cast at him to kill him and to prick him to the Wall v. 11. tho' as Chrysostom well observeth Saul could not have sufficiently Honoured David had he taken the Crown from off his own Head and placed it upon the Head of David seeing he owed to him both his Kingdom and his very Life This was truly Diabolical to requite David evil for good yea and now while David was doing this good Office for him whereof he had formerly such good experience of great Success and had not the Devil been in him he would surely never have done it to good David N. B. Note well These three things here The First is The Devil was not so in Saul as to take away altogether the use of his Reason but suffers Saul to exercise it for execrable ends Saul could say to himself Now have I a fair opportunity to kill David Some suppose that Satan prompted Saul to prophesie of Divine things politickly to lull David asleep that he might dispatch him the better while he feared no danger The second is God over-shoots the Devil in his own Bow in making Saul's Javelin to miss David's Body who made David's stone to hit Goliah's Forchead and kill him The third thing is David in thus escaping is a Type of Christ who while he sought to cure the Jews they sought to kill him yet did he escape them often Luke 4.18 19 20. and John 8.59 till his hour was come Thus David escaped twice once here v. 11. and again chap. 19.10 The Fourth Remark is Saul's sending David away from his Court at Gibeah whither Saul marched from the Camp and Jonathan together with David after he had put him into a Soldier and a Courtiers Garb In their way thither was that Song so offensive to Saul sung by the Women as is aforesaid however Saul Hypocritically hides his Malice till he had the opportunity of casting a Javelin at David which he marvelously avoided as is before related N. B. Now Saul taketh new measures
Judah within three days v. 4. which David supposed he might quickly do having been their General under Absalom but he tarried longer than the set time v. 5. either through the Peoples backwardness being already wearied with the late Civil War or through his own Remissness to render himself the more necessary to the King and that his Profit of such an high Employment might be greater by his Delays having such a Salary for every Days Service as Chief General But Peter Martyr saith the Reason of his delay so long was that the Men of Judah had a greater desire to have Joab their General than Amasa to whose ill Conduct they might possibly impute their unsuccessfulness in the late Battle c. Amasa would not signifie this to the King lest it might lessen his own Authority David knew delaies were dangerous lest Sheba having longer leisure might increase his number of Mutineers and grow too strong and Amasa's delay made David Jealous of his Fidelity he being but a new reconciled Rebel under Absalom therefore for the quicker dispatch David appoints Abishai his second General to march away with the King's Guards and all the Forces that were ready at Hand to pursue Sheba with all Expedition v. 6. fearing that this Rebellion might prove worse than that of Absalom N. B. Thus the most Wise God still kept David's Body in Actions his Mind in Passions and his Graces in exercise with continued Troubles that he might have little leisure to return unto his former Luxury as in Chap. 11.1 2 c. Though David was at this pinch of Distress yet will he not employ Joab as General lest he should encroach upon him and recover his place so Abishai marcheth away with that Party which had formerly fought under General Joab and Joab himself now marched as a Reformade only along with them v. 7. Watching an opportunity to do what he designed N. B. How Joab became the third General and Instrument of suppressing Sheba's Sedition is related v. 7 8 9 10 11 c. Wherein Mark. 1. No sooner was Abishai got to the Land-mark at Gibeon but Amasa returns with what Forces he had raised appointing the rest to repair to him at some certain Rendevouz and coming to do his Honour to Joab as to an old General though now but a Reformade Joab hastens to meet him now Joab had as it were taught his Sword to fall out of his wide Scabbard at such a Posture of bending his Body that he might taking it up into his hand again as if but casually fall'n out therewith smite Amasa as he was embracing him suspecting no harm Mark 2. Joab takes Amasa by the Beard to kiss hâ—â— after the manner of those Antient Times when he resolved to kill him which he did by sheathing his Sword in Amasa's Bowels instead of sheathing it into his own Scabbard out of which had caused it to slide N. B. Note well And thus like the Venemous Serpent Imter amplexandum interficit He kills while he kisses and embraces That revenge is most execrable which is taken with a fawning flattering and fleering Face Mark 3. Joab had been so successful in the like Butchery acted upon Abner for the same cause of coming into his Place of his Generalship Chap. 2.23 and passed by without Punishment This hardened Joab 's Heart to attempt this second Villany as is usual with Sinners who have success in Sin and Impunity for Sin So that David was in some sort guilty of this murther of Amasa for his not punishing of Joab all this while from the eighth year of his Reign Joab escapes scot-free till the thirty eighth year when this deed was done Mark 4. As God punish'd Joab for all his Butcheries by Solomon though David would not do it So God punish'd Amasa by Joab here both for his late Rebellion against his Uncle being David's Sisters Son so Cousin German to Joab and for his Indulging his Cousin Absalom to defile his Father's Concubines after so publick a manner which He as Chief General of the Army ought not to have allowed though David himself had both pardon'd and preferr'd him c. Mark 5. Now when Joab had thus basely Butcher'd Amasa and removed him out of the way He of himself reassumes his old Generalship and marcheth with Abishai and the Army as General after Sheba the Soldiers willingly following their old chief Captain N. B. Note well Some may wonder that those Souldiers which Amasa brought along with him did not fight here to revenge his Murther but the wonder ceaseth if it be considered partly how Amasa did bring but few Men along with him the rest being to follow him by degrees as the following Verses do imply and partly how great Joab's Interest in the Military Men was especially in the King's Guards who had no kindness for Amasa as General of the late Rebels and so basely beaten and therefore unfit for so high a trust This Authority Joab had in the Royal Army may somewhat excuse David for not punishing him for this foul Fact no nor for so much as his not sharply reproving him for it at his return with Sheba's Head The Third Remark is Joab's pursuit after Sheba to Abel where He besieged him with all the Circumstances v. 13 14 15 16. Wherein Mark 1. The Men of Judah and of Israel rejoiced in their old General Joab under whom they had fought many former Battels before the late Rebellion and willingly followed him through all the Cities of Ephraim Manasseh Issachar Zebulun and Naphtali which lay between Jerusalem and Abel Though they had stood still at a gaze to see that formidable sight of Amasa's wallowing in his own Blood and in dreadful Agonies of Death yet when Joab's Friend that stood by him proclaimed That all who would have Joab to be General rather than such a perfidious Rebel as Amasa must march forward which they did when Amasa was removed v. 11 12 13 14. Mark 2. Yea many Men of Israel not hearkening to Sheba's Solicitations followed Joab who marched after the Traitour as far as Abel in the Northern border of Canaan a confine to Syria and called Maachah Chap. 10.8 and there the Fox kennell'd himself and thither Joab brought his Army to catch him in order whereunto he besieged the City for harbouring the Grand Rebel v. 14 15. Where as Peter Martyr saith Joab cast great Stones out of his Engines and put Fire to the Gates to burn them yea and raised an High Bulwark from the top of which he might beat off those that defended their weak Wall So that the City was almost taken The Fourth Remark is the raising of the Siege by the Intercession of a Wise Woman a Citizen of that City v. 16 to 20. Wherein Mark 1. God oft delighteth to work great Matters by weak Means as here by a Woman of the weaker Sex yet a Wise Woman and of Excellent Eloquence she says to Joab The Men of Abel have been counted an
their chief Leader and Reformer 4. Lavater adds God withdrew from Elijah which caused Elijah that he withdrew from his Work and God did so to teach him his own Nothingness in himself and that all his late wonderful Works were wrought by no Power of his own but by a Power borrow'd from God And Gregory doubts not to say That Elijah began to be tickled with some high Conceits of himself for the great Acts which he had done therefore was he suffer'd thus to fear and to fall beneath himself for his humiliation lest he should be exalted above measure as Paul 2 Cor. 12.7 Elias ille fulminator ad mulierculae scilicet Jezebelis minas nunc trepidat factus est seipso Imbecillior This thundring Prophet now trembles at Jezebel's Threats and becomes unlike himself in weakness and cowardice c. The like we find in Peter likewise who was frighted from his Duty into Sin of a gross nature and that only by a weak silly Wench Matth. 26.71 72. N. B. Learn hence our daily dependency upon divine Influence for every new day-duty If left to our selves we are as weak as water c. The Places that Elijah fled to were Three first to Beersheba ver 3. Remarks upon it are first This City was the utmost Confine of the Ten Tribes where Jeroboam had set up one of his Calves as the other at Dan bordering upon Judah had Elijah's Errand been hither to pull down Calf-Worship here in the name of the Lord he had then acted like himself but he came as a Renegado not as a Reformer Remark the Second What this Reformado did here we are not told save only the leaving his Servant there 1. He thought not himself safe there from the Fury of Jezebel yet his Boy the supposed Son of the Sareptan Widow might be over-look'd 2. A kind Master will not expose his Servant to the Hardships of a Desart as he would himself 3. Lest the Man should discover the Master but 4. That he might more freely converse with God all alone The second Place Elijah fled to was the Wilderness ver 4. Whereon Remarks are First The best of Men when left of God are but changeable Mortals as Elijah here quantùm mutatus ab illo how is he changed from what he was before Oh how bold and couragious had Elijah been in telling Ahab to his Teeth I am not but thou art the Troubler of Israel in carrying the Contest all alone against all apostatizing Idolatrous Israel and in slaughtering with his own single Sword four hundred and fifty Prophets of Baal c. but now behold He is so timerous and dastardly that he flees from place to place at the frowns of a weak and wicked Woman He dare not tarry at Beersheba no nor take that Boy with him whom he had rais'd from Death to Life as some say lest his own Life should be betrayed into the hands of Jezebel thereby N.B. He durst not stay in Judah though good Jehosaphat reigned there because he was allied to Ahab and being a Man of a facile Temper Elijah fear'd Ahab might easily circumvent him and so seize his Person Hereupon He flees from thence a days Journey into the Wilderness even into that very Wilderness wherein Israel had wandred forty Years and lays himself down weary and hungry under a Juniper-tree which Serpents naturally avoid saith Pliny and therefore he might Promise to himself a safe and secure sleeping under it's shadow Remark the Second Here he earnestly desired to die that He might be freed from his fears c. which was the fruit of his Frailty as was done by Jonah afterwards Jon. 4.3 for if he really and deliberately desired it and not in a Pang of Passion only it was but his returning to Jezebel and she would readily grant his Request N.B. But Peter Martyr qualifies this passionate Petition saying 1. He feared should he fall into the clutches of Jezebel and her Priests they might have put him to some cruel kind of Death for his slaying so many of Baal's Prophets 2. It was look'd upon as exceeding ignoble to die by the Hands of a Woman Judg. 9.54.3 He desired rather to die by the most noble hands of God's immediate stroke which he look'd on as a more honourable kind of Death And thus had Jacob faln in his Conflict with the Messiah Gen. 32.24 he would have this Honour to fall by noble hands 4. But especially He desir'd thus to die from his Zeal for God's Glory lest Jezebel and her Chimney-Chaplain's should Triumph over his Death by their hands and say now Baal prevails over Jehovah and Baal's Prophets prove too strong for this Prophet of the Lord. Besides 5. He was now a very old Man elder than most of his Predecessors who had lost their lives by Jezebel and other Persecutors and seeing as he said it is enough I can do no more service for God Israel is resolvedly relaps'd into Idolatry And I can no longer expect any Joy of my miserable and mortal Life therefore he press'd this Petition Remark the Third But God's Thoughts were not like Elijah's Isa 55.8 for God had not only more Work for him in this World as the anointing of Hazael John and Elisha c. ver 15 16 17 c. but also God determined to deliver him both from Jezebel and from Death it self which devoureth all Men He should have a greater Honour conferr'd upon him than all his fore-fathers that he mentioned namely be bodily translated into Heaven which he never thought of Remark the Fourth However Elijah's dolour and toilsome Travel lull'd him asleep under the sweet and secure shade of his Juniper-tree ver 5. so while he earnestly calls for Death sleep which is the Image of Death Mortis imago sopor comes to him uncalled N.B. The Angel of God waits on him there as one of God's ministring Spirits to an Heir of Salvation in this wild Wilderness Heb. 1.14 and thinks himself happy in this Office of providing the Prophet's Breakfast which he brings him piping hot as out of an Oven ver 6. not Dainties but Necessaries yet surely most excellently cooked by such a Coelestial Cook this was Angels Food indeed of an Angelical Dress Peter Martyr marks here the marvelous Care and Providence of God towards this Prophet God had provided for him before by a Raven Chap. 17.6 and by the Widow of Sareptah ver 15. and now here by an Angel nor was this all N.B. But afterwards in Mount Horeb God himself fed him with the sight of God's Face and with the hearing of his Word for we find not that Elijah did eat any thing at that time for forty Days and Nights together The Ravens and the Sareptan Widow provided for the Prophet while he was waking saith Dr. Hall but this Angel did so while he was sleeping Needs must Elijah Eat Drink and Sleep with much Comfort while he saw such an Attendant Guardian and Purverour The first time
to the Godly as he said to Jacob Fear not to go down to Egypt into the Grave c. p. 409. 'T is sudden to some but lingring to others p. 418. Decree of God firm as a Mountain of Brass p. 6. Deliverance must be waited for p. 370 410 425. Departure of Israel out of Egypt into the Wlderness p. 455. Having the Cloudy Pillar for their Conduct p. 457. Devil a faln Angel spake in the Serpent as a Man to deceive Eve c. p. 41 42. His Fall is final p. 43 44. Doomed to eat Dust p. 48 49. Devotion what it is that is acceptable to God p. 77 78. Dreams of sundry sorts p. 248 to 253. And of several Subjects p. 355. to 359. Joseph and Daniel great Interpreters of Dreams Vol. 1. Page 390 391. E. Ear of Man how created and corrupted p. 16 17 Election not from foreseen Works p. 75. 'T is the Cause of Holiness not the Effect of it p. 76 to 210. England an Isle that God hath an eye upon p. 386. Enmity put betwixt the Serpent and the Woman p. 50 51. Enoch walked with God p. 83 c. His Prophecy p. 86 87. His Translation p. 94. as Elijah p. 95 to 99. Envy the cause of Joseph's Sale upon many accounts p. 351 to 354. Eve first in the Transgression as she was first Assaulted p. 43. Eye of Man corrupted by the Fall p. 14 15. F. Faith gives us Acceptance with God p 79. What true Faith is p. 131. It hath a Soul-satisfying property p. 334. Fall Reasons why God suffered the first Fall of Adam p. 44. Fear much attends the most Pious Mind and sometimes upon Suspicion only without any real cause p. 405. Fear of God is the best preservative from Sin p. 373. First born Consecrated to God p. 453 454. Flesh when God allowed Man to feed thereon p. 128. G. Godliness is both the Fealty and the Felicity of Man 't is both his Duty and his Dignity p. 90 91. How there are Safety Solace and Satiety in walking with God p. 92. See Piety Grace is free p. 75. In putting difference betwixt Sons of one Father and betwixt Twins of one Mother ibid. Noah found Grace in God's sight He was not saved for his own Righteousness p. 108. H. Holiness See Godliness and Piety Husband A Man may be long so before he be a Father p. 215. An Husband may be blessed tho' he be not bless'd to become a Father ibid. Hypocrites in the Church at last discover'd 5.58 I. Jews may not boast of the Merit of their Progenitors p. 327 328. Innocents do oft perish by false Accusations p. 377. Job's whole History spoke to p. 429 430. Joseph Sold at a low price was a Type of Christ p. 359 360. And in his state of Humiliation and Exaltation p 365 c. Whether Jacob knew how Cruel his Sons had been to Joseph is discuss'd p. 366 to 369. Joseph's Chastity when Exalted p. 366 367. How farther he is a Type of Jesus in his Exaltation p. 394. He is justified in his Monopolizing all the Corn c. p. 397 398. How he is farther a Type of Christ of the Church and of a Christian p. 399. He makes himself known to his Brethren p. 400 and 403. Presents his Brethren first to Pharaoh p. 412. and then to his Father p. 420. Journeys See Travel We ought to have a Divine Warrant for all our Ingresses and Egresses Vol. 1. Page 128. Isaac a Type of Christ How p. 148 149. His Birth Weaning c. p. 157. Judgment-day is unknown Why p. 104. Signs of its sudden coming ibid. and p. 150. K. Keys There be four Keys hang at God's Girdle p. 127. L. Ladder of Jacob the sundry Senses put upon it in many Resemblances p. 256 258 c. the seven excellent Properties of it as it represents Christ p. 261 to 267. Language Hebrew is the most Antient of all Languages p. 55. Life of Man but a Pilgrimage How Jacob's was so with a witness p. 332 333 334 c. Love How base Lust differs from proper Love p. 377. Lying the Aggravations of that Sin p. 235. M. Man made up of the four Elements God's Masterpiece p. 9 10. Of Man's Body p. 11. In the state of Innocency p. 12 13. And after the Fall p. 14. Man's Heart the cause of Sin and his Eye the occasion of it p. 15. Marriage is Honourable for Ministers p. 88. Of many Wives how it was a Type in Jacob p. 273. 'T is Honourable in it self p. 315. Yet wants not Woe see of it in Adam p. 316 326. Matters that concern the Church tho small are Recorded in Scripture when greater Matters of the World are pass'd over in silence p. 84. Mercy God gives the Godly no pure Mercy in this Life without some mixture of Misery p. 216 217. Ministry is a great Blessing p. 63. Miracles God will not multiply them but where there is a defect of Means p. 460. Moses a Type of the Messias in many Respects p. 432. Of his Bush burning and not consumed p. 435 c. It was a Type of the Church p. 436 437. He was famous for his Birth Life and Death p. 433. Mortality taught by Adam's Death and Immortality by Enoch's Translation p. 85 86. Mother Her Authority is great over her Children see Parents p. 228. N. Name changed for the better p. 158. Nature must be changed in us p. 159. Noah and his Deluge p. 99. His Ingress Progress and Egress p. 123 to 128. O. Obedience of Abraham how excellent it was p. 141 151 152 153 to 156. P. Paradise Man lost it by Sin p. 53 54. The Earthly and Heavenly Paradise p. 95 96. Parents thankful for Children Vol. 1. Page 55. Ought to train them up in God's Worship p. 64. May not hinder them from Good p. 132. Ought not to be partial in Cockering one above another Vol. 1. Page 354. Passover largely describ'd p. 447 to 454. Persecutors do Imprison the Saints yet God is with them there as with Joseph p. 382 383. Piety or Impiety of Persons commend or discommend their Actions p. 70. 'T is never safe without Policy p. 229 282. Pilgrimage of the Patriarchs p. 332 to 336. Plagues the Ten sent upon Egypt p. 443 to 445. Possessions that are Earthly are but Vanity p. 55. Potter hath power over his Clay c. p. 55. As in Cain and Abel p. 56 75. Prayer Man's Prayer for God's Promise must be performed instantly and constantly p. 215. God's Promise must not prevent Man's Prayer ibid. Jacob's Wrestling with God p. 286 to 310. Predestination it lay in the Womb of God's Eternal Decree as Jacob and Esau did in Rebekah's Womb p. 218 219. Price There be three sorts of Prices the Kind the Discreet and the Rigid Price p. 361. Promise the outside thereof cannot save p. 126. See Prayer Deliverance Prosperity attends the bad more than the good p. 242 244. Joseph feared his Prosperity more
The Fourth Remark is Christ may seem to sleep and slight those whom he hath a mind and a purpose to relieve as his Disciples in the Storm Mat. 8.23 c. and those Blind Men who followed him crying out from Jairus's house to his own house yet takes he no notice of them all along in the open street to increase their importunity no sooner was he come into the house but he then answers their Eager and Earnest cries Christ knows how to comment his Mercy to Mankind citò data citò vilescunt lightly come by lightly set by what is easily obtained is mostly but little esteemed The Fifth Remark is Foregoing faith found in man makes him more capable of receiving the following favour of God Christ asks them Do ye believe I am able to do this They said yea Lord. They believed Christ's Incarnation calling him the Son of David which was a blessed prop to their Faith upon him as their Lord and Saviour c. The Sixth Remark is The Prayer of Faith hath a mighty prevalency with the Almighty God Thus Christ both graced and gratified the Syrophenician Woman whom before He had both reproached and repulsed by granting her request and giving her as it were the Key of his Treasury bidding her go into it and take what Mercy she liked most Mat. 15.28 There is no doubt saith a Grace Divine but Justifying faith is not beneath that which is Miraculous in the Sphere of its own activity and where it hath warrant from God's Word All things are possible to him that believeth Mark 9.23 Christ will do any thing for them The Seventh Remark is Though Christ was not tied to Means yet did he use Means in his Touching their Eyes with his hand then according to their Faith which was not vain it was done unto them their Eyes were opened by Christ's Touch which he could have Wrought by a Word of his Mouth to teach us not to Tempt God in neglect of means c. The Eighth Remark is All things are not to be made known at all Times nor to all Persons our Lord in his state of Humiliation was not Ambitious of Vain-glory. Therefore did he straitly charge them to silence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he terribly threatned them from telling it abroad partly to teach both his Ministers and his Members not to be all for Fame and Name whereby to dazle the Eyes of others with admiration not valuing hidden Treasures The Heathen Poet saith Scire Tuum nihil est nisi te scire hoc sciat Alter And again Digito monstrari Dicier hic est to be pointed at for a brave man c. And partly because Capernaum was now fallen under a general unbelief and untowardness Mat. 11.23 so had rendred it self incapable tho' not of Christ's Presence yet of knowing his Miracles The Ninth Remark is Obedience to a general Command may be the sin of Disobedience as it crosses and contradicts a particular Command The general command was that they should declare the Glory of God 1 Chron. 16.24 Psal 96.3 and Isa 66.19 and these two Blind Men receiving now their sight could not but look upon their silence as the most sublime Ingratitude Ingratum si dixeris omnia the worst and the whole of sin should they conceal the greatness of his Grace towards them therefore they divulge it though against his will Some foolishly say Christ for bad them to stir them up the more what is this but to speak wickedly for God c. Job 13.7 making him who was Truth it self to dissemble As their divulging it was a doing against an express particular command it was certainly their sin though done from a pious intention for though a bad Aim may make a good Action bad as in Jehu's case yet a good Aim will not make a bad Action good as in Vzzah's Concerning the second Miracle here of Healing the possessed Dumb man we have these few Remarks 1. The end of one good Action should be the beginning of another No sooner were those blird men gone out of the house from Christ but immediately they brought in a man possessed with a Dumb Devil whom also Christ healed He was never weary with well-doing 't is pity we all are so soon so N. B. Note well Christ's Ministers should learn from their Master not to expect Rest till they come to Heaven the right Resting-place Rev. 14.13 No affronts or hard usages from his Adversaries did dishearten him from doing good though Dogs bark and leap at the Moon yet continues she her course So did he and so should we notwithstanding contradiction of sinners Heb. 12.3 in Villages as well as Cities The 2d Remark There be many gagg'd by a Dumb Devil at this day as this poor man was at that time Satan still puts his Stilling Gag into the mouths of men and women that they can neither pour out their prayers to God nor publish his praises nor profess his Truth to others They cannot utter themselves for others edification◠The Spirit of Faith is not an in-dweller in the heart only but sits also upon the door of the lips 2 Cor. 4.13 I believed therefore have I spoken Psal 116.10 to wit in prayer confession and communication The Spirit of Faith observes no dumb or silent Meetings as some do in our day and as the Carthusian Monks did of old whose Orders were only to speak together once a week but true Christians have otherwise learned Christ Eph. 4.20 who teacheth them 't is a shameful neglect of duty when they speak not often one to another Mal. 3.16 that their Meetings together might be for the better and not for the worse 1 Cor. 11.17 Exhorting one another c. Heb. 10.25 The 3d Remark is 'T is better to be Dumb than to speak prophanely This man with his Dumb Devil was in a better case than those Proud Pharisees whose mouths the Devil had not gagg'd but made an open Sepulchre to belch out stinking and black Blaspheaus against our Lord's Miracles as if wrought by Magick Mat. 9.34 and 10.25 and 12.24 The vile person will speak villany Isa 32.6 as well as vanity Psal 12.2 and not only proudly Psal 17.10 grievous and mischievous things Psal 31.18 and 38.12 but wickedness it self Job 27.4 because the Devil tips his tongue but gags not his mouth whereas even a foul when he holdeth his peace is accounted wise Prov. 17.28 Job 13.5 and in an evil day the prudent keep silent Amos 5.13 not conniving at man's sin but acquiescing in God's Providence The 4th Remark is Such as are possessed with Dumb Devils must come to Christ to be dispossess'd thereof as this man here They must sit down at Christ's feet Mat. 15.30 where all his Saints do sit Deut. 33.3 then shall the Dumb speak Mat. 15.31 and they shall speak not the Language of Ashdod but the Language of Canaan Neh. 13.24 Christ will turn to them a pure Lip and Language that they
calamities which did now hang over their Heads and the Heads of their Children c. N. B. Note well What Judgment this was he specifies not but describes by its Effects Direfull enough Saying it were better and more blessed ye were Barren than bring forth Children to the Murtherets Hos 9 12 14. 10 8. Revel 6.16 Hosea prays there for Barrenness as a Blessing on his People And if all this Evil befall me a green Tree so unapt to burn what may the dry expect both Mothers and Sucklings upon which God's Wrath will soon kinde My Death saith he will hurt the Jews more than it can Jesus c. N. B. Note here 1. Christ crosseth not contradicteth not his own Command of bewailing those in Bonds as bound with them c. Hebr. 13.3 c. We ought to Sympathize with them as Fellow-Members and to be moved with Compassion toward them Commiserating their Miseries as if they were our own and putting their Souls into our Souls stead Job 16.4 as these Holy Women did Christ here as in the same or like Body The 2. Note is The Histrionical Descriptions of Christs Passions made by the Papists are here Reproved Weep not for me as Ludibrious and Amick or pedaptick Tricks c. For we are not so much to Lament the Sufferings of Christ as we are to lay to Heart and Lament our own sins which were the cause of all The Jews and Judas c. were all set on to this Villany by our sins c. The 3. Note is There is a Natural Grief or Worldly Sorrow which should be converted into Spiritual and Godly Grief and Sorrow Weep not for me but for your selves c. No doubt but among those godly Men attending here were good Nicodemus Joseph of Arimathea and many other Men that loved Christ while he lived and now Lamented for him when he Dyed and loseing so great and so good a Friend yet durst not weep so freely and publickly as the godly Women did in the presence of the chief Priests in whose Eyes the Female Sex were weak and contemptible yet in both Sexes this Weeping was but Natural from their love which as fire must discover it self for the loss of a Friend But our Lord inforceth Paul's Notion here of turning Worldly into Godly Sorrow 2 Cor. 7.10 like as excessive bleeding at the Nose is best cured by bleeding a Vain in the Arm for Diverting the Blood So should we turn the course of our Griefs from Worldly Sorrows for loss of Friends c. into godly against our offences c. The Third Concomitant Circumstance was their giving cold comfort to a Dying Man Vinegar mixed with Gall Matth. 27.34 Our Lord was well nigh spent and ready to faint through his Agony and Bloody Sweat through all his Toils and Tosses all the Night long and through his Buffetings Beatings Scourgings and bearing so far the Burden of the Cross Now when he wanted a cup of generous Wine to chear his Spirits Psal 104.15 Prov. 31.6 God the Father out of Justice for Expiating the sins of our Surfeitings and those Miscreant Men out of Malice deny him a cup of cold Water but instead of the common favour of some Refreshing Drink usually granted even to Dying Malefactors Here 's no Drink for a Thirsty Fainting Dying Jesus but Vinegar mingled with Gall no doubt but these pestilent Priests did it in Derision to our Dear Redeemer Tauntingly talking to him after a sordid sort Hail King of the Jews a King's Wine must be Rich and Royal here 's a dose suitable to thy Royalty c. N. B. Note well 'T is the property of Vinegar to Dissolve Rocks so Hannibal made his Way through the Alps to Rome would to God a serious consideration of this Vinegar-Potion drunk by our Redeemer for us might effectually Dissolve our Rocky Hearts others have another opinion of this bitter Potion thinking it was given Christ not so much in Derision as for Intoxication to stupify his Brain and to make him sensless of pain so Talmud Babylonicum saith Some Remarks more may be added here As 1st Our Lord had probably this bitter Potion twice Administred at this time before he was nail'd to the Cross and cried I Thirst John 19.28 29.30 Twice did he taste of bitter Potions for us to purchase our Drinking the sweetest Celestial Joys Psal 16.11 The 2d Remark is Mark calls this Drink Vinum Myrrhatum Mark 15.23 Wine mingled with Myrrhe It may well be supposed that those Godly Women prepared some Wine in their bewailings of his Passion to Exhilarate his Spirits that he might bear his pangs and pains of Death the better this was a Testimony of their Sublime Love But Christ's Enemies mingled it with Myrrhe to make his Misery the more c. This was a Demonstration of those Miscreants most Matchless Malice in thus notoriously aggravating by so many means the Sufferings of Christ The 3d Remark is Suppose this Potion was an Intoxicating Drink c. Then it discovers the most execrable Villany in those cursed Christ Crucifiers For 't is the Duty of all Executioners of Justice that while they are excuting the Bodies of Malefactors they should shew a special regard for the Salvation of their Souls Yet those vilest of Villains design that our Redeemer as one dead Drunk should dye The 4th Remark is Though these Priests and People were in hast to have him out of hand dâ—spatched for they had not been yet at their Morning Sacrifice though now it was about Nine a Clock their third hour from six Mark 15.25 so give him this Potion to shorten his Life as some say but notwithstanding all their hast as hasty as they were to Imbrue their Hearts in Christ's Blood which Pilate had wash'd off from his Hands so to go reeking and smoaking in that Blood Guiltiness to their Worship of God Yet Christ drank it not for he will lay down his Life at his own pleasure and not at theirs teaching us that no pain should make us so impatient as to do any thing to shorten our lives The 6th Remark is We are all apt to condemn the Jews for giving so bitter a Potion to a Dying Jesus yet such a Jew is every Impenitent Sinner that dare sin against a living Christ and therein give him a Cup of Gall and the Poison of Asps as he complains Deut. 32.32 33. They gave me Gall for Meat and Vinegar for Drink Psal 69 21. therefore should we Judge our selves as well as the Jews for serving him with our sins Isa 43.24 The 4th Concomitant circumstance is an Introduction of the painful passion and dolorous Death of our dear Redeemer which contains sundry branches As 1. They strip him again of his own wearing apparel whereby it was well known that it was the very he and not another that suffered death in our stead there could be no cheat in the case but it was he his own self that bare our sins in
the Belly of the Earth his Grave and with Jonah was cast upon dry ground Mat. 12.40 and Preached after c. These are the five figures or types of our Lord's Resurrection even in the Old Testament times long before his Incarnation This great truth of Christ's Resurrection is secondly confirmed as by those aforesaid Figures so by Testimonies of two sorts 1. The foregoing and 2. The following Testomines 1st The foregoing such as were long before Christ came into the World as well as the Figures afore-related and these were the Prophecies of our Lord's Resurrection such as 1. That of Moses Gen. 3.15 The Seed of the Woman shall break the Serpent's Head to wit in conquering Sin Death Hell and the Devil which Christ could not have conquered unless he rose from the Dead 2. That of David Psal 16.10 Thou wilt not leave my Soul in Sheol or Grave nor suffer thine Holy one to see Corruption This David could not Prophecy concerning himself because as the Apostle strenuously argueth Acts 13.35 36 37. David saw Corruption but Christ the Son of David did not so and therefore it was an Error in those Good Women who would have embalmed his Body to preserve it from Corruption The like arguing is found in Acts 2.29 30 31 32 33 34 35 36. All grounded on this Prophecy of David 3. That of Isaiah Isa 53.12 He shall divide the spoil with the Strong which the Father promises to the Son as a reward of his Sufferings The Adjective Strong must be supplied with its Substantive thus strong Sin strong Death strong Grave and strong Devil He shall spoil all principalities and powers Col. 2.15 and take the spoil of all these as a Victorious Conquerour doth of his Conquered Enemies which he could not have done had he not risen again this was the promised Wages for his performed Work in the Great Service of the World's Redemption He shall spoil all those spoilers and take their Booties and Treasures from them Luke 11.21 22. yea and leave them empty of Prey 4. That of Hosea Oh Death I will be thy Plagues Oh Grave I will be thy Destruction c. Hos 13.14 which the Apostle Interprets that the Death of Christ was the Death of Death swallowing it up in Victory and giving the Conquest over both Death and the Grave unto us by his Resurrection 1 Cor. 15.54 56. Thus the Enigmatical Emblem of the Phenix in the Fable Dum parit perit Dum perit parit while she brings forth her Young she dies her self and when she dies her self she brings forth her Young Thus did our dear Redeemer by his own Death he brought Life to his Church and Children and by his own Burial he so swallowed up those two swallowers up of him Death and the Grave that neither of them should swallow us up forever because he is Risen When the Head riseth it raiseth up gradually all its Members There be more Prophecies in the other Prophets as Dan. 9.24 c. might be added here were it not too voluminous c. The Second sort of Testimonies were the following Signs as the above-mentioned were the fore-going Prophecies those signs following Christ's Resurrection were 1st The Earth quake whereby the Earth declared a stronger power had Conquered it and therefore she must yield and vomit up Christ's Body out of her Belly as being too hot a Mouthful and too heavy a Belly-full for her to hold any longer Acts 2.24 John 16.21 and Acts 26.23 The 2d Sign was The great Stone rolled away by the Hand of a Mighty Angel who when he had so done sat down upon it as a Conquerour in despite of all the Chief-Priests Guards who ran away as Cowards at his Appearance yet stood he as a Porter before the Door of Christ's Sepulchre to let in the Good Women whose coming he waited for while he sat upon the Stone Thus though our Lord's Death while he suffered the punishment due to us for our sins was in its own nature notoriously shameful yet his Resurrection for our Justification was wonderfully glorious being thus attended by this glorious Angel 3dly The empty Sepulchre Thus the Angel said to the Women He is not here he is Risen come see the place where he lay Mat. 28.6 c. Christ's Body after his Resurrection retained the natural properties of a Body to be circum-scribed in one place at one time the Scripture knoweth no Ubiquity of his Body as the Doctrine of Transubstantiation deviseth If his Body be Risen out of the Grave then 't is not here in the Grave saith the Angel if ye will not believe him nor me believe your own Eyes come see an empty Sepulchre 't is a sufficient Argument to prove that Christ's Body is not present in such or such a place when our senses do not perceive it to be present for thus the Angel argueth otherwise than the Romanists for their Real Presence proving that Christ was not in the Sepulchre because he was Risen out of it and they saw he was not there John believed Christ was not in the Tomb because he saw it empty John 20.8 4thly The Grave-cloaths were left behind and in order John 20.5 6 7. This the Evangelist mentions as a clear evidence of Christ's Resurrection and this alone beside other Arguments were enough to detect that Damnable lye which the Priests taught the Souldiers to tell Say ye his Disciples came by night and stole him away while we slept Mat. 28.13 14 15. how could a louder lye be well told even by the Father of Lies for these following reasons 1st If it were so the Governour might justly say you kept a good Watch the while you shall all be slain because you were all asleep 2dly If you all slept who told you his Disciples stole him away 3dly But suppose the whole Guard of Souldiers were all sleeping at once which is Improbable enough could they all be so fast asleep as none of them to be awaked either by the great Stones rolling away or at least by the horrible Earth-quake 4thly Was it probable that Christ's few and fearful Disciples should now become so fool-hardy as to undertake this exploit in despite of the Guard of so many stout Roman Souldiers but suppose all these Souldiers were fast asleep 5thly It must be concluded that as this was more than those timorous Disciples when they came out of their lurking Holes together could expect so they must make but little noise in accomplishing this great work that none of the Guard could hear their Actings to Accomplish the stealth But 6thly It had been more convenient for those Disciples to have taken away the Body as they found it wrapped up in the Grave-cloaths for they could not but be too fearful of the Souldiers though all asleep as to take up so much time in stripping off the Winding Sheet and untying the Napkin that was about his Head yea and in laying and leaving them all in good
Disciples to comfort them which they could never have done without the Light of that Fire which still continued burning in their Hearts Teaching us hereby 1. That all Self-interest Night-rest and Private concerns must give place to God's Glory and our Neighbour's good And 2. The Blessed Truths revealed unto us we should hasten to reveal them to our Relations As the Dam or Old Bird getting a worm flyeth quickly home with it to feed her young And as Ruth carried her Gleanings home to her Mother Naomi so should we do to ours c. CHAP. XXXVIII Of Christ's Fourth Appearance THE Fourth Appearance of Christ after his Resurrection was to Simon Peter which the foregoing discourse doth Introduce the discovery of Luke 24.34 The Lord is risen indeed and hath appeared unto Simon That it was so done is plain from a double Testimony not only from this place of the Evangelist Luke but also from the Testimony of Blessed Paul 1 Cor. 15.5 He was seen of Cephas which was the honourable name Christ honoured him with when he first looked upon him with his Omniscient Eye of Favour knowing not only his other names though no body had told him them but also his inside as well as outside John 1.42 N.B. His first name was Simon which signifies an Hearkener and is the first Step or degree of those that desire to learn the best things Now he was one of those that waited for the Consolation and Redemption of Israel by the blessed Messias as Luke 2.25 38. Mark 15.43 So no better news could come to him than this we have found the Messias John 1. verse 41. His second name was Bar-Jonah which as it is the contract of Jochanab it signifies a Son of Grace This was his second degree as he now was become of an Hearkener a true believer not doubting but he who call'd him and knew his names untold by others must be no other than God-man the Messiah then came this Additional name Cephas which signifies a Stone to denote the third degree of such proficients in believing as to cleave close to Christ with an unshaken Faith which this Simon did by the force of Christ's Prayer for him Luke 22.31 32. Though this Stone did foully faulter and stumble at the Cross in denying his Master yet did not his Faith fail nor was he called a Stone as if he were to be the foundation of the Church as the Romanists report for 1. In making Peter the foundation Rome pitcheth upon that Apostle of whom most infirmities are Recorded in Scripture for beside his Abjuring his Lord c. blessed Paul withstood him to his face c. Gal. 2.11 12 13 14. c. 2. Peter himself calls all Christians lively Stones 1 Pet. 2.5 Soif that Denomination of a Stone made him the Church's foundation then all Christians are no less by vertue of that same name that he himself honours them with Adding a more honourable Adiunct or Adiective to wit lively which was not given to him 3. The same honourable name of being foundations of the Church is given to all the Apostles as well as to him yea and to the Prophets also Eph. 2.20 Rev. 21.14 Rom. 15.20 1 Cor. 3.10 11. 4. Though Christ tell Peter why he gave him that name Matthew 16.18 19. yet the words spoken to Cephas there are explained to be meant unto all the Apostles John 20.22 23. Thus it appears that Paul's Cephas was Luk's Simon call'd Peter a Synonymon with Cephas both signifying a Rock or Stone but though this double Testimony doth confirm this Truth that Christ appeared indeed to Simon Peter yet the great Question is what time it was when this was done The Romanists must by any means have it Christ's first appearance to any man next to his appearances to the holy Women that Peter might be honoured above all men to be the foundation of the Church but this is like their presumptuous Assertion before mentioned that is was but good manners for Christ to appear first to his own Holy Mother And 't is a wonder they do not likewise assert that his second appearance must be next to that of the Blessed Virgin unto Peter for the honour of Peter's patrimony as they are pleased to style the Romish Church looking upon it as a Dishonour to them That their Mary whom they blasphemously Deify and their Peter to whom they unwarrantably ascribe a Supremacy over all the other Apostles should be so slighted by Christ's Appearing first of all to so great a Sinner as Mary Magdalen was though the Scripture of Truth do peremptorily assert it Mark 16.9 and to the other Holy Women far inferiour to the Virgin Mary in the next place as if the Son had forgot his natural affections to his dear Mother yea and that two of the 70. Disciples should be honoured with the honour of our Lord's appearance to them before Peter or any of the other Apostles who were of a far higher order N.B. Thus humane folly most daringly takes upon it to correct Divine Wisdom and insolently presumes to be God's counsellour though no man either in the Romish or Christian Church ought to do so Rom. 11.33 for as was said before God loves to go a way of his own and by himself His thoughts are not as our thoughts neither are our ways his ways saith the Lord But as the Heavens are higher than the Earth so are my ways higher than your ways and my thoughts than your thoughts Isa 55.8 9. The thoughts and ways of God are unconceivably and incomprehensibly above those of Men N.B. I know the Popish Postillers do affirm that those Matrons did merit the first appearance of the raised Messiah because of their Zealous Devotion in going on Pilgrimage to visit the Lord's Sepulchre a piece of devotion still meritoriously practiced in the Church of Rome to this day but if Christ dealt out his appearances in a method of Merit Sure I am his Mother Mary who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a breeder and bearer of God the greatest of Saints must needs merit more priviledge than Mary Magdalen one of the greatest of Sinners or any other of those Women who went to visit Christ's Sepulchre and who found only an empty Cask the Treasure being gone before they got thither which had they known 't is likely they had not so done Nor am I ignorant how that Iudicious Acute Accurate Chronologer Dr. Lightfoot reckoning but seven appearances of our Saviour suitable in number to his seven last words and wonders and signs of his Triumph as above putteth that to Mary Magdalen and that to the other Holy Women into one to wit the first and this to Peter he placeth the Second reckoning him to be one of those travellers to Emmaus but Salva canti viri pace I shall ask leave of that very learned man to offer some objections to his opinion though backed well with the Authority of the Ancients especially of Origen modestly
as the least of sinners Christ called saith Chrysostom first the Publican Matthew and after him this perjur'd person Peter omnipotenti medico nullus Insanabills occurit morbus To this almighty All healing Hand no disease though never do desperate is found incurable Exod. 15.26 a King at his Coronation pardons all Crimes great as well as small So did King Jesus here at his Resurrection even a Renegado from Christ and his Gospel is here comforted The weakest and worst of Believers find acceptance with Christ 2dly It was Petro grauissimē vulnerato to him whose conscience was wofully wounded so that a general message as that go tell my Disciples would not be a sufficient Salve to his most grievous Sore He might object against it and say no This message belongs not to me for I have Undiscipled my self by denying my Lord So am now none of his Disciples 'T is now with him as with some sick persons that cannot feed themselves but must be fed by another hand with a Feather put particularly into their Mouths so Peter must have a message to himself by name a special and Individual Application Mark 16.7 3dly It is Petro acerbissimē dolenti to him Weeping Bitterly Luke 22.62 He was now a double Mourner 1. For his Sin And 2. For his Loss He had not only lost his Lord but he had heinously Sin'd against him before he lost him how to look his Lord whom he had so notoriously abiured while he was living in the Face he knew nor should the Women's report prove true that he was raised from the dead So that he was like the Incestuous Man 2 Cor. 2.7 ready to be swallowed up of over much sorrow had not Christ been seen in the Mount in the very Nick of time as he had before saved him with his hand when he was sinking in the Sea Mat. 14.30.31 4thly It was Petro maxime Scandaloso to him must Scandalous This rock as Petra signies was becaome Rock of offence a reproach to Religion but Christ had smitten this Rock as he did that Rock in Horeb Exod. 17.6 and made the sweet Waters of Gospel Repentance to stream forth hereupon he was accepted N.B. Teaching us whom Christ takes fora Son we must take for a Brother go tell my Brethren Peter was a Brother still such as return with the Prodigal ought to be received God and Angels receive them the Ears of the penitent is the wine of Angels much more we ought to receive the penitent c. And if both the messenger and the message be well considered the effect thereof must be for more humbling of Peter as well as comforting him that he might be the better prepared for this comfortable appearance For 1st The messenger of this go tell my Brethren c. must be Mary Magdalen John 20.17 what could the Disciples think of this Singular Dispensation of Christ's sending one who had been a great sinner as his messenger to them They could not but thus reason among themselves Alas our Lord hath appeared to this Mary and hath not appeared to us he hath Judg'd us more unworthy than he doth this Woman of the presence of his glorified Body because we have so foully forsaken him when she clave close to him both Living and Dead c. If they all argued after this sort how much more must poor Peter make sorer and more severe reflections upon himself who had not only forsaken him but also denied him and that with Oaths and horrible Execrations Now when Peter was duly truly and throughly humbled then comes Christ to comfort him with his appearance to him This was Cod's method with Elijah 1 Kings 19.11 12. God humbles him with a Whirlwind with an Earthquake and with terrible Fire then came the soft and still voice Thus Christ dealt with Saul when he changed him into Paul he humbles him with an Astonishing Light knocks him down to the ground and smote him with blindness and then calls him to be a chosen vessel c. Acts 9.3 4 8 9. Thus also Christ deals with many Christians c. 2dly If the message go tell my Brethren and Peter with the first that I ascend to my Father and your Father to my God and your God John 20.17 Mark 16.7 and Matth. 28.10 Oh how amazing must this message be to them all especially to poor Peter for his deeper guilt Oh matchless mercy an unparallel'd mirror of Divine commiseration Deserters are Disciples yea Brethren still though they had forsaken Christ Christ will not forsake them yea Peter the Denyer is yet courted as a Brother Christ covers all with an hand of love and both his and their sins are as readily remitted by him as if never committed against him They are his Brethren still that is partakers of the same glory and immortality with himself that they might be assured hereof He adds I ascend c. to prepare a place for you John 14.2 3. 16 17. and we have all one God and Father my Father is yours and my God is yours Oh what a Consternation must this message put them all especially Peter into How much more meltings now came upon him than before that his Lord should tell him he had an Heaven for him when he had deserved no less than Hell and that the Devil should be his Father and not God c. N.B. It seemed good to the Holy Ghost to leave no Divine Record in the Holy Scriptures either about the time when or the place where expresly our Lord appeared to Simon Peter Some learned Authors do indeed say that it was undoubtedly beside the Sepulchre when he ran to inspect it with John so Pareus saith It was more probably as Simon returned from the Sepulchre saith Gorran because 't is said that Peter alone wondered in himself at that which was come to pass Luke 24 12. And therefore is this appearance mentioned ver 34. as having a stronger impression upon the other Apostles from the mouth of Peter than what had been told them a little before from the mouth of Mary Magdalen c. Which they look upon as Idle tales ver 11. Peter's Testimony was of greater Authority with them and thereupon N.B. the Eleven told the two Disciples returning from Emmans to relate their Tidings c. And before they began their Relation that they all were now put out of all doubt concerning the truth of the Lord's Resurrection for say they to the two Travellers though we durst not believe it from the Relation of weak Women who are too apt to be over credulous yet now have we it infallibly confirmed from the mouth of so grave and principal a man as Peter Then did the two Travellers tell their Tidings ver 35. as an Additional Certification of the Truth of Christ's Resurrection That which renders both those opinions above mentioned the more Ambiguous is because John was with Peter at the Tomb and as they ran together thither and made their
splendour put upon them than any of the Holy Patriarchs or Prophets of the Old Testament This great Truth our Lord Christ who is Truth it self John 14.6 doth positively affirm saying Amongst them that are born of Women there hath not Risen a greater than John the Baptist notwithstanding he that is least in the Kingdom of Heaven is greater than he Mat. 11.11 The meaning whereof is this as the Elements the higher they are be so much the purer the Water is more pure than the Earth the Air than Water and the Elementary Fire than the Air so the nearer to Christ's Time the more excellent was the Person this excellency had John the Baptist to be the immediate Harbinger for preparing the way of that great Prince of Peace the Lord Jesus at his first coming so became he beyond all the Antient Patriarchs and former Prophets both in Dignity and Doctrine Yet came he behind the Apostles of Christ not so much in the Dignity of his Office though he wrought no Miracles John 10.41 as Moses Elijah Elisha did before him and as the Apostles did after him as he did come behind them in the perspicuity and clearness of his Doctrine concerning the Messiah whom indeed he saw with his Eyes and pointed him out with his Finger yet declared he nothing of Christ's Sufferings or of his Dying and Rising again all which was revealed to Isaiah for which he is call'd by the Antients the Prophetical Evangelist and Evangelical Prophet or of his Ascending into Heaven c. as the Apostles do Yet farther He that is least in the Kingdom of Heaven includes every godly Gospel Minister to be greater than John the Baptist as to their Doctrine for John only Preached and could declare that Christ was come but the Ministers of the Gospel can Preach Christ as having Died for our sins and that he is Risen again for our Justification Rom. 4.25 Note This is no small comfort to Gospel-Ministers for qualifying those cutting and killing contempts that a wicked World casts upon them They are certainly some Bodies in Heaven whatever Men make of them or scorn them as no Bodies on Earth Such Scorners little consider how the great God hath threatned to strike through the loins of them Deut. 33.11 Note The Prophets of the Old Testament and the Apostles of the New call'd by the Fathers the Ante-nati and the Post-nati because born before or after the Birth of Christ may well be compared to the two Spies who bare that goodly Cluster of Canaan's Grapes upon a long Pole between them Numb 13.23 He that went before must have his back upon the Bunch so could not have such a plain prospect of it as he who followed after and had his face fully upon it Thus Christ this blessed Bunch of Grapes who hath a Cluster of Blessings in him is born betwixt the Believers of both Testaments only they in the Old saw not so much as we do in the New Note The Holy Apostles saith Chrysostom were greater than the greatest Kings of the Earth rendring this Reason Regum Leges saepè sunt abrogata etiam ipsis viventibus at piscatorum illorum etiam ipsis mortuis Ratae fuere Immobiles manebant c. The Laws of earthly Kings are oft Repealed and die while they themselves live but 't is otherwise with the Laws of those Apostles though but poor Fishermen they stand unrepealed for ever because their Laws are not so much theirs as they are the Laws of the Lord of all Acts 10.36 That the Apostles were great Persons is further demonstrated by those Kings and Emperors who out of their kind of Devotion go in Pâ—larimage to visit their Tombs who yet pay not any such Devoir to the Tombs of their own Predecessors The Twelve Apostles were correspondent to the Twelve Patriarchs as Jacob had Twelve Sons whereof one was a beloved Joseph so Jesus had Twelve Disciples whereof one was a beloved John and as the Apostles were Twelve in number so they did answer the Twelve Foundations of the New Jerusalem Jesus chused Twelve for the Apostleship but Judas one of the Twelve proved a Devil and went betimes to the Devil As bad as the World was then so full of Kill Christ's yet was it too good a place for that Traitor to abide in he was soon pack'd off and as Felo de se both went and was sent to his own place that is to Hell and Damnation the proper place of such a Son of Perdition a place of his own providing and which he had purchased with his wages of wickedness mentioned Acts 1.18 with 25. Note There seems some difficulty in Reconciling Matth. 27.5 where 't is said Judas hanged himself to that of Acts 1.18 where 't is said He falling headlong burst asunder in the midst and all his bowels gushed out for want of bowels to his kind and innocent Master We must believe that both were true because the Scripture of truth doth affirm both He was certainly Suffocated or strangled and his bowels gushed out also though the manner how is not determined in sacred writ yet may those two differing Scriptures be thus Reconciled He might be Hanged and the Rope breaking he might fall down and with the fall burst asunder thus both were true Beside The opinion of some is That the Devil strangled him and threw him down a Precipice for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 need not be translated He Hanged himself But he was Suffocated or Strangled which might be done by some disease that caused a Rupture of his Body Or grant He Hanged himself his Body by a just Judgment of God might swell and as the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His bowels might break forth with a great crack No doubt but the Devil was both in his sin and in his punishment Now there happening a Vacancy by Judas's fall in the Emphatical and Significant Number of Twelve the Colledge and Chorus of the Apostles consisting now only of Eleven Peter James John Andrew Philip Thomas Matthew Bartholomew James the Son of Alphaeus Simon Zelotes and Judas the Brother of James Acts 1.13 This Breach must be made up by ordaining one to stand up in the stead of Judas the Traitor Hereupon Matthias was chosen of God to fill up that Vacancy the Eleven are all named to shew that notwithstanding their former Apostacy in forsaking of Christ c. They were again upon their Repentance Received into their holy Apostleship And as the Glorified Saints do fill up the Room in Heaven which the Apostate Angels foolishly forsake So this Matthias makes up the Breach of the faln Judas so he made up the round number of Twelve again This number Twelve is a number which God seemeth to affect in reference to his Church both in the Old and in the New-Testament The Ancient Church God was pleased to build first upon 12 patriarchs then upon the 12 Tribes of Israel And the Gospel-Church prophecied of
must both live and multiply the seventh was for Sacrifice at Noah's Egress out of the Ark and Restoring the World Hence the fourth Note is Hereby the Jew and Gentile were prefigured as accounted clean and unclean Acts 10.14 20 28. Until the partition Wall was broke down the Gentiles were esteemed common and unclean Now there is Room in Gods Ark the Church for both The fifth Note is 'T was the Wisdom of God that those unclean Creatures the Lion Leopard Wolf and Tyger c. all be preserv'd in their Kind though very obnoxious and destructive to Mankind They were at first made for Man and now preserved by Man though it prove for his punishment Thus the Great God could destroy the roaring Lion the Devil and those wild Beast or Beastly Men that destroy his Vineyard but 't is Gods hidden Wisdom to have them preserved for our Exercise The sixth Note is As of the seven clean Creatures six of them were for Mans Service the odd seventh was for Gods Sacrifice So God gives six days to Mans Labour and requires but one in seven for his own Holy Rest 't is therefore an heinous Evil as it was in David to rob God of his single Lamb while we have six of our own and Sacrifice that also to our Lust that cursed Traveller if not an Home-dweller God will take it unkindly at our hands and make our own Mouths to condemn us as he did to David 2 Sam 12.2 to 5. The second Circumstance is Noah's progress or safe abode in the Ark during the Deluge Wherein three particulars are observable 1. The dreadful Downfal as well as Up-rise of the Waters wherewith the wicked World was Drowned The Text telleth us it Rained Forty Days and Nights upon them which time of vengeance was inflicted for their abusing the three Forty years to wit the Hundred and Twenty years respite God gave them to repent in Thus Nineveh had Forty days respite for Repentance given of God Jon. 3.4 And this Term of Time to wit Forty is used in Scripture for a time of Humiliation observed by those three great Fasters Moses Elias and Christ who all Fasted Forty Days and Forty Nights Deut. 9.9 11. 1 Kings 19.8 and Mat. 4.2 All these three had a Friendly meeting together upon Mount Tabor at the Transfiguration Mat. 17.3 and Luke 9.30 The last of these three Fasters to wit the Messiah Fasted to make a perfect Atonement for this very time of vengeance upon the old World Now when this Forty Days and Nights uncessant Rain had rais'd all Rivers to overflow the Land How doleful and comfortless became the case of all the Scoffers such as Tubal-Cain who as one saith did jeer Noah for keeping so many Labourers in constant pay for Sixscore years long about a Work he knew not what c. Yea and such as were not only jeerers but opposers of his Work Verisimilè est saith one non manus abstinuisse ab opere turbando c. 'T is probable enough some were so vile as to disturb Noah by Hand as well as Tongue in his Building the Ark Yet may it easily be imagined how some of those very Men yet saw the Ark which they jeer'd and hinder'd swim safe above the Waters came wading middle deep when the Rains and Streams came upon them towards Noah in the Ark but all in vain for they made not their prayer then in an accepted time for their own reception 2 Cor. 6.2 VVhen God and Salvation was to be found the Door was now shut Gen. 7.16 and in the Floud of great VVaters they could not cause their Prayers to come nigh God as is the Hebrew reading Psal 32.6 They did not seek the Lord while he might be found Isa 55.6 in a day of favour before the Decree brought forth Zeph. 2.2 before the Draw-bridge was taken up and the day of Grace expired John 7.34 and 8.21 Heb. 6.6 Luke 13.29 before God had sworn he would not be spoke with for entring into his rest Psal 95.11 Whereas Noah and his Houshold had sought the Lord both seasonably and seriously so God was their hiding place c. Psal 32.7 And we may suppose also how others of that wicked World did climb up into the tallest Trees and the highest Hills so became half dead with both Fear and Famine before the Floud which rose up fifteen Cubits above the mightiest Mountain Gen. 7.19 20. reached them to take them off from their vain and foolish Refugies Truely in vain was Salvation hoped for from the Hills that they fled unto Jer. 3.23 In the Lord only and in his Ark was found Salvation Some might possibly catch hold upon the outside of the Ark as Joab did upon the Horns of the Altar 1 King 2.28 31. which would not secure them for Famine and the Flood which tumbl'd and toss'd the Ark to and fro say the Rabbins as Flesh c. is in a Boiling-pot must needs make them let go their hold NB 1. Thus those that catch hold of the outside of a Promise only and get not into the inside also can never ride out the Storm NB. 2. The answer of a good Conscience within is a Blessed Ark in a day of Deluge 1 Pet. 3.21 NB. 3. Creature-confidence undoeth many They trusted Hills should help them we trusted great Men would help us but we find to this day what we should have believed sooner without trying Experiments or disappointing Conclusions that Men of high Degree are but a Lie Psal 62.9 They do frustrate Mens hopes as the barren Fig-tree did Christs Mat. 21.19 yet there ought to be a joy of Faith under all sublunary failures Hab. 3.17 18 19. for the Fatherless Friendless Shiftless and helpless ones find helping Mercy in God Hosea 14.3 4. The second particular observable in this second Cirumstance is the wonderful Amity and Homogeneous Harmony even of Heterogeneous Animals all the time Noah was in the Ark all enmity was laid aside or at least restrained if not left behind them in the place from whence they came God kept the peace yea and Noah in peace what a destructive uproar might have been made in the Ark otherwise Here the Wolf dwelt with the Laâ—b and the Leopard laid down with the Kid c. Isa 11.6 and 65.25 Those same Beasts and Birds of prey could Cohabit and Diet with those commonly prey'd upon without devouring them as if all Antipathy had been done away 't is a thousand pities it should be otherwise in the World especially in the Church The Everlasting Gospel hath chained yea hath changed Lions into Lambs c. Noah could go to the most Savage of Creatures yea to Serpents and receive no more hurt than Paul did from the Viper Acts 28.5 6. He that is in league with God is in League with all Gods Creatures Job 5.22 23. Here the Seed of the Serpent had no Actual enmity against the Seed of the Woman which may certainly assure us that the
foundation of humility shall be laid the higher will the Superstructure and Roof of Honour be over-laid This is God's Method For thou hast shewed more kindness c. That is this thy later Love is greater than thy former while thy Husband was alive and could requite thee Hence Observ 4. True Grace and Goodness is of a growing Nature Thyatira's Works were better at last than at first Revel 2.19 Happy is that Soul that hath no Spiritual Witherings and sensible decays of the inward power of Grace but is as the shining light that shines more and more to a perfect Day Prov. 4.18 when Apostates like Blazing-Stars go out in a snuff and stench yea and infect the Air c. The Righteous shall hold on his way and wax stronger and stronger Job 17.9 not only persevere but proceed and make progress not only holding their own but also getting more Grace adding to Faith c. 2 Pet. 1.5 Inasmuch as thou followest not Young Men. Which are more suitable to thy Age being more Vigorous and Viewable Persons of a better presence than I am being an Old Man This was chaste Love Hence Observ 5. The Lawless Law of Lust ought not to direct in Matches and Marriages but the right Law of Reason and Religion This Ruth followed and not that for no doubt but she might have found Wanton Young Men either poor or rich in her own Countrey and never have come to Canaan to be Married to Old Boaz she did not as too many Wanton Young Widows which are dead while they live 1 Tim. 5.6 that being impatient of delay marry the first that come to their hand and as the vulgar Saying is take their former Husband's Winding-sheet before he be well cold in the Grave to make a Shift or Wedding Shirt for her following Husband This is not of good report to sober Minds V. 11. And now my Daughter fear not That is of failing or falling short of thy desire or hope or thus do not fear that I will reproach thee or reject thee for this present practice which though it have an appearance of evil in it so far as to affright me yet now I better understand it proceedeth not from any Unlawful Lust or Wanton Lightness this was a Candid Construction and a comfortable Answer to this Distressed Expectant Hence Observ 1. As Ruth 's Goel or Redeemer construes all candidly and answers comfortably unto her even so and much more then so doth Christ our Goel and Blessed Redcemer all this unto poor us Oh what a candid Construction is that of God! Deut. 22.26 27. There is in the Damosel no sin for she cryed out she shall not die 'T is presumed from the very circumstance of the place that she cryed out and ceas'd not to do so till she could hope no longer of any help or succour she falls before the Fornicator as the Honest Traveller before the High-way Robber Now how could this be known that there was Violence on the one side and Innocence on the other seeing as there was none to save her so there was none to hear her in her crying out God teaches Moses to presume it and to take it for granted silence in such a case giveth consent And Oh what a comfortable Answer did Christ give that Syrophaenian Woman Be it unto thee even as thou will Matth. 15.28 although he had first at least seemingly reproached and rejected her for a Gentile Dog yet after gives her as it were the Key of his Treasury where fulness of all things both Throne-Mercies and Footstool-Mercies are laid up and bids her take up what Mercy she pleaseth I will do unto thee all that thou requiretst saith Boaz to Ruth here Hence Observ 2. The desires of the Righteous shall be granted Prov. 10 24. Let Persons that pray bring but honest Hearts and lawful Requests in the Name of Christ and they may have what they will even any thing their Hearts do wish for or their Needs do require either in Heaven or Earth even betrothing Loves from Jesus Christ as Ruth had here from Boaz a promise of Marriage conditionally I will be thy Redeemer thy Goel thy Husband Isa 54.4 5. especially if Christ can but say of us as Poaz said of Ruth Ye are Vertuous Souls For all the City of my People knoweth that thou art a Vertuous Woman Chi Esheth Chail A Woman of Vertue that hath Godly Strength as the word Chail signisies to withstand Ungodly Temptations thou art one praised by all and therefore praised by me above all even above the choicest Rubies Hence Observ 3. All Women ought to be Vertuous Women They should have Ruths Character on them who is called Esheth Chail and they should be known to be so by all the City of their People N. B. But woe and alas how many Women are Vitious not Vertuous Women and known too to be so by the People of this Great City Wherein are found so many notorious Bawdy-Houses and whole Streets or by-Allies of prostituting Whores We should mourn in secret for this as it contracts great guilt and will bring great Plagues on the City if not Repented of and Reformed Solomon saith many Daughters have done Vertuously Prov. 31.29 but alas we may say in our day that many Daughters have done Vitiously in prostituting their Bodies to the Whoremonger and their Souls to the Devil never considering that all such Unclean Persons shall be shut out of Heaven 1 Cor 6.10 11. no such defiled Dogs or Bitches shall ever trample upon that Golden Pavement Revel 21.21 27. with 22.15 but all such wickedness shall be thrust down and turned into Hell yea though there be whole Streets whole Cities or whole Nations of them Psal 9.17 prepared for the Devil and the Damned Matth. 25 41.46 Observ 4. Good men should promise Marriage only to Vertuous Women Thus Boaz promises Ruth here upon this very ground that she was a Vertuous Woman Alas the Worlds Rule is Virtus post nummos Money carrieth the mastery more than Vertue And the Question that is first asked is What hath she for Cash not What is she for Vertue Dos non Deus 'tis Portion not God maketh most Marriages but they commonly prove unhappy Marriages where Men Marry either by the sight of their eyes for fading beauty or by their fingers ends in telling over a great Portion I have given in my Christian walk upon Family duties Seven qualifications whereby to chuse a fit Wise to wit Grace Race Face Arts Parts Portion and Proportion Grace is the first as t is the best of those Qualifications and Portion is the last but one This is Boaz's way and 't is God's way though it be not the Worlds way For saith the Poet. Hand facilè Invenias multis e millibus Vnum Virtutem preeii qui put at esse sui Not one of a Thousand do reckon Vertue as a good Portion as Boaz did here c. N. B. 'T is indeed good
to be a Vertuous Woman but 't is better to be a Gracious Woman Prov. 31.29 30. Vertue without Faith is but a beautiful Abomination and a smoother way to Hell and Damnation when 't is only Moral not Theological Vertue a drachm of Grace is worth a pound of Vertue with the Lord. Morally Vertuous Women yet in an unregenerate state although they be never so witty so well worded and so well deeded too are but like those wild Creatures tamed the Camel the Elephant c they do the work of tame Creatures yet have they the Nature of wild ones Many Daughters have done Vertuously but the Gracious Woman excels them all The Woman that feareth the Lord she shall be praised for the Paragon of beauty all glorious within Psal 45.11 The Female Glory and the wonder of the World as well as of Women kind to all those that have Spiritual Eyes wherewith to behold the beauty of Holiness which only can be Spiritually discerned 1 Cor. 2.14 To fear the Lord is the Crown of all commendation and makes Amiable to God and good Men. V. 12. Now it is true Hence Observ 1 Truth Alleâ—gea ought readily to be assented unto Every good Man should be both a lover and promoter of truth be it for or against him hence the form of that Oath which should be the end of all strife thou shalt Swear the Truth the whole Truth and nothing but the Truth yea and in common communication our yea should be yea and our nay nay 2 Cor. 1.17 18. No lightness much less lying should be Howbeit there is a Kinsman nearer than I and therefore hath the Right of Redemption before me according to the Law Deut. 25.5 Hence Observ 2. 'T is a just and righteous thing to give every one his own Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distribuo quia lex suum cuique distribuit the Law should give every Man his own Defraud not thy Brother in any matter for God is the avenger of such 1 Thess 4.5 Boaz was a Just and Righteous Man and he would not Rob his Brother of his Right Thou shalt not remove thy Neighbours Land-Mark Deut. 19.14 to take from another for enlarging thine own as wicked Ahab did Naboths Vineyard 1 King 21.3 V. 13. Tarry this Night He saith not come up hither that I may Lie with thee now having so fair and secret an opportunity but tarry till God's time he will not take the Devil's time Hence Observ 1. Marriage Comforts and Priviledges ought to be charitably and chastly come to Behold Boaz's Charity and Chastity unto Ruth she lies beside him and in the Night season too when no Eye could behold him yea all his People were fast asleep in the Barn-floor so that it was not known a Woman came into the Floor yet did he not unchastly touch her for he well knew that God's All-seeing Eye did behold him 2 Chron. 16.9 The very Night is light to him and he seeth all our ways Psal 139.2 3 5 7 8 9 11 12. And therefore doth he chastly conclude with chaste Joseph How can I do this great wickedness and sin against God Gen. 39.9 Yet withal doth he Charitably promise her Marriage and by consequence the Duty of Marriage to be accomplish'd in God's due time and way Let no persons therefore presume to leap into the Married Estate by any Unchaste Actings before Marriage but be careful to come clear and clean to it if ever ye expect God's Comfort and Blessing in it As the Lord liveth He promiseth her Marriage if the other Kinsman refused and confirm'd it with an Oath Hence Observ 2. A private Oath may be taken upon some emergent necessary and Important Occasions That to say The Lord liveth was an Oath Jerem. 4.2 doth shew for none can be said properly to live or originally but the Lord Joseph had corruptly learnt in Aegypt to Swear by the Life of Pharaoh as the Spaniards do now by the Life of their King but 't is not in Judgment Righteousness and Truth to swear by any Creature is to give to the Creature the Glory of the Creator which God will not allow of Isa 48.11 Our Lord indeed saith Let your Communication be yea yea and nay nay for whatsoever is more than these cometh of evil Matth. 5.37 and swear not at all v. 34. and above all things swear not Jam. 5.12 That is not at all by the Creatures nor yet by the Name of God in common Talk Lightly Rashly Irreverently or Jestingly Such as Swear in jest may go to Hell in earnest for such Swearing the Land mourueth Hos 4.2 Alas how are loud Oaths to say nothing of those common Complements of Faith Troth and Marry become now the Phrases of Gallantry and the goodliest Grace of a Gentleman never considering how the Word of God threatens a great many Woes against those whose Excrements come out at their Mouths and they are not sensible of it as likewise it tells them of a large Roll Ten Yards long and Five Yards broad all top full of Curses against the Swearer yea resting upon his House Zech. 5.2 3. Job 18.15 Some swear to save their Credit but that Credit is too dear bought that is got by sin A good Man's Oath is needless a bad Man's is bootless but he that feareth not an Oath neither will he scruple a Lye but Credit will always follow Honesty yet this of Boaz's is not a sinful but a Religious Oath though not imposed by a Magistrate but when a private Person cannot have otherwise a necessary truth demonstrated to them Thus Jacob sware to Laban the Spies to Ralab Jonathan to David and here Boaz to Ruth Yet such Oaths must be rare reverent well advised warily and sparingly used not as Food but as Physick only upon urgent necessity and in matters of great importance V. 14. And she lay at his Feet till the Morning This was done not only with his consent but by his counsel v. 13. for she was then risen up to be gone as it seemeth but he advis'd to the contrary lest she should be taken up for a Night-Walker Hence Observ 1. 'T is our Duty to look to our Credit as well as to our Conscience Our Credit and good name before man must be cared for as well as our Conscience before God Acts 24.16 Rom. 12.17.2 Cor. 8.21 Thus Boza counsels her That it might not be known a Woman was with him Et Castè Cautè egit he acts both Chastly and Cautelously to avoid scandal he might probably think an evil report might be raised if this had got abroad Hence are we commanded To abstain from all Appearances of evil 1 Thes 5.22 all shews and shadows of sin because bad men Muse as they Vse they are generally jealous of the worst and will never speak of the best Therefore Boaz makes Ruth rise before Day Observ 2. From his advising her To lie at his Feet all