back 4. They are doomed to wander in the Wilderness Forty Years till their Carcases were all consumed ver 33 34. Children bear the Whoredoms of Parents and wander so long with them including the Year past and part of the second Numb 10 11. All must know to their cost God will not be charged with breach of Promise which was upon a Condition broken by them so could not be whole on God's part Then did Moses Pen the nintieth Psalm for God's shortening Mens Lives c. to cut them the sooner off in the Wilderness Then the seventh and last Observable is Some of Israel's unhappy War with their Adversaries without God and the Ark going with them after their Mourning greatly for this sad Sentence c. ver 34 40 41 42 43 44 45. They in a blind Zeal as the Hebrew signifies rashly climb the Mountain confess they had finned when God gave them cause to cry yet resolve to Sin again in going up against the Command both of God and Moses and without the Ark This Presumption pushes them out of God's Precincts and so out of God's Protection Their Adversaries smote them to Horma which signifies a Curse or utter Destruction After this they wept but God would not hear so they abode in Kadesh many Days Deut. 1.45 46. Thus the Jews dealt with Jesus and John Baptist as those with Caleb and Joshua till Wrath came without Remedy 1 Thess 2.15 16. Because Israel abode at this fifteenth Station Kadesh-Barnea for many Days Deut. 1.46 according to the Days they had abode at Sinai ver 6. which contained one whole Year as they spent a whole Year at Sinai wherein a great deal of Work occurred as before so here we have many Occurrences in this whole Year following also And whereas God bids them upon their Murmuring c. To turn back to the Red Sea Deut. 1.40 The Lord's meaning was that at their next March whensoever it was which came not till long after that Divine Decree of their wandring so long in the Wilderness They should not go forward towards Canaan but right back again towards the Red Sea from whence they came During their long Station at Kadesh after the old Generation were doomed to dye short of Canaan c. sundry other Occurrences happened besides those before mentioned before their Retrograde Motion In the next place after the Judgment upon the disobedient Parents to be worn out in the Wilderness God remembreth Mercy and suffereth not his whole Wrath to arise but sealeth up his Love again to those late Revolters-Children whom He teacheth what to do when they came to Canaan Numb 15.1 to 12. in the Laws of Sacrificing wherein God promiseth to smell a sweet Savour from the Herd and from the Flock and the same Privilege is promised to all the Stranger Proselytes that embrace the true Religion The Sins of both committed by Errour and Ignorance should be equally expiated when they offered up their Homage to the Chief Lord of all from ver 12 to 27. By all which was figured their Reconciliation unto God and his Grace towards them in Christ Thus after the Curse of the Law for Sin succeedeth for our Comfort the Grace of the Gospel by Faith Checkered Work of Black and White proportionably intermingled is look'd upon as very beautiful Work This comely mixture of the black of Justice and of the white of Mercy God often exposeth to publick View upon Scripture-Record not only here but elsewhere In like manner after the Destruction of twenty four Thousand for the Sin of Baal-peor Numb 25. The Lord causeth the Children of Israel to be numbred again Numb 26. and anew appointeth the Land of Promise to be given to them for an Inheritance and repeateth again the Laws of sacrificing at the solemn Feasts in Numb 28. 29. That upon the Example of Wrath upon the sinful Parents He might discover his remembrance of Mercy in Christ unto the Penitent Believing Children Another remarkable Occurrence happened here at Kadesh-Barnea which was the Severity of God's Justice and Judgments against all proud and presumptuous Sinners in General Numb 15.30 for though there be a Pardon ready Sealed in course by God in Christ for all such as Sin by Infirmity Incogitancy Inadvertency or oversight c. Lev. 4.2 13. else we might die in our Sins while the Pardon is providing yet no such remedy is promised or provided for such as Sin with an high hand proudly and presumptuously with an uncover'd face as Onkelos in Chaldee expoundeth it openly and boldly as not ashamed their Sin should be seen of Men. This is call'd the great offence Psal 19.11 And the Reason is rendred because it reproacheth the Lord as if he wanted either Wisdom to observe or Power to punish such presumptuous Sinners who proudly conceit themselves to be out of the reach of God's Rod Ezek. 20.27 There is no Sacrifice for this Sin but the Sinner is to be cut off either by the Hand of the Magistrate where his Deed deserveth Death by the Law or by immediate Vengeance of the Hand of God as Numb 14.37 And this Severity against such Sinners is exemplified in particular upon a Sabbath-breaker Numb 15.31 32 33 34 35 36. where we may observe 1. The Perpetration of one particular presumptuous Sin together with its circumstances as what where when and how The Fact was seemingly but a small Matter namely gathering a few sticks c. and possibly he might pretend some necessity or conveniency to himself thereby c. but because really is was done with an high Hand in contempt of God and his Law and a prophaning of his Holy Sabbath though in the Wilderness wherein the Sabbath in respect of Cessation from Works was precisely observed but so were not the Laws about Sacrifices for it was written about their Meat and Drink Offerings c. When ye be come into Canaan c. that then and then only they were to be observed yet the Sabbath was to be strictly kept both within the Land and without even in the Wilderness 2. The Punishment for this perpetrated Fact of prophaning the Sabbath wherein 1. The Sinner is apprehended 2. Accused 3. Imprisoned because it was not yet known what Sentence to pass upon him For though the matter of the Fact was twice Doomed with Death Exod. 31.14 and 35.2 Yet was it not declared what manner of Death such a Sinner should dye Therefore God is consulted about this who expresly declareth it ver 35. Besides though the Law be in the rigour of it a killing Letter yet might it admit of some favourable Construction from Necessity c. Which might make the Offender capable of pardon So Moses did not rashly doom him nor ought Magistrates be hasty in matters of Life and Death as in other Cases of an Inferiour Nature They ought to be wary God and his Word ought to be consulted 4. He was Condemned God himself passing the Sentence that he should be
prescription and favourable presence of that God who can work what he pleaseth even by the most contemptible ways Secondly The Term of time unto which this Action was extended this compassing the City must be done every day once for six Days together but on the Seventh Day they must Surround it seven times successively ver 3.11 13 14 15 16. Israel walks their Circuit six times over for six Days and on each Day return into their Camp Re Infectâ nothing was effected in order to Jericho's Overthrow so long a time they are held in suspence for the exercise of their Faith and Patience Had they not taken the Seventh Turn upon the Seventh Day and made likewise Seven Circuits upon that Day Had they compass'd Jericho one Day less than Seven Days or one time less than seven upon the Seventh Day the Walls of Jericho had never fallen God will have the Condition of his Promise exactly observed before he will turn it into a performance Whence some observe That the Septenary number is much Nobilitated not only in Sacred but also in Profane Writings especially in such who had drawn any Doctrine of Divine things out of Moses Pentateuch as Cicero calls this Seventh Number Rerum omnium nodum the knot that ties up all things And that most Ancient Poet Linus calls it Cunctorum rerum originem the Original of the six sort of Created Beings 1. Angels 2. Elements 3. Inanimate Bodies Stones Metals 4. Plants which live but want sence and motion 5. Animate Brutes 6. Rational Man All those flow from God and return again to God as the Original Being of all And the Scripture saith when God had created all things in six Days he rested on the Seventh Day returning as it were into the Abyss of his own Eternity The Eleventh Remark But above all the Sacred Scriptures seem to put a great Veneration upon this Septenary Number both in this place and in many other places As 1. We have here seven Priests seven Trumpets seven Days seven times compassing the City and upon the Seventh Day seven times yea and frequently the number of seven is made use of in the Levitical Law Exod. 13.6 7. the Unleavened Bread was eaten seven Days Levit. 4.6.17 and 8.11 the Bloud was to be sprinkled seven times Levit. 8.35 and 16.14 Aaron at his Consecration must abide at the Tabernacle Door seven Days Levit. 12.2 the Mother of a Male Child was Unclean seven days Levit. 13.5 The Leper for his Tryal must be shut up seven days Levit. 14.8 He must tarry out of his Tent for his cleansing seven days Levit. 23.15 Seven Sabbaths for the Wave-offering Levit. 25.8 Seven Sabbath of Years for the Jubilee and Numb 8.2 Seven Lamps in the Tabernacle c. Moreover 't is said yet seven Days and the Floud shall come Gen. 7.4 And Abraham must have seven Lambs Gen. 21.28 29. And Noah waited seven days and other seven days Gen. 8.10 12. Jacob Served seven Years for Rachel Gen. 29.18 20. And Samson had seven Locks Judg. 16.13 And Samuel appointed Saul to stay for him seven Days 1 Sam. 10.8 and the Elders of Jabesh had seven Days respit 1 Sam. 11.3 And the Gibeonites hang'd seven Sons of Saul 2 Sam. 21.6 And Solomon observes this number of seven Years in building the Temple 1 Kings 6.38 And in many other things 2 Chron. 7.8 9. and Elisha prescribed Naaman to wash 7 times 2 King 5.10 c. In a word the time would fail me to mention more The Visions in the Revelations are represented under this Septenary Number as seven Seals seven Angels with seven Trumpets the seven Vials The Reason of such frequent use of this Number in Scripture may be supposed to be this because God was pleased to begin and to finish all things concerning the Worlds Creation in seven Days six whereof were destinated to the perfecting of the work it self in the six several parts of it as is above mentioned and the Seventh Day was appointed to be an Holy Rest wherein the Creator himself drew in that Emanation of his creating Power into himself as into a Resting of it and wherein his Creatures might after a certain manner partake with him of that Rest every Sabbath for his Glory and for their Good So that the Sabbath seems to be the Mystery of this Septenary Unity and God making the first Week to consist but of seven Days Hereupon the true measure of all time whether of Man's Life or of the Ages and Centuries of the World from its Creation to its Dissolution is nothing else but a continued Revolution of seven Days or Daniel's Weeks The Divine Poet saith Numero Deus impare gaudet God loves the odd Number therefore Seven is call'd the first Number because therein Heaven and Earth do meet together to wit God and his People upon the Sabbath Day 'T is the observation of a Cabalist that Three is the Father of all Numbers and Two is the Mother great with Child in Four which is its Square these two three and four make Seven till the Seventh Day no Sabbath not on the sixth or fifth c. This is the Day which the Lord hath made for God and Man to meet in and this Seventh Day here whereon Israel surrounded Jericho seven times was probably the Sabbath Day however one of the seven must be the Sabbath whereupon Marcion accuseth God of Inconstancy for requiring Israel to Rest on this day before but here to surround the City to whom Tertullian Answers Humane Works are forbid on the Sabbath not Divine and those are Divine Works which God commands That Law God laid upon Man and not upon himself God in this Case did dispense with his own Law The Twelfth Remark is the Consequents after all the before-mentioned Concomitants No sooner had God Cursed the City Ver. 17 18 19. and the Ark of God had compassed it seven times on the Seventh Day no sooner had the Priests sounded their Trumpets and the People shouted with a great shout but presently 1. The Walls of Jericho fell down flat to the ground ver 20. as God had foretold ver 5. which gave the Army of Israel an easie entrance into the City we must suppose that the Priests Sounding and the Peoples Shouting were the Triumph of their Trust in God for 't is call'd the Victory of Faith that made these Walls fall Hebr. 11.30 the Faith of Israel must needs be very strong here who could sing a Triumph now with so loud an Acclamation as if they had already got the Victory into their hands before they beheld the Walls to slide at all They were assur'd that God would perform what he had promised ver 5. nor may we imagine that all the Walls which Israel had compassed daily c. fell flat to the Earth but only that part which was now opposite to Israel's Army which was enough for their entrance at so wide and so prodigious a breach as entertained
Keeping carefully and 3. In Distributing prudently to every Priest and Levite their Portion and Proportion Remark the Fourth When Nehemiah had left nothing undone that might become a Vigilant and a Valiant Ruler he shuts up all with this Holy Ejaculation Remember me O my God c. ver 14. that his God saith Wolphius might put a Candid Construction upon all his Kindnesses so the Hebr. is for good Deeds to God's House in Restoring all the Ordinances thereof to be duly observed as he had done before Chap. 5.19 See there wherein N. B. he did what God hade him do Put me in Remembrance Isa 43.20 and 62.6 7. saying Lord forget not my Labour of Love Hebr. 6.10 Not that God needeth any of Man's Memento's but speaking after the manner of Men he alludeth to the wipings out of a Table-Book God is said to have a Book of Remembrance Mal. 3.16 and good Nehemiah would not be wiped out of that Book nor blotted out of the Book of Life Rev. 3.5 as Piscator senseth it here N. B. This good Man was far from that cursed frame of the wretched Monk who in his Dying hour blasphemously belched out these words Redde mihi Deus aeternam Vitam quam mihi Debes God give me Heaven which thou owest me Not like that foul-mouth'd Vega another Popeling who cry'd Coelum gratis non accipiam I scorn to have Heaven as a free gift quite forgetting that Eternal Life is the gift of God and not any wage for Man's work Rom. 6.23 Nor was Nehemiah here like that Third Popish Justitiary who most daringly bluster'd out Non habeo Domine quod mihi Ignoscas which is in the Language of our late Executed Jesuits I die as Innocent as a Child unborn and have no Sins for God to pardon No Nehemiah said thus in the sense of Augustin saying Certum est nos facere quod facimus sed Deus facit ut faciamus Sure it is we do what good we do but 't is God alone who causeth us so to do 't is God that works all our good works in us and for us Isa 26.12 and without Christ we can do nothing John 15.5 and from him alone is our Fruit found Hos 14.8 hereupon the Church in Canticles is no where commended for the beauty of her Hands those Acting Members because her Bridegroom alone wrought all her good works for her and would rather have her to abound with good works in silence than that she should boast of them at all therefore ought we all to say in our loftiest Enlargements and highest Attainments Not unto us O Lord not unto us but to thy Name be the Praise Psal 115.1 This is the Godly Man's Motto and his Daily Practice Gen. 41.16 Acts 3.12 16. 1 Cor. 15.10 'T is not our Pains but Christ's Pounds that gains Ten Pounds Luke 19.16 N. B. I am thus large on this Remark for Refuting that Lying Doctrine of the Romish Merit bolster'd up by these words of Nehemiah See more of this Point upon ver 22. The Third Part of this Chapter consists also of a Malady and Remedy Remark First Upon the Third Malady to wit the Prophanation of the Sabbath are First The Matter that was done in Nehemiah's sight namely Treading of Wine-Presses bringing in Sâeaves of Corn lading of Asses c. ver 15. all on the sabbath-Sabbath-day which were expresly forbidden by God's Law Exod. 20.10 and 34.22 c. As their Asses ought to have Rested on that Day so their Wine-Press treading saith Wolphius might then have been waved without Damage so could not be a Work of Necessity Remark the Second The Persons that Prophaned the Sabbath ver 16. The Men of Tyre who being Infidels saith Menochius gave the Grand Occasion of this grievous Sin for Tyre a near Neighbour to Judea and famous for Fishing because it bordered upon the Sea and a great Mart-Town for all manner of Merchandise Ezek. 27.3 c. yea those Merchants of Tyre had their Factors dwelling in Jerusalem who Sold all sorts of Ware publickly upon the Sabbath-day unto the Jews which they ought not to have done for that was God's Market-day and not Man's Nor ought the Jews to have bought them for thereby they made themselves worse than the Tyrians because they knowing God's Law ought to have been better had there been no Buyers there would soon have been a ceasing of Sellers c. Jeremy condemns it Jer. 17.21 Remark the Third The Place where all this was done 't was in Jerusalem that Holy City whose Citizens saith Vatablus should more conscientiously have kept the Commandments of the Lord they being then the only People of God in the whole World and where the Sanhedrim sate and great store of Priests and Levites to Instruct them N. B. This is added as a notorious Aggravation of their Sin in a City where God's House and Presence was So that this Prophanation of the Sabbath in such an Holy City was a manifest high Affront both to God and Man Remarks in the next place upon the Third Remedy are First Nehemiah was Centoculus had as it were an hundred Eyes an Eye in every Corner to observe whatever was out of Order therefore 't is said He saw this Sin also in Judah ver 15. He sits not down satisfied with Discovering and Redressing the two former Maladies but quickly discerning this Third likewise he smartly sets himself to Remedy this also chusing rather as a Learned Commentator Phraseth it to be accounted a busie Justice than a quiet Gentleman To which I add This good Man was thus Seraphically blown up with such a pious Zeal as if he were resolved it should never be writ upon his Tomb-Stone after his Death This Man did no good among his People Ezek. 18.18 Remark the Second He solemnly protested against these Sinful Actions and admonished them before Witness saith Vatablus to forbear ver 15. but he is more sharp with the Rulers saith Wolphius than he was with the Vulgar Jews or Tyrians the Buyers or Sellers ver 17. because the Sin was committed either by the Countenance or at least by the Connivence of those Rulers who ought to have restrain'd and severely punish'd such notorious Offenders therefore in an high Transport he calls them a Company of Traitors to Church and State ver 18. Abetting their Predecessors Sins which had so lately provoked God's Wrath against them Jer. 17.27 and now daring Jehovah to a Duel as Caligula did his Jove in renewing the same Sins as if stronger than God 1 cor 10.22 c. Remark the Third This Godly Ruler to prevent the Prophaning of the Sabbath Commands the City Gates to be shut when it began to be dark the Evening before the Sabbath ver 19. beginning their Sabbath at the Evening before Levit. 23.32 that there might be due Preparation and that the Sabbath might be Sanctified without any Interruption saith Sanctius and it soon began to be Dark at the Gates even at the Sun-setting
Feast of first fruits at the beginning of Harvest and the Feast of Ingatherings at the end thereof About this time 't is more than probable Cain and Abel brought their oblations to the Lord 't is likely what their practice was then did afterwards become a Law Exod. 23.14 15 16. And this custom was not only Mosaical observed by the Jews alone but it was also natural practic'd likewise by the Gentiles for Aristotle in his eighth book of Ethicks telleth us that there was a time observed for publick Sacrifice about Harvest among the Heathen and Pliny records of Numa who was the Roman Moses that he made a Law which enjoin'd the people to take nothing of the Harvest to themselves before they had Sacrific'd their first fruits to God and that at the end of Harvest there should be publick Sacrifice This is reported to be Numa's Law that great lawgiver to Rome Heathen as Moses was to the Church in the Wilderness but it was undoubtedly practic'd before either Numa or Moses for here Cain and Abel performed this service the one brings his Sheaf the first fruit of his ground Harvest and the other his Sheep or Lamb the firstling of his flock All which doth instruct all men 1. That they must Honour God with their substance Prov. 3.9 Though not in that way as they did yet in other ways which the Gospel prescribeth laying out which is but a lending to the Lord who repays all well again Prov. 19.17 in pious and charitable uses as their tribute to the King of Kings 2. It teacheth us that both the Beginning and the Ending both of the year and of our lives should be devoted unto the Worship of God he is our Alpha and Omega the first and last of our lives as well as of our services The first fruit of our youth and the ingatherings of our Old age must be both dedicated to the Lord. The second distinct and definite sense is at the end of the week to wit on the Sabbath-day for that was then the end of the days of the week and at that time there was no other distinction of days yet recorded save only that seventh or Sabbath-day which shut up the six foregoing days So was the end of the days of the week and was after a special manner sanctified by God himself from the beginning for his service Gen. 2.2 3. Therefore 't is very probable this seventh or sabbath-Sabbath-day must be the most seasonable day on which those two Sons of Adam did honour their Creator with offering to him some of their Creatures he had given them as their Homage to the Lord of Lords when they rested on that day from their works as God had done before from his for seeing the Sabbath had its Institution at the beginning of the World 't is altogether improbable that the observation of it was deterred until the time of the gathering of Manna in the Wilderness Exod. 16.23 which is the first place after its first Institution that mentioneth its observation But the first Ages after God had made the World and before the flood marr'd it did certainly observe the Sabbath and the returns of Gods service were frequent not only yearly but weekly at the end of the Week as well as at the end of the Year because this memorial of the Worlds making concern'd that age and that especially which first lived in the World as well as the following Ages thereof to regard and remember indeed 't is likely enough the Sabbath was much neglected and forgotten before the Law Therefore God solemnly made a revival of it upon Mount Sinai Exod. 20.8 and did often oblige the observation of it after as Exod. 31.14 15. and Levit. 23.3 c. God made known to them his Holy Sabbath Neh. 9.14 Notwithstanding all the neglects of the Sabbath by those Antediluvians or Fathers before the flood who were bad men yet there were other good men the Holy Patriarchs who did from the beginning most conscientiously keep it and who did all along most carefully instruct their Children in the sanctification of the Sabbath and in the service of God by Sacrifice upon the Sabbath-day And I cannot but think not seeing any ââgent reason to the contrary but that this first Holy Patriarch Adam thus train'd uâ his Sons who according to their Education offer'd up to God on the Sabbath-day Hence may be inferred 1. That there hath been a joint and publick worship of Parents and Children at one time and in one place from the beginning of the World Hence the Hebrew Rabbins have a saying that whoever despiseth the publick Worship of God in the true Church here on Earth doth destroy his interest in the Paradise of God hereafter in Heaven which Jewish saying doth not disagree with that of Solomon he that Despiseth the Word shall be Destroyed Prov. 13.13 2. 'T is a most comfortable mercy a blessed Priviledge when Parents and Children do join together in the true Worship of God As Adam and Eve with their Children did So that our first Parents had the help not only of their Sons pains in feeding their Sheep and tilling their ground but also of their Piety in the Worship of God wherein they had educated them as well as in worldly affairs as before 3. Those pious Parents are a pattern to all Parents in taking care for their Sons Souls as well as their Bodies and teaching them their general as well as their particular calling Godly Adam did not only make frequent atonements to God for his Sons as Nonesuch Job did for his day by day continually Job 1.5 But he also taught them to sacrifice for themselves for he well understood his Sons loss by his own fall and therefore he learnt them to repair this loss by sacrifice on the Sabbath which pointed out Christ to them from whence alone they must expect their atonement Alas how many Parents do but discharge the one half of their charge towards their Children while their whole care is to teach them a worldly Trade for the Life of the Body but are altogether careless to learn them the trade of Godliness which is profitable to all things 1 Tim. 4.8 and 6.6 For the life of their Souls This is to take more care for the Shoe than for the foot for the mouth than for the mind whereas Indeed all corporal pains without Spiritual Piety is but unprofitable Sweat This ãâã ãâã ãâã ãâã ãâã or Parents instructing their Children is an ancient and should be the constant care of all and no duty can be more clear than this both in the Old and New Testament Hereby the Church of God is propagated and the blessing of the Covenant is conveyed from one Generation to another when Parents learn their Children the things of God The 3 circumstance is the place where which the Scripture of Truth mentions not yet the Hebrew Doctors undertake to tell us thus far that in the same place where Adam first
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-Preparation-day to prevent any servile Work upon their high sabbath-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 âândred 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
slew them in their Flight Therefore 't is said The Lord fought for Israel ver 14.42 melting the hearts of their Enemies and making them run away in a Fright God Affrighted them Josh 2.11 and 5.1 The Third Remark is The Unparallell'd Trophies of this Glorious Victory even hung up in Heaven it self far more famous than those hung up in Westminster-Hall even in the very Coelestial Orbs Namely the standing still of the Sun over Gibeon and the Moon in the Valley of Aialon ver 12. while the full Conquest was accomplished This was effected by the power of Joshua's Prayer and by the force of Joshua's Faith For he was stir'd up by an extraordinary instinct of God's Spirit to pray for this Miracle unto the Lord this is call'd His speaking to God ver 12. and he had confidence of success Therefore did he venture to utter his Command upon those two great Luminaries to obey him even in the presence and Audience of the People while they were pursuing their Enemies Joshua feared that the length of an ordinary Day would not last him long enough to compleat his Conquest therefore did he beg of God to lengthen out that Day by the Sun and Moons standing still that he might have time long enough for his great Work in cutting off those Cursed Canaanites before they could reach their fenced Cities Let us as Moses did Exod. 3.3 turn aside to behold this Bundle of Wonders taking a prospect of the particulars both in the History and in the Mystery First in the History First Behold and Wonder that the Glorious Sun of the Firmament which runs its race with a Gyant-like strength Psal 19.5 should yet be stop'd in its Race-running by the Command of a meer Mortal Man saying only Shemesh Dum Sun be silent Hebr. yet these words spoke to it puts a spoke into its Chariot-wheel and hinders this Champion in his full Career and stops this Bridegroom from going down to his Bride unto whom he is said to hasten Ecclesiast 1.5 Running Six Thousand Miles in one Hour according to the Computation of Learned Artists Secondly Behold and wonder that the Primum Mobile the whole frame of the moveable Heavens should obey the voice of this Man and stand still with the Sun So that the Supreme Sphere wherein are the fixed Stars stood still also so that the whole Course of the Heavenly Bodies was altered It was no Poetical Phrase as some interpret ver 13. but it was really done though no Heathen Writers mention any such halt made in the Heavens for we have no Authentick Author among them till the Trojan War which was a Thousand Years after Joshua N. B. Note well here was a Sabbath of Heaven for such as had not kept a Sabbath on Earth which might be just so many Sabbaths of Years from the Creation as there were Days in their Solar or Lunar Year or just so many Jubilees from the Creation as be Weeks in the Year This may help to fix Chronology right as Sadler in his Olbion observeth Thirdly Behold and wonder that not only the Sun and the Heavens but also the Maker himself of the Sun and the Heavens even the great God of both Heaven and Earth did obey the Voice of a Man ver 14. This was what God promised that Man should Command God concerning the Work of his hands Isa 45.11 Oh Glorious Condescension that a Mortal Man should Command the Immortal God c. Fourthly Behold and wonder that one Day should become two Days without any Night intervening There was no Day like this ver 14. not only because God obeyed Man as above but also because of the length of this Day being as long as two Days for the Sun is said to make an Halt and hasted not to go down about a whole Day ver 13. That is for the space of a whole Artificial Day between Sun-Rising and Sun-Setting for that was the Day which Joshua both needed and desired a Day to give him Light for his Work that the Night might not come too soon to hinder his pursuit and Slaughter of the Enemy No Day was like this in length about that Climate the Comparison being so limited and not of Universal extenty for the Hyperboreans as Greenland c. have a longer Day of half a Year long no not Hezekiah's Day wherein the Sun run back ten degrees which as some compute consisted of 32 Hours but this Day consisted of 36 Hours if not of 48 according to the Opinion of others Secondly As to the Mystery First Behold and wonder How the Sun 's standing still so long over Gibeon without Variation could not but greatly confirm the Faith of those New-Converts the Gibeonites when they saw God's Glorious Candle shine upon their Heads so long together without any declining as that was the expression of Job's comfortable time Job 29.3 so this was a Confirmation of their Embracing Israel's God Secondly Behold and wonder how Joseph's Prophetick Dream was here fulfilled There it was foretold that the Sun and Moon should do obeisance to Joseph himself But here it is performed that the Sun and Moon do Obeisance to a Son of Joseph even to this Joshua as Gen. 37.9 Hereupon this Miracle was sealed with a Miraculous Day of three Days long as Dr. Lightfoot saith Thirdly Behold and wonder how great is the power of Prayer even a kind of Omnipotency is ascribed to it as Luther said It hath a Command over all the Elements As 1. Over the Air Jam. 5.17 2. Over Fire 2. Kings 1.16 and 1 Kings 18.37 38. 3. Over Water Exod. 14.15 16. And 4. Over the Earth Numb 16.29 c. Psal 106.17 Yea 5. Over the Sun and Moon here 6. Over the Angels 2 Kings 6.17 7. Over God-Man Christ the Lord of Angels Gen. 32.26 Hos 12.4 and Matth. 15.26.28 8. And Lastly Over the Great God Exod. 32.10 where God bespeaks his own freedom as if Moses's Devotion had been stronger than God's Iudignation saying Let me alone So here and Isa 45.11 Fourthly Behold and wonder How in the Gospel a more Glorious Sun than this Sun of the Firmament stood still even the Sun of Righteousness Mal. 4.2 when blind Bartimeus cryed to him 't is said expresly Jesus stood still Mark 10.49 because he had power with Christ by his strong Faith breaking through all Obstructions as the clouded Sun doth c. casting away his Coat though a Beggar he stands not upon the loss of it and above all in stopping this Sun of Righteousness in his Journey Therefore his Name is celebrated in the Gospel when many Mighty Monarchs are either passed over in silence or else lie shrouded up in the Sheet of Shame Oh that we with our cries could constrain Christ to stop his departure from us as they did Luke 24.29 crying Vespera jam Venit nobiscum Christe maneto Extingui lucem ne patiare tuam 'T is towards Evening Oh that at Evening time it may be light as
Abimelech Judg. 9.22 8. Three and twenty under Tolah and two and twenty under Jair Judg. 10.2 3. 9. Six under Jephthah seven under Ibzan ten under Elon eight under Abdon Judg. 12.7 9 11 14. 10. Twenty under Sampson Judg. 15.20 11. Forty under Eli 1 Sam. 4.18 12. Forty under Samuel and Saul Act. 13.21 13. Forty under David 2 Sam. 5.4 and under Solomon as here ver 1. After this manner of reckoning both Junius and Piscator make up the number of four hundred eighty Years the Difficulty of this Computation ariseth only from the Times of the Judges but 't is done away by including the Years of the Oppressors in the Years of the Judges and reckoning from Rest to Rest which is more certain than their Opinion that reckon the other way Yea and 't is the more to be embraced not only as it was the Opinion of Dr. Lightfoot but also of that famously Learned Antiquary Dr. Vsher c. The Second Remark as to the Year 't is the fourth Year of Solomon's Reign which was the 2993. Year of the World Solomon had spent the former Years in settling his Kingdom and preparing all manner of Materials wherewith to build the House of God and as to the Month it was in Zif which signifies Brightness for in that second Month or April Moon then are Plants in their greatest splendour for Abib signifying the Spring was the first Month of the Sacred Year Exod. 12.2 and 13.4 and as to the Day Solomon began to build this wonder of the World upon the second Day of this second Month 2 Chron. 3.2 not on the sixth as Calvisius saith nor on the eighth as Capellus much less on the twenty ninth as Scaliger Solomon began not this great building in the first Month though a wise Builder and would lose no time that was seasonable for building Work the Reason rendred by Peter Martyr is He was hindred in Abib because in that Month the great Feast of the Passover was kept by the King and Kingdom The Third Remark as to Time is the interspace betwixt the Inchoation and the Consummation of the Temple this we are told ver 37 38. is compleat seven Years and the odd six Months are necessarily implied as much time as laies betwixt the Month Zif wherein he began to build and the Month Bull their eighth Month which signifieth Fading for in October Leaves fall off and all flowers fade away Though Solomon began to build upon the second Day of Zif yet this House no more than Rome could not be built in a Day as the Proverb is for notwithstanding his Myriads of many Hands to help it forward He could not finish it until his Eleventh Year whereof the odd six Months were a part and every thing considered this wise Master Builder may not be wondered at for being so long a time about as some call it a little Fabrick but assuredly he made a very good dispatch of so great a Work Considering 1. That the Temple it self properly so called was for Quantity the least part of the Edifice there being very many and great buildings in the several Courts both above ground and under ground And considering 2. The choicest and chiefest Curiosity of Art which was used here and the fewness of exquisite Artists in that Age. This would require a long time for the doing of it N. B. Josephus tells us it took up a vast time to level the Ground which before was uneven and full of Hills and Valleys before they could dig for a sure Foundation and Peter Martyr says excellently here let Men consider other Examples as 1. The Building of Diana's Temple did employ all Asia for two hundred Years And 2. The building of one only of the Pyramids employed three hundred and sixty thousand Men for twenty Years together both which are affirmed by Pliny Plin. 36.12 Then will they leave wondring why Solomon was so long in his c. Thirdly the Remarks upon the Efficient Cause The first is as Solomon was the principal Builder so had He Instruments not only Humane Helps many Myriads of Mens Hands both Masons Carpenters Carvers Painters c. but which was above all He had a Divine Message in the midst of his building the Word of the Lord came c. ver 11. either by Ahijah or by some other Prophet both for his Instruction and Encouragement in his building Work The Second Remark is the Purport of this Divine Message was not only to strengthen Solomon's Heart in his Work as Jonathan had strengthened his Father's Hands in the Wood 1 Sam. 23.16 But also to Caution him saith Peter Martyr that he might not place his Confidence in the Merit of this external Aedifice for the perpetuating the Grandeur of King and Kingdom But if ever he expected to inherit the Promises which God had made to him of his being a None-such c. It must be with this Proviso si ambulaveris If thou wilt walk before me c. ver 12 13. intimating that God had more respect to Solomon's faithful Obedience to his Word than unto any magnificency of that glorious Work This God spake to him while he was in his building Work though some say it was after he had finished it and is here placed by Anticipation seeing it is said both ver 14. and 9. So Solomon built the House both which come in as an Epilogue to that which went before N. B. Signifying to him that the Lord dwells not in Temples made with Hands Act. 7.48 But the Man that is of a sanctified Heart and Life is God's true Temple such an one saith Christ my Father will love and we will come unto him and make our abode with him Joh. 14.23 So Strigilius whereby Solomon might be withdrawn from all Superstitious Confidence in the external Work Fourthly The Form and Figure of the Temple ver 2. Remarks upon it First In General the three Dimensions in Philosophy are here with all exactness observed namely Longitude Latitude and Profundity and the Form or Figure of the Temple saith Peter Martyr did not much differ from that of the Tabernacle yet was it twice as large in all it's Dimensions as plainly appears by comparing them And the sweet Symmetry and Harmony of those three Dimensions in measures is very remarkable For 1. 60. to 20. the length to the breadth is trible or as 3. to 1. 2. 60. to 30. the length to the heighth is double or as 2. to 1. and 3. 30. to 20. the heighth to the breadth is sesquialter or one and an half as 3. to 2. which are the Proportion's congruous to the three great Concords in Musick commonly called a Twelfth an Eighth and a Fifth which therefore must needs be a very grateful Proportion to the Eye as that Harmony in Musick is so exceedingly ravishing to the Ear. The Second Remark as to particulars 1. The length of the Temple from Wall to Wall was sixty Cubits of the
and tired themselves in vain Elijah Jeers and Ridicules both their Persons Actions and Idols taunting them with saying Baal was so busie in pursuing his Foes that he had no leisure of attending his Friends c. N. B. Which teacheth that all Jesting is not unlawful faith Peter Martyr save that only which intrencheth upon Piety and good Manners saying that ãâã ãâã ãâã ãâã ãâã which Paul condemns Eph. 5.4 is taken for ãâã ãâã ãâã ãâã ãâã Salt Jests and Scurrility not for an inoffensive Vrbanity or a pleasant facetiousness of Speech Mark 7. When Baal's Priests end and can do nothing with all their ridiculous Endeavours all the day long then Elijah begins at the time of the Evening Sacrifice ver 30 to ver 40. who no doubt did all by divine Direction He 1. calls the People to come away from those falle Prophets that had so long seduced them unto him the true Prophet of God 2. He repairs the Altar of the Lord which Baal's Worshippers had demolished with twelve Stones representing the Twelve Tribes thereby renewing the Covenant betwixt God and Israel now when Ten Tribes were Apostatized ver 30 31 32. 3. He orders twelve Barrels of Water supposed to be fetch'd from the Sea near Carmel when the drought had dried up all their Land-Brooks to be poured upon the Wood and Altar to avoid all suspicion of any Collusion in hiding Fire any where under such a vast quantity of Water which ran upon the Altar and filled the Trench too that the reality of the Miracle might be made the more manifest by a greater fervency of such a Fire as to lick up all ver 33 34. 4. Then betakes he to Prayer for fire c. 36 37 38. wherein though the Prophets of Baal had cried loud yet this Prophet of God cried louder saying Hear me O Lord hear me well knowing that God and not Baal was the true Prayer-hearing God N. B. The Baalites Prayers had been long and tedious to a deaf dumb and dunghil Deity but Elijah's Prayer was short and pithy charging God with the care of his Covenant of his Truth and of his Glory N. B. Nor did his twelve Stones for repairing the Altar and his twelve Barrels of Water wherewith he filled the Altar and Trenches any less rebuke the Ten Tribes for falling off from the Two in the Worship of God N. B. This is beyond doubt that his strong Crys of Faith did reach the Throne of Grace and soon discover to Israel that Elijah's God was unlike Baal neither talking nor travelling nor pursuing nor sleeping not a God of such a narrow Uunderstanding as unable to mind two things at once But as he is the Creator so the Governor of all things both in Heaven and Earth and hath the command both of Fire and of Water at all times and as an Evidence hereof at this time he first sends fire to consume Elijah's Sacrifice and not only to lick up the twelve Barrels of Water that filled the Trenches by that flash of fire but after gives abundance of Water in a plentiful Rain also to remove the Judgment of Drought and Famine insomuch that when Israel saw the first Sign that God had answer'd by Fire to the Prophet's Prayers they cry out as fully The Lord and not Baal is God the Lord is God and he can give us Water as well as Fire if our Sins hinder not N. B. They might say Oh well is it with us that this fearful flash of fire hath not consumed our own flesh for our Idolatries as it hath done the flesh of the burnt Offering and licked up our Blood as it hath all the Water in the Trench and so they might acknowledge God's Mercy as they did his Power twice over ver 39. Remark the Sixth is the Execution of Justice upon Baal's Prophets and the return of Rain after a long Drought of Three Years and six Months from ver 40 to 46. wherein Mark 1. Elijah strikes while the Iron is hot he takes hold of this Opportunity while the Peoples Hearts were warm with the fresh Conviction of this wonderful Miracle and bids them take those juggling Priests and let not one of them escape v. 40. and kill them at Kishon that their Blood might help to fill that River which their Idolatry had emptied by the Drought N. B. All this Elijah might lawfully do at God's direction and according to God's Law Deut. 13.5 and 18.20 for which like Justice Jehu is afterwards commended 2 Kings 10.28 and probably he had the consent of the King who found them Impostors and was assured of Rain when this Work was done c. indeed Luke 9.55 Our sweet Saviour rebukes that over-hot Spirit which would call Fire from Heaven to consume such as slighted him this he said was not suitable to the Gospel of Peace but Elijah was a Restorer of the Law c. Mark 2. After this Execution of Justice Elijah foretels Mercy was now coming ver 41. saying to Ahab Haste thou from Kishon up to thy Tent on Carmel and refresh thy self there after thy long fasting day The chief cause of the Drought being now removed God will send Rain therefore go eat thy Bread with joy and drink thy Wine with a chearful heart c. Eccles 9.7 For Col. Haânon c. Hebr. I hear a Wind whistling in the Heavens and presaging abundance of Rain He heard this noise with the Ears of his Faith saith Osiander when none else did hear it Mark 3. Ahab now satisfied with news of Rain goes up to his Repast and Elijah goes up to his Prayer ver 42. minding more God's Glory in that great day's Work than his own Refreshment Josephus saith He prayed sitting but 't is otherwise expressed here He put his face between his knees the very posture saith Peter Martyr wherein the Babe layeth in the Womb with his Head between his Knees N.B. This was a Gesture of his deep Humility as unworthy to lift up his Eyes to God of his remembrance with thankfulness how he was brought to light from a miserable beginning at his Birth and now was about to be as it were born again after his three Years and half absconding in the Womb of Providence The Prophet prays for Rain in this posture which strained all the strings of his Head Heart and whole Body well knowing though God had promised Rain yet would he have his Prayer to fetch it and therefore no wonder if the Apostle say He prayed earnestly James 5.17 18. And though 't is not told us what he prayed yet this is Recorded his Prayer was so earnest that he opened Heaven by that Key Mark 4. The Prophet unwilling to break off his Prayer sends his Servant which Vatablus saith was the Widow of Sarepta's Son to watch the first rise of a vaporous Cloud out of the Sea ver 43. Elijah had pray'd saith Sanctius that the Fire might descend immediately for a speedy freeing of his own Faith and for
that excellent compound of a Right Hearer 1. The Attention of their Ears appeared in their standing up ver 5. to hear the better and more fully 't is said The Ears of all the People were Attentive to the word ver 3. they even prick'd up their Ears so Montanus saith 2. The Intention of their Hearts The former Phrases import not only their Attention External but also their Affection Internal to what they heard of Truth deliver'd out of the Law this made them to draw up the Ears of their Souls to the Ears of their Bodies that so one Sound might pierce both at once so those good Souls did Luke 19.4 8. where they as it were hang'd their Ears at Christ's Mouth as the Original ãâã ãâã ãâã ãâã ãâã there signifies as being loth to lose even the least part of his precious Language So here their doubling of the Answer Amen and Amen ver 6. was an evidence of great Elevation of their Hearts giving not only Assent but also having assurance that their Prayers would be granted the Septuagint is So be it c. 3. The Retention of their Memories Man's Memory lost its Retentive faculty when wounded by the Fall of the first Adam but the second Adam heals it by his Spirit which so accompany'd the Word here that now they remembred what God had commanded them to do by Moses Deut. 31.11 c. the remembrance of so long a Neglect set them on weeping Mark 5. Hereupon Nehemiah gives them an Amicable Dismission bidding them to break off their Sorrow now out of season and go away to eat the fat and drink the sweet c. for the joy of the Lord was their strength ver 10. intimating that their Rejoicing in God who had now done such great favours for them in restoring their Land City and Worship to them would both please God more and profit themselves better saith Junius for should they indulge their Griefs it would weaken both Body and Mind whereby they will be both unfit for God's service and become an easie prey to their Adversaries The Levites also concurr'd to allay their Passions ver 11. and then they went away and kept an Holy Jubilee of Joy ver 12. Remark the Third Upon the Feast of Tabernacles described in Special Mark 1. After the Day of their Jubilee of Joy call'd so from Jobal Hebr. a Trumpet that was blown in token of Triumph the Princes Priests and Levites came the next Day to Ezra that perfect Scribe Matth. 13.52 for his fuller and further Information of them in the Law of God This was saith Wolphius a good evidence both of their Humility and Piety in not pretending to any more Knowledge than indeed they had preferring rather to proclaim their own Ignorance in order to their better Edification than to preserve their Reputation among the People ver 13. The wisest know but in part here c. 1 Cor. 13.9 Mark 2. Ezra informs them of a farther Feast which ought to be celebrated in this seventh Month ver 14 15 16. Namely the Feast of Tabernacles or dwelling in Booths which God had plainly commanded Levit. 23.34 to 44. Deut. 16.13.14 15. These very Teachers of the People came to be Resolved of their Doubts in cases of Conscience saith Junius by Wise and Holy Ezra who was both Apt to teach the Truth ãâã ãâã ãâã ãâã ãâã 1 Tim. 3.2 and no less able to maintain it He Resolves them that none of those great things Hos 8.12 excellent things Prov. 22.20 and marvelous things Psal 119.18 written in the Law of God must be neglected especially this Feast of Tabernacles or Booths built of Boughs and Branches of thick Trees in a grateful Memorial of God's gracious Deliverance of them from Egypt when they Journied from Raamses to Succoth which signifies Booths Exod. 12.37 and 13.20 their first Rendezvouz and where they built Bowers c. and also of their Powerful Preservation in the Wilderness where they dwelt in Tents or Tabernacles N. B. And it likewise signified that the Remembrance of our Redemption by Christ out of this evil World should be perpetuated with Spiritual Joy in all Ages Zech. 14.16 to 20. Mark 3. The Celebration of this Feast here ver 17 18 19. It was a none-such Celebration which relateth not to the Matter saith Masius as if it had been wholly neglected from Joshua to Nehemiah 't is improbable that so many pious Princes Priests and Prophets within that time who were all expert in God's Law and some of them commended for their universal obedience to it Acts 13.36 should be guilty of so gross a Neglect Besides that this Feast had been observed is implied 1 Kin. 8.2 65. 2 Chron. 7.9 and particularly express'd Ezra 3.4 but this Lo-ken Hebr. non taliter respects the Manner only therefore saith he this Particle So is purposely added to shew this exceeded all former in Circumstances As 1st With so much Joy and Solemnity 2dly With so much Vnanimity saith Lyra all as one Man ver 1. 3dly Nor had they ever built Booths on the tops of their flat-roof Houses as now saith Cajetan 4thly Nor with that Religious Devotion say Junius and Piscator for whereas the first and last Day of that Feast were celebrated with an Holy Convocation Levit. 23.35 36. and John 7.37 but here Ezra Preached and the People willingly heard every day of the seven 5thly Nor with such a long reading of the Law which continued seven Days together says Osiander the People refraining all that time from servile Works 6thly On the eighth Day also they had a Solemn Assembly N. B. To prefigure our Christian Sabbath the first Day of the Week as likewise Christ's Tabernacling in our Flesh John 1.14 and Christians travelling toward Heaven having here no Dwelling-place settled on them Heb. 11.18 1 Chron. 29.15 c. Mich. 2.10 Nehemiah CHAP. IX THIS Chapter is a Narrative of a Solemn Day of Fasting and Humiliation wherein they make a most Humble Confession and an Hearty Acknowledgment First Of God's gracious Dealing with them in four Particulars and Secondly Of the great and gross Ingratitude both of their Fore-fathers and of themselves for all God's gracious Dispensations Remark the First The Marks and Signs of Sincere Repentance are set down here ver 1 2 3. as a Preparative to this Solemn Day Sanctius observes well those Fasters now had wept at the Feast of Tabernacles when their Consciences were awakened by hearing the Law Read to them and had been then stilled by Nehemiah and the Levites Chap. 8.10 11. because their Sorrow was then as unseasonable in a Day of Publick Joy and Triumph as the weeping of Sampson's Wife was at her Wedding Judg. 14.16 but so soon as the Solemn Feast was over which ended at the twenty second Day the next Day being a Day of Cessation they begin to keep a Solemn Fast on the 24th wherein they might vent their sorrows for their Sins more suitably and seasonably in order
late Lazarus lay four days in the Grave ver 17. and by that time as Martha said ver 39. He stinked what can Christ do with a Stinking Carcass The Faith of the two Sisters must needs be much shaken not only to see their Brother Dead but also to have himlie Buryed till he stank though Christ had sent them word He should not dye ver 4. That is not abide now in the State of Death he should not finally now dye Yet no doubt but this might be some offence to them That Christ with-hold that good from them to whom they might think it due because he loved them all when it was in the power of his Hand to do it contrary to his own word Prov. 3.27 And he had healing Vertue by him and could have Cured him at a Distance by a word as he had done the Centurions Servant Matth. 8 8 13. Yet saith go and come again to Morrow and I will give it Prov. 3.28 Christ still delayed these Expectants till the Carcase began to stink N. B. Note well he usually Reserves his Holy Hand for a dead lift till the Witnesses whom he loveth not only are dead but also stink in the Nostrils of Nations Christ defers his coming that he may shew wonders to the Dead and make them arise to praise him c. Ps 88.10 11 12. He will do here for these two Holy Sisters more than heal the Sick he will Raise the Dead and Lazarus must be let alone so long as none could Conjecture he had been in a Swound only but he must lie four days in the Grave be upon the border's of Putrification then was Christs Congruous Juncture of time wherein to manifest a more Mighty and Undeniable Miracle than to Rebuke a Fever Oh! How great was this Work to unite a Separated Soul to a Putrifying Body greater than had he been newly dead N. B. Notewell Then hold out Faith and Patience he will be seen in the Mount when our Faith flags and hangs the Wing giving up all for lost when strength is gone Isa 33.10 and 42.14 Psal 12.5 c. The 2. Remark is the Concomitants of the Miracle which concern the Comforters and the Comforted 1. The Comforters were of two sorts either 1. Vain and Fictitious such were the Jews that came from Jerusalem two Miles to Bethany to Comfort the two Sisters for their loss of Lazarus ver 18 19. Those made a wrong Construction both of Mary's weeping ver 31. And of Christ's groaning ver 36. In the former they mistook Mary's meeting the Messiah to be her Mourning at the Sepulchre and in the latter they Scoff Christ for his groaning as if grieved he wanted power to prevent this perplexity Yet did they hit right upon Christs weeping ver 36. Judging by his Tears of his Love N. B. Note well and if shedding some few Tears for Lazarus did Demonstrate his love Oh! Then how did he love us for whom he shed the warmâst Blood in his Body how ought we to love that love c. However they served to by Publick Witnesses of the Reality of Lazarus's Death at Jerusalem from whence they came There were 2. A Real and Efficacious Comforter such a Comforter was Christ though the Jews like Jobs Friends were but Miserable Comforters Job 16.2 For he Comforted these Mourners both by Word and Deed Now was the Physician present who had been long absent Indeed ver 30. He was not yet come into the Town for their Sepnichers used to be out of the Town as Lazarus's was There this Blessed Comforter stayed not going into the Town or unto the House of the two Sisters to Refresh himself after his Tiresom long Journey but would do his work firsh as Abrahams âcteruant did Gen. 24.33 Now come in 2. The Comforted Martha and Mary Martha minding the concerns of the Family and therein running two and fro first received the Report that Christ was come in deed Mary Entertaining the Jewish Visiters in the Dâaing-Room Luke 10 41. Heard not N. B. Note well Faith as Mary sits still in the Centre while love like Martha walks the rounds Martha comes first to meet the Messiah ver 20. After six days waiting for his coming two Days of his Abode and four Days at the least of Lazarus's Death ver 6. and 17. and 30. Would to God we could meet Christ every Sabbath Day In Martha's Faith we find 1. Her Officious care to find Jesus out of the Town not staying till Christ came into the Town and to her own Houseâ N. B. Note well Those are Virgins indeed that take their Lamps and go forth to meet the Bride-groom Matth. 25.1 The Messiah meets such Martha's that remember him in his ways Isa 64.5 2. Her Faithful Confession ver 21. If thou hadst been here c. Her only frailty herein was that she fastened too much upon Christs bodily dresence If Christ would Lazarus had not dyed though he had not been there He could have Heald him at Distance by a word only as Matth. 8.8 13. And that she believed not throughly in Christ she looked on him as one Gracious with the Father as a master of Request might have any thing for asking ver 22. Yet believed not his Godhead and that he was one with God Hereupon Christ the Comforter sets Martha the Comforted to the Rights ver 23. to 27. Christ tells her Modestly her Brother shall Rise agains N. B. Note well which may also Comfort us in the Decease of our Dearest Relations they are not lost but laid up with Christ who will bring them again at his coming 1 Thess 4.13 14. Martha understood Christs words concern'd the General Resurrection ver 23 24. Therefore he gradually Instructs her saying ver 25. I am the Resurrection c. that is the Auther of it and therefore thou need not doubt but I can raise up thy dead Brother by my own power c. This so Comforted and Confirmed Martha that she made a Confession equal with Peters Matth. 16.16 I believe that thou art Christ ver 27. Hereupon she returns home and by Christs Command calleth Mary secretly ver 28. Lest he should seem to Summon a Multitude which he foresaw would follow upon their own accord Mary arose quickly ver 29. love to her Lord helped her to Wings and made her do more than Martha fall down at his Feet ver 32. This Devotion of Divine Honour she had twice before this paid to the Messiah Luke 7.38 and again Luke 10.39 Her Diligence in hearing the word made her pay greater Respect to Christ than her Sister did yet had the same frailty with her ver 21. in being fastened too much to the Bodily Presence of Christ If thou hadst been here c. ver 32. N. B. Note well Oh! What a Sympathizing Spirit had our Blessed Saviour to weep with those that wept ver 33 34 35. according to Rom. 12 15. He first puts forth these passions of his Humane Nature in
even a Dog in a string leading forward a blind Man What Paul said afterwards from David's Pen Ephes 4.8 Psal 68.18 He led captivity captive and gave gifts to men even to the Rebellious This same Saul himself found by experience He that thought to have taken Christians captive is himself taken captive by Christ himself and he that would have brought the Saints bound from Damascus to Jerusalem is himself led blind far off from Jerusalem to Damascus Nor had he only a Man-Dog or a Devil's Ban-Dog now tamed to lead him but undoubtedly Christ himself took this Vessel of Wrath whom he had now made a Vessel of Mercy by the hand and led him all along to compleat his Conversion in the City O happy Israill whom Christ led through the Red Sea as an Horse through the Wilderness in the hand of his Leader that they might not stumble Isa 63.13 And oh happy Saul and oh happy Soul that have this sweet Saviour for a Leader though rebellious formerly such cannot miscarry c. 4. The continuance of his Blindness 'T is expresly said it continued for three days Acts 9.9 His present blindness he confessed afterward was caused by the transcendent splendour and glory that over-powered his natural Eye-sight saying I could not see for the glory of that Light Acts 22.11 Here is matter of great Admiration that the Proto-Martyr Stephen had such a mighty work of God upon him as inabled him to behold Christ in his great Glory Acts 7.55 which glorious sight did so dazle this silly Soul Saul here Oh then what a wonderful work of God will it be at the great Resurrection that shall inable such silly Souls as we are to look upon Christ in his greatest Glory Then shall we see him as he is 1 John 3.2 not as in a Glass obscurely like old men through Spectacles or as a weak Eye looks upon the Sun by some Medium as in clear Water so we behold him now while we are on Earth But the Beatifical Vision in Heaven shall be to see him as he is so far as the limited Nature of a created Being is capable of Then shall we see the King of Saints in his beauty Isa 33.17 As he sits at the Right hand of God infinitely out-shineth the brightest Cherub in Heaven Even a glimpse of this Glory struck this Saul with such a blindness as lasted three days This was a long Night to him who persecuted the Children of the Day 'T was a long time for him to be in Darkness for his so implacably attempting to blow out the Light of the Gospel N.B. Saul's time of Darkness carries a proportion with that dreadful Plague upon Egypt even that Plague of Darkness wherein the Egyptians saw not one another for three days Exod. 10.23 That they might know the worth of Light by the want of it and though they could not stir out of their places nor see one another yet as the Psalmist describes this Plague they could see horrible Spectrums and frightful Apparitions of Devils Psal 78.49 In which Three day's Darkness were the Israelites circumcised in Egypt which is supposed to be hinted at in Psal 105.28 whereby the Egyptians were restrained from Rebelling against God's Word in commanding Israel's Circumcision We may well suppose that Saul had no such frightful Visions for he was now no more an Egyptian but coming to be an Israelite indeed and whose heart Christ was circumcising during these three days Darkness No less time would humble him and teach him he had been spiritually blind in his self-conceit of Pharisaical Religion which was his Raging against Christ N.B. Some think that in those three days of his Blindness he had that Rapture into the Third Heaven which he mentions 2 Cor 12.2 However in this time Christ filled his mind now sequestred from all secular affairs with Divine Contemplations wherein he saw nothing but Heaven and wherein he learnt that Gospel from God which he presently began to Preach Act 9.20 and what was taught him in three days he did teach others till his death 5thly His Abstinence from all Meat and Drink and that for so long a time also This was likewise commensurate to his Blindness and had the same term of time We may suppose he was so amazed and under such an horrible consternation by those Divine extraordinary and overwhelming Dispensations that it was now with him as it had been with David when his heart had been so smitten with the blasting Indignation of God as to make him to forget to eat Bread Psal 102.4 He was now so deeply affected and even parched with a blasting breath of Divine Displeasure both upon himself and the afflicted Church that he was altogether stomachless through want of that heat wherewith his heart should have supplied him verse 3 5 c. N.B. Or if Saul's Rapture into Heaven was at this time no wonder if he did not either eat or drink for as he was sufficed with the sight of Heaven alone he seeing nothing else all the time of his Blindness so he had enough to feed upon by both Faith and Sight having God himself to feast upon as Moses had in the Mount during his long forty days fasting But 't is more probable that all this was done to Saul to humble him throughly to teach him more dependency upon God and that he might value his Restored Sight the more yea and that by fasting he might be the more fervent in prayer for fasting prepares for prayer and gives wings to it therefore are they so often put together Matth. 17.21 and Acts 13.3 c. In those Countreys they could fast longer without harm than we in this colder Climate and as it was less prejudice to them than to us so perhaps they were more willing to fast than we for spiritual advantage 6thly The last Concomitant for compleating his Conversion as also for calling him solemnly to his Apostolical Office was Ananias's Action of laying on hands upon him whereby he both received his own Sight and the Gifts of the Holy Ghost was baptized and of a furious Persecutor became a zealous Preacher Acts 9.10 to 21. N.B. The great Master-workman Christ had shaped out this Gospel-Garment of Apostolical Holiness and now puts it out to his Under-servant to become the finisher of it Hereby the Lord suppressed Saul's Arrogancy in sending him for direction what to do as he had desired verse 6. not to any of his great Apostles but to an inferiour Christian What an high hand had begun a subordinate hand must make up and finish N.B. Where Christ affordeth means we may not expect Miracles The Miracle of seeing the Light and hearing the Voice was past and now Saul must use the means a man must teach him c. to let him know that he must teach men And though Ananias was but a private Teacher yet must himself become an universal Doctor Though this Ananias was a private Person yet had he a
was the common stock out of which the following days works were deduced having its Original from God alone without any concurring power or foregoing Matter as the word God created noteth Whatever is or existeth besides God must proceed from God who is the Original of all All Creatures were in God before the Creation as effects are in the cause as the Rose before the Summer when it is neither spread nor sprung is in the Root the Idaea of all was in his understanding and will Thus David saith Thine Eyes did see my substance yet being imperfect and in thy books all my members were written which in continuance were fashioned when as yet there was none of them Psal 139.15 16. God had all the Names and Number of every part of the Creation as it were writ down in his Common-place-book like a curious workman that works all by the book and by a Model set before him he draws first a rude Draught then polisheth and perfecteth all The Third Enquiry is What is the Form of the Creation Answ God having made this rude Mass or first Matter of nothing by his Almighty Creating power in process of time and by degrees this Tohu Vabohu or Material Mass without form and void hitherto the Lord gave every part a proper and particular Form and perfection both in the higher and lower world beautifying Heaven with two great Lights and bespangling it with a numberless number of Stars so it became a stately Star-chamber for glorious Angels and glorified Saints to dwell in though that stupendious Arch-work of Heaven be not born up by props and pillars yet falls not upon our heads to the earth and clothing the earth with grass garnishing it with Flowers and furnishing it with Fruits This is called Creation-Mediate because her Matter praeexisted as Plants and Animals were Created out of the earth and out of the waters Gen. 1.20 24 25. but the production of that Matter out of which they were Created is called Creation-Immediate as it was made of nothing simply yet inasmuch as this Matter was a subject that had no Hability in it self to produce any thing the earth a dead lump had no power of it self to produce Plants or living Creatures no more than the Rock in the Wilderness had power to produce Water Exod. 17.6 Hence Gods producing all sorts of Creatures out of the first Matter is call'd Creatio Mediata as Gods making the first Matter out of nothing is call'd Creatio Immediata These two are call'd the primary and secundary Creation The form of the Creation is twofold 1. That which is common to all Created things was the Existency of all things which Existed not before that God gave to them in one moment by his Almighty Word and All-working command yea a most perfect Existency all his Creatures were very good Dei dicere est efficere God spake the Word and it was done so that Creation was no Motion but a simple and bare Emanation which is when without any Repugnancy of the Patient or toilsome labour of the Agent the work doth freely flow from the action of the Working Cause as the shadow doth from the Body This wonderful work of the great World made by Gods Irresistible Word is the shadow and obscure Representation of his unsearchable Wisdom Power and Goodness 2. That which is proper and peculiar To each Creature both Coelestial and Terrestrial God gave a distinct and differing Form making the Stars above and all things below to differ in their kind one from another This Formation of all things in differing Species out of the first Matter without either Successive Motion preceding Mutation or gradual Alteration no Created Being could possibly effect but God the Father alone by his Eternal Word and Spirit made all out of the first Matter and gave to all their several Form which was not in the first Matter but was Created out of nothing perfection was the Form and Beauty of the World and of every Creature in the World All the works of God are perfect works Deut. 32.4 Nothing could have been made more perfect essentially though God could have made some things better than he made them accidentally as he could have made Worms to be Angels and he could have given more excellent endowments to every Creature respecting the parts of the world but in respect of the whole the World was perfect both in respect of Degrees and Parts Every days Work was good Gen. 1.4 10 18 21 25. in respect of the parts severally but when the whole is spoke of all together 't is said They were all very good v. 31. The Fourth Enquiry is What was the Final Cause or End of it Answ The End of the Creation is twofold 1. The Supreme End 2. The Subordinate The first is the Manifestation of Gods Glory the second is the Instruction and Comfort of Man Gods Master-piece 1. Of the first God who is the most pure Act as before may be considered under a twofold Act. 1. Internal 2. External 1. The Internal or inward Act was not onely his actual enjoying of himself and solacing himself in himself from all Eternity thus God was happy in himself and was an Heaven to himself and needed no Created thing to make him more happy he was God blessed for ever without and before the Creation but also his Decree which was one eternal voluntary constant Act of God absolutely determining the Infallible future Being of whatsoever is beside himself unto the praise of his own glory Eternity is an Everlasting Now. whatever God thinketh or willeth he always thought and willed and always doth and will both think and will there can no more be a new thought or a new purpose in God than there can be a new God Gods thinking or determining is God himself whatever is in God is God as before God decreed the Futurition of the Creatures freely not from any necessity of Nature but only from his meer good pleasure Psal 115.3 Isa 49.3 Dan. 4.25 Eph. 1.11 c. God had no need of the things decreed had he so pleased they had never been but continued for ever in their Nothing-state yet God might have been without them and happy without them though they had never been he being Eternal All-blessed All-glorious light life and love all in himself This Divine Decree gave not only a possibility that all Creatures may be but also a futurition or certainty that they all shall be they shall have an Existence an actual being in time according to Gods determination before time 2. The External or outward act of God is his Efficiency or working all that he decreed according to his Decree Gods Decree was the great design of future Action and Gods Efficiency is the execution of that design those two answer each other as the pattern and Tabernacle Exod. 25.40 and as the pattern and Temple 1 Chron. 28.12 As the actual framing of Davids Body answered the Idaea or Platform thereof
that part of the Mass which came next to the former in purity and subtilty was made the Air or next Element call'd the Firmament and Heaven that is the whole Region of the Air even all that is to be seen above the Earth and under the Moon so 't is said the Clouds of Heaven Psal 147.8 Matth. 24.30 or the Fowls of Heaven Gen. 1.30 Psal 79.2 Gen. 1.6.7 8. On the Third day the more gross parts of that Mass were so distributed to their distinct and proper places that the waters being gathered into their Channels and Receptacles made the Ocean or Sea and then the dry land appear'd and was adorned with Herbs and Trees Those were the two other Elements Gen. 1.9 10 11 12 13. On the Fourth day were made those Lights of Heaven into which as into certain Vessels God as it were gathered the light which before was dispersed in the upper Horizon and did incorporate it in those Superiour Bodies to give Light to the Inferiour World v. 14 15 16 to 19. On the Fifth day were made the Fowls and Fishes those Inhabitants of the Air and Water together with the Amphibia as Crocodiles Sea-horses c. and the first blessing of Generation was pronounced upon them v. 20 21 22 23. On the Sixth day God Created the Beasts and all Creeping things of the clean sort of Beasts there were Seven Created of every kind three couple for Breed and the odd one for Adams Sacrifice upon his Fall which God foresaw and then he made Man after the Beasts c. Thus the Heavens and the Earth and all the Host of them were perfected Gen. 2.1 And on the Seventh day God rests from his Creating Work Job 5.17 ordaining that day as a standing Memorial of his Mercy God in the Creation observ'd this excellent Order in simple Bodies as to the Universe he proceeded from the imperfect to the perfect as the Elements of a simple nature were first Created and then the things made of those Elements the things without life before things with life and of things with life he made those of a Vegetative life as Plants and those of a Sensitive life as Beasts and afterwards Man with a Rational life as most perfect of them all but in particular Compound Bodies he proceeded from the more perfect to the more imperfect as he first made the Trees and then the Seed first the Man and then the Woman both more imperfect As Man was the last so he was the best of the Creation hence Man was made after another manner than all other Creatures for they were all made by the single word of God but when Man comes to be made God calls a Councel saying Let us make Man Gen. 1.26 not as in the other Let there be Light and let there be a firmament c. but here God the Father as it were consults with God the Son and God the Holy Spirit concerning the making of Man as a work of great weight and a matter of great moment his very body which was but the Sheath or Case of the Soul was curiously framed of Elementary Matter wherein there are so many Miracles from head to foot as would fill a whole Volume Galen an Heathen could not read Anatomy-Lectures upon the parts of Man's Body especially the fashion of the Hand framed in all its parts for handling work but he acknowledg'd Digitus Dei the singer of God and sang an Hymn to the Creator As Man was the last of all so he was the Epitome of all partaking of all the whole Creation in respect of his Soul and Body The Soul is an Abridgment of the Invisible World and the Body of the Visible Hence Man is call'd by the Hebrews Gnolam Hakaton and by the Greeks ãâã ãâã ãâã ãâã ãâã both which do signifie the little World The Soul is set and seated in the Body as a little God in this little world as Jehovah is a great God in the great world for God made Man in his own likeness as like him as might be and to come as near him in resemblance as was possible The Idaea or Exemplar of the great world which was in God from all Eternity was as it were briefly and summarily expressed and compriz'd by God in Man as he was the little World The very Heathen Philosophers had some Notions of this as 1. Favorinus who said the greatest thing in the world is Man and the greatest thing in Man is the Soul And 2 Proclus could say The Mind that is in Man is the Image of the first Mind to wit the Image of God As God is a Spirit Job 4.24 in the Glorious Trinity so the Soul is a Spirit Indivisible Immaterial Immortal distinguish'd into three powers or faculties Vnderstanding Will and Memory which all make up one Spirit or Soul which is a resemblance of the Holy Trinity The Body which is the sheath and shell of the Soul is not onely a composition of all the Four Elements Fire Air Water and Earth but also the Compendium of all Created things as partaking of a Being with Stones of Life with Plants of Sense with Beasts and of Vnderstanding with Angels when the Soul is united to it See more of this in my Christian Walk pag. 2 3. Though the Body of man in respect of the Soul be but as a Clay-wall that encompasseth a Treasure a wooden Box that containeth a Jewel and a coarse Canvas-case that covereth a most curious Instrument yet in it selt it is Opus Phrygionicum a Phrygian or Arras-work 't is a piece of curious Tapestry Embroidered with Nerves Veins Arteries and variety of Limbs sustained with Bones and cover'd over with Flesh and Skin Psal 139.15 16. 'T was a wonderful work as may be easily demonstrated 1rst A Temple is the best of Buildings and the Body of Man is call'd the Temple of God 1 Cor. 6.19 Oh what a glorious and goodly structure was that Temple of stone which Solomon built not for Man but for God 1 Chron. 29.1 't was one of the great wonders of the World So God made the Body of Man a Temple of Flesh for himself to dwell in the Spirit or Soul of man dwells in the Body as in its House or Temple Dan 7.15 Hebr. Ruchi bego Nidneb My Spirit in the midst of my Body Nadan Translated there the body signifies a sheath and so the same word is used 1 Chron. 21.27 Put up thy Sword into its sheath intimating that the Soul is in the midst of the Body as the Sword is in the midst of the sheath now the more excellent that the Sword is the richer sheath it requires the Soul is a Sword of excellent Metal and Temper so requires an excellent Scabbard Oh then what an excellent House must that needs be which is inhabited by such an excellent Tenant as an Immortal Soul or Spirit of Man Neither is this all but also the Spirit of God dwells in it Hence 't is
Stephen spake more than this while he saw Heaven through a shower of stones yet this was the sum of all The like Lesson learnt learned Luther whose last Prayer was this My Heavenly Father thou hast manifested Christ to me I have known him and taught him and love him as my life now draw my Soul to thy self I commend my Spirit into thy hands thou hast redeemed me O God of truth c. The like Lesson learnt most of the Holy Martyrs according to the Divine Counsel of 1 Pet. 4.19 Committing the keeping of their Souls as a most precious Depositum unto God as unto a faithful Creator who will rather unmake all by his Creating power than that any Soul which he hath given to Christ should be marr'd or miscarry Our Saviour committed his Soul to God both in his life 1 Pet. 2.23 and at his death Luk. 23.46 But what a wretch was that Huberus who dyed with those wicked words in his mouth I yield my goods to the King my Body to the grave and my Soul to the Devil On the contrary this hath always been the comfort of Dying Saints that they are assured Christ Jesus who dyed for them shall at their dissolutions receive their Souls into his safe and blessed custody to live with him who is the life and the God of the living Christ gave it as a Cordial to the penitent Thief dying with him on the Cross This day thou shalt be with me in Paradise Luk. 23.43 which was an answer to the penitents Prayer v. 42. Lord when thou comest into thy glory receive my Soul as one of thine into thy mercy and this is the double priviledge of every true Believer that they are born upon the wings of Prayer into every condition good for them while they live and that their Souls are born upon the wings of Angels into Abrahams bosome when they dye as Lazarus's Soul was Luk. 16.22 As the Palsey-man was let down in his Couch through the roof of the house by his loving Relations before Jesus Luk. 5.13 so is every good Soul taken up in an Heavenly Charet through the roof of his house and carried into Christs presence by these Heavenly Courtiers the Angels conveys it safe through the Air which is the Devils Territories as he is Prince of the Air Eph. 2.3 Not unlike as Gods Host the Angels conducted Jacob through all his dangers Gen. 32.1 2. 48.16 The Angels met Jacob as Servants meet their Masters or as Nurses meet their Nurse-Children The great King of Heaven commits his Children to the Tuition of Angels while they liâe Psal 91.11 They bare them all that time as the Nurses doth the Babes in their bosome always ready to secure them from the roaring Lyon that rangeth up and down to devour them they do fight for them in battle-aray against all their Enemies Dan. 10.20 and pitch their tents round about them night and day Psal 34.8 Then when the Nurse-Children come to be weaned and drawn off from the world their work there being done that their Father gave them to do Joh. 17.3 the Angels those Nurses carries them home at their Fathers command to their Fathers house through their Enemies Country into Abrahams bosome so that all Gods Children may call Death as Jacob did the place where he met the Angels Mahanaim because there the Angels do meet them as their Convoy when they dye securing their Souls from all those Pyrats the Devil's that would both intercept and despoil them yea safely transporting them into the Cape of Good Hope and into the Fair Haven of Everlasting Happiness 2ly More particularly the Soul of Man hath a manifold Excellency as 1. It hath a most Noble Original when the Lord God had made up Mans Body as the Potter furnisheth up his Vessel out of the Clay then he animated it by inspiring into it a living and Rational Soul or Spirit The Soul of Man is not deduced or derived out of any power in the matter of the Body nor made of any matter at all as his Body was and as the Soul of a Beast is which Solomon observeth as much differing the one from the other Eccles 3.21 but it is a Spirit Immaterial and Immortal so had its immediate Original from the Father of Spirits God who is a Spirit gave this Spirit or Soul to the Body by way of Infusion Superslation or Breathing upon it as out of his mouth that he might make him a perfect man consisting of an Earthly body and of an Heavenly Soul God indeed made the Brutes living Creatures but 't is not said that he breathed upon them the breath of life as he did upon Man Gen. 2.7 God Created the Souls of Beasts together with their Bodies out of those humours and vital Spirits which do exist in them and those humours corrupting that Spirit or Soul of Beasts which is but a vapour corrupteth also and perisheth but he made Man a more noble Creature than Beasts in two respects 1. In his Body erected to look up with our Eyes to Heaven 2. In his Soul not arising out of the Humours of the Body but infused from without even from God himself hence is he call'd the God of Spirits Zech. 12.1 Job 33.4 Num. 16.22 27.16 and this Spirit does not dye with the Body as that of Beasts doth but is separable from the Body and returns to God that gave it Eccles 3.21 12.7 to receive its doom from him either good or evil God is the Maker of Souls Isa 57.10 42.5 Jer. 38.16 2ly The Soul hath a most noble Nature as before insomuch that it was an old and an odd opinion that there was a Deity in it this was long since exploded for Heterodox by the Orthodox Aristotle Natures Secretary judged it a Divine thing however this is certain the Soul as to Matter is more excellent than the Heavens and as to Nature not inferiour to Angels 't is of such a Noble Nature that it is of near Allyance to the Divine Nature from whence it cometh 'T is a question in Philosophy whether a Fly be a more noble Creature than the Sun and 't is concluded in the Affirmative upon this ground because the Fly is an Animate thing the Sun is Inanimate and that which hath life in it must needs be more noble than that which hath it not though otherwise never so glittering and glorious 't is also disputed among Philosophers whether one Star be not of a more noble nature than the whole Globe of the Earth and this also is granted seeing Coelestiaâ Matter must needs be better than the Terrestrial which was but the dregs of the first Chaos How much more noble Nature is the Soul then of 3ly The Soul hath the most Noble Rank in the whole Creation God hath placed the Soul among all his other Creatures in the noblest condition it was the Soul that God gave dominion overall the works of his hands unto All
Sabbath upon Gods own example of resting upon the Seventh day which is rendred as the grand reason of that days Benediction and Sanctification Gen. 2.2 3. and Exod. 20.11 And though there is no mention of the Patriarchs keeping the Sabbath in all the Book of Genesis before Moses yet this doth not invalidate the Original of it to be from the Creation For 1 all and every thing the Patriarchs observed for above Two thousand five hundred years could not possibly be particularized in so short an History as that of Genesis is 2 There is no mention of keeping the Sabbath after Moses had given the Law of the Sabbath in the other Books of Judges Kings c. yet this proves not that the Sabbath was not then Instituted because in all those succeeding Ages the observation of it is not mentioned 3 Upon the same account the Polygamy of those Primitive times which we read of in the Old Testament often may make us question the first Institution of Marriage wherein one man was by the Sacred Laws thereof bound in Matrimony to one Woman onely and they two shall be one flesh Gen. 2.24 4 But Moses speaketh of the Sabbath Exod. 16.23 c. not as of any new thing or as newly instituted but as of an Institution well known to the people otherwise they had never been so ready to have gathered a double portion of Manna on the Sixth day but to prepare themselves the better for the Sabbath 5 The very ceasing of the Manna upon the Seventh day doth plainly demonstrate that the Sabbath was observed from the Beginning what other reason can be rendred for the Manna's cessation on that day seeing then the Law was not given 6 No Nation is so barbarous but they have natural insinuations that there is a Numen or Deity that this Deity who is their Lord their Hope and their Happiness must be worshipped and that a certain time must be set apart for this Worship yea and Eusebius saith that not onely the Hebrews but also the Gentiles both Philosophers and Poets did esteem the Seventh day more holy than the Six Euseb De Prepar Evang. lib. 13. So saith Josephus Clemens Alexandrinus and many others and 't is more than probable that this knowledge they might receive from the Patriarchs whose Posterity they were For the ground of keeping a Sabbath to wit the Commemoration of Gods Creation was general and equally concern'd the Gentiles as well as the Jews having the same moral Equity unto both And though the knowledge and observance or this Day did by a long tract of time wear out of the minds of men yet that rouzing Watch-word in the Front of the Fourth Commandment Remember is a most tart Reproof of that oblivion and negligence of this Natural as well as Moral duty Having discussed the first point That the Sabbath was from the Creation the second point is to shew how it was instituted as a Blessing even a Creation-blessing This is manifest inasmuch as 1 God is said to bless this first Sabbath to Man and whatever God blesseth is a Blessing yea our very Crosses which in their nature are as Curses yet if God bless them to us they are Blessings in their end leaving behind them afterward the peaceable fruit of righteousness Heb. 12.11 How much more the Sabbath thus blessed of God becomes a Blessing to Man both in its Nature and in its End And why God blessed this day is declared in Exod. 20.11 because God himself rested upon the Seventh day therefore he blessed it for Mans good He blessed it so as to make it Malcuth Jemim the Queen of days as the Hebrews call it God bless'd it with many Priviledges above all other days as 1 in separating it from all other days of the Week for his own Service 2 In writing down the observation of this day above all other days with his own Finger upon Tables of Jasper-stone 3 In Gods putting his own Distinction upon it as he would rain down no Manna on that day Exod. 16.27 4 The whole Week takes its denomination from it and is called a Sabbath Luk. 18.12 I fast twice ãâã ãâã ãâã ãâã ãâã in the Sabbath that is in the Week 5 It is not bounded with the Evening and Morning as all the other Six days which consisted of Light and Darkness are but this is all Day or Light being a figure of that eternal Sabbath and everlasting Light in Heaven Isa 60.20 Zach. 14.6 7. Revel 21.25 6 'T is call'd above all days a Day of Desires as it was to David crying Oh! when shall I come and appear before God Psal 42.2 4. and as it was to Jochanna who when the Sabbath approached put on his best Apparel and went out to meet it crying Veni Sponsa mea Come my dear Spouse thou art welcome he rejoyced over the Sabbath as the Bridegroom doth over the Bride and as Christ over his Church Isa 62.5 This story Drusius relateth out of Chaskuni 7 'T is a day of Delights as well as of Desires Isa 58.13 we should call it so count it so and make it so which cannot be unless we be in the Spirit on the Lords day Revel 1.10 We must look upon it as a most blessed day blessed of God now Gods Benedicere est Benefacere that is God conferred upon it a singular grace and favour above other days for God blessed the Works of every day but here he blest the day it self wherein he wrought no work but rested not because he was weary with working For the Creator of the ends of the Farth fainteth not nor is weary Isa 40.28 working all things without either Tool of Toil and therefore blessed it either as did Christ the Loaves multiplying the meat to the feeding of so many thousands so God multiplied the Sabbath which began with the first man and shall continue in a weekly renew'd Sabbath to the last man upon Earth or he blessed it so as to make it an effectual means of blessing to the Soul of man Thus the Rabbies understand that place The blessing of the Lord maketh rich Prov. 10.22 that is say they the Holy blessed Sabbath that being blessed of God Gen. 2.3 maketh rich the Souls of men 2 God Sanctified it that is he Consecrated it and set it apart for holy use as Kedesh was Sanctified that is Appointed for a City of refuge Josh 20.7 God Hallowed this day by separating it from common use and work and by setting it apart for his own Service alone but to be spent in an holy Communion with God and in divine Contemplation upon his Works that man might make a thankful Remembrance of the plenty and variety of the most useful Creatures which God had made for him in the foregoing Six days God Sactified it by his own proper Rest and holy Vacation upon that day yet did he not Sanctifie it for himself but for us men hence Christ saith The Sabbath was made for man
not man for the Sabbath Mat. 2.27 that we might sanctifie it and keep it holy unto God and to all those that truly sanctifie it the Lord makes it a Blessing indeed to them 3 God gave the Sabbath as a most Royal and Soveraign gift to Man he made the Sabbath for Man not Man for the Sabbath as before and bestowed it as a peculiar favour and Prerogative on Man as appeareth by three Scriptures the first is Exod. 16.29 The Lord hath given you his Sabbath This was Gods gift to man from the Creation for seeing from that very time there was a solemn Worship of God as is evident in Cain and Abel's Sacrifices to God so there must be a solemn time set apart for that Worship and what time could be more fiâ than that day which God had sanctified by his own Example For the godly Posterity of Seth did publickly and in solemn Assemblies serve the Lord Gen. 4.26 separating themselves from the wicked Off-spring of Cain and they must have a prefixed time for their publick and external Worship which must be the Sabbath that the Lord their God had given them The second Scripture is Neh. 9.13 14. The Lord gave them right Judgements good Commandments whereof the fourth was one All good in respect 1. of the Author 2. Of the Matter 3. Of the Effect inasmuch as they make those good that observe them And above all these godly Levites doth instance that as a most special favour in Gods making known his holy Sabbath to them v. 14. which they reckon up with Gods raining down Manna from Heaven upon them v. 15. and his broaching the flinty Rock to give them Water that this ancient Church might give no warrant to a dry Communion And well may the Sabbath be thus ranked inasmuch as 't is the day whereon God gives his Church Angels food and Living waters out of Wells of Salvation Though God rained down no Manna upon the Jewish Sabbath Exod. 16.27 yet he doth upon the Christian and upon that more especially yea most of all upon the Supper-Sabbaths whereon we all eat the same Spiritual Meat and drink the same Spiritual Drink with them Sacramentally at the Lords Table 1 Cor. 10.2 3 4. The third Scripture is Ezek. 20.12 which comes in with a Moreover as an high remark upon this divine Gift Moreover also I gave them my Sabbaths The Relatives My and His God adjoyns with the Sabbath so frequently doth much advance the greatness of the Gift for whatsoever is Gods or of God must needs be great and excellent the Stream is like the Fountain and the Effect like the Cause This divine Donative the Sabbath was a most precious Dowry and Endowment both to our first Parents and to all their Posterity without which even the best would run wild and forget God were it not that a Weekly-Sabbath walls in our wild Natures The Sabbath was made for Man as a sweet Mercy to him It was made for Mans safety and advantage both to his Soul and Body which the superstitious Jews formerly great neglecters of it mistaking would not defend themselves on that day and therefore their City was taken once by Ptolomy and again by Pompey on the Sabbath-day If it stands in the way of Mans Safety 't is not to be observed The Third point to be handled is Why did God give this great Gift to Man in the beginning of time Answ For Divine Contemplation as well as for Divine Invocation and Action When God had compleated his Creation having made all very good Gen. 1.31 So good as caused Complaisancy in God himself and commanded Contemplation in man also That this latter might be done as well as the former as God had given Man a Soul to contemplate with it being the proper act thereof so he gave him a Sabbath to contemplate in which was a day set apart wherein Man might regard the Works of the Lord and the Operations of his hands Psal 28.5 When Man beholds a great Garden rich stored with Fruits and Flowers this calls his Eyes on every side of it besides there is a general Itch in mans Nature to be taken with Pageants Plays strange Sights and rare Shows which oft are sinful or however vain and at the best imperfect and unsatisfactory How much more ought man upon the Sabbath-day to admire the curious and glorious Frame and Fabrick of the World which in all its parts is so admirably accomplish'd with Curiosity Variety and Suitableness both to the Need and Nature of Man This the Psalmist sheweth in his Psalm or Song for the sabbath-Sabbath-day Psal 92.1 2 3 4 5. which Psalm was set on purpose as a Canon to the Church for Sanctifying that Queen of Days all being an admiration of Gods mighty Works The Sidonians agreed among themselves to chuse him for their King who first discovered the Sun the next morning and while others gazed upon the East one onely wiser than the rest looked Westward who though scoffed at by his Competitors first saw the Sun-shine upon the tops of the Mountains So we may behold God Per Species Creaturae in the Creature as in a Mirrour or on a Theatre Vt Solem in Aquis ita Deum in operibus Contemplamur God is seen in his Works as the Sun is seen in the Waters and therefore we should study not onely the Book of Gods Word but also the Book of Gods Works even that great Folio of the World that Book with three Leaves Heaven Earth and Sea See my Crown of a Christian from page 125 to page 145. this Book leaves the Heathens ãâã ãâã ãâã ãâã ãâã inexcusable Rom. 1.19 20. who may behold God the Creator though not God the Redeemer in it either by way of Negative Causality or Eminence And we have but half the benefit of the Creature for which it was created if we get not Spiritual as well as Temporal good by it How the Jewish was was changed into the Christian Sabbath I refer the Reader to my Christian walk on the Lords day Whatever clearness there seems to some to be wanting as to the change of the day yet sure I am there is no want of clearness as to the choice of the day seeing both Christ and his Apostles did chuse this First day for religious Assemblies and Exercises which I have at large discussed in a distinct Discourse on this Subject All I shall say here is onely that the change of the Day from the Last to the First of the Seven was one of those things that Christ taught his Apostles betwixt his Resurrection and Ascention those Forty days he conversed with them Acts 1.2 3. and his Apostles were guided by Christs Spirit he gave them Joh. 16.13 Hence I infer 1 If a Seventh day be such a divine Gift to Man why should any man jear as the Heathens did who said Sabbatizing was a losing of the seventh part of precious time or as our late Anti-sabbatarians who call'd
it Saint-sabbath in derision of those that pleaded its Morality They were offended saith Mr. Fuller that the Lords day was called Sabbath as if it were a Shibboleth to distinguish from those lisping Ephraimites who call'd it Sunday and as if it had been a spiritual Necromancy to raise up Mosaick Ceremonies yet those same Scoffers could affect those words Altar Temple c. which were words of a Jewish extract Full. Ch. Hist Cent. 17. b. 11. p. 145. The Bishop of Spalato had taught them that the fourth Commandment was abrogated hence they confined the Sabbath-observation onely to those few hours of publick Service and the rest of the day to be spent in Sports This is the more strange seeing 1 their Canons commanded the reading of the Fourth Commandment among the rest and annexed to it this Prayer Lord incline our Hearts to keep this Law And seeing 2 they themselves judged it a prophaning of the Holy place to make any part of the Church a Play-house or to play at Cards upon their High-Altar yet would profane the Holy Sabbath with airy Games as if Time which God hath determined and call'd the Lords-day were of less worth than Places which God hath not determined nor call'd any the Lords House since the Typical Temple The second Inference is As the special gift of God the Sabbath-day should not be looked on as a Ceremonial Yoke or Burthen to any so as to make men clip the Lords Coin so it ought to be conscientiously improved as a peculiar Priviledge otherwise we are like Solomons Fool who had a Prize put into his hand yet had he no heart to it Prov. 17.16 If we fool away Gods precious Sabbaths we fool away our own precious Souls and Christs precious Salvation also The Holy God who was the first Institutor of the Sabbath Gen. 2.2 3. proposeth himself as a pattern for our imitation As our Lord said to his Disciples If I your Lord and Master have washed your Feet ye ought also to wash the feet one of another Joh. 13.13 14 15. This was ãâã ãâã ãâã ãâã ãâã an Example which Peter calls ãâã ãâã ãâã ãâã ãâã a Copy to write after 1. Pet. 2.21 Thus the great God being our Lord and Master rested on the Sabbath-day and kept it holy as did he so should we do be holy as he is holy 1 Pet. 1.16 Matth. 5.48 this must be endeavoured in quality though we cannot come to an equality This is a writing after a most compleat Copy and perfect Patern if we labour to be suitable to Gods Nature and subject to Gods Law God rested and was refreshed on the Sabbath-day Exod. 31.17 As that is spoken after the manner of men whose rest is refreshing which God never weary needs not so 't is spoken as an Admonition to men that their days of holy Rest may be days of holy Refreshment 1 We should beg for a Spring-tide of Grace that may bring in a great draught of Fish and for the Spirit to move on the Ordinances as he did upon the Waters and brought all to form and life Gen. 1.2 there will be no reviving refreshing and ravishing work till then 2 Bring large Sacks to our Joseph or Jesus the Lord of the Land the Lord of the Sabbath according to the size of the Sacks which the Patriarchs brought to Joseph so were they filled with Corn by him If we bring large Pitchers to wit enlarged Hearts to the Well of Salvation Christ will say Fill up the Water-pots to the brim Joh. 2.7 and Open thy mouth wide and I will fill it Psal 81.10 but alas Israel would have none of God v. 11. God forbid we should surfeit of the chiefest good The third Inference There is 1. Sabbatum Asini a mere external Rest which is given to the Oxe and Ass 2. Sabbatum Vituli as those at the Golden Calf sate down to Eat and Drink and rose up to Play Exod. 32.6 Such as spend the Sabbath in Sports do keep the Sabbath of the Calf 3. Sabbatum Diaboli or Daemonii such as spend the holy Sabbath in unholy works as in Drinking Swearing Carding Whoring c. do keep the Devil's Sabbath 4. Sabbatum Domini such as spend the Sabbath in all holy Duties publick and private do sanctifie the holy Sabbath of the Lord both in the Negative and Affirmative parts of it Such as delight in so doing all the Sabbath-day shall delight in the Lord all the Week-days Isa 58.13 14. CHAP. VI. Of Adam and Eve 's Fall HAving shewn the Dignity of the state of Innocency I come now to shew the Indiguity of the Fain estate Gnashah haelohim eth-ba Adam Jashar God made man Right and Vpright Vehema Bikshu hishbonoth Rabbim but they to wit Adam and Eva sought out many inventions Eccl. 7.29 Solomon doth not mean there such Inventions as are profitable such as many Engines are for promoting Manufactures and artificial Occupations but he meaneth such Inventions as are sinful such crooked Counsels as they sought out of their own accord both to corrupt themselves and all their Posterity For though they were made upright yet were they as Creatures changeable and exposed to the Temptation of Satan yea and they sought out many Inventions or new Tricks and Devices of their own whereby to depart from God and from that blessed state wherein God had placed them For they were not content with that way to Happiness which their Creator had prescribed nor were they satisfied with that perfect state which God had given them but they fancied to themselves an higher Perfection Ye shall be as Gods and followed those new ways to become like God which Satan and their own deceived Hearts did suggest to them whereby instead of becoming like God they became like the Beasts that perish Psal 49.12 and so they involved both themselves and all their Off-spring into many bottomless boundless and endless Miseries The word Rabbim here some reads it of the Mighty ones or Angels as if Adam and Eve had sought out the same Inventions with the faln Angels who were not contented with their own Angelical station but must needs be like the most High Isa 14.13 14 which caused God to hurl them out of Heaven into Hell Jude v. 6. So Adam and Eve inventeth a new way to improve their present and Perfect state by their own Wit they must needs be as wise as God in the knowledge of Good and Evil Gen. 3.6 This causeth them to be expell'd out of Paradise and to live a dying life on Earth ever after as a just fruit of their sherking Shifts and sinful Inventions Jer. 6.19 Here comes in the doleful Catastrophe of the Worlds Creation to wit the History of the Fall which was as the pulling ope a Sluce that let in an Inundation of Evil upon the World It was that Original and Universal Malady which brought a Curse and Confusion upon all created things that the Creator before had both blessed and
great Mystery so requires without Controversie a long time to learn it The old Adage saith Nemo nascitur opifex ceu artifex No man is born a cunning workman or skilful artist to become such is a work of much time seven years Apprentiship is usually spent in learning the mystery and intrigues of a Trade So Godliness since the Fall is no in-bred inherent quality by nature in us we are not naturally born to it but altogether averse and cross-grain'd against it and we must be supernaturally born Joh. 3.3 5. ere we can be any thing compliable to it by our first birth we are altogether void of it we are born in a state of enmity against it Rom. 8.7 our whole frame is out of frame for it The Voice of Pharaoh is the voice of every natural man saying VVho is the Lord that I should serve him Exod. 5.2 or the Voice of Pilate saying What is Truth John 18.38 who was not onely so Ignorant but also so Averse as not to tarry for an answer So we are all naturally so Ignorant as not to know what is Godliness and if we happen to ask such a Question we are naturally so Averse that we stay not for an Answer and until we be brought into Christs School we never begin to learn it Acts 4.13 and oh how Auk-ward are we at the first in learning of it And how long a time is required in making any considerable progress and proficiency in it Plain Mechanick Trades young Apprentices must have some considerable time to learn them before they can be Masters of them yet a longer time is required to attain the knowledge of the Mystery of more Intellectual Arts and Sciences Such require long study many Watchings and much Weariness Hippocrates said of his Art of Physick Vita brevis Ars longa life was short yet that Art was long whereby he did intimate that he who would be an accurate Physician must begin betimes to study Physick All this holds true concerning the Trade of Godliness A man may be a long student in this Divine Art yea and press forward too to the mark all his days as Paul did yet never be able to attain to the perfection of or in it as Paul could not Phil. 3.12 14. no not though he was rap'd up to the third Heaven 2 Cor. 12.1 2. Therefore all men ought to begin betimes to learn this Heavenly Trade wherein though he turn over many a leaf to learn that lesson yea and be as Mnason was an old Disciple Act. 21.16 yet cannot become Master of this Mystery in the Trade of Godliness oh what fools then are the most of men that put off their applying themselves to learn this blessed mystery wherein they that be the best and do the most be no better than Bunglers and spend their days it may be 20 30 or 40 years in Vanity If not in Villany never considering all that time their grand Errand into the World for learning this Trade and their own dulness to learn it as Cain and Abel here were dull at it who having been trained up from their child-hood to it by their Godly Parents yet was it a very long time e're they learnt to offer Sacrifice Hence may be Inferred 1. The mischief on Mankind by the Fall to wit mans dulness to learn any thing that is good had not Adam sinned it would have been natural to his two Sons to serve God but now he must teach it them as all Parents ought their children Eph. 6.4 and yet they profit little and for a long time too because of their dulness through Original Sin The 2. Inference is Oh the misery of those persons who want instruction in Families and Assemblies how blind and bruitish must all such be and how unskilful at this Celestial Trade whereas the best needs line upon line and precept upon precept here a little and there a little Isa 28.10 and all little enough to make men Masters in this High and Heavenly Calling one Stone must be laid upon another and one upon another often and a long time too as we see in the building of Pauls Church before a compleat Temple can be erected for God The 3. Inference in Oh what a blessing is the Ministry to men which teacheth them this Trading and Trafficking with Heaven that cannot be learnt all at once bur by degrees And there is not onely much to learn but also much to unlearn in this mystical occupation by the help of the Ministry Discere dediscere est cujusque Christiani pensum opusque Diurnum The daily task and work of every Christian is not only to learn the good things of the New-man but also to unlearn the evil things of the Old-man the latter must be put off by the grace of mortification as the former must be put on by the grace of Vivification Eph. 4.22 23 24. and both these two are done by the work of the ministry v. 12 13. yea and the Calling of a Minister hath this unhappiness and disadvantage above all other callings in the world in as much as men of other callings do always find their work next morning as they leave it over night but let men of the Ministry warm their peoples hearts never so well upon one Sabbath they will grow cold again in their weekly works before another Sabbath come so that they never find their work as they leave it they have much of their work to begin again and oh then what a coldness and what a chilness would seize upon the best Christians hearts they would verily freeze into the Hardness of an Adamant Zech. 7.12 were they not kept warm'd and thaw'd by the blessing of a constant Ministry to teach them the art of piety and to fetch them from all their Out-strays Thus much the first construction of that clause in process of time taken Indefinitely and largely teacheth us The second construction of it is definitely more strictly and distinctly taken so mikkets Jomim at the end of the days bear a double sense 1. Either at the end of the days of the year or 2. At the end of the days of the week 1. Of the first at the end of the years to wit at the time of Harvest which according to the Jews computation was the end of the year for they conceive that the World was then Created seeing the fruits of Paradise were then fully Ripe and all things then were in their maturity and perfection This was about the seventh month or our September and though the Jews were accustom'd to Sacrifice every month yea every week witness their New-Moons and their Sabbaths yet this seventh month at the end of the year they spend almost all of it in their publick solemn Sacrifices as on their Feasts of Expiation their Feasts of Tabernacles and their Feasts of Trumpets all these Feasts were solemniz'd in the seventh month at the end of the year about their Harvest-time They had their
Mark 7.37 Now let us consider the congruity betwixt the Type and the Antitype 'twixt the Ark and the Church 1. As the Ark. so the Church hath but one Door to wit Christ John 10.7 9. There is no way to be saved from the Eternal Deluge of Divine Wrath but by entring in at this Door Acts 4.12 Isa 43.11 2. As by this one Door all Creatures entred clean or unclean of all sorts so by this one Faith Eph. 4.4 in Christ both the Jews and the Gentiles yea all sorts of Persons and Nations enter into the Church 3. As the Door of the Ark took in the greater and the lesser Cattel So Christ is the Door both for Pastor and for People to enter into the Church therefore Christ calls himself the Door twice over upon this account John 10.7 9. 4. As the Door of the Ark was wide enough to take in the most over-grown Creatures as above So Christ is a Door wide enough to let in to the Church the greatest and most over-grown sinners Such as Manasseh who defied God murdered Men and worshipped Devils and Mary Magdalen who had seven Devils cast out of her though they be swoln up with sin as big as Elephants Christ will in no wise cast them out upon their coming to him by Faith and Repentance John 6.37 5. As the Door of the Ark did let out as well as in from Bondage to Liberty So Christ is such a Door of going out as well as in John 10.7 9. out of the Sheep-fold into the Pasture where they shall feed daily and daintily as Psal 23. quite through yea and at last out of the Kingdom of Grace into the Kingdom of Glory 6. As this Door was in the lowest Story of the Ark at the very bottom of it that so the shortest-legg'd Creature might easily enter So Christ is a Door that is placed very low even in the very Foundation hence is he call'd the Foundation Stone for stooping so low to bear us up Isa 28.16 and so may be called the Foundation Door where the shortest-legg'd Believer may easily step in and enter even the poor in spirit which is the lowest Round in the eight Beatitudes Matth. 5.3 7. As the Scoffers in that Day were smitten with Blindness not unlike to those Sodomites Gen. 19.11 so that they groped to find the Door but could not So concerning this Door Christ by which both People enter into the Church and Pastors unto the People Alas what groping-groping-work do we behold in the World Many are so smitten with Blindness that they miss the Door and make ways of their own besides the Door 8. As many Beasts went in unclean and came out unclean at this Door yet not too many for it was the Appointment of God to preserve them in their kind But alas too many unclean Hypocrites come in pretending at this Door into the Church and go out as unclean as they went in but their last Doom is Depart from me I know you not Matth. 7.22 9. Suppose any of those Old-World-Scoffers when they saw the Floud came in earnest upon them would have by many Intreaties and Bounces at the Door made their entrance yet after God had shut the Door there was no entring nor climbing up though the Jewish Fable say The Giant Og saved himself by getting astride upon the Ark which many no doubt at the last endeavoured So there be too many at this Day such foolish Virgins that perswade themselves they have yet long to live and some more fair Summers to see that there is no such haste but hereafter may be time enough c. Thus they keep dallying and delaying until the Door he shut Matth. 25.10 The wise Virgins wait for the Bridegroom who they well knew would not wait their leisure and that opportunity is head-long if once lost 't is irrecoverable This the foolish Virgins found true who came all too late v. 11. Trifling about Had I wist and suturing their Repentance till they fool away their Salvation Though they then come Bouncing at the Door crying presumptuously Lord Open open yet are they shut out for ever with a Dreadful Sentence such as will not only make their Ears tingle but their Heart-strings crack and their very Hearts break asunder Matth. 7.22 29. Luke 13.25 26. 10. As this Door was shut by God himself and therefore was it well shut as before yea so well that though it being in the lowest Floor of the Ark was under Water a whole twelve-month all the time of the Floud yet the great God had with so much power wisdom and goodness so shut up the Door and shut Noah in Gen. 7.16 that it sprang not one Leak all that long time to endanger the sinking of the Ark. This may teach us That 1. In cases of necessity we need not question but our God whom we sincerely serve will shew all readiness to do to us any good Office as he did to Noah here in shutting the Door after him so long as we retain our Integrity as Job did Job 27.6 and be found Righteous in our generation as Noah was Gen. 7.1 And 2. It teacheth us that seeing there is the Door of our Mouths and the Door of our Hearts Psal 141.3 Rev. 3.20 we should all intreat the Lord to be the Key-turner to us for both these Doors as he was to Noah Oh! thrice happy are they who have their God to shut and open for them both these Doors and which should never be shut or open'd but when God would have them so We must pray with David Lord keep the door of my lips and of my heart too open it for thy self and for thy Son and Spirit but shut it and keep it shut against Sin and Satan If God shut the Door the sinking water of sin cannot leak into the Soul and upon this very account we have need to be pitch'd or plaistered within and without as the Ark was Gen. 6.14 Exod. 2.3 to make us close and tight the Hebr. word Copher signifies to cover from whence our English word comes intimating how every hole seam and cranny should be covered with Plaister to make it impenetrable This God could have done without such means but God will have Man to use Means where he doth not promise Miracles Blessed are they that are plaistered over with the Merit and Spirit of Christ The Merit of Christ keeps out the waters of Gods Wrath and the Spirit of Christ keeps out the waters of the Devils Wrath to wit Temptations to sin c. The 5. Remark in the Ark is The several Stories and Orders of its Cells for containing every Creature The Stories were three answering 1. The three Rooms both in the Tabernacle and in the Temple to wit the Outward Court the Holy Place and the Most Holy 2. The three Diversities in the Church 1. Diversities of Gifts 1 Cor. 12.4 2. Diversities of Administrations v. 5. 3. Diversities of Operations v. 6.
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 Laâb 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
Mental Reservation was unknown to Father Abraham in that Day He put his Hands into Gods Hand a as before and did as it were wink with his Eyes bidding God to lead him whither he pleased believing he might follow God dry-shod even through the very Sea Magnus est animus qui se Deo tradidit pusillus degener qui obluctatur such a Soul is truely Brave and Noble that can wholly resign it self up to its Sovereign Lord to be led by him whither he pleaseth but that is a low-spirited one and degenerated from Abraham who resists his will Rom. 9.19 with their own foolish Reason saith a Father yea and the Poet could say Quo fata trahunt retrahuntque sequamur We must follow the foot-steps of Providence whether forward or backward Come with Christ even from Lebanon Cant. 4.8 that goodly and desirable Mountain Deut. 3.25 and follow the Iâamb every where Revel 14.4 Moses put off his Shoe Exod. 3.5 as a Token or Symbol of resigning up all the Right in himself unto God according to Deut. 25.9 and Ruth 4.7 without any reserves and this is the chief part of a Christians Royal Priesthood to yield up his whole self as a Living Sacrifice Rom. 12.1 unto God and that truely without halting yea and throughly without halfing God will not be content with half he will have all or none at all Naaman had his reserves 2 Kings 5.18 so had King Agrippa Acts 26.28 and so had the young man Mat. 19.22 He who saith My Son give me thy Heart Prov. 23.26 expects not half but requires the whole Deut. 11.13 and 13.3 c. Josh 22.5 Psal 86.12 Joel 2.12 Mat. 22.37 Acts 8.37 What we do herein must be done with our whole Heart with all our Heart with all our Soul and with all our strength God gives a whole Christ to us and shall not we give a whole Heart to him Christ engageth his whole Heart for us Jer. 30.21 and shall not we engage our whole Hearts for him We may not put him off with a piece of our Hearts nor reserve-our Agags and the fattest of the Amalekites as Saul did contrary to Gods express command 1 Sam. 15.3 9. 3. As Abraham's Obedience was without Hesitation and Reservation so 't was without Limitation lying at Gods Foot Isa 41.2 and Lackeying it at Gods Stirrup as it were Gen. 17.1 walking when and whither God would guide him without putting any prescriptions of his own upon his God acknowledging himself unworthy to direct God how God might direct him he would not be so foolishly wise for himself but God who is Infinitely wise should be wise for him for who knoweth the mind of his Lord or who hath been his Counsellor Rom. 11.34 He well knew that the best Man is altogether unable to give Counsel unto the only and Superlatively most Wise God Alas We who profess our selves the Children of Abraham would put many Fetters upon Gods Almighty and All-sufficient Hands 'T is too too common with us as it was with Israel to limit the Holy One of Israel Psal 78.41 Especially in Four Respects 1. In respect of Time 2. Of Place 3. Of Means 4. Of Manner 1. In respect of Time We would not refer our Matters to Gods time who best knows how to time our Mercies waiting with them in his Hand to be gracious to us in the best Season Isa 30.18 but we will presumptuously confine God who is a most Free Agent unto our own Time The Blessed Virgin her self had some Tincture of this evil in confining her Son Christ to the timing of a Miracle for turning Water into Wine John 2.3 for which our Lord turns short upon his dear Mother saying What have I to do with thee Woman mine hour is not yet come ver 4. Thus would we oft-times limit Christ to our time in turning the Water of our Affliction into the Wine of his Consolation and when we dare thus restrain Christ from his Own Soveraign Freedom then doth it constrain him to reprove us as he did his carnal Kinsmen saying Your time is alway ready but my time is not yet come John 7.6 Sometimes Mans time doth over-run Gods time to wit in case of some Mercy that is expected Jer. 8.26 They limited God to deliver them that Summer at the farthest but at other times Mans time cometh all behind Gods time to wit in case of some Duty to be performed Mat. 8.21 22. Suffer me first to go and bury my Father before I come to follow thee as that hollow-hearted Hypocrite said to Christ not minding the main under pretence of promoting less necessary Duties that might be done as well by other Hands as Martha did Luke 10. last when Christ loved Attention of Soul more than Attendance of Body Thus Man dare set God a time in both these cases not only Ante-dating Gods Mercy but also Post-dating our Duty whereas both are best in their proper Seasons Man would have Mercy when 't is over-green but he can be content to let Duty alone till it be over ripe yea rotten there is a Season for all things as God seldom comes with Mercy at our time so he never fails to come with it at his own time The Bethulians in the Apocryphal Book of Judith limited God to lend them his help within five days and had Saul staid out his compleat seven days commanded for Samuel as he had not then faln upon that preposterous Duty of Sacrificing c. so his Kingdom had not been rent from him 1 Sam. 13.8 9 13. The timing of Duty aright requireth much godly prudence Saul 's patience had not its perfect work Jam. 1.3 He should have staid a little longer for Samuel The Men of Issachar knew how to time all Duty 1 Chron. 12.32 Saul's precipitancy by consulting with them had been prevented The second Circumstance wherein Man limiteth God is place as well as time whereon I might enlarge also but to be short in this and in the following particulars which may borrow light from the foregoing The Captains and People come to Jeremy for Counsel humble themselves before him beg'd his Prayers for Direction what place they should fly to for a Sanctuary now when Ishmael had slain Gedaliah from the King of Babylon who would certainly assault them for that Murther through their neglect Oh what good words do they speak to the Prophet pray for us that the Lord may shew us the way c. Jer. 42.1 2 3. and who would not think but that these Men thought as they said and spake unfeignedly from their Hearts whereas it soon after appeared that all this seeming good Address was no better than deep dissimulation for they came with this Mental Reservation If God will direct us to go down to Egypt we will obey if to any other place we will not It is manifest that they had resolv'd before Hand to go down to Egypt therefore were they gone to Geruth-Chimham which was the high
him 1 Cor. 4.3 And hereupon he durst not think either better or worse of himself for the flatterings or slanderings of men Mans day as the Apostle calls it or Judgment is like the Sun which makes the day making uncertain Shadows longer in the Morning but shorter at Noon yet man may not think himself taller or shorter by his Shadow and though Paul had his due praise in all the Churches of Christ yet durst he not be puffed up by their praise no more than dejected by the others dispraise for he knew himself a chosen Vessel yet but an Earthen Vessel that had some Cracks and Flaws in it hence he appeals to the Infallible Tryer to wit God 1 Cor. 4.4.7 2 Cor. 10.18 Well knowing a man may be Man-proof who is not God-proof Thus Peter also did Joh. 21.15.16 17. So then 2. God who is ãâã ãâã ãâã ãâã ãâã the heart-knower Acts 1.24 is the truest Tryer of man who tryed Abraham here Satan can make his Conjecture and man may give his guess yet both be fallible 't is the Royalty of the great God to be only Infallible for he knoweth our thoughts 1 Cor. 3.20 And seeth them while afar off Psal 139.2 Mat. 9.4 He knows what is in man John 2.25 Deus intimior intimo nostro God is more inward with us than we are with our selves as the Gardiner knows what flowers he shall have at the Spring because all the Roots in his Garden are well known of him so God knowing our hearts knows also all the creatures of our hearts Heb. 4.12 13. Every artificer knoweth his own work within as well as without and thence knoweth what his work will do how much more the chief Architect God 2. The Patient or Tryed is twofold also 1. Mens Persons 2. Mens Works both good and bad The third part of the Earth must be Tryed in the Fire as Metals are and pass through it if good Zech. 13.9 Yea all the World at the last day 2 Pet. 3.7.10.12 2 Thes 1.7 8 9. Then shall the persons as well as the works of wicked men be burned but for good men some of their works which are not according to the Pattern in the Mount shall be burnt but their persons shall be saved yet so as by Fire 1 Cor. 3.14 15. Like those persons which escape in a manner naked out of the Fire when the City was burnt saving only some Cash or Jewels but losing all their lumber Thus many prayers which were but the cries of the creature and not the breathings of Gods Spirit and many duties performed only in the form without the power may be lost in that day as no better than so much lumber but before this last day we may not think it strange that we meet with Tryals yea Fiery Tryals in our day as 1 Pet. 4.12 We must not be amazed when brought into a maze as if some new thing had hapned to us for 't is no untrodden path we have many Presidents the great Friends and Favourites of Heaven have passed before us through the Fire Psal 66 12. Isa 31.9 Mal. 3.2 Lam. 1.13 1 Pet. 1.7 And in the ten Persecutions and ever since to the Marian days and we have many Prophecies that we shall be tryed by Fire 1 Cor. 3. â3 c. I will bring saith God the third part through the Fire Zech. 13.9 Few they were but not faultless They must therefore pass through the Fire that there they may be purged and leave their dreggs and dross behind them what Fire is to Gold the File to Iron the Fan to Wheat the Sope to Cloaths and Salt to Flesh that is Tribulation when sanctified to a gracious Soul yet this is our comfort he goeth with them into the Fire as Dan. 3.28 and plucks them out as Brands out of the Fire Zech. 3.3 He carries them through Fire and Water Isa 43.2 and Psal 66.12 This is all the hurt he doth them 't is not to ruine but to refine them to hide pride from them Job 33.19 c. God hereby divides the sin which he hateth from the Son which he loveth for by this the iniquity of Jacob is purged and this is all the Fruit the taking away of their sin which they may very well spare and never hurt themselves Isa 27.9 That when God hath tryed them they may come out as Gold Job 23.10 Upon this account Gods people fall into many Temptations Jam. 1.2 They fall they go not gradually into them Step by Step but are precipitated hurryed headlong and plunged into them not into one of them or a few of them but into manifold Temptations Alas what may befal us or what Tryals yea what Fiery Tryals we may fall into we know not God may prove us yet to do us good at the latter end Deut. 8.16 The good Lord make us Faithful to Death Rev. 2.10 3. The means whereby God Tryeth Man are fourfold 1 By Prosperity which oft proves too strong Wine for Weak Brains Prov. 1.32 Destroying fools Such as God suffers to prosper in their sin an heavy Judgment this is call'd Gods laying a stumbling block before them Ezek. 3.20 And because the wicked have not changes therefore they fear not God Psal 55.19 Thus God proved Israel by prosperity Deut. 8.2 And when Jesurun waxed fat he kicked against God Deut. 32.15 As Pliny saith of the young Asses Colt pullus lacte materno saturatus matrem suis Regratulatur calcibus When filled with its Dams Milk gives her a kick with his heels to let her know he is but an Ass in his unkind regratulations Alas the most fatted Cattel are but most fitted for the Shambles whereas good men learn with Paul to abound and to be in want Phil. 4.11 And 't was David's great honour that the prosperity of a Court life while he was a courtier in quelling Sauls Phrenzy by his exquisite Musick did not put his mouth out of tast for his retired simplicity he could go from the Court to his Sheepfold until Goliah came to defie the God of Israel 'T is a good heart that frames to all conditions See more of this in my Hearts Treachery or Mirror Chap. 7. 2. By Adversity behold I will melt them and try them Jer. 9.7 'T is a Metaphor taken from Metalists God will cast them into the fiery crucibles of affliction he is the Master Founder and will melt away their dross c. Their Dilecta Delicta or Darling sins if they be not Reprobate Silver Jer. 6.30 Impurgeable Inexpiable and Incorrigible then all 's consumed and nothing remaineth Deus est sapiens nummularius nummum fictum non recipiet saith Bernard God is too wise a money-changer and will not be put off with counterfeit Coin that Metal which will not abide the Fire is Refuse and Reprobate as fire tryeth the Truth of Metals so do Battels the courage of Souldiers Suitable to this is the saying of Paul to Timothy Thou therefore endure hardness as
appear when I come to speak particularly of its properties which is a Spring of comfort never dried up Death ends other Covenants 'twixt Man and Man or Woman c. but neither Death nor Desertions disannuls this he is still Abraham's God though Dead he shall Rise he loses none of his The last Difference to omit many others for brevities sake is The Two Covenants differ in their Ends and Effects 1. The first Covenant was designed only to make way for the Dispensation of the second so that the former is as a Glass to discover unto Man his Malady and Misery by Sin but the latter his Remedy and Relief by Christ 't is as a School-master to whip us home to him Gal. 3.24 2. The first is to discover sin and so wounds and terrifies the Soul of a Sinner as oft to cast Sparks of Hell-fire into the Conscience and Firebrands of dreadful Despair into the wounded Spirit 't is a Judge to condemn sin if not a Bridle to restrain it but the second doth most graciously not only cover sin but also cure the Soul of Sin both in its guilt and filth pronouncing a pardon and promising also a power yea removing the Curse and applying the Blessing 3. The first is the Ministration of Death and a Killing Letter which though it proposeth a way to Life yet promiseth no power to attain it and no pardon to the Transgressor of it but curseth as well as accuseth and condemneth to Death But the second is the Ministration of Life as it communicates the quickning Spirit that Heavenly Manna which is Rained down in the sweet Dews of Evangelical Doctrine Gal. 3.2 and 2 Pet. 1.22 therefore is it call'd the Ministration of the Spirit 2 Cor. 3 6 7 8. which not only propoundeth a way to Life but also promiseth such Operations of the Spirit as shall raise up Sinners from the Death of Sin and restore them to a Life of Holiness and Happiness The words of David he shall surely die was the voice of the first Covenant or the Law but the words of Nathan thou shalt not die 2 Sam. 12.5 13. was the voice of the second Covenant or the Gospel In the former you have David awarding Death to Sin in the latter Nathan awarding Life to Repentance for Sin 4. The first Covenant is so full of Rigour and Exactness that it weighs Obedience by the Ballance and if there be but the least Grain wanting it will Repute it too light and reject it as not current Coin in the Court of the Covenant of Works 't is like the Law of the Nazarites Numb 6.12 If a Man did not observe exactly all the Ceremonies commanded all the thirty days of his Separation but offended in any one Circumstance either in the middle or at the end of that term of Time all his former observances though never so strictly performed must be lost and the Man must begin the World again he must renew the term of another thirty days as if he had done nothing at all before one small pollution though at unawares contracted might nullifie many days purification Thus the Law of Works requireth a perfect perfonal and perpetual Observation and Obedience yea and curseth him that continueth not in all things commanded Deut. 27.26 Gal. 3.10 and whosoever keepeth the whole Law and doth but fail in one point he is guilty of all Jam. 2.10 whoever follows not the direction of it to an Hair breadth must fall under the correction of it to its utmost extremity But the Second Covenant Examines or Tries all Obedience not by the Ballance but by the Touch Stone and what it finds sincere that it accepts though it be imperfect looking always at Truth more than at Measure and at the willingness of the offerer more than at the worthiness of the Offering 2 Cor. 8.12 so low doth Gods highness in this second Covenant stoop to our meanness as to accept of a little of the best Gen. 43.11 Sic minimo capitar thuris honore Deus Many more might be added As 5. The First Covenant is for humbling the Old Man and for stopping his Mouth before the Lord bringing upon him sense of Sin and fear of wrath Rom. 7.7 8 9. but the second is for exalting and exhilarating the New-Man not only stopping the Mouth of that Cursing Covenant but also opening a Believers Mouth in his Blessing the Lord for this Blessed and Blessing Covenant 2 Sam. 23.5 c. excusing and absolving him from all his Sins in Christ 6. The First Engendreth to Bondage causing all the Children of Adam to be Born of the Bond-Woman Hagar as they are all by Nature the Children of VVrath Gal. 4.2 and Eph. 2.3 but the Second generateth to Liberty 2 Cor. 3.17 and Joh. 8.36 wherein Christ by his free and noble Spirit so called Psal 51.12 freeth a man from the Invisible Chains of the Kingdom of Darkness This Blessed Covenant maketh the Bond-slaves of the Law to become Free-holders of the Gospel 7. The First leaveth the Soul in the Dark about his Peace and Comfort as to Eternity but the Second setleth it upon a well grounded tranquillity A man may do never so many good works yet cannot he by the first Covenant come up to any certain confidence before God as that young Pharisee who thought verily with himself that he had kept all the Commandments and that he was aforehand with God yet could he not be quieted in his own mind but was unsatisfied doubting whether he had done enough to bring him to Heaven therefore came he running and congeeing to Christ for further satisfaction Mark 10.17 Mat. 19.16 20. and was sent away with a sad Heart because Christ required that which he was not willing to perform notwithstanding his ãâã ãâã ãâã ãâã ãâã VVhat lack I yet Christ could have told him thou art therefore guilty of the breach of every Commandment because thou conceitest thy self to be a keeper of all and thou therefore lackest every thing because in thy own Thoughts thou lackest nothing but in the Second Covenant wherein a Man renounces his own Righteousness and runs for refuge to the Righteousness of Christ then hath Conscience a Rock of Ages to cast its Anchor of Confidence upon whereas the other rests upon Sand no higher than themselves Isa 26.3 Psal 61.2 Waves in swelling Waters get above them and wash them off whereas being Justified by Faith we have Peace with God Rom. 5.1 2. a Blessed Calm is lodged in the Conscience which neither the blowing of the VVind the falling of the Rain nor the Torrent of Flouds can take away Mat. 7.24 26. all are either Wise or otherwise even Foolish Builders as Rom. 10.3 c. 8. The First Covenant is not able to save any man no not the purest and most Innocent man Adam now much less since 't is weak through the Flesh Rom. 8.3 hence did Adam fall from that first state of life both Totally and Finally and if
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 â 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
certain place where there are certain and not uncertain Riches and that is Heaven where we have a better and a more enduring Substance Hebr. 10.34 He will bring us to Bethel the House of God the Mansion-House of his own Majesty and Glory Though God sometimes subject his Servants to the Villanies of the vilest Men who use them more like Beasts than Men yet brings he them to a wealthy place after he hath carried them through Fire and Water two most merciless Enemies and such are base Persecutors Psal 66.12 Isa 43.2 This may serve to encourage 2. Literal and real Travellers such as Jacob was here though Travelling into places of Banishment no Traveller should be troubled in his Travels but when he comes at such places where God and his Soul cannot meet together where God can let down no Ladder from Heaven to him on Earth this may justly discourage but to a Godly Traveller Jehovah Shawmah that is the Lord is there Ezek. 48.35 is writ every where 1 Tim. 2.8 The Eyes of the Lord run to and fro throughout the Earth 2 Chron. 16.9 God's Eye was here upon Jacob for good and he gave him a look of love from the top of the Ladder when he lay out of Doors not daring to lodge in Luz as Josephus saith lest any of those Cursed Canaanites then inhabiting that place should come upon him in his Lodging and kill him but the true Reason was he was benighted in his hard Travel and the Sun went down upon him before he could reach any convenient Lodging-place in a Town as the Scripture more Authentick than Josephus saith Gen. 28.11 Hereupon he lay down to rest himself in the Field taking the Ground for his Bed and making a Stone for his Pillow and there God gave him his loves Cant. 7.11 12. Jacob never lay softer nor slept sweeter than when the cold Ground was his Couch an hard Stone was his Bolster and Heaven it self was his Canopy over his Head God made up with Spirituals his loss of Temporals The less of Comforts he had from Man the more thereof he had from God The Portion of God's Children consists more in Soul-Comforts than in Sense Comforts Suppose Banishment which the Lawyers call a Cavil Death come upon them as upon Jacob here yet must they not be dis-spirited whitherto soever they are driven for they cannot be forced far from their Father's Ground seeing the whole Earth is the Lords and the fulness thereof Ps 24.1 There is nothing can befall them but what passeth under their Father's Eye and through their Father's Hand appointing Time Place Manner and Measure of Evil So that even Chance-medly with Man so is the Law-Term is no other in the Scripture but the Providence of God Exod. 21.13 It any be cut off out of the land of the living God who is the Lord of our lives and to whom we make frequent forfeitures thereof is said to deliver him into the hands of the Man-slayer both Man's goings Prov. 20.24 and Man's safety are of the Lord Prov. 21.30 31. Suppose they be slain this sends them the sooner home to their Father's House Jacob in all this was a Pattern of Patience to Pious Souls in suffering Times that they as he did may place their whole Confidence in God whose Providence and Protection is most apparent and perspicuous when all Humane Helps are with-held Jacob here had no guard but God only had Esau way-laid him in his going out as he did in his returning back with 400 Cut-throats Gen. 32.6 when Jacob was far better guarded though not strong enough to withstand such a force as came against him he might now have come to his bloody purpose and cut the Throat of his poor Brother when he found him lying fast asleep in the open Field but God's Eye was good to him while Esau's was Evil. God Restrains the rage of man that will not turn to the praise of God Ps 76.10 He holds in his Holy hand mostly for a Dead lift when his Servants are most forsaken and in a fatherless forlorn Estate when they are low enough and their Adversaries high enough then Cometh God with his Comforts Assuredly Jacob was now low enough when he lay all along upon the Ground not much unlike that of Joshuah reliev'd in this posture Jâsh 7.6 10. and then came God to comfort him in this Vision The Third Circumstance Remarkable is the manner How this Comfort was convey'd by God to Jacob. This is express'd to be in a Dream he Dreamed Dreams are of divers sorts both in Philosophy and in Divinity 1. In Philosophy Macrobius de Semnio Scipienis lib. 1. Reckons five Sorts First ãâã ãâã ãâã ãâã ãâã or Insemnium a Dream which comes to pass so often as carking Care doth oversât the Soul câncerning the Things of the Body the Mind or the Estate such an one having wearied himself waking with distracting Thoughts betakes to Sleep and the same Distrâctions being Imprinted upon the Heart then make a fresh and furious Assault upon the Head therefore is it so named because this Sort of Dreams makes a new onset in Sleep The Second sort is call'd Phantasma a Phantasm which happens 'twixt sleeping and waking for when some Persons begin but to slumber they seem to see several shapes of things cither such as sad them or such as glad them as Feasting or finding some Silver c. all being but mere Phancies The Third sort is call'd ãâã ãâã ãâã ãâã ãâã or Oracle whereby God signifies to Man what shall come to pass or what not what Man must do or what not Thus Noah was warned of God Greek is ãâã ãâã ãâã ãâã ãâã Hebr. 11.7 which is derived from ãâã ãâã ãâã ãâã ãâã Res Negotium intimating that Noah was a Man who had Business with God and did negotiate with him very much busiâd to save the World The Fourth sort is call'd ãâã ãâã ãâã ãâã ãâã a Vision in a Dream when one seeth that in the Night which in the same manner it appeared cometh to pass afterwards As Act. 23.11 the Lord stood by him in a Vision to comfort and encourage him about future Events The Fifth sort is ãâã ãâã ãâã ãâã ãâã somnium a Dream properly so called which vaileth some Important Matters signified in the Sleep under some certain figures mostly that cannot without a right applied Interpretation be understood About this last and proper sort of Dreams to wave the Dreams and Dotages of Philosophy thereon among the Stoick Platonick and Pythagorean Philosophers Come we in the Second place to Divinity which is God's School and wherein the Truth as it is Jesus is made known to Man 1. In the general Solomon saith That Dreams for the most part do proceed from multitude of business that maketh Impression upon the Mind in the Day time Eccles 5.3 As multitude of business or works saith he produceth Dreams so multitude of words proclaimeth Folly The Wise Man coupling these two
2.19 both in a Dream as Paul had also in a Vision Act. 16.9 Such more noble Treats than the other God mostly gives his Servants This Coekestial Ladder consists of Four considerable Parts 1. The Top in Heaven 2. The Foot or bottom on Earth 3. The two Sides And 4. The sundry Rounds or Steps thereof all coupled together in a comely and orderly Conjunction There be many Senses put upon this Ladder by Rabbies the Fathers and Modern Divines some taking it Litterally some Mystically others Allegorically and in a Tropological Acception c. 1. The Jewish Rabbies say This Vision was the Representation of Nebuchadnezzar's Image the Head whereof was Gold the Breast Silver the Belly Brass the Legs Iron and the feet Iron and Clay to wit of the Four main and mightiest Monarchies of the World namely the Assyrian the Persian the Grecian and the Roman Monarchies mentioned by Daniel Chap. 2.31 to 36. which is the first Prophecy concerning all the four aforesaid and which most memorably comprehendeth a Compleat though Compendious History of all the Ages of the World from the Building of Babel's Tower before Abraham to the last Day of Judgment This must needs be a very long Ladder reaching from the beginning of Babel to the end of Babylon from the Rise of the Literal to the Ruin of the Spiritual Babylon whose top was Gold the next part below it was Silver that lower than it was Brass but the Foot and Bottom of it still waxing worse and less worthy was Iron and Clay of Nebuchadnezzar's Image from Daniel's Interpretation of this Vision the Heathen Poets borrow'd their Fables of the four Ages of the World to wit the Golden Silver Brazen and Iron Ages thereof Sleidan writes his Commentaries upon these four principal Empires which all had exceeding wide Steps both in the Publick Transactions of their own particular Empires and in the strange Transitions successively of one Empire into another until the last and worst be usher'd in and now the World is come towards the bottom of this Ladder to the last of the last and to the worst of it too past the Legs of Iron to the Feet and Toes of Clay the two Clay-feet are the Eastern Antichrist the Turk and the Western the Pope both weaker than whiles they were Legs of Iron The Kingdom of the Turk is now tottering with nothing more than the weightiness of it self and that of the Pope declineth apace also and shall decline more and more daily notwithstanding all his proud Helpers according to that old Distich Roma diù Titubans variis erroribus acta Corruet Mundi desinet esse Caput This strong Cordial our gracious God hath left us in his Cabinet of the Holy Scripture for the comforting of our almost swouning Hearts in this Evil day that the Kingdom of the Stone will smite the Image upon his feet Dan. 2.34 which at the best are but part of Clay standing upon earthly Foundations Isa 40.6 and all the Powers of the World are but earthen Vessels an hearty knock with this little stone breaks them all to pieces Psal 2.9 As sure as the Silver Kingdom destroy'd the Golden and the Brazen the Silver so sure the Kingdom of the Stone will destroy the Iron and the Clayie one and for the better corroborating of our Faith This is all done by the Ministry of Angels ascending and descending upon this Ladder of the worldly Empires managing all the various Vicissitudes and Mutations one into another In all their ups and downs Daniel mentions the Angel of Persia and he Names Michael the Churches Angel Dan. 10.13 20. The Great God gives all those Kingdoms their Times and their Turns their Rise their Reign and their Ruine by the Ministration of Angels and when the Gouty feet of this worldly Image being now degenerated into Clay shall be broke in pieces by the Kingdom of the Stone then shall the Kingdom of the Mountain begin to fill the whole Earth Dan. 2.35 and 44 45. the Kingdom of Christ as a little Stone at the first yet working great Destructions upon those Metal-Kingdoms but increasing wonderfully to a great Mountain when Christ takes to himself his great Power Rev. 11.15 17. then the Kingdoms of the World shall renounce Popery and give up their Names to the Gospel in receiving the Reformation such as do not but send Messengers after him saying We will not have this man to rule over us Lub 19.27 he will certainly slay them subduing all before him and his Church shall stand when all other contrary Powers though they seem at present never so splendid and solid shall be blown upon and blasted Isa 40.24 they shall dwindle away and disappear for ever Though they be never so angry at this Rev. 11.18 Vanae sine viribus Irae They cannot help if for strong is the Lord that Judgeth them two Fits of an Ague shook to Death great Tamerlain in the midst of his Preparations for his Conquest of Turky for the Time of its Ruine was not then come but in fulness of Time Christ will divide the spoil with the strong Isa 53.12 with the strong Turk Pope and Devil The Second sense according to the Sentiments of others is This Ladder represents that Divine Providence whereby all the Affairs of the World both universal and particular are governed by the great God who is at the top of it wherein he is pleas'd to make use of Angels not because he needs for he created them without their Help but because it is his indisputable pleasure as ministring Spirits in his Service Hebr. 1.14 The Almighty Power and Providence of God doth not only dispose of the great Concerns of Europe Asia Africa and America in the General as before but also of every Kingdom Country Family and Individual Person in Particular This Ladder of Providence hath for its two Sides First Divine Wisdom Secondly Divine Power coupled together and embracing each other by several Rounds or Steps thereof from the beginning of the World to this present Day and brings all persons and things to their proper place and end guiding all fortiter sed suaviter strongly yet sweetly and governing both Mala culpae poena the Evils of Sin and of Punishment for Sin to God's Glory so that nothing can disturb his Work It was the Country of Canaans Privilege to have God's Eye upon it from the Beginning of the Year to the end thereof Deut. 11.11 12. So God at the top of this Ladder hath his Eye upon our Country and Kingdom Ubi amor ibi oculus undoubtedly God hath a love for England for he hath Recorded his Name upon it and hath a great People that bring more Glory to him than many Nations in it Though with many of us God is not well-pleased 1 Cor. 10.5 his Eyes run to and fro and are every where 2 Chron. 16.9 to wit the Eyes of his Omniscience though not of his watchful Benevolence The Lord sets his
he very Happy in having a Paul by him who restor'd him to life again v. 10. Christ hath many Rooms as this Ladder hath many Rounds some lower for Children some middle for Young Men and some higher for Fathers in Grace and Godliness Now the higher that you climb the more dangerous and deadly is your Fall if you be not exceeding wary and watchful in your steps you may not take up one foot until you know where to set down the other the steps are narrow Matth. 7.14 though the Ladder be large as before and soon mist for want of due Caution and Circumspection This David felt when he complained my feet had almost slipt Psal 73.2 and fear'd when he pray'd Uphold my Goings in thy Paths that my footsteps slip not Psal 17.5 If once you slip there is no stop or stay in the way you slide down it may be headlong to the very bottom and if not slain by a backward fall as heavy Eli was 1 Sam. 4.18 yet surviving you have all your climbing work to begin anew according to the Nazarites Law Numb 6.12 but the Days that were before shall be lost because his Separation is defiled so your foul Fall defiles all your former Devotions and you must therefore begin the World and your work afresh Repent and do your first works c. Rev 2.5 Sixthly See then that you make daily Progress upon this Ladder a man may be in daily motion that steps up some few steps and then steps down again and so keep continually ascending and descending without any proficiency non proficere est deficere Grow in Grace from the lower to the higher Form and Degree your Knowledge must grow from a dram to a pound yea to a Talent thereof Poor Ezra and Nehemiah coming out of Captivity could give but Drams of Gold to Temple-work Ezr. 2.69 Nehem. 7.70 71. but Rich David was able to give not only Pounds but whole Talents towards it 1 Chron. 29.4 The man heal'd of his blindness by Christ at the first saw but men as trees walking but the second touch from Christ made him see all clearly Mark 8.24 25. so your Faith most grow from a grain of Mustard-seed to become a great Tree wherein Divine Thoughts and Desires may as Birds of the Air lodge in the branches thereof Matth. 13.31 32. so your Zeal must grow from smoaking Flax to a burning Torch and so all other Graces should grow Monstri est semper Infantem esse the Child that grows not is expos'd as a Prodigy 't is a shame the Holy Child Jesus should lye always in Swaddling Clouts you must be growing up in him till you touch Heaven with your head and heart Compare time with time for this c. See that you be active and abounding in God's Work seeing 't is not in vain in the Lord 1 Cor. 15.58 Some say the eight Beatitudes Christ proclaims in his Sermon on the Mount Matth. 5.1 2 3 to the 12. are the sundry steps of this Ladder whereof Poverty of Spirit is the lowest v. 3. and Purity of Heart is the sixth v. 8. 't is no easie labour to attain unto this step but if you be yet but on the lowest Christ pronounces you blessed and more blessed are you still if you reach higher The Fourth Remarkable Inference is Though climbing be hard work and against the bent or tendency of Nature Omne grave deorsum all heavy things press downward yet this hard work hath high Helps and Encouragements As 1. Here is an entire Ladder the Mediation of Christ wherein never a step is broken that is an useless Ladder which wanteth several steps and what insignificant things are steps when sever'd from the Ladder so are all our Gifts and Duties out of Christ and his Mediation which gives Life and Vertue to all 2. As every step must be on him so Righteousness and Peace Mercy and Truth are met in him Psal 85.10 11. and in his Mediation as the two Sides of the Ladder do kiss each other Christ is both our Righteousness Jer. 23.6 and our Peace Eph. 2.14 Truth springs out of the Earth or Heart of Man and Mercy looks down from God out of Heaven These are the objects and sure Hand-Holds for our Faith in our climbing up 3. Christ himself is gone up before us into Heaven Job 3.13 Act. 1.11 1 Pet. 2.21 c. he being God-Man needed no Ladder yet that where he is we may be also Joh. 17.24 he hath left his Mediation as a Ladder for us Having open'd Heaven and Paradise to us which the first Adam by his Fall shut against us Gen. 3.24 we may therefore follow the Captain of our Salvation Hebr. 2.10 with comfort and courage and we must follow him fast and close having the Help of a Ladder which he had not yet is become one to us his Resurrection Ascension and Sitting down are the foot length and top of this Ladder for his footsteps drop fatness Psal 65.11 for us to gather up for out refreshing in the way if we pursue him close Our 4th Encouragement is Angels attend Heirs of Salvation Heb. 1.14 to secure us from falling Psal 91.11 they are as our Nurses into whose keeping our Heavenly Father committeth us and chargeth them to look well to us his Children while we live on Earth as Citizens Children are committed to Country Nurses and to bring us safe Home to the City and to our Father's House when we die as they did the Soul of Lazarus Luk. 16.22 our Protection by Angels though manag'd by an invisible hand is our Privilege purchased by Christ oh Bless God for it Our 5th Encouragement is God is leaning as some read this Gen. 28.13 at the top of the Ladder crying Come up hither Rev. 11.12 and humbling himself to take hold of our hand with his and to draw us up to himself He hath an Hand and an Heart to help us that Child climbs the Style safely and cheerfully who is in his Father's hand c. The Fifth Remarkable Inference is Even Rich mens Children may meet with much Hardship as Jacob did here His Father Isaac had a vast Estate descended on him from his Grandfather Abraham who was a Prince among the Hittites even a mighty Prince among them Gen. 23.6 and whom God had blessed greatly with a very great Estate Gen. 24.35 and all this Prince-like Wealth was given by him unto Isaac v. 36. yea and Jacob's Mother Rebekab had brought up this Son whom she loved Gen. 25.28 with much tenderness no doubt and indulgency yet is Jacob banish'd from Home forced to foot it five hundred Miles having neither Horse nor Chariot to carry him this long Journey and in the way of this wearying Walk was constrain'd to lye out of Doors having no better Accommodation than the cold Ground for his Bed an hard Stone for his Bolster and the open Firmament for his Canopy over him Little do the best and wealthiest of Men know what
all your Comfort Jerem. 13.11 Act. 11.23 Psal 37.4 and 84.10 Herod had some Delight in hearing the Word Mark 6.20 but it was only as water that is spilt upon the Rock which leaves a dew only but sinks not in nor soaks it to a softness as the Rain of God's Blessing doth the fruitful Soil it falls upon a bare tast of heavenly things will not feed the Soul Heb. 6.4 5. 6. Try your Zeal for God If your Ear and Eye be both sanctified with saving Grace you cannot abide to hear or see Sin in others but your Righteous Soul will be vexed with it as Lot's was 2 Pet. 2.8 9. ãâã ãâã ãâã ãâã ãâã tortur'd with it as if set upon a Rack Guilt or Grief is the best a Godly Man gets by conversing with the Wicked yet 't is not enough you loath Sin in others but you must loath it more especially in your self for Jehu abhorr'd Idolatry in others yet indulg'd it in himself 7. Your Conformity to God Children are like their Father so must you pass into the likeness of the Heavenly Pattern purifying your self as God is pure 1 Joh. 3.3 in quality tho' you cannot in equality you must be suitable to his holy Nature as well as subject to his holy Law Matth. 5.48 1 Pet. 1.15 16. Learn of Christ to be meek lowly and holy Matth. 11.29 8. Your Communion with God wherein together with Conformity to God consisteth your summum bonum or highest Happiness 'T is wonderful condescension in the most high God to converse with worthless worms and 't is a glorious privilege that he will vouchsafe such sinful Dust to be reckon'd his Neighbours Levit. 10.7 in propinquis meis Oh pray to maintain it as David did for himself Psal 86.11 and for his people 1 Chron. 29.18 that God would fix their Quicksilver hearts and to keep them in that holy temper fit for Communion with God 9. Your Confidence upon God leaning wholly upon this Ladder with all your weight both for Safety in this World and for Salvation in the World to come Can you trust in him at all times Psal 62.8 as well in the Failure of outward Comforts as in the Confluence of them Can you confide in God without a Pawn in your hand from him as Habakkuk did ch 3.17 18. Can you confide in a killing-God as Job did ch 13.15 who when his very breath was well-nigh beaten out of his body by multiplied strokes yet would he hang upon God still and not be easily shaken off saying If I must die I will die at his Feet there If I perish I will perish Esth 4.16 This is an high step of this lofty Ladder thus to lean upon the Lord Cant. 8.5 and Isa 50.10 with a faith of Recumbency as the Hop doth upon the Pole and to trust God in his Promises when we cannot trace him in his Providences while Tryals and Troubles are upon us 't is an high Attainment 10. And lastly Try your perseverance in the good ways of God This is the top-step of this long Ladder He that endureth to the end shall be saved Mat. 14.13 't is but an he here one and there one that holdeth our where many fail and fall short losing their Love and thereby their Reward 2 Ep. of John verse 8. A godly man may grow remiss and leave his first love Rev. 2.5 so may lose the lustre comfort yea and exercise of his graces and thereby also lose what he-hath wrought 1. In respect of the praise of good men 2. In respect of his own former feelings of Gods favour 3. In respect of the fulness of his Reward in Heaven Thus the Nazarite that broke his Vow was to begin all again his thirty days observance for an holy separation Numb 6.12 And thus the backslider that slips down this Ladder hath his climbing work to begin again as before yet if truly godly he falls not totally and finally for the Root of the matter is still in him though the Reins may be consumed Job 19.27 28. Isa 6.13 James 1.21 Radical fundamental special saving grace proper to the Elect wherein the Being of a Christian consisteth is certainly unloseable though not only common grace may come to nothing but also the Joy of Faith Confidence of Hope and the Fervency of Love all which belongs only to the Well-being of a Christian and which are the Shine Lustre and Radiancy of the Radical may be lost and perhaps irrecoverably Psal 51.12 Therefore you stand in as much need of confirming grace to the end as you did of converting grace at the beginning pray that God may establish your step Psal 37.23 as before and uphold your goings Psal 17.5 Christ prays too that your Faith fail not Luke 22.31 32. that you may hold on your way and hold out to the end or top of this Ladder otherwise as your Repentance was the Joy so your Relapsing will be the Shame of Angels Luke 15.10 And this conditional Caution doth not import as if it were in mans power to persevere for that is wholly ascribed to the power and goodness of God Rem 11.5 22 23. but 't is to stir up in us all godly care and circumspection that we may do our part to hold fast our Confidence Heb. 3.6 4.14 10.23 Rev. 2.25 3.3 11. to hold on our way Job 17.9 and to hold out to the end Matth. 24.13 The Crown of Life is promised indeed to good beginners but 't is only performed to good enders Vincenti dabo to overcomers Rev. 2.7 26. 3.5 21. 21.7 The duty of walking in paths of Piety or climbing this Ladder is our part but the Ability and Success is Gods who will bring Judgment unto Victory Matth. 12.20 The holy Martyrs in the Martyrology are call'd Holdfast men as they did hold fast this Ladder Hold up hold on and hold out to the top insomuch as the difficulty of any Act became to be expressed by this Proverb usually ãâã ãâã ãâã ãâã ãâã you may sooner unteach a man Christ as do it Truth in the beginning Zeal all the way and Constancy to the end makes a compleat Christian Perseverance is the Salt of the Covenant of Grace call'd the Covenant of Salt 2 Chron. 13.5 as seasoned hereby This enduring Grace is purchased for us by Christs blood and conveyed to us by Christ prayer God decreed both that Peter should persevere and that Christ should pray for Peters perseverance When Jacob was thus comforted with his Vision of the Ladder He 1. Erects a Pillar the better to perpetuate the memory of that mercy calling it Bethel the House of God and consecrating it for Gods Worship as to use but not to any Inherent Holiness 2. He vow'd a Vow v. 18 20. wherein he became the first Holy Votary that ever we read of and whence he is call'd The Father of Vows He makes a Religious Promise to God in his prayer grounded upon the precious Promise of God
He was detained there by an over-ruling Divine hand on purpose for this nights exploit of wrestling with God Now as the former being but for a short time falls far short of Monks and Nuns sequestring themselves from all society into a sullen solitariness during their whole lives So the latter cannot be so much as pretended to by them God hath made Man ãâã ãâã ãâã ãâã ãâã a sociable creature saith Aristotle who addeth And he who loves to be alone must be either a Beast or a God Arist Pol. 1. The Stoicks sty'd up themselves like Hoggs in a Swine-stye from all Humane Society The Devil that evil Spirit is all for solitariness for solitary Desarts and dry Places Matth. 4.1 12.43 But God is all for Society not only as he associated sundry of his creatures by pairs together as the Heaven and the Earth the Sun and the Moon the Male and the Female of all sorts Sensitive and Rational were all created and coupled together by the Creator Origen in Gen. 1. but also as he associates himself with the Assemblies of his Saints Psal 89.7 Yea there he hath a delight to dwell Psal 132.14 calling his Church his Cheptsibah and his Beulah Isa 62.4 as being both married to her and delighting in her So that neither God nor good men take any pleasure in a morose froward Austerity or wild Retiredness but in an Amiable Affability and Amicable Conversation The second Inference is 'T is very remarkable here though Jacob was left alone and had neither a witness of his wrestling nor an Assistant to help him in it yet rather than that he should want either God himself will become both to him For 1. God himself is willing to be his witness of it in inspiring Moses to record this resolute Exploit in sacred Writ while the great Atchievements of the grand Founders of the Assyrian Monarchy are passed over in silence And 2. God himself was as willing to become his Assistant too yea as well as his Adversary for God was graciously pleased to put forth more of his own strength in Jacob to hold him up than he did in the Angel to cast him down So that God in this respect was not only the Attestor of Jacob 's Valour but likewise he became the very Donor of his Victory The third Inference is As Jacob here was left alone purposely for private prayer as his Father Isaac did withdraw âimself into the field as to his Oratory there to pour out his Soul before the Lord both mote secretly and more earnestly upon a matter so important as his expected Marriage was Gen. 24.63 This is a Divine Warrant for secret closet and private Prayer Thus as Isaac gets into the field Jacob got here to the bank of Jabbok Daniel to the Rivers side Dan. 10.2 3 4. Christ withdrew himself into a solitary place Mark 1.35 into a Garden and into a Mount Mark 6.46 as he was wont Luke 22. 39 41 c. Thus his Disciple Peter went up to the house-top Acts 10.10 All this was done that all these might with more freedom pour out their prayers and solace their Souls with God in secret Suetonius saith of the Emperor Domitian that in the beginning of his Empire he usually sequestred himself from all company about an hour every day yet all that time of privacy he acted nothing save in catching a company of Flies and killing them with his Pen-knife from whence arose that Answer when the Question was asked Who was with the Emperour nè Musca quidem not so much as a Fly But God People can better improve their solitariness and do never want company so long as they have God and their Consciences to confer withal Matth. 6.6 7. Cant. 2.14 These secret Meals make the fattest Souls The fourth Circumstance wherein Jacob's Courage and Valour carrieth high commendation is in respect of the length as well as lonesomness of it even all the night until the dawning of the day Gen. 32.14 25. Though wrestling work be most wearisom work stretching every sinew in the flesh and every joynt-bone in the body and requiring the very utmost of a mans strength and skill 'T was a wonder Jacob was not out of breath with this wrestling work before the fourth watch of the night approached and that both his Arms and Legs the former in holding and the latter in upholding even to the very ãâã ãâã ãâã ãâã ãâã the uppermost and uttermost of bodily Ability did not fail before day-break Wrestling is a work of such violence that one hours time of this violent motion and action is enough to weary even the strongest man and to drive his very breath out of his belly This we find did befal even Sampson himself who though he was a Mirrour and Miracle of matchless bodily strength was so wearied with his violent motion and vigorous action in fight that his very vital Spirits were quite spent and his heavy body was so heated with his hard toil and travel that it drives him into so vehement a dryness as made him complain Now I shall die for thirst and fall into the hands of the Uncircumcised Judg. 15.18 with 15.16 'T is therefore a Maxim in Natural Philosophy Nullum violentum est perpetuum Nothing that is violent must be permanent If Sampson himself who was the first Nazarite we read of upon Record and supernaturally born of a barren Woman was so wearied with a few hours violent fighting in the day-time yea almost sweating his Soul out of his Body Oh what a wonder is it that this Jacob who was likewise the first Votary we read of upon Record Gen. 28.20 and was also supernaturally born of barren Rebekah yet was but one half and that the weakest half of her burden being but one half of a Man as he was a Twin should not be altogether exanimated with a whole nights violent wrestling before the day dawned 'T is true Jacob was a strong Man as well though not as much as Sampson This Twin or half-man had indeed the bodily strength of a whole Man nay it appeareth of three Men For the Stone which lay upon the Wells mouth to keep the Water clear and secure is call'd Veha Eben Gedolab Lapis magnus Saxum grande super os putei a mighty Stone to preserve the Water pure and the Well full The greatness of the Stone was the preservation of the Store it was such a mighty and massy Stone that the six hands of Laban's three Shepherds who all must meet together for that matter were jointly required to remove it Yet Jacob though now seventy seven years old laid on his only two hands lustily and rolled it away instantly as above Gen. 29.8 10. No doubt but Rachel's presence had a strong influence upon him which did draw forth the whole of his bodily strength whereby the more to insinuate into her love and to render himself the more acceptable as a most serviceable Servant to his worldly
post nummos Citizens must seek Silver in the first place and then after it Vertue than that Golden command of the Lord of Truth Jesus Christ seek first the Kingdom of God and all other things shall be added Mat. 6.33 Thus did those Blessed Patriarchs in their looking for that City which hath Foundations whose Builder and Maker is God Heb. 11.10 They did firmly believe that while they were pursuing Heaven all Earthly Blessings would be added to them as they had need of them like Paper and Packthread which are cast into the Bargain at a Pound of Plums c. Therefore did they look upon the lower World with only a Pilgrims Eye well-knowing they could lose but little when they left this or that place in their Pilgrimage where they lov'd but little Those Patriarchal Pilgrims gave the same Character of this World that the Sage Philosopher gave of the City Athens saying It was a pleasant place to pass through as a Passenger or Pilgrim but unsafe to dwell in as an Inhabitant and Member Thus they look'd upon themselves as Sojourners here below 1 Pet. 1.17 and 2.11 and not at home while in the Body 2 Cor. 5.1 2 4 6 8 9. ãâã ãâã ãâã ãâã ãâã the word there signifies one beside or without an House as ãâã ãâã ãâã ãâã ãâã and do found in sense so Christ himself was Math. 8.20 to expiate the sin of Man who cast himself out of Paradise and hath been an Exile on the Earth ever since Yea Christians themselves though they dwell in the great House of the World yet are not of it while Strangers in it and Travellers through it John 15.19 but are of the Houshold of Faith Gal. 6.10 and Fellow-Citizens of that Coelestial City in a better World Eph. 2.19 and because they are but Pilgrims in this World Psal 39.12 Therefore 1. They press homeward Phil. 3.14 having Heaven in their Eye as Moses had Canaan in his Deut. 34.4 5. This sweetens Death and all sour Fare 2. They keep correspondency with Heaven while on Earth maintaining their Interest at Home while absent from it which when the great Captains of Greece neglected while absent ten years in the Siege of Troy their Rooms were taken up by others that became their overthrow 3. They are not proud of the Plate c. which serves them while they Lodge in the Inn All their good things here they look on only as lent them from their great Landlord 4. The Concerns of a strange Countrey or of the Inn they intermeddle not with News from Home from Heaven is his grand Inquiry and Interest Prov. 14.10 As a Stranger intermedleth not with their Joy so neither do they intermeddle with the Affairs of the Inn. 5. They are not filled with carking cares what they should Eat or Drink c. but in the general do commit themselves to the care of their Landlord whose proper and peculiar work it is to provide conveniencies for them though they will not be wanting to bespeak food convenient for themselves Prov. 30.7 8. by praying to their Host give us this day our daily Bread Mat. 6.11 owning his cares above theirs v. 25 26 27 28 30 31 32 33 34. and casting all their care upon him for he careth for them 1 Pet. 5.7 for he is the great provider of the whole World Psal 104.21 27. 145.15 Mat. 24.45 2 Cor. 9.10 c. they daââ trust God with their Bodies as they do with their Souls looking upon the Lilies and Fowls how they are clothed and cherished far beyond their care of themselves by the great House-keeper of the World who Waters his Flowers Prunes his Plants Fodders his Cattel upon a Thousand Hills Psal 50.10 and how much more will he feed and clothe his own dear Children who serve his providence with moderate care and pains They dare be careful for nothing but only make their request known to God Phil. 4.7 they are not left Fatherless Joh. 14.18 ãâã ãâã ãâã ãâã ãâã Orphans Such are made drudges in Kitchins then why so sad day by day seeing thou art a Kings Son 2 Sam. 13.4 6. They make it not their ãâã ãâã ãâã ãâã ãâã or work but their ãâã ãâã ãâã ãâã ãâã or by-by-work only to sojourn in the Inn they use it pro tempore but their thoughts are homewards bound their Anchor is fastened within the Vail Heb. 6.17 18 19. therefore they can endure all affronts there the better thinking 't is but for a little time and their home Heaven will make amends for all Thus while David's Body was wandring Psal 56.8 yet his Heart was fixed Psal 57.7 This double posture of these Holy Patriarchs is Prodigious that they should be both wandring and fixed Stars in one and the same Horizon their persons wandring up and down in this lower World yet all that time their Affectiont are fixed with their Anchor of Hope not in the Deep below where common Anchors fasten but in the better World above Hence it is that they mind most the main end of their Creation not fishing for Gudgeons but for Forts Castles and Cities as Cleopatra said to Mark Antony for that City which hath foundations Heb. 11.10 they spend not their time as Ataxerxes is said to do who busied himself only with making Trifles as Hafts for Knives c. when he should have been caring in consult for his Kingdom or as Domitian did who minded nothing but catching Flies the very work of the poor Spider which eviscerates her self to make her Cobwebs to catch them these Holy Pilgrims employ is of an higher alloy knowing that upon this moment in the Inn hangs the Eternity of their Home they therefore dare not triffle away their time but make sure work for a better World tho' this evil World be so connatural with them the Prodigal thought him of Home Lu. 15.17 18. Rebus non me trado sed commodo said Seneca I give not my self up but only lend my self to the World 7. They depart from their Inn at last though not without some Reluctancy because there they have been kept well or leave some friends behind or the Weather is Stormy and the Way Dirty from thence homeward yet the joyful Hope of reaching Home overcomes all Peter wist not what he said when he said Master 't is good being here Mat. 17.4 Luk. 9.32 33. until Christ touched him and said Arise Mat. 17.7 Arise depart this is not your rest for 't is polluted Mic. 2.10 and come up hither Rev. 4.1 this makes them truss up all and having their Viaticum Provision for the way trudge joyfully homeward tho' as at Magellan the wind blow in their Faces Eccles 11.4 not observing it to hinder them ventus hic inventus yet the weaned Child Psal 131.2 and the Crucified Man Gal. 6.14 will not be hindred from Home or Heaven Sails thither with contrary Winds yea is indeed above Storms be risen with Christ Col. 3.1 then all we speak
Day that they might ever be ready to go both by Day and Night Exod. 13.22 whensoever the Lord gave them a sign for removing therefore are they said to keep the Lords watch Numb 9.19 Thus are we bid Alway to watch not knowing when Christ will come Mar. 13.35 The Thirteenth General Remark is The Number of Israel's Journeys in the Wilderness is 42. Numb 33. which consists of Six times seven and so when Moses is unveiled it holds forth either the creation-Creation-work done in Six Days then succeeded the Sabbath or Resting Day in the number Seven after which Six-seven Journeys Israel had their Sabbath or Rest in Canaan or it may signifie those Six days of our Pilgrimage in the Wilderness of this lower World after which by the Conduct of Christ we enter into our Eternal Sabbath or Rest in a better World the true Canaan The Fourteenth Remark is The many Impediments that Israel met with in their March from Egypt to Canaan First Some were External Impediments And Secondly Some Internal 1. The External or those from without were 1. Pharaoh's pursuing Exod. 14. 2. Want of Water at Marah Exod. 15. 3. Want of Bread Exod. 16. 4. Amalek warring against them Exod. 17. 5. The Edomites stopping their passage Numb 20. 6. The Canaanites doing the same Numb 21. 7. The Amorites oppose them also Ibid. 8. The Moabites in Conjunction with the Midianites their Assistants whose King Balak hired Balaam to Curse them and to cut them off Numb 22.23 24 25 Chapters To all these External Maladies God gave them most Graciously as many Effectual Remedies Secondly The Internal Impediments or those from within themselves were 1. Their Manifold Murmurings Exod. 14 15 16 17 Chapters and Numb 11. 2. The Faction of Miriam and Aaron against their Brother Moses Numb 12. 3. The Sedition of the ten Spies Numb 13 14. Chapters 4. The Conspiracy of Korah and his Company Numb 16. 5. Their Murmuring again for want of Water at Meribah Numb 20. 6. Their Repining at the tediousness of the way in encompassing Edom for which the Lord sent fiery Serpents among them yet the Lord was so gracious to them as to bestow suitable Remedies to all those internal Maladies also as the Brazen Serpent to the last of those Numb 21. All which do teach us that the true Travellers towards the Heavenly Canaan must expect to meet with many Impediments both from within and from without to hinder their March and Motion of Holiness towards Happiness The Apostle therefore saith the Righteous are scarcely saved 1 Pet. 4.18 that is they have much ado to reach home to Heaven As Israel notwithstanding all these obstacles aforenamed that lay in their way yet were carried comfortably into Canaan Indeed Moses Dies among them at their last Stage in the very Borders of Canaan to teach us the weakness and insufficiency of the Law for our Salvation Rom. 8.3 but God rais'd up a Joshua to lead them thorough Jordan into the Land of Promise Even so the Lord hath rais'd up our Jesus to save us to the uttermost Hebr. 7.25 These are the General Remarks upon the whole The Particular Remarks upon such Memorable Matters as are Recorded in sundry of Israel's forty two Motions and Mansions should here follow but This first Volume being already swoln into 120 Sheets I must refer them the Lord willing and assisting to the next Volume Cùm Relego scripsisse pudet quia plurima Cerno Me quoque qui scripsi Judice digna lini Ipse quidem studui bene de pietate Mereri Sed quicquid potui gratia Christe tua est Quid sum Nil Quis sum Nullus Sed gratia Christi Quod sum quod Vivo quodque laboro facit Deo soli Gloria in AEternum FINIS Chapter 20. An Appendix or Supplement to the First Volume Containing the more Particular and most Memorable Remarks after the more General before exhibited upon the most Eminent passages of God's Providence toward his only Church that he had then in the World yet his Wisdom which it profundum sine fundo a Depth without a Bottom did order her to be wandring from Egypt for Forty Years in the Wilderness and to be travelling to and fro like a poor Pilgrim from forty two stages and stations under the conduct of Christ himself in the Cloudy Pillar before she reached to and rested in Canaan Some Praeliminary Remarks First THIS following History is the more Famous and Worthy of all acceptation being Faithful Sayings in all its parts and parcels because the God of Truth himself is the Historian making Moses his Emanuensis or Penman in Recording it and representing fairly to our view even an unparallel'd prospect how the Lord rowled and tumbled his own dear Spouse from one barren place to another in the dry desarts and backyard as well as forward yea round about as if she had been treading a Maze in and out before her Lord landed her safe in the Land of Promise Secondly Noab's Ark while it lay rowling and tumbling upon the surface of an Universal Deluge for a whole year may well be look'd upon as a Type and Emblem of Moses's Church in the Wilderness As the Ark was tolled to and fro upon the Waters 'till it came to rest upon Mount Ararat so this Church was tumbled to and fro in the Desart as Joh. 16.33 Isa 54.11 c. 'till she came to rest in the Land of Canaan See much more of congruity betwixt the Ark and the Church page 113. Volume the First Thirdly The Gospel-Church may well be look'd upon likewise as the Antitype of this Wilderness-wandring-Church because she also had her times and her turns in a Wilderness state by a divine dispensation Revel 12.1.6.14 Wherein Mark First She is compared to a Woman First For her weakness saith Paraeus unable to defend her self and therefore flying into the Wilderness from the face of the Dragon Antichrist c. as this Old Testament Church fled here from the face of that Dragon Pharaoh Isa 51.9 Ezek. 29.3 4. Secondly She is call'd a Woman for her Fairness because the Female Sex are commonly more fair than the Male Thus Christ calls his Spouse Fair very fair and all fair Cant. 4.1 c. Not that she was so in herself by her own native beauty but as Cloath'd with the Sun of Righteousness and made comely with his comeliness that he put upon her Ezek. 16.14 Thirdly For her Fruitfulness in bringing forth a Seed for God Isa 54 1. Gal. 4.19.26 27. This enraged the Devil as the Churches fruitfulness in Egypt had enraged Pharaoh Exod. 1.7.12 the more they multiplyed the more they were molested c. Fourthly She is call'd a Woman for her strong affection of Love to her Lord Females quicquid volunt valde volunt their desires are more eager and earnest than those of Males hence David saith Jonathan's Love surpassed the Love of Women 2 Sam. 1.26 Mark Secondly This weak fair fruitful and
out that Night lay hid in the Mountains all the Seventh Day and on the Eighth returned to the Camp which three Days are counted just as the three Days of our Saviours Burial The Fourth Remark is The difference Remarkable betwixt those two Spies Joshua sent and the 12 Spies Moses sent who proved ten too many Numb 13. c. Those two were rightly qualified both with Wisdom and with courage for their special Spying work which the ten that Moses sent were wanting in First Their Wisdom was evident in giving a full Relation of all Occurrences in their adventure unto General Joshua alone and not to the Mobile or Multitude as Moses's Ten did well knowing that Neutrum Modò mas modò vulgus the vulgar are apt at such a Narrative to take in impressions either of too much fear or too much forwardness as they did in Moses's Day Numb 14 18 40. Secondly Their courage vers 23. They did not discourage the Hearts of the People as the ten cowardly Spies did with Stories of the Anakim Giants and of Cities Walled up to Heaven c. but these two tells Joshua vers 24. that God had delivered the Land of Canaan into Israel's Hands as if it had been already done c. We do not Read of any such desperate dangers that Moses's ten Spies met with in their enterprize as those two Spies of Joshua's did yet the fewer that their hazards had been the lesser was their courage and encouragement So true is that of Solomon He that sends a message by the Hands of a Fool cutteth off the Feet and drinketh damage Prov. 26.6 Whereas those two the more mischievous Perils they met with the more Magnanimous they were made by their escape from them and the more did they promise to themselves and to their People Israel a compleat Conquest of Canaan In fine Tho' those two Spies were Men of courage yet were they not Fool-hardy but their Wisdom had the conduct of their courage They do not over-daringly outface danger either in Rahab's House or in their return home but improve the means where the Lord had not promis'd Miracles upon this Account our Redeemer saith to Satan Thou shalt not tempt the Lord thy God Matth. 4.7 So as to neglect means c. CHAP. III. Josh the Third relateth the miracle of Israel's passing through Jordan in all its circumstances of time place manner c. The First Remark upon this Relation is the solemn preparation of Israel for their best Reception of this Miracle of mercy Israel had three Days time not only to provide necessaries for a march from Shittim to the Banks of Jordan Josh 1.11 but also to prepare themselves both in Body and Soul with Ceremonial and Spiritual Purifications to render them capable of that glorious Efficacy of Gods powerful presence in dividing Jordan vers 5. God oft call'd them to a sanctifying themselves for his presence Exod. 19.10 15. Levit. 20.7 8. Numb 11 18. c. a due preparation for Gods presence brings a true participation of it and the more that our minds are purified for meeting the Lord the more influence hath his presence upon our Spirits and the deeper impression it maketh upon our memories The Second Remark is the Cloudy Pillar being now departed at Moses's Death shewing the shadows of the Law cannot lead us into the Land of promise The Ark of the Covenant being a Type of the Angel of the Covenant Mal. 3.1 the Lord Jesus takes the Conduct of Israel through Jordan into Canaan Josh 3.3 11. which shew that the order of the march of the Ark of God in Moses's time was in the midst of the Camp Numb 2.17 c. But now this course was changed in Joshua's time for the glorious Cloud being gone the Ark of God must go before Israel who must follow after it denoting That as there was no other way of entrance into the Earthly Canaan but by following the Ark of God so there is no other way of entrance into the Heavenly Canaan but only by following the Lord Jesus Christ Joh. 14.6 Act. 4.12 Matth. 16.24 The Third Remarks is The much Congruity or Parity 'twixt this Ark the Type and Christ the Antitype as 1. The Ark was made of Shittim-Wood Exod. 25 10 c. A Wood most durable and not subject to putrefaction So Christ was neither subject to the corruption of Sin nor to the putrefaction of the Grave Heb. 27.1 and 4.15 Psal 16.9 10. 2. the Ark was covered with pure Gold So Christ had the Gold of his Godhead covering his Manhood Col. 2.9 3. it had the Tables of the Testimony and pot of Manna c. so Christ had Treasures of Wisdom hid in him Col. 2.3 c. Fourthly the Ark was an Assurance of Gods presence with Israel Josh 3.11 calls it the Loâd of the whole Earth which is added to corroborate Israel's confidence for if that God who made the whole Earth out of nothing and governeth all things contained in it by his wise and powerful providence did dwell in the Ark that passed over before them there could be no place left for incredibility or so much as doubting of their ill success where the Ark was there God was Hence the Ark is call'd Gods Face Psal 105 4. and 't is call'd God himself Psal 132.5 wherewith God was present in casting down Dagon and plaguing the Philistins 1 Sam. 5.2 3 4 6 9 10 11 12. and 6.19 20. Where the Ark is and where the ordinances are there God is c. Thus. Christ is both the cause and the assurance of Gods merciful presence with us Joh. 17.21 The Son's union with the Father is an assurance of our Union both with the Father and the Son and of theirs with us Fifthly a reverend respect must be had to the Ark of God so that the People must not come near to it but keep at distance from it two thousand Cubits or a thousand Yards Josh 3.4 Which distance was prescribed to affect their Hearts with a due Veneration to Gods presence whereof the Ark was a Sign in which respect at the giving of the Law there were bounds appointed about the Mount Sinai to keep the People from approaching too near it Exod. 19.12 Thus Gods Command concerning this Ark was they shall not go in to see it Numb 4.20 The Men of Bethshemesh paid dear for their peeping 1 Sam 6.19 Gods secrets must not be searched into Deut. 29.29 Hic oportet mirari potiùs quà m Rimari Arcana Dei sunt Ara Dea a presumptuous prying into the work of Gods Arcanum's is not only an Impious curiosity but 't is also forbidden upon pain of Death as above and Peter giveth charge against that Curiosity as against Theft or Murder 1 Pet. 4.15 't is Bucholcer's Counsel Tu fuge ceu pestem ãâã ãâã ãâã ãâã ãâã We should be wise to sobriety and not rush rashly into Gods ordinances or Sacraments Dr. Hall saith well God loves at
Canaanites as it is supposed under the Conduct of Caleb their General Judg. 1 2. did likewise lead up the People in the War against Benjamin Judg. 20.18 but Dr. Lightfoot steps farther beyond Sir Walter Rawleigh's Probability and fixeth those Stories in this place as most proper which he proveth by many Arguments aforementioned Judg. 2. from ver 11. to the end together with the Seven first Verses of Judg. 3. give us a General Account of the History of the Judges whom the Lord raised up successively after this time when God had been so highly provoked by his Covenanted People in their Manifold Apostacies and Idolatries as to sell them several times into Oppressours Hands for Judg. 2.16 is an Epitome of the whole History of the Judges saying Nevertheless the Lord raised up Judges who delivered them c. which containeth the Stories of all the Judges from Joshua to Samson from hence to the end of the Sixteenth Chapter clearly demonstrating that marvelous Circle which God went in with his People When they sinned they were cast down into the hands of Tyrants when they Repented God raised them up by sundry Judges out of the Tyrant's Hands as there is a Vicissitude of Nights and Days so there was of Israels Miseries and Mercies God checkered his Providences toward them sometime with Black and sometimes with White and Checker'd-Work is beautiful Work when Miseries and Mercies are after a comely Manner interwoven and God's People have their Interchanges of Joys and Sorrows while they are below Psal 55.19 Men fear God by having changes with David not otherwise c. Thus it was with Israel in Canaan that Land of Hills and Vales of Vp 's and Down's Deut. 11.11 Sometimes they were up on Hills of Prosperity and at other times they were down in the Valleys of Adversity God goes in a Circle with them and when they were brought to the lowest Ebb He that was seen in the Mount with Isaac Gen. 22.14 was seen in the Valley with Israel to mount them up again God by every Judge he raised up for them in their low Estate turned Israel's Sighing into Singing their Musing into Musick their Tears into Triumph and their wringing of Hands for Grief into clapping of Hands for Joy c. Judges CHAP. III. JUdges the Third gives a Narrative of three several Slaveries and most grievous Oppressions into which God sold his People for their most Grievous Sins As 1. By the Syrians from ver 1. to the 11th 2. By the Moabites from ver 12. to ver 30. 3. By the Philislines ver 31. The first under the Syrians is described First By the Causes of that Slavery As 1 The Procuring Cause namely Israel's sins such as their toleration of those wicked Nations among them ver 5. their Marriages with them whereby they became corrupted ver 6. and then their Apostacy and Idolatry ver 6 7. 2. The Efficient Cause the Lord sold them for those aforesaid sins into the hands of the Syrians 3. The Material Cause they were made Slaves and Vassals to the King Cushan-Reshathaim whom they served eight Years ver 8. Secondly Their Deliverance from this Slavery is described 1. By the Deliverer the Lord. 2. The Motive thereunto the Penitent Cries of his People 3. The Instrument in God's Hand to work their Deliverance was Othniel ver 9. whom the Lord qualified with the Gifts of his Spirit for that work he call'd him unto and who subdued the Oppressour ver 10. and gave rest to the Land Forty Years and then Died verse 11. Remarks hereupon are First This was the first Servitude and Slavery of the Israelites ever since they came out of their House of Bondage in Egypt For now such Detestable Apostacy was found in Israel as Heaven and Earth had cause to be ashamed of Jerem. 2.12 13. therefore is he made a Slave and Servant ver 14. The spreading of Idolatry from Micah's House over the whole Tribe of Dan was mentioned before upon Judg. 17. and 18. Now have we an account how Idolatry did spread over all the other Tribes how mixed Marriages with the Cursed Canaanites did undo Israel and brought them to serve Baalim and Ashtaroth the He-Gods and the She-Gods of the Heathen or the Sun and Moon which many of the Pagans Worshipped all which was expresly contrary both to God's Command Deut. 4.19 and 7.1.3 5. and Exod. 34.13.16 c. and likewise contrary to their own Solemn Covenant made first at Mount Sinai in Moses's time and lately renewed and ratified once and again in the Days of Joshua Now because they forgot their Covenant and forsook their God turning to Dumb Idols c. They that would not serve the Lord in the Abundance of all things with Gladness shall serve their Enemies in the want of all things with sadness Deut. 28.47 48. therefore God forsook them that they might know the Worth of his Service by the Want of it under Woful Miseries 2 Chron. 12.8 The Second Remark is As this was the first Oppression that Israel met with after their coming out of Egypt so this King of Syria was their Oppressor His Name is Notable and Terrible Cushan Reshathaim which the Chaldee rendreth Chusan Impij a wicked King of Reshang wicked Hâbr and this teacheth how Tyrants delight in Terrible Names and Titles His Name here is Verbum sesqui pedale as Horace doth Phrase it a bombasting Name that fills the mouth of the pronouncer of it top full and the very sound of it was terrible to the Israelites so oft as they heard its big pronunciation not unlike to that formidable Name of the Zanzummime Giants Deut. 2.20 The Country of this King is call'd Mesopotamia Hebr. Aram-Naharaim that is the Country of Syria which is Situated between the two Famous Rivers Tigris and Euphrates from whence it hath its Name in the Dual Number This was the Country where Abraham lived with Terah Nahor and Lot before he removed to Canaan Gen. 11.32 and 12.4 5. and Acts 7.2 3 4. and afterwards Jacob Sojourned in the same place with Bethuel and Laban Gen. 28.2.5 As Laban the Syrian had been exceeding injurious to Jacob's Posterity their Slavery at this time and place might mind them of that of their Patriarch long before to hide Pride from them Job 33.17 N. B. This King had God's Commission as well as his Permission to oppress Israel for God sold them into this King's hands renouncing his own right in them and delivering them up to him as the Seller the thing sold into the hands of the Buyer and yet was he but a Lessee his Possession was by vertue of a Lease and that only a Lease limited to eight years which some Interpreters suppose was the very term of time wherein so long Israel had served Idols in the Groves the Prince of Darkness directing them to those Dark Places the Thick Groves wherein his Children of Darkness might more closely commit their deeds of darkness It surely
The same God who had wrought a double Miracle 1. By it as an Instrument wherewith to slay a Thousand Philistines And 2. Vpon it in turning it into a Fountain to quench Samson's Thirst might add one Circumstance more namely to fix it so in the Ground as to make it unremoveable And 3. The words unto this Day is understood only until Samuel's time who is thought to be the Author of this Book of Judges and it might well enough remain so long being less than an Hundred Years yet Hierom saith it remained till his time as a Testimony to Posterity of the truth of this Glorious Work c. The Third Consequent is Though the Israelites had dealt unkindly with Samson before yet now after this Victory they publickly own'd and acknowledg'd him as their General Judge ver 29. pleading their Causes and avenging their Wrongs against the Philistines who at this time Tyrannized over Israel for Twenty Years for Samson did but begin to deliver Israel Judg 13.5 Their compleat Deliverance was reserved for David and this clause of his Judgeship Twenty Years while the Philistines had Dominion over them clears up this truth that the times of Israel's Judges and of their Oppressions are included as Contemporary which justifies the Account of time given in 1 Kings 6.1 Judges CHAP. XVI JVdges the Sixteenth declareth the last concerns of Samson's Life Death and Burial Where we have first the Remarks upon the last Actions of his Life As First His going down to Gaza ver 1. a chief City of the Philistines Two things may justly be marvell'd at N. B. First How he durst go so soon thither after his late Slaughter of such a Multitude of their Men And Secondly How he could be suffer'd to enter a fenced City N. B. To these two Questions it is thus Answered First He might go thither upon some weighty occasion which is not here expressed Secondly To make some new Attempt upon them whom he feared not either in their Camps or in their Cities after such large experience both of his own Strength and of God's Assistance Thirdly It appeareth not that he was sent by God thither but went of his own Mind presuming upon former Successes and therefore deserted and ensnared Fourthly He might go thither Incognito by Night unknown and unobserved till afterwards Fifthly He went into a Publick House of Entertainment to refresh himself in contempt of his Enemies Sixthly He went not to seek see and have this Harlot for his Carnal Service that had been to make Provision for the Flesh c. Rom. 13.14 And this is scarcely consistent with Saving Grace in a true Believer so deliberately to contrive an Act of sin N. B. Therefore 't is said he there saw an Harlot that is Accidentally and giving way to Lustful Looks he was overtaken to commit Filthiness with her Here another Mars Videt hanc Visamque Cupit potiturque Cupitâ This Martial Man more like Mars than Pan was Overcome by a Wicked Woman who had Overcome a Lyon Loenam non potuit potuit Superare Leoenam Quem fera non potuit Vincere Vicit Hera This Strong Man being forsaken of God as one out of God's Precincts and so out of God's Protection and being left to his own Humane Infirmity forgeteth himself that he was not only God's Servant as he stil'd himself Judg. 15.18 and called of God to be an Holy Nazarite Judg. 13.5 7. but also that he was both Judex and Senex a publick Judge and an Old Man and notwithstanding all this he falleth into that foul Sin of Fornication having no Wife c. He should have pray'd with David Lord turn away mine Eyes from beholding Vanity c. Psal 119.37 The Second Remark is The eminent danger that Samson plung'd himself into by this Iniquity The Gazites got notice compassed him in but as God ordered it in tenderness to his sinful and secure Servant 1 Tim. 1.14 it was hid from them in what House he was harbour'd N. B. Had they known they might have seiz'd upon him in his Bed by Night therefore not knowing they set a strong Watch at the City Gate to surprize him at his Departure in the Morning ver 2. expecting that by Light they might better direct their Weapons to kill him forgetting how well he had used them when a great Host of them were gathered together in Arms against him yet a Thousand Men were slain by Samson c. but now wary Samson when he had satisfied his Lust was watchful against danger and rose up at Midnight and took the Doors of the City-Gate and the two Posts and carried them up to the top of an Hill c. ver 3. wherein he was a Type of Christ in his Glorious Resurrection as afterwards N. B. It may well be wondred at First That Samson should awake so soon seeing post Venerem Somnum Venery makes Men sleepy but it is supposed by some that God awaked him by a Dream and warned him both of his Sin and Danger not dealing with him according to his Demerit knowing the Root of the matter was in him so the Spirit did not yet loath his Lodging though he had just cause to do so N. B. Secondly 'T is a Wonder what was become of the strong Watch at the City-gate that they opposed not Samson in his pulling down the Posts and Door As to this 't is supposed Samson's coming upon them so unexpectedly at Midnight whom they expected not until Morning and accordingly were but preparing to make resistance this put them into such a frightful Astonishment that they all very stoutly betake themselves to their Heels and leaves the Gate to guard it self against Samson N. B. Thirdly 'T is a Wonder that Samson's foul sin had not provoked God tâ withdraw his strength from him as his sin with Delilah did after when she rob'd him of his Hair Answer But this Harlot prevail'd not so far with him he retains his Hair and so his Strength still besides his Strength was not a Grace but a Gift which might be naturally in a Graceless Man and therefore might continue in a Gracious Person notwithstanding his heinous sin but it must farther be supposed That upon the Divine Warning in a Dream God brought and wrought Samson into a Repentance for his sin at which the Lord pitty'd and pardon'd him and likewise preserv'd him and his strength in him to work his own Deliverance by pulling up the Posts Bars and Wicket-Door c. whereby he made his Escape N. B. Fourthly 'T is a Wonder they did not pursue him seeing as some say the Watch-men were asleep while Samson did this Feat in the dead of the Night the noise of pulling up and falling down of the City-Gate could not but awake them and Samson could not flee fast away but very slowly with so much lumber upon his Shoulders To which may be Answered Their Courage might well fail them for a Pursuit because they knew that Samson only
That Earthly Possessions are but Vanity our very Names should mind us of our Duty Observ 2. A good Name in its sense and signification may be of great comfort to a Man in an evil Day Thus it was to this Man whose Name signified My God is King he might make a believing use hereof pondering in his mind after this manner Although there be a Famine in the Land of Promise whereby I am driven out of my Native Countrey and constrained to sojourn in Idolatrous Moab yet my God is King over all over all Persons and over all Nations he hath an Uncontrollable Sovereignty over all Men and Matters and is not bound to give an account of any Matter to any Man as Job 33.14 't is good for me to be where my God who is my King to Rule me will have me to be I am where-ever I am evermore upon my Father's ground for the Earth is the Lords and the fulness thereof Psal 24.1 herewith David comforteth himself often in his distress Psal 47.2 8. The Lord Reigneth and 93.1 and 97.1 and again 99.1 And 't was the comfortable saying of Blessed Myconius in the troublous times of Luther's Reformation Christus Vivit Regnat Alioqui totus desperâssem My Christ Lives and Reigns otherwise I had been down upon all four as we say and had been utterly ruined The Name of the Wife was Naomi which signifies my sweet or pleasant one a fit Name for a Wife who should be to her Husband as the loving Hind and pleasant Roe Prov. 5.19 Hence Observ 3. All Godly Husbands whose God is their King should have Ardent Affections to the Wives of their Bosomes Moses calls a Man's Wife the Wife of his Bosome Deut. 13.6 and 28.54 because they should be as dear to them as their own Hearts that do lie in their Bosomes ãâã ãâã ãâã ãâã ãâã Sept. Which is in thy Bosome the place and seat of the Heart and which lyeth in thy Bosome Mich. 7.5 which shows that a Wife should be as dear to the Husband as the Heart in his Bosome A Wife is the most proper Object of Love Col. 3.19 above Parent Friend Child or any other though never so near and dear to us The Hind and the Roe are the two Females of the Hart and Roe-buck wherewith above all other Creatures they are as it were Inamoured Men are commanded to be Ravish'd always with their Wives Prov. 5.19 not to a fond Uxoriousness or Mulierosity but so far as First To overlook Weaknesses in the weaker Vessel which Love covers And Secondly So to comport with her as to discover ardent and earnest Affection toward her The most Loving Couple we read of in God's Book are Isaac and Rebecca 'T is said of Isaac and he loved Rebecca Gen. 24.67 which is not said of any other and 't is said further that his delight was in her Gen. 26.8 Woe to those that delight in strange flesh Whoremongers and Adulterers God will judge Hebr. 13.4 The Name of his two Sons Mahlon and Chilion Why they are so called is not shown unless à posteriori only not à priori to wit by the Event of things for Mahlon Hebr. signifies Infirmity and Chilion Hebr. signifies Finished which two Names not only pointed out at something that related to their Father who gave them those Names but also something that related to themselves First As to their Father Bernard glosses that he was Mahlon in his leaving of Bethlehem and he was Chilion in his abiding in Moab 'T was his Infirmity to leave God's People and go into an Idolatrous Countrey for the preservation of his outward estate and while he sojourn'd there whereas he should have dwelt in his own Land Psal 37.3 his Life was finished ver 3. And Secondly As to themselves both those two Sons out of Humane Infirmity together with their Father finished their Lives also v. 5. Hence Observ 4. All the Children of Men have that Natural Infirmity that in the appointed time their Lives must be finished those two Names-are writ upon all Flesh Infirmity and Finished 't is the grand Statute of the upper House in Heaven Hebr. 9.27 'T is appointed unto all Men once to Die Man is made up of contrary Humours Heat Cold Moisture and Dryness if any of those be predominant and not kept in an equal Temperature down we go Ephrathites of the Tribe of Judah Mich. 5.2 Matth. 2.6 this place spoke of there not of Ephraim 1 Kings 11.20 Continued there till Elimelech Died a Beggar say the Jews he went out full but dyed empty ver 21. God did charge Moab with his out-casts Isa 16.4 which had formerly been hard-hearted to Israel Deut. 23.3 had they not been kindly used as Sojourners they would never have staid there ten Years as ver 4. Hence Observ 5. God can and will speak for his poor Persecuted People in the very hearts of his Enemies and cause their most Inveterate-Foes to favour them as he did for them in Moab here and as he promised to do in other Countreys Verily I will cause the Enemy to entreat thee well Jer. 15.11 The Hebr. imports If I do not intercede for thee with the Enemy then never trust me more saith the Lord This God perform'd after what he had promised here to the Prophet Jerem. 40.4 Nebuzaradan said to him Come and I will look well to thee c. Pharaoh could not be kinder to Joseph Gen. 47.6 nor Abraham to Lot Gen. 13.9 than he was to Jeremy Our God is to be Adored for this at this Day Sion's Out-casts of Men Jer. 30.17 are not cast away 's of God tho' he seems to cast off the care of them yet is he at work for them in the hearts of their Adversaries saying to them Let my Out-casts dwell with thee Moab as if God had said 'T will not be long ' ere I call home my Banished be content to let them dwell some while with thee Herein thou shalt do thy self no Disservice at all Naomi was call'd home to Canaan where God provided for her and made her last Days her best Days God's People may be persecuted but not forsaken 2 Cor. 4.6 V. 3. And Elimelech Naomi 's Husband Died. Death comes very near a Man when it climbs up to his Bed and strikes a Rib out of his side to wit when God takes away the desire of his Eyes with a stroke Ezek. 24.16 thy dearly beloved and greatly delighted in 'T was a great Tryal to the Prophets Patience and Obedience especially considering that his Comfortable Consort must have a dry Funeral Moâs mea ne careat lachrymis Tears are the Dues of the Dead and it would have been some ease to the Prophet if he might have Mourned for his Dead for Expletur lachrymis Egeriturque dolor as the Hinds by Calving so Men by Sorrowing do cast out their Sorrows Job 39.3 Yet this Ezekiel must not do for he was herein to be a Sign to Israel that
The Law of Retaliation is the Law of God Both as to evil and as to good First As to Evil. An Eye for an Eye and a Tooth for a Tooth c. Exod. 21.24 God commands that like for like shall be requited accordingly this was executed upon Adonibezek even in the Judgment of that poor blind Heathen as I have done to others so God hath requited me Judg. 1.7 And like for like shall be returned upon Antichrist another Adonibezek or Lord of the World as the word signifies and as the man of sin stiles himself 2 Thes 2.4 as Rev. 17.5 6. compared with Rev. 16.6 and 18.6 doth plainly demonstrate in Rev. 17.5 6. John admires with great admiration and mark the Climax or gradation in the Wonder Behold I saw 1. A Woman Drunk This is a more shameful sight usually than to behold a man Drunk and when Drunk 2. No Liquor would serve her to be Drunk withal but Blood 3. No Blood but the Blood of Saints and Martyrs Here is a Gradation of Wonders therefore that Divine Eagle foresaw God had given her blood to Drink Rev. 16.6 and that he would stir up some Kings to double unto her double Rev. 18.6 nec lex est Justior ulla Ovid. quam necis Artificis Arte perire suâ Talia quisque luat qualia quisque facit God loves to retaliate as to Bishop Arundel Stephen Gardiner who had silenc'd God's Servants and God plagued both their Tongues and Charles the IX of France that Massacred Coligni the Admiral and many thousand Protestants God Writ his Sin in his punishment for he was stewed in his own Broth and choaked in his own Blood So was that Earl of Wartenburg that threatned to ride up to the Spurs in the Blood of the Lutherans Secondly As to good Dutiful Children do indeed prolong the days of their Parents as Undutiful ones do shorten them bringing down their Gray Hairs with sorrow to the Grave and therefore in the Fifth Commandment God promises to prolong the days of such Children Obser 5. 'T is the mighty work of Gods Grace and Mercy to produce obedient Wives and Dutiful Daughters out of an Evil and Idolatrous off-spring the Vnbelieving Wife is Sanctified to the Believing Husband 1 Cor. 7.14 One Relation may win another to God as Monica did Austin's Father and himself too 1 Pet. 3.1 To the Pure all things are Pure Tit. 1.15 Howbeit 't is not very safe to graft into a bad Stock or to Marry into a wicked Family lest it bring a Curse and not a blessing partaking of their sins and of their Plagues too as Ahab and Azariah did V. 9. The Lord grant you may find Rest Hence Obser 1. Man's Maker is the chief Maker of all Men and Womens Marriages in the World The Heathen Philosophers make Cecrops Lycurgus or Numa the first Author and Enditer of the Laws of Marriage but the Word of God tells us from the Holy Ghost that the great God is its Author and Instituter and that in Paradise Gen. 2.18 'T is the Work of God both from Divine Deliberation and Divine Determination to provide an help-meet for Man hence 't is call'd the Covenant of God Prov. 2.17 and therefore honourable to all Heb. 13.4 Religious Naomi looks up here unto God saying in effect the Lord grant you good Husbands N. B. God should be seriously sought to in a matter of so great a Moment which concerns the whole Life of Men and Women Marriage if with a bad Consort becomes a Marre-age but if with a good Consort it becomes a Merry-Age Let them Marry only in the Lord 1 Cor. 7.39 not in Pluto the Heathen God of Riches nor in Venus the Heathen Goddess of Pleasure but in the fear of the Lord. 'T is sad now a days when Dos non Deus a great Bag not the great God is principally sought after to make up most Marriages and hence it comes to pass through the Just Judgment of God that the Bag and the Baggage do oft go together Grace should be sought for in the first place in those seven Qualifications of good Matches and Marriages Grace Race Face Arts Parts Portion Proportion Not Virtus post nummos c. O Cives Cives quaerenda pecunia primùm est Obser 2. A Married estate is a state of Rest So 't is call'd here and Ruth 3.1 Hence Marriage is call'd Portus Juventutis the Port or Haven of Young People whose Affections while Unmarried are continually floting and tossed to and fro like a Ship upon the Waters till they come into this happy Harbour There is a natural Propension in most persons towards nuptial Communion as all Created Beings have a natural tendency to their proper Center Leve sursùm Grave deorsùm and are restless out of it so the Rabbins say Requiret vir costam suam requirit faemina sedem suam the Man misseth his Rib that was taken out of his side and the Woman would be under the Mans Arm from whence she was taken Oh! look up to God then ye unmarried ones and cry with good Naomi The Lord grant me Rest for my roving Affections in the House of some good Consort that I may live in Peace and Plenty with Content and Comfort all my Days Know that your Marriage is of all your Civil Affairs of the greatest importance having an influence upon your whole Life 't is either your making or marring in this World 't is like a stratagem in War wherein a miscarriage cannot be recalled when we will for we Marry for Life I am thine and thou art mine Brevis quidem cantiuncula est is a short Song sed longum habet Epiphonema but it hath a long Under-song So an Errour here is irrecoverable you have need of Argus's Hundred Eyes to look withal before you leap And she Kissed them Kissing is manifold in Scripture First Civil which is twofold either Congratulatory when Friends did meet one another Thus Jacob kissed Rachel and this he did as if he would have transfused his Soul into her Body Gen. 29.7 11 c. or 't is Valedictory as here when Friends do take their leave and bid farewel each to other Secondly There is a Wanton Carnal Whorish Kiss Prov. 7.13 Strange Impudence in that strange Woman too much in practise God knows in our Day Thirdly There is a Flattering Treacherous Kiss such as Absolom gave the People to steal away their Hearts from King David 2 Sam. 15.5 6. Thus Joab took Amasa by the Beard to Kiss him when indeed it was to kill him 2 Sam. 20.9 and no better was that Osculum Iscarioticum that Kiss which Judas Iscariot gave to our Blessed Saviour Matth. 26.49 So that Love is not always in a Kiss there is Killing Kindness and Cutting Courtesie in some Fourthly There is the Superstitious and Idolatrous Kiss Hos 14.2 and 1 Kings 19 18. a Kissing of Jeroboam's Calves by way of Adoration as the Romanists do Kiss the Pope's Toe even
manner of madness always said Basil once V. 17. Vntil evening Ruth laid about her and lasted in her labour Vntil the Evening Psal 104.23 Hence Observ 1. Gleaners in Gospel-fields should continue in their Gleaning-work from Morning to Evening How many are but Half-Sabbath-folk that can spare to spend a morning in Sabbath-service but are for their Pastimes or Recreations after that or for laziness all the Morning and spare the Afternoon a little time for Gods service Ruth was none of those lazy Gleaners but begins in the Morning and holds out untill the Evening He that regardeth a Day should regard it to the Lord Rom. 14.6 Man goeth forth to his work and to his labour until the Evening He should labour either manually or mentally and Eat his Bread either in the sweat of his Brows or Brain until the time appointed for Rest and Refreshment come upon him Psal 104.23 And this Woman Ruth doth as the good Houswise Prov. 31.17 She girdeth her Loins with strength So holds out to the end They are but loose Professors not having the loins of their mind girt up Luke 12.35 that spend not the Sabbath From Even to Even c. Lev. 23.32 there be few such Sabbatarians that keeps the Sabbath from Morning to Evenning much less from Sun setting to Sun-setting About an Ephah of Barley About one of our Bushels a good days work for a Gleaner and a great burden for her to carry Home upon her Shoulder Hence Observ 2. Though God be very bountiful to us yet will he have us to use all the means in a way of subserviency to his bounty As Boaz dealt with Ruth here he could have given her an Ephah of Corn ready made up to her hand without any more adoe and 't would have been no more charge to him but he will have Ruth to gather glean all the Day and Thresh out at night all she had got together and all this labour of hers must be all the price she should pay for it N. B. Thus God deals with us in the way of his bounty he will have us to be busie in a careful and conscientious use of the means 't is easie with the Lord to give us a whole Ephah or Bushel full of Grace at once without any further trouble to us save only to carry it away but he will have the care of the Means to belong to us as he is content that the care of the End should belong to him God will give us at the second hand what he would not give us at the first hand He will give us Grace and Knowledge by the use of the means which he gives not immediately from himself Dii laboribus omnia Vendunt God sells all for labour saith Hesiod V. 18. Relates only Ruths kindness to Naomi whereof I have spoken before v. 14. She carried something Home in her Scrip or Bag of her own earnings Hence Observ No man ought to be for himself only but also for the good of others Charitas est a se ipso Charity may indeed begin at home but it must not end there it must walk abroad V. 19. That did take knowledge of thee That is spoke to in ver 14. to wit Boaz's kindness to Ruth Where hast thou been to Day From whence Observ The Saints are so dear to God that both their persons and performances are precious in his sight Isa 43.4 God is pleased to record in sacred writ all their sayings and doings as 't were when the mighty Monarchs with all their great Atchievements are passed over with silence in Scripture History God hath a great complacency and is much taken with all that the Saints say and do in this World if not sinful V. 20. Blessed be he of the Lord Thus Naomi prays for Boaz. Hence Observ 1. Prayer is the poors requital as Health is their patrimony so Prayer is their recompence The blessing of the poor came upon Job Job 29.13 they gave him many good words and wishes as the poor when relieved use to do and God hears the Prayers of the poor and extraordinarily blessed Job according to the poors Prayers To the Living and to the Dead Hence Observ 2. Dead Relations are Honoured and as it were Gratified in kindnesses shown to the Living Thus Boaz was blessed for doing good to Naomi and Ruth for the sake of Elimelech and Mahlon How much more ought God to be blessed for taking care of the Fatherless and Widow Jer. 49.11 for the sake of the Dead The man is near of kin to us our Goel Hebr. The Right of Redemption is his Lev. 25.25 26 47 48. and Deut. 25.5 6 7 Mark 12.19 Hence Observ 3. Christ is our Goel our Redeemer to Redeem our persons sold under sin and to Redeem Morgaged Heaven for us Christ is our Brother Flesh of our Flesh c. V. 21.22 23. Are but a recital of what passed before From all which jointly First observe Over and and above what hath been observed already Modest Naomi hitherto had not bragg'd of her Rich Kindred Secondly Modest Ruth relates Boaz 's Courtesie to her but not a word of his Commendation of her Thirdly The elder Women should counsel the younger Naomi's Mouth was Ruth's Oracle in all cases c. CHAP. III. Verse 1. SHALL I not seek Rest for thee Hence Observ 1. A Married Estate is a State of rest unto Young and Vnmarried People There is a Natural Propension in most to the Nuptial Conjunction If God may be Judge in the case 'T is not good for Man to be alone Gen. 2.18 This is against a Monastick Life And 't is not good also for the Woman to be alone there is no rest for their roving Affections until they come to the Centre of Marriage The Man is restless while he misseth his Rib and the Woman is as restless until she come to settle and center in her old place again to wit under the Mans Arm or Wing and become a Side-fellow to an Husband Hence Plutarch calls Marriage portus Juventutis The Haven or resting place of young People who are usually tossed with roving and rambling Affections as a Ship is at Sea with Waves but lies still and rests in the Harbour That it may be well with thee Hence Observ 2. That Parents and Guardians who are in Parents stead ought to seek Rest and Weal for such as are committed to them They should certainly do their best endeavours to provide suitable and comfortable Matches for their Children Not thrust them into Nunneries To give them in Marriage so as that It may be well with them which is indeed as it proves For Marriage is as Merry-Age to some and as Mar-Age to others It was said of the Roman Sylla that he had been happy if he had never been Married and the same no doubt may be said of many others Yet this comes not from Marriage it self for it is Gods Ordinance and Institution and a Divine Medicine which if Rightly
1 Tim. 5.6 The 2d Remark is The Philistine's fresh Invasion of Judea whereof we have an account and the occasion of it ver 2 3 4 5 17 18 23. The old Enemy of Israel the Philistines mustars Thirty thousand Charets and six thousand horse-men and foot-men innumerable ver 5. Josephus saith They were three hundred thousand foot-men and Invaded the Land N. B. The Provocation was this The first Design of Saul and Jonathan was to free Judea of the Garrisons or Cittadels which the Philistines had framed therein to suppress all Seditions and to keep the Israelites in subjection to them after they had got Dominion over them Therefore this new King and his Son Jonathan by his Fathers order fall upon the Philistines at Geba in Benjamin not far from Gibeah that their own Country might first be cleared of their Oppressors Jonathan a brave Heroick Prince with his small Band of Men and those badly Armed for the Philistines had either slain all their Black-Smiths or carried them away so as neither Sword nor Spear was found with any Israelite save with Saul and Jonathan ver 19 20 21 22. falls upon them in the night as is well supposed when the Guard of the Garrison was fast asleep and with their Clubs and Instruments of Agriculture c. slew the Souldiers and took the Cittadel into his hand N. B. Saul knew well that this was enough to anger those Wasps the Philistines to be thus driven out of any of their Hives or Holes he hereupon sounds an Alarm of War all the Country over ver 3 4. and indeed because God was not consulted with by Samuel this Noble Exploit of Heroick Jonathan proved not as yet so happy and successful for the Spoilers from the Philistines Innumerable Army turned three ways to waste Israel's Country and to plunder at pleasure there being none but a naked People to prevent those Woes of War c. ver 17 18. The 3d. Remark is Israel's Malady was mighty but their Remedy was impotent and inconsiderable notwithstanding their New King ver 5 6 7. Their Enemies the Philistines filled the whole Fields with their Forces The Israelites were sensible how they stank in the Nostrils of their Foes the Philistines ver 4 who would now undoubtedly devour them with their vast Multitudes ver 5. This great strait did greatly distress them ver 6. And tho' Saul their New King had sounded a Trumpet to call all the Tribes together to his Camp for their own defence yet most of them did desert him some hiding themselves in several Holes ver 6 and others shrank and sneaked away over Jordan to be farther off from Danger ver 7. so that there remained only Six hundred Men to follow Saul ver 15. and even those few followed him trembling ver 7. a likely Army to Conquer an Enemy that so far exceeded them in Arms Order Number and Câurage N. B. Oh what a sad prospect have we here of Israel who had promised themselves such profound Prosperity might they but once be honoured with having a King and now they have him with a vengeance 't was now worse with them than it had been in the Time of the Judges God loves to confute the Vanity of Men when they put their Trust in an Arm of Flesh they had formerly presumed a King would cure them of all Disasters and now that Carnal Confidence concludeth in this present Confusion God learning them this Lesson that they no less needed his Help now with a King than they did before when they had no King It was not in the power of a Prince to procure their Peace without God's favour N. B. 'T is the Prerogative of the Prince of Peace who will cause the strongest Sinew in the Arm of Flesh to crack when he takes Men to task as he did here Israel The 4th Remark is Saul's sorry Remedy against his present Malady in Sacrificing before Samuel came to him ver 8 9 10 11 12. Samuel had given to Saul a standing Rule to observe while they two lived Thou shalt tarry at Gilgal seven days until I come and offer Sacrifice c. Chap. 10.8 This Rule Saul should have observed in all Times of Difficulty such as Invasion of Enemies c. Where Josephus affirms that this was to be constantly practised upon all such Occasions though it be but once Related to be done And Saul here staid not compleat seven Days seeing the last Day was not finished when Samuel came to Gilgal for he came upon the Seventh Day with a purpose to Sacrifice but Saul too short Spirited had done it before N. B. The same Saul who had been among the Prophets Chap. 10.12 will likewise intrude himself here to be now among the Priests His Patience had not its perfect work Jam. 1.3 4 He staid not out his full time and no doubt but Samuel had Divine Direction for his staying so long before he came upon the Seventh Day to Discover the Hypocrisie that lay lurking in Saul's Heart For Samuel came soon enough to Offer up the Evening-Sacrifice which was to be done before Sun-setting Exod. 29.38 39. So Saul waited only six whole Days and but a part of the seventh upon which Day Saul said Bring the Burnt-Offering c. to me If he offer'd it with his own hands as Vzziah did after his sin was the greater but Samuel came before he had offer'd the Peace Offering N. B. How Samuel resented Saul's Precipitancy we are told ver 10 11 12 13 14. Saul indeed would have salv'd up the matter had it been practicable when his own heart had smote him at the Tidings of Samuel's approach for what he had done and therefore gave he him a double honour both of meeting and of saluting him v. 10. saying The Lord Bless thee the common Salutation Samuel desirous to bring Saul to a sense and Confession of his sin asks him What hast thou done Though he knew well enough the Altar still smoaking with his Sacrifice Saul's Answer v. 11 12. discovers his Hypocrisie that by no means would be brought to Accuse himself He doth not only excuse himself but also he accuseth all others he could think of As 1. His Soldiers for running from him 2. His Enemies for pressing so hard upon him And 3. Samuel himself for not coming within the time appointed as one who had forgot his own promise c. Yea and 4. God himself as we may say must not escape his censure saying I feared God would be angry if I neglected this Duty as if the Lord loved the breach of his own Law N. B. Samuel replys v. 13 15. wherein 1. He Tantamount calls Saul Fool a word that seems too sawcy from a Subject to a King but Samuel stood in God's stead here Thus the Prophets used to deal roundly with Kings in the Name of the Lord as 1 Kings 14.6 and 18.18 and 21.19 and 2 Kings 1.16 and 3.13 14 c. and surely Samuel said right
or disaffected towards David and the other for hiding himself until the Evening of the third Day ver 18 19 20 21 22. Wherein observe First The time when it was agreed betwixt them that David should tarry at Bethlehem till towards the ending of the third day the next Morning being the feast-Feast-day and Saul was expected home from Naioth in order thereto it may not be supposed that David laid perdue all that time but then was he to hasten to his hiding work that he might have an Account from Jonathan what was Saul's Resolve Secondly The place where David was appointed to hide himself was by the Stone Ezel which signifieth that sheweth the way and so indeed it did to poor David namely that his way was not to return to Saul's Court but to flee from Saul's Fury for the saving of his Life 'T was certainly a place where Jonathan and David used to walk and talk together about secret Matters and where Jonathan had advertised him of his Father's Intent to kill him chap. 19.2 likely it was a Way-mark to direct Travellers into the right way c. Thirdly The manner how Saul 's Soul might be discover'd which was a most cunning Contrivance of Judicious Jonathan to avoid all Jealousie on his Father's side He must shoot three Arrows as David must tarry three days v. 19 20. N. B. One would wonder to behold all the Allegories that the Wanton Wits even of Learned Men do make upon the Stones David prepared to sling at Goliah some would have them to signifie the Scriptures that Christ cast at Satan that great Goliah of Hell in his Wilderness-Temptations but that which marrs the Mirth of the Allusion is the disproportion of the two Numbers for Christ's Scriptures are but three and David was overseen in chusing five smooth Stones out of the Brook to make their Allegory Incongruous After the same manner they trifle about this Story of the two three's here and of Jonathan and his Boy c. and indeed I have found it but a laborious loss of time to peruse such Writers whose Writings are but the frothy Exuberancies of their own Wanton Brains Thus far they say right that the Name Jonathan Heb. signifies Columbae donum the Gift of a Dove though he was the Son of a Persecutor but their making him to signifie together with his Boy as the Company of Prophets c. seems altogether Impertinent N. B. However this may solidly be affirmed that Jonathan's shooting his Arrows short or over the Boy as he should see occasion v. 21 22. was an appointed Indication between them too and an Infallible Intimation of God's Providence concerning David how he had found his Father minded towards or against him after he had duly sounded him Those three Arrows were Jonathan's three Winged Messengers which he sent to David to give Intelligence to him how his Matters flood at Court in case they two could not come together for Discourse but be discovered therefore the Scene was laid thus for fear the Coast might not be clear and Saul come to know their Meeting together and become more mad thereby this should be a dumb and an undiscernable Sign from Jonathan to David If I shoot short of him then come thou along with the Lad as if thou camest thither by chance and carry on thy course to the Court without any fear of damage but if I shoot over the Lad then flee with Expedition and shift for thy self serving God's Providence in such a way as the Lord shall direct thee N. B. How oft doth our Jonathan or Jesus shoot short of us sometimes in common Calamities that carries off many others and sometimes he shoots over us in the like case of common Visitations and all this is to demonstrate the Blessed Indications of his Sparing Mercy towards us for his farther Service c. Now come we to the second part the Concomitants of the Act it self at that Feast unto which Saul came the next Morning after this from Naioth Remarks upon them are First Saul though a bad Man yet was careful to keep this Feast of the New Moon according to God's Law Numb 10.10 and 28.11 Psal 81.3 c. and he will have his Princes and Nobles to keep it with him where himself sate down in his Chair of State his Seat of Royalty and his Chieftains had likewise their peculiar Seats which were all filled but David's the King's Son in Law was empty v. 24 25. But Jonathan arose at Abner's coming to give place to him as to the King's Cousin and Chief General of the Army or rather to sit at farther distance from his Father as fearing his fury The first Day of the Feast Saul was silent at David's Absence supposing some legal pollution had detained him so was unclean until the Evening according to the Law Levit. 7.19 20. and 11.14 and 15.16 therefore Saul asked for him the next Day whereby he discovered his gross Hypocrisie saying N. B. Surely he was not clean the first day v. 26. Surely Saul look'd upon himself as clean yet while he scrupled thus at Ceremonial Pollutions he made no Conscience of Moral filthiness such as Envy Malice and Murthering of Innocent Blood This is the true Character of Hypocrisie The Second Remark upon the signal Circumstances of this Feast is Saul upon the second Day asks Jonathan after a scornful manner Where is the Son of Jesse that he comes not to day v. 27. Surely David had deserved to be better stiled by Saul who did owe his Crown and Kingdom to him for killing Goliah c. N. B. 'T is likely Doeg learnt this Language of Contempt touching David from Saul here chap. 22.9 and so did that Churle Nabal chap. 25.10 not calling him by his proper Name Saul was enraged that he had lost his opportunty to slay him The Third Remark is Jonathan's Answer v. 28 29. Saul asks him only thinking that he knew David's mind most and Jonathan might have Answered How can David be expected here unless he be weary of his own Life which was so lately sought for But he truly tells him with due Reverence to Saul that David had begg'd leave of him as Vice Roy in the King's Absence to go to the Feast at Bethlehem for his Eldest Brother in his Father's Name and by the right of the First-born had commanded his presence there N.B. Josephus saith he only Invited him but the First-born having a Commission from the Father had Authority over the Younger Brethren in all the Concerns of the Family where of the ordering of this Yearly Feast as 't is call'd v. 6. was one branch As this might very well be a true Excuse so David might in prudence take this opportunity for preserving his precious Life which Saul had so greedily and so frequently sought for The Fourth Remark is Saul's Anger at this Answer v. 30 31. He calleth good Jonathan all that is naught and holds the worst word in his Budget
and so imposed Omri upon the People The Word prevailed imports all this saith Peter Martyr Mark 2. Omri reigned twelve Years which Dr. Lightfoot reckons from the Death of Zumri in the twenty seventh of Asa ver 15. to Omri's Death in the thirty eight Year of Asa ver 28 29. and that Tibni continued his Corrival until the thirty first Year of Asa ver 23. Mark 3. Omri reigned four Years in a State of War with Tibni and eight Years quietly without a Corrival wherein He purchas'd Samaria Joh. 4.4 for two Talents of Silver ver 24. and built a Palace there because Zimri had burnt that in Tirzah Mark 4. Omri was worse than all his Predecessors ver 25. who did not only worship Calves but Devils also 2 Chron. 11.15 1 Cor. 10.20 and whose wickedness both Grotius and Peter Martyr do aggravate saying He outdid Jeroboam in his taking no warning from former Precedents of God's Vengeance for the same Sins in not only encouraging the People to his Devil-Worship by his Example but also binding them to it by a Law Mic. 6.16 those Statutes of Omri established that Mischief Psal 94.20 The Fifth Remark is upon Ahab from ver 29. to the end Wherein Mark 1. Though Omri the Father was very bad yet his Son Ahab was well worse a none such Sinner Chap. 21.25 26. who thought it below his Dignity to content himself with the common Sins of Jeroboam ver 31. here Mark 2. No wonder if Ahab grew to such an unparallel'd height of wickedness when he ventured to Marry that Zidonian Virago Jezebel who as Dr. Lightfoot Characterizes her was an Idolatress a Murdress a Witch and a Whore N.B. And every wicked Woman is hence callâd a Jezebel Rev. 2.20 Mark 3. Hiel to curry favour with Ahab his fellow-Contemner of God rebuilds Jericho in despight of God's Curse Josh 6.26 which none had dared to do for above five hundred and thirty Years before But this bold Bethelite paid dear for it losing his living House by building this cursed City and no Son to inherit it This was Ahab's Sin to suffer it yet Hiel escapes from greater Wrath saith Peter Martyr on his own Person c. 1 Kings CHAP. XVII THIS Chapter is the beginning of the History of Elijah thundring out Divine Threatnings against Israel extorted from him saith Peter Martyr by the notorious Impudency and Impiety both of Hiel and of Ahab Remarks hereupon are First The Eminentest Prophet rank'd with Moses and a Companion for Christ in his Transfiguration Matth. 17.3 God reserved for the corruptest Age Israel was never in such a degenerate State as now nor ever had such a wicked King as Ahab N.B. God provides a Soveraign Salve for such a desperate Sore and proportions a Prophet with such Zeal Courage and Power of Miracles as they never had seen before since they came into Canaan and God's end was hereby to give some check to the overgrowings of abominable Idolatry as also some reviving to that small Remnant of the Lord's Prophets and People Remark the second This Wonder-working Prophet is brought in here like another Melchizedech Gen. 14.18 Heb. 7.3 without any mention of his Father or Mother or the beginning of his Days as if he had been a Man of God dropt out of that cloudy Chariot which after his Work was done on Earth was sent again to carry him to Heaven A fiery spirited Elijah who was the fittest Physician to cure the cold Diseases of Israel began his publick Office as one wrapt up in Fire and in a Chariot of Fire he departed when he had done it N.B. Wonder not then at the warm Stomach of fiery Luther whom God rais'd up beyond a common Tincture to begin Reformation The Rabbins tell us how Elijah's Father had a Vision that his Son while yet hanging on his Mothers Breast did suck Fire instead of Milk which made him a Man of Fire all his Life long as a Seraphim which signifies fiery Angels Remark the third is The first Word we hear from Elijah is a most solemn Oath and a most direful Threat to Ahab and to Israel ver 1. As the Lord liveth there shall not be Dew or Rain for these three Years and half Luk. 4.25 Jam. 5.17 but according to my Word Thus He comes in like a Tempest saith Dr. Hall who went out in a Whirlwind No doubt saith Lavater but the Prophet had fairly admonished Ahab at the first but finding him obstinate He proceeds à verbis ad Verbera from a Candid Invitation rejected to this frightful Fulmination which could not chuse but strike some terrour upon Ahab who though he sat in his Ivory Palace with Plenty of Gold and Silver yet in Case of so long a Famine must share deeply in the common Calamity Remark the fourth is The wonderful both Courage and Power of this Prophet 1. His Courage in daring to tell a King to his Teeth so boldly so undauntedly that he was not so high as to be out of the reach of God's Rod but the same Divine Vengeance which had already befaln Hiel for his Presumption and which Ahab derided saith Peter Martyr as a common Calamity should infallibly befal both Him and Israel and twitting him with his Dead Idols while He mentions to him the living Lord yea and resolves to stand to it though he stand alone And 2. His Power speaking as if God had betrusted him with the Keys of Heaven to open and shut it at his Pleasure saying it shall be according to my Word What Angel could say so N.B. Yet Luther seems to say after the same Manner Let my Will be done herein mine I say Lord because 't is the same with thy Holy Will hence was it said quod voluit potuit he could have what he would from God N.B. This shutting up of Heaven from Rain c. was the first Miracle that is Registred of Elijah there be twelve in all the second is in ver 6. the third in ver 16. the fourth in ver 22. the fifth in Chap. 18.38 the sixth in ver 45. the seventh Chap. 19.8 the eighth in ver 20. the ninth is in 2 Kings 1.10 the tenth in ver 12. the eleventh in 2 Kings 2.8 and the twelfth in ver 11. More of all these as they lay orderly in the History The strange Occurrences of Elijah's Life after this Embassage be many Remark the first No sooner had He foretold a long Famine but God takes care of the foreteller of it And that not only in rescuing his Prophet from the fury of Ahab and Jezebel for his denouncing Divine Wrath against them but also in providing for his personal Sustentation during the first part of the Famine Mark 1. Elijah hid himself at God's Direction in a Cave by the Brook Cherith from the rage of Ahab ver 2 3 4 5 6 7. 't was a wonderful Work of Divine Providence that Ahab should be so over-ruled as not to seize him presently while he was
was not a Speech so much Military as from a General of an Army but also truly Divine as from a Professor of Divinity Believe in the Lord c. so shall ye be established c. Vetè amenu Hebr. that is say the Amen to this Divine Promise and Prophecy believe God and believe his Prophet Jahaziel so God will stablish your Faith he will perform his Promise and your present March against this formidable multitude shall be marvelously prosperous This sense Maluenda puts upon this Sentence of Iehosaphat N.B. Faith is a special means to obtain the benefit of God's Promise Isa 7.9 Heb. 6.12 there God is concerned for his Glory but Unbelief frustrates all c. This golden Sentence Believe and prosper ver 20. may not be omitted without some short Animadversions Mark the first is Faith in God's Word of Promise is the best stay in Evil Times The more we rest and rely upon God's Power and Providence the more we engage God to perform his Promises Herein Rules are to be regarded to regulate our Faith Mark the second These Rules are reducible to three Heads The first Rule is We must rightly understand the Nature of the Promises which are the Object of our believing Christ's Disciples staggered at the Promise which Abraham did not by the strength of his Faith Rom. 4.20 we trusted it had been he c. Luke 24. v. 21. the reason of their staggering thus was their want of a right understanding the nature of God's Promise they dream'd of a Carnal Kingdom wherein they expected promotions at Christ's right hand and left whereas it was Spiritual only Remark the Second The second Rule is We must observe the Order of God's Providence in performing his Promises wherein three things must be well understood The first is God oft delays to do what he hath declared he intends to do both in 1. Punishing the wicked Eccles 8.11 Isa 10.12 Psal 107.42 and 1 Sam. 2.9 God delays to stop the mouth of the wicked only till they have done their work and till their sins be full Gen. 15.16 2. In rewarding the godly he delays also for 1. He will be trusted he could have cast down the Walls of Jericho the first day yet must Israel trust him till the seventh day 2. He will have us to find out the accursed thing c. Josh 7.11 The continuance of the Captivity made them search their ways Lam. 3.40 3. It makes Mercy more sweet when it comes after a little delay had Abraham got his Isaac in the first year of his Marriage his Son would not have been such a laughter of Faith to him 4. Tho' God seem to delay quoad nos as to us as we are short spirited yet is he not slack concerning his Promise 2 Pet. 3.9 but hastens it as fast as the Heavens hasten in their Revolution which as Bellarmin affirmeth run six thousand Miles in every hour Remark the Third Consider also as God sometimes seems unto us to delay in his Promises to the godly and in his Threatnings to the wicked so sometimes he doth act quite contrary to them both God threatens to wound the hairy scalp of the wicked Psal 68.21 yet lets he them alone a long time to flourish but all is that the Sun-shine of God's favour may but ripen them the better for God's Sickle Gen. 15.16 Psal 37.2 and 52.5 6. and 92.7 Rev. 14.15 18. Haman and other wicked men have been spared a while that they might become fitter fewel for the fire of God's Judgments Mal. 3.15 and 4.1 and thus likewise God seems to do with his Promises quite contrary to them by his Providences so that 't is oft a work of great difficulty to reconcile God's Promises and his Providences together Great things God hath promised and Faith turns Promises into Prayers yet sometimes God casts those Prayers seemingly by his Providence as dung in the faces of his praying People Psal 80.4 This is a great Tryal especially when God says I will deliver you no more Judg. 10.13 N.B. And consider 3. God sometimes begins to perform what he hath purposed and promised yet afterwards draws back his hand as if he would never-perform it This may be instanced 1. In his Threatnings as in the case of Sodom whose Sin did continually cry to Heaven for Vengeance they were led away captive yet delivered by Abraham from that Captivity as if they had not been such gross God-provoking Sinners Gen. 14. Notwithstanding this Divine Vengeance after this stepping backward steps forward again and destroy'd them by Hell-fire from Heaven Gen. 19. 2. In his Promises God steps back likewise from what he had promised as in David's case God had promised by his Prophet Samuel that he should be King c. In order hereunto God by his Providence brought David to the Court from his Sheep-coat to be King Saul's Musician to cure him of his Melancholy as above this seem'd a fair step Yet afterward God's Providence steps backwards and David is sent back from the King's Court to keep his Father's Sheep again notwithstanding this God's Providence steps forward again Saul is slain and David came to the Crown according to God's Promise The Third Rule of Direction is As we must 1st understand aright the Nature of Divine Promises and 2dly the Order of Divine Providence in performing a Divine Promise so 3dly we must remember how faithful God hath been in fulfilling what he had promised in former Ages to the Patriarchs to the Prophets and to his People both before under and after the Law God would not break his word of Promise with them so much as one Day in four hundred and thirty Years Exod. 12.41 in the case of their Egyptian Bondage nor did God break his word with his People so much as one Night in the seventy Years of their Babylonish Captivity but in that very night when the term of Seventy Years was expired Belshazzar expired also being slain by Cyrus who set them at Liberty Dan. 5.30 Ezra 1.1 N.B. This must needs corroborate our Faith to consider how punctual God hath been in Times past to perform his Promises he who is unchangeable in himself and hath so precisely perform'd old Promises that are past he will be no less positive in performing those Promises that are yet behind unperformed because he is the same yesterday and to day and for ever Hebr. 13.8 He that hath delivered doth still deliver and we trust also he will deliver 2 Cor. 1.10 Though there be a Damp upon our Hopes and a Death upon our Helps yet will he revive his Work again Heb. 3.2 and therefore in the failure of all Creature-Comforts that Prophet resolves to rejoice in the Lord ver 17 18. and Job hangs on a killing God Job 13.15 Now after this necessary Digression I return to the Concomitants of Jehosaphat's Expedition against the Enemy and to the Second Remark thereupon which is His Marshalling of his Army ver 21.
28. Wherein Mark first the Antecedents seconaly the Concomitants and thirdly the Consequents Mark 1. Upon the Antevedents 'T is well observed that the great Reformation of Religion Recorded in 2 Kings 23. was done before this Reparation of the Temple which was not done until the Eighteenth Year of his Reign 2 Kings 23.3 and 2 Chron. 34.8 But before this time he had given many publick Manifestations of his Holy Fervency for God c. which are in the 2 Kings 22. omitted For in the Eighth Year of his Reign he began to seek Publick Reformation while yet young but Sixteen Years old and in his Twelfth Year when Twenty Years old he purged Judah and Jerusalem c. 2 Chron. 34.3 Now this good King goeth on still to do more and more good after that both in his Eighth and Twelfth Year he added his care to Repair God's House in the Eighteenth Year of his Reign Mark 2. Notwithstanding the many Reformations that had been made especially in Hezekiah's Reign 2 Chron. 29.3 c. yet read we not of any Solemn Repairing of the Temple save only that by Jehoash in the Days of Jehoiada 2 Kings 12.2 5. but that being about 234 Years before Josiah there must now be need of new Reparations Tempus est edax rerum Time wears all things Secondly The Concomitants of this Solemn Repairing the Temple Mark 1. The Manner how this Work was Undertaken It was done Equally Justly and Prudently saith Moses Flaccerus 2 Kin. 22.3 4 5 6 7. and 2 Chron. 34.9 10 11 12 13. both Workmen and Overseers all did faithfully so that no Reckoning was made saith Piscator about the Money they had received All set themselves as in the presence of God to whom Eye service will do well Mark 2. The chief Commissioner for managing this great Work was Hilkiah a good High-Priest and one careful enough both to keep God's Worship pure within and to Repair the Stone-Walls which Temporis injurid Hominum incuriâ by Continuance of Time and by Violence of Idolaters were much Decayed without Some suppose this good Man was Jeremy's Father Jerem. 1.1 Thirdly The Consequents was the finding the Book of the Law Mark 1. This same Hilkiah found amongst the Rubbish the Original Copy of the Law of Moses's own Hand-writing 2 Chron. 34.14 and by him caused to be put in the side of the Ark Deut. 31.26 whence some suppose it was the Book of Deutronomy only Some Pious Priest had hid it in a secret place of the Temple lest in the Idolatrous times of Manasseh and Amon it should be taken and burnt which they did to all the Copies they could find say Sanctius and Lavater as the Rabbins do relate or at least those Idolatrous Kings had so suppress'd God's Law that at this time Josiah had not yet seen it saith Vatablus For tho' Manasseh Repented yet by Old Age and Death he was prevented from Restoring God's Law saith Munsterus Mark 2. This New-found Old Original Manuscript was carry'd to Josiah ver 9.10 and 2 Chron. 34.15 16 17. where it is more largely related Hilkiah gave it to Shaphan the King's Messenger to him ver 3. as a rare Present fit for the hands of a Royal Prince c. N. B. What a shame is it that Bibles now so common are so little priz'd among us 'T is a sad Complaint of Learned and Pious Dr. Moulin he maketh concerning the French Protestants saying Time was when while the Papists burnt us for Reading the Scriptures we burnt with zeal to be Reading of them but now with our Liberty is bred not only a Neglect but also a Disesteem of God's Word D. Moul. Theatr. pag. 278. Mark 3. Shaphan Read it doubtless at the King's Command as Jerem. 36.21 good Josiah well shewed how much he was affected toward it and effectually wrought upon by it in 3 Respects saith Flaccherus 1. Lectione libri 2 Laceratione Vestium And 3. Legatione ad Prophetissam 1. He was not only Desirous to hear God's Word which Wicked Men account but Wind and in Terrorem only Jerem. 5.12 13 14 but was also deeply touched with it upon his tender heart ver 19. because through some Neglect he had not Read it according to God's Command all his life Deut. 17.19 2. He shewed how much his tender heart was touched with hearing it by that External Sign of Rending his Cloaths ver 11. an outward Expression of much inward Contrition or rending of the Heart as well as of the Garment Job 2.13 3. He sent to the Prophetess Mark 4. When Josiah had heard the Dreadful Divine Comminations denounced against the Jews in that Book for his Predecessors Sins and thought those direful Curses were just hanging over their Heads he therefore cries Go ye and Enquire of the Lord for me c. ver 12 13. and 2 Chron. 34.20 21. that he might know when those Iudgments would come and whether no means might not yet be made use of wherewith to pacifie God's Wrath and prevent them Mark 5. Hilkiah and his Partners were not sent to Jeremy or Zephany tho' they both were Prophets in Josiah's time Jerem. 1.2 and Zeph. 1.1 say Lyra Sanctius Erpennius c. because 1. Jeremy was now but very young and not at Jerusalem but at Anathoth the place of his Birth where he contended with the Footmen his Townsmen and Kinrded who would have kill'd him Jerem. 11.12 Whereupon he goes up to Jerusalem and there God tells him the Courtiers would be Rougher than his Kindred and asks him How could he Run with those Horsemen at the Court when the Footmen in the Country had wearied him Jer. 12.5 He began but to Prophesy in the 13th Year of Josiah Jerem. 1.2 and 2.6 Caussinus saith that Jeremy began to Prophesy at 15 Years old 2. Because Zephany had not yet appeared to be a Prophet at all being supposed to be Hezekiah's Grand-child He arose in the latter times of Josiah and Prophesied expresly against the King's Children Jehoahaz Jehoiakin and Zedekiah for their new-fashion'd new-fangl'd Apparel Zeph. 1.8 and the Eldest of these three was but 12 Years old at Josiah's 18th saith Dr. Lightfoot Mark 6. But those Messengers of the King were therefore sent to Huldah the Prophetess For 1. Souls have no Sexes in point of Holy Prophecy Male and Female are all one in God as they are in Christ Gal. 3.28 Tho God forbid Women the Ordinary Ministerial Function in the Church 1 Cor. 14.34 1 Tim. 2.12 yet Extraordinary Gifts God gave to the Female Sex according to his good pleasure both in the Old Testament as Miriam Exod. 15.20 Deborah Judg. 4.4 and Hannah 1 Sam. 2. and so in the New Testament as Anna Luke 2.36 Elizabeth and the blessed Virgin Luk. 1. and Philip's Daughters Acts 21.9 2. She was sent to here because the King's Matter required haste and this Huldah was at hand She dwelt in Jerusalem in the College ver 14. in Mishneh Hebr. as Deutronomy
3.16 17. and Daniel fed upon his Faith as some read the Words Psalm 37.3 and made a good living out of it also for by the force of his Faith 't is said he so muzzled the Mouths of the Lions in the Den Heb. 11.33 that they had no Power to do Daniel the least damage so he lived by his Faith for he dyed not by them Mark 9. Such was the King's Care of Daniel and the Guilt of his own Conscience that he lay all Night as it were on a Bed of Thorns which suffer'd him not to sleep or rest ver 19. whereas sleep is a sweet Parenthesis intervening betwixt a Man's Toils Travels and Troubles attending each Day sufficient to the Day is the evil thereof Matth. 6.34 Man goes forth to his Work and to his Labour till the Evening Psalm 104.23 then God in Mercy to Man appointed the Night for Man's Rest and Refreshment but this poor desponding Darius though a mighty Monarch lay waking and watching all Night tossed to and fro 'twixt Hope and Fear and could not say with Lord Burleigh High Treasurer to Queen Elizabeth when putting off his Gown going to sleep he used to say to it Lye thou there Lord Treasurer I bid adieu to all State Affairs for this Night whereas this Carking King was glad to get up very early in the Morning as the Hebrew Word bishpharphara signifies and hastens to the Den with Perturbation saith the Chaldee not fearing the disfavour of his Currish Courtiers saith Calvin for his Grief had swallowed up his fear He runs to he satisfied c. Mark 10. Darius at the Den cry'd out with a deplorable Voice ver 20. far differing from the Voice of Daniel ver 21. Darius in a loud Lamentation asks Daniel Is thy God able to deliver thee c. 't was a commendable Question of Care and Love in Darius to Daniel the tenderest Father could have done no more to his dearest Son and 't is the more laudable here insomuch as it came from a Mighty Monarch to a Captive-Jew and Prisoner at Mercy Junius saith that Darius here doth highly commend both Daniel and the God of Daniel though he doth it but darkly declaring him to be a Potent but not an Omnipotent God he speaks doubtfully Is he able us solent increduli saith Calvin according to the Custom of Unbelievers Daniel Answers with an undisturbed Voice ver 21 23. praying for the King's Prosperity though thus prosecuted under his Government Calvin observes Daniel might deservedly rather have curs'd the King and complain'd of his Perfidiousness and Cruelty to his Grand Councellour c. saying Oh unconstant King had not God been a better Master to his Servant than thou art to me I might have perish'd for thee c. but my God whom as thou sayst I serve continually hath sent his Angel who Grotius saith was one of the Watchers Dan. 4.17 and who either shut the Mouths of the Lions literally or took away their hunger from them or made Daniel appear terrible to them saith Tirinus because by Faith I trusted in him Heb. 11.33 chusing rather to be cast to those Lions than to carry about a Lion in my Bosom an inraged Conscience as thou Darius now dost He acknowledges God the Author says Calvin and the Angel but the Minister of his Deliverance N.B. The Rabbins Riddle here is A Lion comes and delivers a Lion from the Lions meaning the Lion of the Tribe of Judah comes and delivers from those Lions Daniel as stout as a Lion c. Mark 11. The Motives and Procatarctick Causes of Daniel's Deliverance which were two 1. His Innocency ver 23.2 His Faith ver 24. 1. He had a double Innocency one toward God not in respect of his Person saith Polanus which he utterly denies Dan. 9.7 18. but in respect of his Cause for which I am thus condemned and therefore God hath thus asserted his own Glory and my Innocency not from any Merit of mine but from his mere Mercy saith Calvin speaking only of his Temporal not of his Eternal Salvation The other is toward Man I am no Rebel against thy Royal Authority O King as my false Accusers do accuse me for Obedience to Kings must be only in God saith Calvin and we must first fear God and then Honour the King 1 Pet. 2.17 2. His Faith in God hath been spoke to before no doubt but he prayed hard as David did Psalm 22.21 the Prayer of Faith is of great force believing God knows how to deliver his 2 Pet. 2.9 Remark the Last Is the Event of all which is manifold Mark 1. Darius was exceeding Glad that Daniel was delivered ver 23. Shagee Teeb Hebr. Vehementer latatus having now got a blessed Allay to his distracted Mind and troubled Conscience ver 18. He was much cheared that so good a Subject was saved c. Mark 2. Darius thus delighted immediately commands that Daniel should be drawn out of the Den of those fierce and fell Lions which was done accordingly ver 23. not staying for those Lords whose Seals were upon the Stone ver 17. for this Miracle had rais'd up the King's Courage and Resolution to disregard them and to make amends without them in what he had done amiss by their unjust Instigation besides Darius's Decree against Daniel was already Executed the Law was satisfied yet Daniel was delivered Mark 3. Daniel was drawn up out of the Den probably with Cords as Jeremy had been out of the Dungeon Jer. 38.12 N.B. This was a lively Type of our Lord Christ's Resurrection upon whom that furious Lion Death that can devour all Mankind could have no Power Acts 2.24 Rom. 1.4 Death could not possibly hold God-man c. Mark 4. Darius then commanded Daniel's Accusers to be cast into the same Den ver 24. Nec lex est justior ulla quam necis Artifices arte perire suâ These Lords digg'd a Pit for Daniel and now justly fall into it themselves This just Law of Retaliation the Lord oft observeth Psalm 7.15 16. and 9.15 16. Prov. 26.27 Eccles 10.8 Judg. 1.7 c. The King commanded this to be done out of his absolute Power common to these Eastern Kings yet his Wrath here was justly incensed the Miracle was so marvelous and the Guilt of the Malefactors so manifest that without any further Process or Examination he denounces the Sentence of Condemnation and commands immediate Execution Mark 5. Their Wives and Children were cast in with them ver 24. Calvin accounts this an Act of over severe Cruelty and seems to resolve it upon the Arbitrary Dominion of those Eastern Monarohs who used many barbarous Exercises therein yet simply he would not have this Act condemned Bullinger evidences the Equity of it by the like Judgments of God as in the Destruction of the old World of Sodom and of Amalek none were spared The like we read of Achan Josh 7.24 25. of Dathan and Abiram Numb 16.32 and of Haman who was
the most Exact Edition of the Law and of the Prophets and the whole Canon of Scripture to his own time However he was a Scribe both well Instructed himself and Instructing others to God's Kingdom Matth. 13.52 Remark the Second The Threefold Favour this famous Scribe found 1st With the King of Persia who granted him all his Request ver 6. giving him more and greater things than he durst desire and denied him nothing that he desired which doubtless was saith Sanctius that Jerusalem might be Restored c. tho' it be not expressed yet is it implyed in the King's Decree ver 13 c. 2ly With the Jews for many of them were excited by his Example and Authority to a Resolve for a Return ver 7. both some People of the other Tribes saith Masius and more especially such Jews as had not been willing to walk home with their Brethren when Cyrus's Decree did set them at liberty saith Wolphius but still stuck fast in the Kingdom of Babylon 1 Chron 4.23 And 3ly He found favour with God himself whose good Hand was for good upon him ver 6 7 8 9. God's sweet and singular Providence was both watching over him and working for him both in inclining the heart of the King towards him to grant all his Requests yea and more than he Requested c. and in stirring up the Hearts of the People also for Accompanying him in his Resolve to Return Thus the Lord is with the good 2 Chron. 19. last Remark the Third The Time when Ezra's Return was resolved to begin It was upon the first Day of this seventh Year of Darius and of the first Month of that Year ver 7 8 9. and Chap. 8.15.23 Ezra prepared his Heart in the first place ver 10. knowing that it being Rude by Nature must be Reformed by Grace saith Wolphiâs an Instrument out of Tune must first be Tuned before it can make any Melodious Mufick And then he prepareth all necessary Accommodations for his long and tedious Journey both in his own behalf and in the behalf of the many that were to Accompany him He then began his March upon the first Day of the first Month which is our March Month and reach'd not to his Journie's end to wit Jerusalem until the first Day of the fifth Month which is our July so that they were four Months in their travelling-Travelling-work wherein they had many a weary Step c. Yet that which supported both Ezra and his Fellow-Travellers was that they shortly should see the Face of God is Zion Psal 84.7 which was a better support than that of Popish Pilgrims who after all their Hardships Wants and Weariness have nothing but the sight of some Dumb Idol Let none be weary with walking to see God in his Ordinances Remark the Fourth Ezra's Diploma Regium or Royal Commission his Charter or Lââters Patents penned altogether in the Chaldee Dialect from ver 11 to the end of v. 26. Mark 1. Artaxerxes Darius styles himself in this Commission The King of Kings v. 12. which tho' 't is too oft ambitiously assumed yet is it too lofty a Title for any Mortal Monarch seeing it is the proper Style of the Son of God our Saviour 1 Tim 6.15 Rev. 1.5 and 17.14 and 19.16 by whom all Kings Reign Prov. 8.15 and vain vaunting Nebuchadnezzar was made to know it Dan. 4.35 Mark 2. This Greatest of Kings as Vatablus calls him gave his Royal Letter of License that all the People of all Ranks that were allyed to the God of Heaven and minded of their own free Will ver 12 13. to return into their own Country out of the Land of their Captivity He invites all saith Wolphius but would compel none nor will he detain any that were desirous to depart c. Mark 3. This King with the Advice of his seven Privy-Counsellors Constitutes Ezra to be his Grand Visiter of his Diocess or Province of Judea to make Enquiry who there lived according to the Law of God that he might encourage them and who were transgressors of God's Law that he might punish them ver 14. N.B. Some suppose this King was thus well Instructed both by Queen Esther and by Priest Ezra Mark 4. The King Impowers Ezra to carry away all the Silver and Gold that either he or his Nobles had freely contributed for God's House and Ezra's Use ver 15. and to make Collections among all the King's People for the good of the Jews to buy Sacrifices c. ver 16 17. yea and he restores such Vessels of Gold and Silver as had not been restored before c. ver 18 19. That he was as Kind as a King may well be said of this King Mark 5. The King in this Commission commands all his Treasurers of the Tribute on that side Euphrates where Jerusalem was to supply Ezra with whatever more he needed ver 20 21 22. particularly they must disburse out of the King's Treasury thirty seven thousand five hundred Pound Sterling and out of his Store-houses a thousand Bushels of Wheat in our Measures and three Tuns and half an Hogs-head both of Wine and of Oil according to common Computation Yea and Salt without Measure because it was required in every Sacrifice Lev. 2.13 as well as for Food Mark 6. How Liberal was this King towards the House of God and his Service And how loath was he that any part of God's Worship should be neglected by his denying due means thereunto saying Why should there be Wrath c. ver 23. what could this King say more to Seal up his good Affections to that good Work in Hand He discerned neglect of Duty would expose him and his to Divine Displeasure either by the Light of Nature or rather by the Instruction of Ezra Chap. 8.22 N.B. This Pagan King that so oft said to Ezra thy God but not once my God which was great Pity will rise up in Judgment 1. Against Pinch-penny Professors that are so narrow-soul'd and so strait-fisted as though they have heaped up Hoards of Money at home yet are such hold fasts abroad as to have no Quick-silver or Currant Money for God and good Vses c. And 2. How will he rise up against worship-scorners that do say as much in the Devil's Language What have we to do with thee Jesus Matth. 8.29 Darius durst not neglect his Duty for fear of God's Wrath Jer. 10.25 Mark 7. This Commission of the King to Ezra 1. Exempted all the Ministers of God's Temple from paying Toll c. ver 24. accordingly it was the Zeal of our Ancestors who made that Law Ecclesia sit libera let Church-men be free from Exactions c. And 2. Ezra is authoriz'd to make Judges as Exod. 18.21 22. such as understood God's Law as Ezra did so could instruct the Ignorant ver 25. Remark the Fifth and Last Magistrates may Act against Men in Matters of Religion Darius here interposeth with his Penal Laws in subserviency to the Law of
God ver 26 and Ezra blesses God for it ver 27 28. looking beyond Man at God himself who had put these things into the King's Heart thus to beautifie God's Temple which now was built without but a due observance of those Services and Sacrifices which the King had granted would conduce much to the beautifying of it within and Ezra blesses God also for using his Service to promote his own This he owned as high Honour to be God's Instrument and this encourag'd him to proceed in his Work and to muster the Jews in order to a March c. Ezra CHAP. VIII THIS Chapter relateth in particular Ezra's Journey to Jerusalem whereof we had only some hints in the General in the seventh Chapter where was his appointment for it by a Royal Commission but here is its Accomplishment Remark the First No sooner had thankful Ezra praised his God for this Letter of License from the King but he immediately Musters up all his Forces for a March away and his Muster is made from ver 1 to ver 15. the whole Company consisting of one thousand four hundred ninety and six Males This was a good Addition to those that went up before with Zerubbabel with whom many more then returned Ezra 2.64 65. yet nothing so many as might have returned now with Ezra but that they wanted Hearts for the History of Nehemiah doth farther declare that there were many left in sundry Places among the Pagan Provinces even after Ezra's return Remark the Second Ezra having his Rendezvouz at Ahava a River that runs into Euphrates and taking a view of his Muster-Rolls findeth none of the Sons of Levi there ver 15. Wolphius wonders that Ezra should have some Priests with him ver 2. yet have no Levites that were only so and not Priests 'T was lamentable that the Levites whose Lips should have preserved Knowledge above and for the People as well as the Priests Deut. 33.8 9. Mal. 2.7 should not be the Ring-leaders of the Voluntiers but now become so backward to so sacred a business here was nomen inane crimen immane the empty Title of Levites stands stigmatized with a most heinous Laziness and Neglect Therefore those Levites mentioned by Anticipation Chap. 7.7 were not come to him here until he sent for them afterwards ver 15 16 c. Remark the Third At this Rendezvouz at Ahava Ezra sends his Messengers Men of Vnderstanding named ver 16. who went at his Command to the College where he knew a considerable Company of Levites were together over whom Iddo sate President saith Masius and who was to command the Levites under him to dispatch away to Ezra ver 17. which was accordingly done ver 18. and they brought him the Nethinims also who were now become Men of Mark in God's Service ver 19 20. Ezra again praiseth the Lord for this good Success N.B. 'T is much that this Man of Vnderstanding whom Ezra's Messengers brought to him and in whom Ezra blessed God for bringing him to his Company ver 18. had no more Vnderstanding in the Times with the Men of Issachar 1 Chron. 12.32 as not to know his own Duty but must be haled out to it by Ezra's Messengers Though he had heard the Prophet Zechary proclaim from the Lord Ho ho come forth and flee from the Land of the North Zech. 2.6 7. yet he lay lurking still in the Land of his Captivity chusing to continue there notwithstanding both God's and the two Kings Cyrus's before and now Darius's Proclamations This seems to say to us that what ever Measure of Knowledge he had we know not save by this High Character given him equal with those in ver 16. but surely he had more Knowledge than Zeal for God and his House of solemn worship which at that Time God had confined to Jerusalem c. Remark the Fourth Ezra's Prayer for a prosperous Passage for himself and his People to Jerusalem ver 21 22 23. Mark 1. Ezra as he now was become a Colonel and Captain General as Grotius calls him of this new Colony by the King's Commission proclaims a Fast c. Mark 2. The Place where this Day of Prayer or more Days as Menochius saith it lasted for eight Days was kept was by a River's side a place not unusual for such Work both in Old and New Testament Psalm 137. 1 2. Acts 16.13 here as Travellers they had abode in Tents three Days ver 15. Mark 3. Ezra to Edge their Prayers the better and to give wings to them enjoins a restraint from Food from fine Cloaths and from other Delights of Life for afflicting themselves and though this weaken'd their Bodies yet it strengthen'd their Souls and made them more Vigorous and Victoriouâ Mark 4. They therein sought a right way for their little ones as well as for themselves because they could not seek God themselves while little N.B. And to shew it ought to be a great Part of good Parents Care to lay up Prayers with God for their little ones that when they themselves are gone off the Stage of the World their Children may stand up in their stead and continue to do so in their Generation even for their Children also Psalm 102.18 and thereby perpetual Worship must be performed by as Mortal Men to the Immortal God from one Generation to another Besides little ones are liable to a thousand Deaths and Dangers and therefore they have the more need of their Parents Prayers Mark 5. 'T is lawful to seek by Prayer God's Blessing upon our Temporal Estate and to commend all our Stock and our Store of Creature-Comforts committed to our keeping unto the Providence and Protection of God for so Ezra doth here For all their Substance ver 21. which comprehended all their Goods both Animate and Inanimate all their Gold Garments and Food as well as all their Cattel c. Mark 6. When we undertake any Voyage by Sea or any Journey by Land 't is not only lawful but also necessary to seek Divine Direction for a right way wherein we may find both Safety and Success both for us and for all ours If this be but solemnly done by Fasting and Prayer which two Duties for the most part go coupled together Luke 2.37 Matth. 17.21 1 Cor. 7.5 c. we shall surely speed of God's Direction and of his Protection too to make us prosper as here Mark 7. Choice and excellent Spirits are ashamed that God should be by any means dishonoured and his Divine Attributes of Wisdom Power Truth and Goodness should be call'd into Question as excellent Ezra here ver 22. He blush'd to crave a Convoy of the King though it might have been of great use to them because their Enemies did way-lay them ver 31. lest the King being but little acquainted with God said Grotius might misinterpret it as Ezra's distrust in God's Providence saith Menochius which he had with so much Freedom Preached to him and therefore zealous Ezra will
rather perish himself saith Wolphius than damnifie God in his Glory N.B. Ezra is here all for God whatever becomes of Himself c. Remark the Fifth God's Answer to Ezra's Prayer ver 23 31. not unlike to that of Jabez 1 Chron. 4.10 God granted both their Requests the Seed of Jacob seeks not the Lord in vain but concerning the Work of God's Hand they do command him Isa 45.11 19. here 't is said God was entreated of them ver 23. God gave them some Assurance that their Requests should be graciously granted by him and they found their Prayers effectual by sweet Experience ver 31. for so soon as Ezra had commended his hazardous Case to God by Fasting and Prayer and had also committed all the sacred Vessels to the safe Custody of sacred Persons the Priests and Levites ver 24. to ver 30. then he marcheth away from Ahavah to bring them all to Jerusalem and though their Adversaries lay in Ambush in the way if not to destroy their Persons they design'd to despoil them of their Treasure yet God disappointed them by directing Ezra to fetch a compass out of the direct Road and to March in an unexpected and unsuspected way ver 31. as they had begg'd of God ver 21. Remark the Sixth Ezra through the good hand of God upon him which he oft acknowledgeth escapes the High-way Men who would at least have robb'd him and comes safe to Jerusalem He and all his Company with all their Treasure ver 32. and rested there three Days for necessary Refreshment after so long a Journey but on the fourth Day of the fifth Month after his short repose he sets close to his Work ver 33. handing forth the six hundred and fifty Talents of Silver and the hundred Talents of Gold wherewith the King and his Counsellours c. had furnish'd him as their Offering to the Lord ver 25 26. and all the sacred Vessels he brought along with him his long four Mouths Journey these he delivered out by number and weight in the Temple ver 34. with a strict Inventory of all Because 1. These were all moveable Goods saith Grotius 2. To demonstrate the Fidelity of those Priests c. who had been betrusted with them all the way They faithfully refund all to the House of God and embezel nothing for themselves c. saith Junius The Tally of their taking in and delivering out did agree N.B. Whenever there happeneth an happy Concurrence of the Saints Prayers both in City and Countrey at one Time Oh how successfully do the concerns of God's Cause go end-ways as here Ezra and his Company kept a solemn Fast upon the eleventh Day of the first Month in the Countrey and marcheth then away upon the twelfth Day ver 15 23 31. and the good Souls in the City did solemnly celebrate the Passover upon the fourteenth Day of the same Month when Ezra had just begun his long four Months March no doubt but he prospered by their Prayers also which they had prayed both for themselves and for him c. Remark the Seventh Those new and now Comers to the House of God though they had not many of them been born in the Land of Israel but in the Place of their Captivity yet do offer Burnt-offerings to the Lord God of Israel ver 35. not only to testifie their thankfulness to him for his safely conducting them hither notwithstanding their long Captivity and the many Adversaries in their way c. but also do Promise that the God of their Fathers should be their God Remark the Last Ezra delivered Darius's Decree to his Lieutenants on that side Euphrates ver 36. the sight whereof did so over awe those Deputies of the King that they durst not hinder them saith Vatablus but did actually further them in furnishing and beautifying the House of God by affording all such things as were requisite thereunto N.B. Thus God made Dogs to lick Lazarus 's sores Luke 16.21 These Deputy-Lieutenants lent God's People a lift and an helping Hand in the House of God not out of any Love to the Work but for fear of the King 's Cashiering them Thus the Devil and his Imps are made to do God's Will though with an ill Will for all are God's Servants Psalm 119.91 Ezra CHAP. IX THIS Chapter is a Description of such unlawful and unequal Marriages of the Jews with Pagans as Ezra found amongst them in his return to Jerusalem and this is amplified First By the Fact it self And Secondly By the Persons both those Offending and those Condemning the Offenders Remark the First No sooner had Ezra deliver'd the Treasures c. and rested a little saith Wolphius but presently the Princes came to complain of a gross Corruption among those that had return'd with Zerubbabel how their Rest had bred Rust their Prosperity had intoxicated them Prov. 1.32 and made them to wax wanton and to mingle Marriages with the Heathen Countreys contrary to God's Law Deut. 7.2 3. whereby they were at least in Danger of Learning their Heathenish Idolatries Those Princes that thus complained ver 1 2. were such as feared God they complaining of other Princes that did not fear God but sinned equally with the People and they address themselves to Ezra knowing he was impowered by Darius's Royal Diploma to reform all Disorders c. 'T is probable those pious Princes had oft heretofore admonish'd those Offenders but to small purpose and to as little profit because of both the Multitude and the Magnitude of the peccant Persons But now having got Ezra to back them with his Commission from the King they make a new attempt for redressing that great Transgression which now they do effectually N.B. This may teach us Constancy in that which is good saith Wolphius and not cast away our Confidence if Reformation come not at the first pull but renew still new Efforts if God give new Power and Opportunity c. Remark the Second So soon as Ezra understood how not only the People but also the Priests who knew the Law and should have lived by it yea and the Princes too who both should have been better Looking-glasses for the People to dress themselves by c. That they of all sorts were deeply plung'd into so high a Provocation This Information pierceth as a Dagger into the Heart of Holy Ezra ver 3. so great a Grief seizeth upon the Soul of this good Priest that He rends his Mantle plucks off his Hair and sat down astonish'd even all Day until the Evening Sacrifice in token of his deep Humiliation his Passionate Indignation and utter Detestation of such doings Remark the Third Ezra's Passion was soon noised abroad hereupon the Godly Party gather'd themselves soon to him out of tender Compassion on him and on themselves also lest Wrath from the Lord should fall upon all for the Sins of so many Such as fear God Assemble and Tremble and consult what was best to be done for a Reformation
while they stood out of Doors N. B. Then why is there not the like care taken and the like speed used to make peace with God who commands us Agree with thine Adversary quickly while thou art in thy way of Health and Strength Matth. 5.25 seeing for ought we know 't is now if ever now or never 2 Cor. 6.2 to Day hear his Voice or not at all c. Hebr. 3.7 Is it nothing to lose an Immortal Soul They here do hasten lest they should lose only their Temporal Estates and shall we stand trifling from Day to Day crying to morrow will he soon enough and while we fondly future our Repentance until it be all too late and the season of Grace gone so we fool away our own Salvation not learning to be wiser than the foolish Virgins Matth. 25.10 11. The Second Part is the Concomitants of this Divorce c. Remark the First Ezra's Oration to the Multitude Ye have transgressed in taking strange Wives c. ver 10. Adding this Sin to all your other Sins which heaps them up to Heaven as Chap. 9.6 and so calls for fierce Fire as well as this furious Water of Rain from Heaven upon you Psal 11.6 Therefore confess ver 11. and forsake too then shall ye find mercy Prov. 28.13 Ye have pleased your selves now do ye please God Remark the Second The Multitude understanding the Equity of Ezra's Exhortation promiseth Obedience with a loud voice ver 12. only they begged time for it because 1. The Transgressors were too many to be dispatched in one Day and 2. Much less on such a Rainy Day ver 13. and they were afraid to stand any longer out of Doors that Day because saith Wolphius this was an Extraordinary Rain more like Spouts than Showers falling on them and therefore Indications of God's Indignation Their Fear was much augmented by their Guilt and therefore they desire the Settling of the Sanhedrim who might take time to determine all dubious Cases ver 14. and so dismiss them for that Rainy Day Remark the Third Ezra as the King's Lord Commissioner grants the Peoples Petition the Sanhedrim is Settled Ledariosh Hebr. to Examine and Execute all Matters c. ver 15.16 where Dr. Lightfoot noteth That the word Dariosh may hint that the Meeting about this Matter might be in the seventh Year of Aataxerxes Darius the same Year that Ezra came to Jerusalem And this Work proved so weighty that it was not the Work of one or two Days as ver 13. but of full three Months ver 17. tho' the Sanhedrim sequester'd themselves from all other Affairs and set wholly to this saith Masius The Work lasted the longer because there were so few Innocent Persons to employ in managing this matter among the People only Jonathan and Jahaziah among the Priests that were not guilty Meshullam Chap. 8.16 and Shabbethai the Levite Assistants to the two Priests these four pious and prudent Men had their hands full from our December to our March Remark the Fourth Who they were that upon Conviction Covenanted by giving their Hands to assure the assent of their Hearts as 2 Kin. 10.15 that they would put away their Wives which still retain'd Pagan Opinions The 1st were Ecclesiasticks named ver 18 to 25. this was a contagious Sin saith A Lapide that had corrupted so many Priests and Levites yea even the Sons of good Jehoshua who had help'd Zerubbabel to Build the Temple Chap. 3.2 N. B. To shew That Grace is by Gift and not by Entail c. And the 2d were Laicks numbred from ver 25 to the end Ver. 44. concludes the Account saying That some only of the Pagan Wives had Children that were all put away ver 3. yet this implies the most of them were Barren which came to pass saith Vatablus by a special Providence of God who blasted such Matches and who would not have Ezra c. over match'd with too long and tedious Trials as must have been seeing All the Children were judg'd with the Wives Nehemiah CHAP. I. THIS Chapter is a Narrative how Nehemiah was stirr'd up to repair the Walls of Jerusalem wherein we have those Circumstances the Time Place Means and Manner Remark the First This Book begins with The Words of Nehemiah hence Sanctiââ c. do infer that he was the Pen-man of this Book being writ in an easier and plainer stile than Ezra wrote who as Wolphius observes mixt his Book with much Chaldeâ but many Ancients make Ezra this Book 's Author also calling it the second Book of Ezra c. However Nehemiah is the principal Subject of it who according to the Notation of his Name Hebr. the Comfort of God was a most singular Comforter from God to his Countreymen the afflicted Church of God And it came to pass ver 1. that Phrase declareth this Book to be a Continuation of the foregoing Book Nehemiah being God's third Instrument to Comfort his Disconsolate Church after the Captivity's Years were expired and deservedly counted and called the third Founder of the Common-wealth of the Jews after Zerubbabel and Ezra Remark the Second The Time when is express'd in the twentieth Year of Artaxerxes about thirteen Years after Ezra and his Company first came to Jerusalem Ezra 7.8 with Neh. 2.1 during this interspace there is a silence of any thing done saith Dr. Lightfoot from Ezra's Action of Reforming their mixt Marriages Ezra 10. which most probably was done in Darius's seventh until his twentieth and then Nehemiah began to stir but in this space of twelve Years saith the Doctor we may well conceive that the Prophet Zechary was Prophesying among the People and helping for ward the Reformation which Time saith he taketh up his 9.10.11.12.13.14 Chapters In which the Prophet prophesieth plainly of many things concerning Christ and the Time of his coming c. Remark the Third The Place where Nehemiah was in Shushan ver 1. which was the King's Winter-Palace as Ecbatana was his Summer-Palace c. and the City was call'd Shushan which signifies a Lilly not only because it abounded with Lillies in the Spring but chiefly for its beautiful Situation In this Palace Nehemiah was a Courtiââ with the King and as Cup-bearer to him ver 11. as Esther came to the Kingdom so Nehemiah to this Office for such a Time as this Esth 4.14 Though he was a Captive a Stranger and one of another Religion yet is made the King's Taster which was ãâã Office not only of great Honour but also of mighty Trust wherein the Life of the theââ greatest King upon Earth was put into his Hands This must needs be looked upon as an over-ruling Work of Almighty God to cause sundry Pagan Princes thus to Countenance a Religion the excellency whereof they were so ignorant and to protect that People whom their Subjects hated even with a perfect hatred Remark the Fourth The Means whereby Nehemiah came to be stirred up was the coming of Hanani c. from Jerusalem to
Impediments First A Double Derision 1. Of Sanballat ver 1 2. And 2. Of Tobiah ver 3. together with a Double Remedy to this Double Malady ver 4 5 6. 2dly The Adversaries Conspiracy ver 7 8. and the Antidote against that Evil also ver 9 10. 3dly Their Ambushment Discover'd ver 11 to 14. Remarks upon their Discouragements are 1. The Devil and his Imps have ever been utter Enemies to Reformation as the setting up of God's Spiritual Worship is called Heb. 9.10 All Reformers both before in and after this time met with much opposition Mark 1. Sanballat counterfeited contempt with his mouth saith Wolphius when he had both Fear Grief and Anger really in his heart He fleer'd and jeer'd the Jews before Tobiah and Geshem his Companions ver 3. and Chap. 2.19 and before the Soldiers that were in Samaria that they might not suffer saith Junius the Walls to be perfected but hinder their quick dispatch as if they would do all in one Day ver 2. Mark 2. Tobiah a Loaf of the same Leaven and Fellow scoffer Taunted the feeble Jews for building so weak a Wall with their revived Rubbish that a feeble Fox may easily scratch down or scrape through saith Sanctius much more the Samaritan Soldiers ver 3. Mark 3. The Remedy to this Malady ver 4.5 6. Nehemiah's Prayer Those cruel Mockings so call'd Hebr. 11.36 were such a sore Trial to this good Man that he could no way qualifie his Mind but by an Holy Vent Heavenward and so turning the Mockers over to God that he might take an order with them Nor is his Prayer saith Erpenius any harsh Imprecation but rather an Holy Prediction and Approbation of Divine Justice He prays they might not pass unpunish'd lest others saith Wolphius should be harden'd in their hatred and opposition of God's Work and also for God's own Glory says Masius Mark 4. God's Answer to his Prayer was The Builders took Courage and carry'd up the Wall to a greater Height the lowness whereof as Sanctius well observeth Tobiah had scoffed as most easily Scaled God made their minds more willing to Work because they met with much Opposition Remark the Second When these Scoffers saw their Scoffing ineffectual they Conspire to Assault them by force and to turn their sharp Words into sharper Swords to this purpose they raise up a Rabble of Rebels the Arabians Ammonites and Ashdodites to assist them in carrying on this Conspiracy and to wage War against these New Walls ver 7 8. This puts Nehemiah upon Prayer again to God who was his safest Sanctuary Prov. 18.10 yet sets a Watch too not daring to tempt God by neglect of means says Osiander N. B. This good Man Acts according to the Counsel of Christ Watch and Pray Luke 21.36 Notwithstanding some of the principal Builders of the Tribe of Judah began to Murmur and Mutiny against Nehemiah being wearied with their tedious Work and affrighted saith Junius with the terrible Threatning of their Adversaries ver 10. Judah's Eschutcheon was a Lion Genesis 49.9 10. but here he is unlike himself and degenerates into an Hart a timorous Creature that runs away when Danger appeareth Remark the Third The Ambushments the Adversaries lay for surprizing the Builders at unawares were Timely Discover'd ver 11 to 14. Mark 1. The Ambush was Seated so secretly that they did promise to themselves that their Plot and Project would prosper and that they should so unexpectedly Assault them before they could foresee their Danger or be able to prevent it ver 11. Mark 2. But the Jews which were Dwellers dispersed in Samaria and Arabia saith Wolphius understood their Plot and often-times gave Intelligence of it to the Builders ver 12. This was a Friendly Office of Brethren that sympathiz'd with the Body Mark 3. This Premonition became its Prevention Hereupon Nehemiah took the Workmen off from their Work and made them stand upon their Guard appointing them their Stations c. ver 13. that if the Enemy had attempted to Assault them by climbing up saith Wolphius they might beat them down by Darts and Stones Mark 4. The most pithy and pathetical Oration of Nehemiah to Encourage the Timorous ver 14. bidding them Fear God and then they need fear no Man for God is a Defence to his Friends but an Offence to his Foes Fight so you for your Wives Children and Houses The Second Part is the Consequents of this Conspiracy ver 15 to 23. Remark the First The Adversaries putting their Confidence saith Wolphius in their own Silence Secresie and Suddenness of their Assault but perceiving their Plot was both Discover'd and Disappointed they became Crest-faln and durst not Advance they had hop'd to rush in upon them before they could either know or see them ver 11. forgetting him who is ãâã ãâã ãâã ãâã ãâã All-eye and Omniscient even this same God brought their Counsel to nought ver 15. as he did those in David's days Psal 33. 10 11. N. B. We may trust God in our Spiritual Armour against Satan Ephes 6.12 Remark the Second The Enemy being thus frustrated the Builders Return all to their Work ver 15. over whom Nehemiah settles a Standing Guard and appoints every Workman to have his Sword girded by his Side that at the sound of the Trumpet they might be ready to beat off the Enemy seeking to surprize them ver 16 17 18 to whom also Nehemiah made a most Encouraging Oration ver 19 20. saying Our God shall Fight for us as Psal 24.8 David did then the fear of the Enemy did no more weaken but waken the Workmen to Work early and late redoubling their Diligence and not putting off their Cloaths by Night ver 21 22 23. Nehemiah CHAP. V. THIS Chapter consists of Three Parts First A Sedition in the City Secondly Its Pacification And Thirdly The Settlement of the City in Peace Remarks upon the First Part First The Great Outcry of the Poor against the Rich for Oppressing them after a most grievous manner as is described ver 1 2 3 4 5. wherein Mark 1. Vaish Asher Omerims Hebr. ver 1. which Emphatically signifies saith Junius there was a great Outcry of the Mobile such as Seditious ones use to set up in their outragious Uproars when under some grievous Oppression and greatly pinched with Penury and Poverty Venter non habet Aures The Belly hath no Ears but it had here many Mouths to make many piteous Outcries Mark 2. These Poor Men and their Wives cryed out Our Children are many which was a Blessing in it self Psal 127.5 but to us saith Junius 't is turn'd into a bitter Curse when we have not Food and Raiment for them all but as here it was they mourned that they had more Mouths than Meat c. therefore say they we are constrained by compulsive want to Pawn our Children to Rich Creditors so that we take up Corn to keep them Alive v. 2. until we can Redeem them which we are never like to do
than his Adversity p. 389. Providence the Womb of it described p. 221. It makes things Casual as to us to fall out necessarily p. 343. It over-rules wicked Men's Works p. 348. As of late in the Popish Plot wherein the Patriarchs of Rome Acted like those Patriarchs against Joseph p. 349 350. 'T is predominant over all Humane Actions p. 386. Purchase The first was to Bury in Why p. 138 139. Q. Quarrels about Religion are the fiercest p. 59. Froward Children strive about the Cup until they spill the Wine p. 407. Quarrels about Ceremonies are Antient p. 421 422. R. Refuge is threefold p. 121 122. Religion its Antiquity p. 58. See Quarrels How the true Religion differs from the false p. 59. Repentance how it is in God p. 100. Never too late in Man if true p. 102. Sometimes it is unseasonable p. 243. Resign up wholly to God in respect of Time Place Means and Manner p. 141 142. Resurrection the Doctrine of it was known to the Partriarchs p. 88. Revilings how to be Answered p. 280. Reward Reuben Rewarded for his Rescuing Joseph p. 338. God Rewarded Joseph far above his work of Doing or Suffering p. 388. Righteous God reserveth some for the worst Times p. 106 107. Righteousness is twofold Imputed and Imparted p. 108. S. Sabbath given by God to Man as a Blessing p. 36 Largely discours'd upon p. 37 38 39 and 64. Sacrifice the Nature thereof p. 69 70 71. Tho' we be exempted from that of the Law yet not from that of the Gospel Vol. 1. Page 72 73. Servants universally bad at the Deluge p. 124. Sickness of Man and the Love of God may consist together p. 418. Sin the gradual Progress of the first Sin p. 45. Soul of Man is his Honour the most excellent of created Beings c. p. 20 21. Noble in its Original Nature Rank Stamp Provision Price Place and Employ as God's Temple p. 22 23. The loss of it is Incomparable c. p. 24 25 26 27 28. T. Tentation how that from Satan is known c. p. 254. Testament see Covenant the Promises and Precepts in the Old how they belong to us under the New p. 200. The Old is not out of Date to us proved by many Arguments from p. 199 to 203. Tongue Man's Honour and Glory but now his Shame by the Fall p. 17 18 19. Trade Every Man must have some Calling p. 57. See Calling Travellers want not their Encouragement p. 245 247 408 414. Tree of Life Man must not eat of it after the Fall p. 53. Trinity Three in One and One in Three The Pagans had some Notions of that Mystery p. 2. Much more of it in Scripture ibid. An Arrian Thunderstruck for denying it p. 5. Tryal No Saint is exempted from Tryals p. 129. God Tryeth us for good ends and how p. 145 146 147. V. Union of Statan and the Serpent resembles the Union of the two Natures in Christ p. 40. Vows Jacob was the Father of Vows p. 272. W. Walk with God is the Duty of Man p. 89 90 91 92 93. War of the Old World against God p. 103. Wicked though as wild as Savage Beasts yet God tameth them p. 125. And the Wolf lies down with the Kid p. 127. Woman punish'd with pains in Child-breeding and bearing p. 52. Is often the Tempter's Tool p. 101. World when it shall End is not known p. 604. Worship of God must be Personal p. 65 66. And it must be Warrantable too p. 66 67. Not Superstitions it must also be Costly and have Unity in it p. 67 68. AN EXACT INDEX OF THE SCRIPTURES OF THE SECOND VOLUME UPON THE Old-Testament By Sup. is meant the Supplement before the Second Volume GENESIS CHap. Verse Vol. 2. Page 2 2 Â 33 Sup. 6 3 Â 119 Sup. 9 27 Â 112 Sup. 17 7 8 Â 16 18 12 Â 8 19 4 5 Â 81 31 53 Â 95 Sup. 37 22 27 29 Â 111 Sup. 42 1 Â 30 Sup. 49 5 7 Â 117 Sup. Â 13 Â 10 Â 17 Â 118 Sup. EXODVS Chap. Verse Vol. 2. Page 3 5 Â 212 13 19 20 Â 3 Sup. 14 2 Â 4 Sup. Â 16 21 22 Â 7 Sup. 16 1 Â 16 to 22 Sup. Â 26 Â Ibid. Â 2 3 Â 17 Sup. Â 17 18 20 Â 18 Sup. Â Â Â 16 to 22 Sup. 17 Â Â 22 to 26 Sup. Chap. Verse Vol. 2. Page 19 20 Â Â 27 to 33 Sup. 21 22 23 Â Â 32 Sup. 24 Â Â 33 Sup. 25 26 Â Â 34 Sup. Â 30 Â 293 32 Â Â 34 to 39 Sup. 35 36 Â Â 39 Sup. 40 Â Â 39 40 Sup. LEVITICVS Chap. Verse Vol. 2. Page 1 1 Â 39 Sup. 8 7 8 Â 66 Sup. 10 1 2 Â 40 Sup. 24 Â Â 41 42 Sup. NVMBERS Chap. Verse Vol. 2. Page 10 Â Â 43 Sup. 11 31 Â 17 Sup. Â 38 Â 44 Sup. Â Â Â 44 to 50 Sup. 13 Â Â 50 51 Sup. 14 Â Â 52 to 56 Sup. Chap. Verse Vol. 2. Page 15 Â Â 56 Sup. 16 Â Â 57 to 61 Sup. 17 18 Â Â 61 62 Sup. 19 Â Â 62 Sup. 20 Â Â 62 to 66 Sup. 21 Â Â 66 to 75 Sup. 22 Â Â 75 to 85 Sup. 23 Â Â 85 to 95 Sup. 24 Â Â 95 to 102 Sup. 25 Â Â 102 107 Sup. 26.27.28.29.30 Â Â 107 Sup. 30 Â Â 108 Sup. 31 Â Â 108 111 Sup. 32 Â Â 111 Sup. 33 Â Â 112 Sup. DEVTERONOMY Chap. Verse Vol. 2. Page 1 to 31 Â 113 Sup. 5 28 Â 28 Sup. 6 17 Â 15 7 2 Â 24 13 11 Â 42 Sup. 29 11 Â 35 31 Â Â 114 Sup. 32 46 Â 31 Sup. 32 23 Â 101 32 Â Â 115 116 Sup. 33 2 Â 30 Sup. 33 Â Â 116 117 Sup. 34 Â Â 118 119 120 Sup. JOSHVA Chap. Verse Vol. 2. Page 1 Â Â 1 to 5 2 Â Â 5 to 11 3 15 Â 7 Sup. 3 Â Â 11 to 14 4 Â Â 14 to 16 5 Â Â 16 to 19 6 Â Â 19 to 27 7 Â Â 27 to 32 8 Â Â 32 9 Â Â 33 to 36 10 Â Â 36 to 41 11 12 Â Â 41 42 12 13 Â Â 43 14.15.16.17.18.19 Â Â 44 to 47 20 Â Â 47 21 Â Â 47 48 22 Â Â 49 to 54 23 Â Â 54 55 24 Â Â 56 to 63 JVDGES Chap. Verse Vol. 2. Page 1 15 Â 50 Sup. 1 Â Â 63 to 67 Chap. Verse Vol. 2. Page 2 Â Â 67 to 71 2 Â Â 95 3 Â Â 95 to 103 4 Â Â 103 to 106 5 Â Â 106 107 6 Â Â 107 to 113 7 Â Â 113 to 118 8 Â Â 118 to 122 9 Â Â 122 to 127 10 Â Â 127 128 11 Â Â
Ministers of Christ that Torment their Evil Consciences calling Christ the Holy One of God Luke 434. N.B. Notewell While the Pope with needs be called the Most Holy he lifts up himself above Christ and Antichrist herein becomes worse than the Devil Though the Devil thus confessed Christ yet Christ muzzled him and dispossess'd him through his Soveraignty over him he is but under a Reprieve c. The Second Remarkable Miracle Christ wrought there at his own City as Capernaum is call'd Mat. 9 1. where he not only Hired and House but also wore the stole or long Gown of a Citizen was the Healing of Peter's Wives Mother of a Fever Mat. 8. â4 15. Mark 1.29 30 31. and Luke 4.38 39. Christ came from the Synagogue-Service to Dine at Peter's House c. which affords these following Marks 1. Christ's Practice approves of a Sabbath-Day Dinner N.B. Notwell This distinguishes a day of Thanksgiving as every Lords Day ought to be for our Redemption from a day of Humiliation 2. That Peter had a Wife and all the Apostles saith Ambrose had Wives save only John and Paul but if John were the Bridegroom in the Marriage Feast at Cana as is abovesaid then had he his Bride also and Paul likewise had a Power to lead about a Sister Wife as well as the other Apostles 1 Cor. 9.5 Yet those Pope-Holy Hypocrites the pretended Successors of Peter deny the lawfulness of Ministers Marriages as a Defilement though it be one with them to have many Harlots These Popelings are condemned and cursed by their own Cannon-Law Distinct 29 31. Acts and Monuments Fol. 1008. by Paphnutius that famous Primitive Confessor in the Nicene Council By Ignatius Scholar to the Evangelist John who pronounceth all such as call Marriage a Defilement to be possess'd with that old Dragon the Devil Epist ad Philadelph But above all by the Apostle who saith Marriage is Honourable to all and the undefiled Bed is True Chastity Heb. 13.4 3. This good Women Peter's Wife's Mother was sick of a Fever call'd by the Greeks ãâã ãâã ãâã ãâã ãâã or Burning from the heat that is in it And the Germans call in the Shaking as we do from the Cold in that Distemper N.B. Note well They whom Christ Loves may be sick John 11.3 his Love and our Sickness are not Inconsistent 4. Christ heal'd her with a touch of his Hand Hippocrates and Galen with all their Citò Tutò Jacunde c. could never find such an easie and speedy cure here a word and a touch only do the Deed in an instant without long Diet-Drinks and many tedious Evacuation 5. Christ can turn us to destruction and then say return Psal 90.3 and when we are Dead to our selves and others He can speak Life to us and keep us from going down into the Pit Psal 30.3 6. This Handmaid of the Lord thus signally healed arose and ministred to Christ whereby not only the Truth of the Miracle was evinced but also the Truth of her Thankfulness was evidenced which likewise is a demonstration of an honest and good heart thus to pay the Redemption of her Life of God Exod 21.30 c. The Third Remark is There also He healed all manner of Diseases and Dispossessed Devils with his word Mat 8.16 Not suffering those Evil Spirit to speak because they knew him Mark 1.34 Luke 4.41 This was done at evening Hence Note 1. Christ's diligence in doing his Father's work In the morning he Sowed his Seed and in the evening he with held not his Hand Eccles 11.6 He was a President for Preaching twice a Day in the Forenoon and Afternoon Mat. 13.1 The same Day after convincing the Pharisees He Preached again to his Disciples 2. Christ suffer'd not Devils to speak of him He had better Witnesses than they and what Call or Warrant had they to Preach The Gospel 3. To an Almighty Physician no Disease can be Incurable Christ heal'd all manner and none went away without healing Exod. 15.26 Psal 103.3 4. Capernaum was a place lifted up to Heaven with means to Grace and with Miracles of Mercy 'T was a City highly blest with Christ's frequent presence Dwelling there Mat. 4.13 Taught there John 6.59 and oft returned Thither from his uttering Oracles and working Miracles in other Cities Mat. 8.5 17.24 Mark 1.21 2.1 Luke 7.1 9.33 John 2.12 6.24 yet is it doomed by the Judge of the World to be cast down to Hell Mat. 11.23 Luke 10.15 He saith that Sodom shall suffer less than Capernaum for its Infidelity in setting so light by his Grace though it even kneeled down to them wooing acceptance as 2 Cor. 5.20 was in some respect a worse Sin than Sodomy and hath a heavier doom abiding it though they that suffer least in Hell suffer more than they can either Abide or Avoid The Destruction of those Cities should be for Instruction to our Cities which have been likewise lifted up to Heaven by Means and Mercies know we not that a misimprovement of them c. will provoke God to thrust us down to Hell with Violence and with a vengeance Alterius Perditio tua fit cantio Take Example or God will make thee an Example Herodotus the Heathen could say of the Destruction of Troy That National and Notorious Sins bring down National and Notorious Plagues from a Sin-Revenging God As to Christ's Pilgrimage it was prodigious for some reckon the Travels of Christ from his Infancy to his Ascension and compute them to be 3093 Miles beside general Visits and Journey hither and thither which If all were Recorded the World would not contain them John 21.25 and 20.30 c. CHAP. IX HAving thus far observed the Order of Place in those three most observable Perambulations of Christ over all Galilee Preaching in every Synagogue the Towns thorough Mark 1.39 Mat. 4 23. and Luke 4.44 though his Fellow Citizens of Capernaum would have stay'd him that he should not depart from them ver 42. would to God we could do so in this City Let us now look a little more narrowly into the Order of Time in the Life of Christ which Mark and Luke especially Matthew do not observe but is more strictly observed by the Evangelist John who measures out Christ's Publick Life by four Jewish yearly Passovers The first Passover John Records is John 2.12 13. saying that when Christ went down to Capernaum from Nazareth with his Mother Brethren and some few Disciples to dwell there the Jews Passover was at hand when this came the first half year of Christs Minister from his Baptism was expired thence-forward hath Christ but three years more to live which this Evangelist reckoneth by three more yearly Passovers to wit John 5.1 and John 6.4 John 18.28 In this first half year Christ had passed thorough his forty Days Temptation had gathered some few Disciples and had Perambulated Galilee unto which time those wonderful works of Christ in
to God for the precious Fruit of the Earth Jam. 5.7 The Second Remark is This Sheaf-shaking Day was the Morrow after the Paschal Sabbath Lev. 23.11 which plainly Prefigured our Christian-Sabbath or Lords-Day upon which day Christ Rose as the First Fruits from the Dead and in the Earthquake was waved before the Lord. 'T is therefore Prescribed and Instituted of God The Third Remark is The very next Sabbath after this Shake-Sheaf-Day the Disciples Pluck'd the Ears of Corn for which the Jews did severely censure them and their Master as if they knew better than He how the Sabbath was to be Sanctified Here the Sow would Teach Minerva as the Proverb is The Blind Pharisees Christ The Fourth Remark is Christ's Disciples must not only meet with Hard-fare on the Sabbath-Day but as if that were not enough they meet with hard censures too and that from those who had fared far better that day It was a special part of the Jews Religion to feed upon better Meat on their Sabbath days than on the Week-days Thinking themselves bound to Eat three Meals and that of the best upon that day alledging Isa 58.13 to make their Sabbath a delight and to honour it as the Queen of Days Spending much of it save some little in slight Synagogue-Prayers and Divinity-Lectures in Eating and Drinking while the poor Disciples of Christ who were Jews too were hungry and had no better Provision for a Sabbath-day dinner but a few Barley Corn Ears which they must pluck rub and eat yet must be censured for so doing c. may not we be glad of mean fare any day when our Betters fared so hardly on an high-High-day The Fifth Remark is Christ confutes their malicious cavils with clear Syllogismâ one upon the Neck of another Though Christ commanded the Cripple to bear thâ burthen of his Bed which was servile work for a sabbath-Sabbath-day John 5.8 yet Christ commends it not or commands it as a Servile work but as it was a convinciâââââdence to demonstrate the truth of the Cure like as at another time he comââ ãâã them to give Meat to the Damosel whom he raised to life Mark 5.43 noâââ any necessity the Damosel had of Meat but to Insure to them her miraculous Curâ So here He defendeth by both Arguments and Instances that works of necessity of Mercy and of Piety are all equally proper works for the Sabbath-day Our Saviour grants indeed that it had been unlawful but only in case of hard hunger and those Cavillers who made their Bellies their Gods Phil. 3.19 as is abovesaid were not competent Judges of his Disciples necessitating Hunger nor was it David's Dignity but his Necessity that excused him from Sin which no man can do by humane Authority God regards it not in point of Sin yet in cases of necessity God will have Mercy and not Sacrifice the marrow and substance of the second Table is to be preferr'd before the Ceremony of the first Beside the Sabbath was made for Man's safety in danger whereof it is not to be observed But above all I am the Lord of it Mat. 12 1â so can dispense with it May not I do what I will with my own c. Mat. 20.15 The Sixth Remark is Then Christ went into the Pharisees Synagogue upon the Sabbath-Day taking all occasions of doing good Those Jewish Synagogues were Chappels of Ease to the Temple as the Cathedrals of Antient use Acts 15.21 and it seems of Divine Authority Psal 74.8 Where they are call'd the Synagogues of God the Hebrew word is Kol Mognedim which Mountanus reads all the Conventicles This is call'd the Pharisee's Synagogue because they did Dominari in concionibus Domineer as Doctors Dictators and Infallible Oracles out of Moses Chair's where the Priests and Levites should by the Law have sat and taught whose bare word the People must take without further proof or pawn Rom. 2.19 20. Mat. 23.2 6 8 c. Christ was not so morose but he would occasionally go into these Pharisees Synagogues and he cautions the People that though they should decline their Traditions Superstitions and Corrupt Glosses upon the Law yet not to despise such Doctrines as were sound sincere without Leaver and Agreeable to the Truth saying so long as they sit close to Moses Chair and keep it warm as it were so far ye may hearken and hear them Mat. 23.3 The Seventh Remark is In this Synagogue on the Sabbath day our Saviour found the man with the Withered Hand This man standing before Christ was a fit object for his Compassion this was sufficient to move him to Mercy who himself by Sympathy took upon him our Infirmities and bare our Sicknesses Mat. 8.17 especially being a Mason who could not work in his Calling as Jerom saith this Lame Mason pray'd Christ to heal him that he might work on his Trade for his Living and not be forced to live by begging Thus when right and fit objects of pity are before us this should be enough to excite exert and elicit or draw forth our bowels of bounty toward them where God sets up an Altar we should be ready with our Sacrifice for with such Sacrifices God is well pleased Heb. 13.16 Drawing out thy Soul to them Isa 58.7 10. The Eighth Remark is How many covetous caitiffs may Christ find in our Congregations such as have in the midst of all their hoards no currant Coin no Quick-Silver to run out for relieving the necessities of others No they have withered Hands and worse withered Hearts alas they come not to Christ that he might say to them as he said to this man stretch forth âoâ thy hand therefore are they holdfasts and will as easily part with their Blood as with their Goods to the Poor All their strife is who like the Toad shall fall asleep with most Earth in his Paw The Ninth Remark is They question'd Christ before his healing this man whether it was lawful to Heal on the Sabbath Day whereas their own Decretal allow'd it in some cases saying The Danger of Life Dispenseth with the Sabbath and Christ argues It is not only lawful but needful to do well on that day seeing not to do well is to do ill and not to save life is to destroy it Not to do good when there is an opportunity is to do evil Mark 3.4 There is a Passive as well as an Active wickedness not Robbing only but not Relieving the Poor was the Rich Glutton's Ruine Luke 16.19 20. c. If a Sheep flip into a Slough ye pull it out c. The Tenth Remark is They watched him that they might have whereof they might accuse him thinking this Miracle might as well be wrought upon any other Day Christ had run them down with dint of Arguments which they could neither Answer nor Abide therefore they sought to destroy him Mat. 12.24 This question had anger'd them Have ye never read c. yes many and many a time but so stupify'd and
10.25 as well as calumniating his Actings by the Power of Beelzebub N. B. Note well This was the odious name of the Idol of Ekron 2 Kin. 1.3 That Baalzebub is no other than the Devil of Hell For Ekron comes of Acheron which signifies Hell in Heathen Authors Flectere si nequio superos Acheronta Movebo Virgil. If the God in Heaven will do nothing for me I will try the Devil in Hell c. Abimelech when he had slain the seventy Sons of Gideon his Father Built a Temple to Baal whereof this bloody Bastard made his Servant Zebub the Priest which name signifies a Fly Or Zebul a Dunghill importing either that these Idols were but Dunghill Deities as the word Gelulim Hebrew Excrements is use in Scripture for the Heathenish Vanities So Baal-zebul signifies the God of a Dunghill Or Baal zebul signifies the Lord of a Fly because they asked help of this Idol of Ekron against the Flies that so infested them for their many devilish Sacrifices N. B. Note well Oh how prodigiously Blasphemous were those miscreants the Pharisees not only to call Christ a Conjurer but also to make the Lord from Heaven a Devil of Hell Wonder it was that at the hearing thereof the Heaven did not sweat the Earth did not shake and the Sea did not swell above all its banks c. N.B. our scandals are no less in some black Blasphemous Mouth c. The Seventh Remark is Christ's confuting this cursed calumny by strenuous and convincing arguments The former of their scandalizing him with Madness he answered them as he oft did with silence and punished them with contempt committing his cause to him who Judgeth righteously But in this latter Reproach as God's Glory was highly concerned so Christ's Cause and Gospel might have deeply suffered therefore makes he a most grave Apology in the behalf both of his Oracles and Miracles which he maintain'd and made good by many demonstrative undeniable arguments As 1. Every Kingdom so that of the Devils divided against it self cannot stand c. Mat. 12.25 26. Where Division is the Mother there Dissolution is the Daughter The Devil is not divided against himself for a whole Legion which the Romans reckon six thousand Armed Souldiers of Devils were in one Possessed Person Luke 8.30 yet did they so accord that those many did speak and act as one in the Possession N. B. Note well 'T were well if that concord were found among Saints as well as those Devils 2. By whom do your Children cast out Devils Mat. 12.27 to wit my Disciples who were Jews too and had cast out Devils by their commission from Christ yet not blamed for it or your Jewish Exorcists Acts 19.13 14. Mat. 7.22 Mark 9.38 Luke 9.49 whom you blame not neither as if that Act were a beauty in them yet a blemish in me as a Conjurer 3. If those Devils be cast out by the Spirit of God Mat. 12.28 or by the Finger of God Luke 11. â0 as the Spirit is the essential Power of the Father and Son then the Kingdom of God is come to you else so many Devils could not be cast out but by a greater power to over-power him 4. Were not this Kingdom of God too strong for the Devil's Kingdom how could the Strong-Man Armed be bound but by a stronger c. Luke 11.21 22. and were it done by Collusion one Devil casting out another by consent as they calumniated why was it a torment to them to be dispossessed Mat. 8.28 5. All Men and Works are either for God or Satan there is no medium He that is not with me c Luke 11.23 as the Devil is not for I destroy his works 1 John 3.8 Heb. 2.14 by all that I do and suffer saith Christ 6. Christ calls the spiteful cavil against so evident works of the Spirit the unpardonable Sin Blasphemy plainly against the Holy Ghost Mark 3.29 30. 't was not an infirmity from Ignorance but an enormity from malice after strong convictions express'd by a tongue set on Fire of Hell in words and that venemous Spirit breathing out in Actions by an Hellish persecuting of known truth where power is equal to maliceâ such as sin against the Father and the Son is as a blind man running against a Wall but this doing despite to the Illuminating Spirit Heb. 6.4 5 6. is a wilful warring with the old Giants against God himself c. when those final Impenitents could not cry down the credit of Christ's Miracles this way the Devil taught them a new trick quite contrary to say when Messias comes be shall work no Miracles at all Maimonides in Melach CHAP. XVI SEing Christ's Oracles are intermingled among his Miracles 't is not inexpedient to Gloss upon the Parable of the Sower Mat. 13. from ver 1 to 54. Mark 4. from v. 1 to 35. Luke 8.4 to 19. which follows next in order of Time to Christ's casting out a Devil and was Blasphemed for it c. Mat. 12. c. which that Evangelist declares to be Preached the same day that his Mother and Brethren came to Christ c. being unwearied in his Work Mat. 13.1 The Remarks hereupon are these First Christ is call'd the Palmoni Hamadabber Dan. 8.13 or most excellent Speaker This Prince of Preachers exceedingly aboundeth with this kind of Rhetorick and Oratory speaking very much in Parables according to the stile and manner of the Jewish Nation quite through the Gospel He turns himself into all sorts and fashions of Speech and Spirit to win Souls to God especially into Parabolical Dresses which according to the Hebrew notion Mashal a Parable signifying also Dominion hath a most powerful prevalency over the minds of men Chrysostom calls a Parable ãâã ãâã ãâã ãâã ãâã an illustration and setting forth of matter by resemblances which are mightily insinuating into the Souls of Men. So that the will of God dressed up in a well accommodated Parable comes to our Affections just as Jeroboam's Wife came to the Prophet Ahijah with Cracknels and Honey but Disguised 1 Kin. 14.2 3. thus it comes to us in sweetness of Speech but vailed and not easie to be known 'T is undoubtedly the choicest kind of Chymistry to Extract Spiritual things out of Temporal and 't is the highest attainment of Opticks to Represent Heavenly Truths in Earthly Glasses A Parable comes from ãâã ãâã ãâã ãâã ãâã Comparo because Divine Things are compared to Worldly and are shadowed out by them especially by such as are nearer to our Understandings usual familiar and commonly known Thus our Lord adapted his Parables most commodiously to the capacities of his Auditors where they were Fishermen there he gave out the Parable of the Draw-Net where Merchants there of the Pearl of Price and where Husbandmen there this of the Sower c. All suitable to his several Auditories The Second Remark is In this Parable there be four parts 1. The Sower 2. The Seed 3. The Soil And 4.
the burning fire This Glutton had too dainty a Tongue which he had abused on Earth and now that very Member is Tortured in Hell He had been Drunk when living now is dry when Dead As Eyes Ears Hands c. be ascribed to God so here to Souls figuratively c. Remark the 5th Abraham calls this Damned Soul Son as he was a Jew or as he was but young but as this Title was no better than cold Comfort to him in flames no more will a bare profession without the power prove to many at last nor did his Wealth profit him any more than his profession of being a Member of Abrahams Church nor is he blamed for having good things for they are not Evilâr themselves but for his abusing them Abraham Lot Isâââ Jacob Jââ David Joseph of Arimâthea c. were all Rich Men as well as he but they all had Wisdom or improve their Wealth c. poor Lazarus lay in rich Abrahams Bosom Remark the 6th This Damned Soul bids Lazarus to his loss in desiring that his Soul may leave Heaven and reassume his body on Earth and if he must not come to coll his Tongue in Hell yet that he may go warn his Brethren yet alive c. This he wished not out of any love to them for no such grace is found in Hell but from his fear least should they be Damned he would then be double Damned for leading them thither by his lewd Example c. Remark the 7th Dives saith Grotius desired not Lazarus's Spirit to walk but to rise from the Dead but 't is said of Man when he goes hence he shall be seen no more Job 7.8 Ps 39.13 One from the dead will not do to Convert for God hath not appointed it as a means hence this Mans Name-sake Lazarus John 11. was raised from the dead yet the Jews believed not no nor Christ himself after his Resurrection Moses indeed appeared to wait on the Messiah but not to Preach the Gospel c. Remark the 8th Take here a prospect of Hell as it is Represented to us in the Looking-Glass of the Sacred Scriptures wherein we have many sad Representations of it As 1. 'T is called Destruction Rom. 9.22 Phil. 3.19 1 Thess 5.3 2 Thess 1.9 2 Pet. 2.1 12. The Wicked are made to be destroyed for their Wickedness Prov. 16.4 2. 'T is called Death not in the natural Sense but as it is an Everlasting Separation from God the fountain of Life far worse than tearing Limb from Limb this is the Second Death Rev. 2.11 and 20.6 14. and 21.8 3. 'T is called Darkness not Corporal as that of Egypt Exod. 10.23 but Spiritual as a privation of all Light and Comfort Chains of Darkness 2 Pet. 2.4 The Damned are so in the midst of it ver 17. That there is no getting out 't is outer Darkness Matth. 8.12 and 22.13 and 25.30 One darkness beyond another and 't is for all found out of Christ who is light c. 4. 'T is called a day of Wrath Prov. 11.4 Job 21.30 Zeph. 1.15 To which all the Children of Wrath Eph. 2.3 are appointed 1 Thess 5.9 They Treasuring up Wrath against the day of Wrath Rom. 2.5 Their Work is bad but Wage is worse c. 5. 'T is called Shame and Contempt Dan. 12.2 When God sets their sins in Order before their Eyes Ps 50.21 And the greater sinners shall have the greater shame God Abhorrs them Ps 10.3 and Devils despise them Acts 19.15 16. Yea those Vessels of Dishonour Rom. 9.21 2 Tim. 2.20 do despise one another as Matth. 27.4 6. To all these many more Denominations might be added such as are Fear of Gods Displeasure if Cain feared so much on Earth assuredly much more is his fear in Hell Sorrow Weeping Wailing and Gnashing of Teeth Matth. 8.12 and 22.13 and 13.42 50. and 24.51 and 25 30 c. Oh! What horrible howlings are heard in Hell both upon the account of their pana Damni the pain of loss and of their paena Sensâs the pain of Sense where the Never-dying Worm Mar. 9.44 Doth make such surious Reflections upon their Consciences for what they have lost and for what they now feel and all with these two intolerable Aggravations both of Extremity and of Eternity of those Torments Remark the 9th We can scarce open a Window to give a little light into Lazarius's glorious Lodging that Happy State where into his Holy Life did lead him after he had born his Poverty with Patience c. of whom saith Grotius Dives now begged his pardon for his Churlishness to him when on Earth In a word Heaven and Happiness is compounded both of the freedom of all evil and of the Fruition of all good Eye hath not seen c. What God hath said up for those that love him 1 Cor. 2.9 As God lays out much on us in this life yet hath he laid up far better things for us in the life to come Ps 3â 19 How great is that word So shall we ever be with the Lord 1 Thess 4.17 and that also then shall we see him as he is 1 John 3.2 Oh Beatifical Vision what a Soul-satisfying sight will it be to behold God our Father and Christ our Elder Brother so near a Kin to us sitting at the Fathers Right Hand and so kind as to own us for his Brethren Hebr. 2.11 To behold all the Glorious Angels and all the glorified Saints Patriarchs Prophets Martyrs yea and our own Relations and Friends who dyed in the Lord c. There the Joy is too great to enter into us but we must enter into is Matth 25.21 23. This Joy of our Lord is unspeakable 1 Pet. 1.8 There our Wills will be fully gratified our Underderstandings know enough and all our Senses shall be satisfied with all suitable Objects yea and all those satisfying Joys shall be as fresh as new as sweet and Ravishing Millions of years after our Enjoyment of those Mansions as they were at the first Moment of our Entry As the light of the Sun is as delightfull now as it was at its first Creation almost 6000. years agoe N. B. Note well Vp Souls and view this good Land thy God will give it thee Gen. 13.17 If thy Soul be made like Christs Soul with grace then thy Body shall be made like his with glory Phil. 3.21 c. Then after more Divine Documents Luke 17.1 to 10. In ver 11. Christ is there going his last Journey to Jerusalem cleansing ten Depers in his way thither ver 12 13 14 c. of all which after Now Mathew and Mark come in again after a long Interval and concur in giving a joynt account of some Remarkable Transactions of Christs life after he passed over Jordan Matth. 19.1 to 13. and Mar. 10.1 to 13. also They relate 1. The story about Divorces the Old Cavillers do haunt him like evil Ghosts here also and would have catched and calumniated him by their
Conflict Matth. 22.33 But also some of his Sworn Adversaries acknowledge he had spoke well Luke 20.39 And the Sadducees themselves were put to Silence and Shame ver 40. being convinced in their own Consciences The Third Rancounter next follows and all upon the same Spot as we say and at the same time which indeed was a double onset 1. That of the Pharisees by a crafty Engine upon Christ and 2. That of Christ upon his Vanquished Antagonists The first was occasioned by the Pharisees perceiving he had Silenced the Sadducees Matth. 22.34 Though they mortally hated them as well as Christ yet do they consult with them how to Rally their Routed Regiments and Recover their lost Reputation This Consult concludes that neither of them two Sects should be seen in this 3d Conflict being both baffled in the 1st and 2d but one of those Scribes who had commended Christ for his Conquest in the foregoing Contest Luke 20.39 A Learned Rabbin and a Doctor of the Law should be injoyned as his penance for his Applause of Christ to manage this Third Dispute with him by proposing to him this captious Question which is the greatest Commandment Matth. 22.35 36. Mar. 12.28 c. And though Luke doth not Record this in chap. 20. As he had done the other two Assaults ut supra and as he doth the Second Branch of this last Luke 20.41 to 46. yet had he Related this same History Luke 10.25 c. This same Tempter designed to take Advantage at Christs Answer to his question had he singled any one in either Table as greatest the Reply had been ready Are they not all of equal Authorities for he that gave out one gave out all Jam. 2.10 11. And then had he Symbolized with Pharisaism which Distinguishes the Commands into greater and lesser c. Hence Christ to avoid the seen Snare doth not exalt any one particular Command to the Debasing of another but Repeats out of Scripture the Sum of both Tables holding out two grand Duties Love God and your Neighbour which though a parity of Divine power injoins both yet seeing they have a Subordination of Objects he Ranks them in this Order That concerning God is the first and that concerning Man is the second like to the first as being of the same Authority though it have not the same but a lower Object c. Mark only gives an Account of the Catastrophe of this Conflict Mar. 12.32 c. Saying This Tempting Lawyer being Tamed with the Evidence of Christs Answer doth not only Tacitly Truckle thereto but also openly Applauds his Answer to him as he had done before his Answer to the Sadducees Whereas Mar. 12.34 'T is said Christ commended him for answering Discreetly c. as he had commended Christ for speaking well c. Luke 20.39 N. B. Note well This shews that a Tempter of Christ may make Discreet Answers to Christ and may be better than the Pharisees use to be yea may begin to lift up their Heads toward Heaven It shews also N. B. Note well That pretended Patrons of the Law as this Lawyer was may be professed Adversaries to the end of the Law which is Christ and his grace and gospel the main matter whereof is Remission of Sin by his Merits Then follows the Second Branch of this last Conflict all which three Mark intimates were managed while Christ Taught in the Temple Mar. 12.35 Now when he had run through the three Rancounters of his Adversaries with him and by his Astonishing Answers Confounded all their Tempting Questions Then he not thinking this to be Conquest sufficient proposeth also a Question to them from Ps 110.1 About the Divine Nature of Christ Matth. 22.41 c. Mar. 12.35 c. and Luke 20.41 He asks not of himself but indifinitely of Christ The Pharisees whose former Convention was not yet Dissolved granted him to be the Son of David the common Title he was Courted with by such as came for Cure to him herein they said-well but not all for Christ Convinceth them from the Psalm aforesaid that the Messiah must be more than a meet Man he must not only he the Son of David but also the Son of God Because God the Father said to God the Son Sit thou as my Fellow Zech. 13.7 and Coequal Phil. 2.6 On my Right Hand the place of greatest Dignity c. Till I make thy Foes âây Footstool That Christ should be Davids Lord and yet Davids Son God and Man in one Person this is the great Mystery of Godliness 1 Tim 3.16 A wonder of Wonders in him who is called wonderful Isa 9.6 Which the very Angels intently pry into as the word ãâã ãâã ãâã ãâã ãâã signfies 1 Pet. 2.12 Though these Respondents were Subtile Sophisters and Mighty in the Scriptures yet now Christ to crown this long Dispute with this last stroke Muzzles up their Mouths and confounds their Confidences in their own Consciences great is Truth and will prevail When Christ had Confuted and Confounded the Scribes and Pharisees by three convincing Conflicts aforementioned and all this being managed in the Temple as is intimated not only in Mar. 12.35 but also in Matth. 14.1 Where it is said Christ after those Disputes went from the Temple never to return to it any more he now falls upon them with their Doom and Character and as he had in Matth 5. pronounced eight Beatitudes to sincere Saints where with to draw them up to Heaven so in Math. 23. He Denounceth eight Dreadful Woes against those Rotten Hypocrites whereby as by so many Links of an Adamantine Chain he draws them down to Hell as to their own proper place and there leaves them to be Reserved unto the Day of Judgment He poureth out his Curses upon them grounded upon Isa 65.15 In all which he turns his Speech from this incorrigible Crew to the People and to his Disciples at that time present in the Temple Attending still upon him who now returned to his preaching-Preaching-work wherewith he would close the whole Course of his Ministry upon Earth Mathew Records three weighty and famous Sermons of Christ Preached upon the first and second of his three last Days of Liberty The first was Preached in the Temple as above concerning the Doctrine Manners and Detestable Hypocrisie of the Scribes and Pharisees Matth. 23. Wherein he warns his Auditory to beware of the Contagion of such corrupt Teachers c. The Second Sermon be Preached out of the Temple upon Mount Oliver to his Disciples alone concerning the Direful Destruction of the Temple City and whole Jewish Nation which would continue to the end of the World Matth. 24.1 c. The third to the Disciples also concerning Watching for and Tradeing till the Lords Returning c. Matth. 25.1 c. The First and Third of those Sermons Matthew only Relates at large but the Second is Related also by Mark chap. 13. and by Luke chap. 21. almost as largely as by Mathew There is
brought Light out of Darkness Gen. 1.2 3 4 5 c. Even so did Christ upon the same Day draw his Redeemed People out of that horrible Tohu Va-Bohu or confusion through the Fall out of an estate worse than nothing and brought Life and Immortality to light by the Gospel 2 Tim. 1.10 By the Power of his Resurrection revealed therein The 2d Reason was to transfer the Legal Sabbath of the Seventh Day to the Evangelical on the First Day because 1. The Old Creation-Sabbath could not hold congruity with this New Creation by Christ who came now to Create New Heavens and a New Earth so as the former should not be remembred nor come into mind Isa 65.17 2 Pet. 3.13 Yea to make all things new Rev. 21.5 c. 2. Nor could it seem any other than Incongruous that this Day of our Lord's Resurrection which began a New Kingdom to wit Christ's Kingdom of the Gospel should pass away into the Old Sabbath that had for its Basis or Foundation the Remembrance of the World's Creation as well as of Israel's Deliverance from Egypt c. And 3. It must be judged very convenient that a peculiar Sabbath should be given to Christians that they might be distinguished from the Jews as they were by their peculiar Rites from the Pagans The 3d Reason was We read in Scripture of four Terrible Earth-quakes the first at the promulgation of the Law of Moses Exod. 19.18 the second was at the Death of our Redeemer the third was at his Resurrection and the fourth shall be at the Day of Judgment when the Law before given shall then be required How can it rationally be rejected that this double Earth-quake at Christ's Death and Resurrection within three days each of other to signifie the shaking of the whole World in both Judaism and Paganism by the Kingdom of the Gospel should not shake the Sabbath from off its old foundation upon a new one especially considering how 't is said I will once more shake not only the Earth as at the giving of the Law Exod. 19.18 but also the Heavens Hag. 2.6 Heb. 12.26 So that there should be a wonderful change both in Church and State and as the Earth-quake at Christ's Death did rend the Vail of the Jewish Temple from top to bottom whereby the Sabbath so far as it was Jewish as well as Sacrifices and Ceremonies were all unbottomed so the Earth-quake at Christ's Resurrection did shake it again unto and upon a new bottom in respect of the Morality and Perpetuity of it For 't is more than probable that as the first famous Earth-quake at God's giving the Law by the Hand of Moses and by the Disposition of Angels Acts 7.53 Gal. 3.19 made such a mighty change and the last at Christ's judging the World by the Law and by the Gospel too will make the greatest change of changes Even of this present evil World into that to come So the two middle Intervening famous Earth-quakes especially being so contiguous touching almost each other as it were and being within the space of thirty six hours one of another so that the Earth had got but a very short rest from the first Convulsion but presently it falls into another quaking fit must necessaily produce this wonderful Alteration seeing they did so nearly conjoin their influences to effect it The 4th Reason of this change of the Sabbath is that Christ's Resurrection was the first Degree or Step of his state of Exaltation whereby he became from the form of a Servant to be an Exalted Prince Phil. 2.7 8 9. Acts 5.30 31. The Lord of All Acts 10 36. and Lord over All Rom. 10.12 yea more particularly the Lord of the Sabbath Mat. 12.8 Though the Son of God by his Incarnation became the Son of Man yet did not this diminish his Divine Authority as he was the Second Person of the God-head and therefore wanted no power to maintain the Authority of the Fourth Command and to appoint any one day of the seven according to the pleasure of his Soveraign Will for the observation of the Command touching Sabbath-Day Duties seeing he is Lord even of the Sabbath and the Moral necessity lies in this point that one day of the seven must be sanctified duly to the Lord and sure I am it only is the Soveraignty of this Lord of the Sabbath to chuse his own out of the seven days for his Service that the Son may be honoured with the Religions Remembrance and Holy observation of his first Resurrection day as the Father till then had been honoured with the like Devotion upon his first Resting day from the work of Creation and he that thus honoureth not the Son by despoiling him of his due day and duty himself saith Honours not the Father at all John 5.23 The 5th Reason is The Emphasis and Extraordinary Accent that the Holy Scriptures put upon Christ's Resurrection as of highest Importance to Man's Salvation For the Great Truth of Christ's Resurrection upon which the observation of our Lord's Day is grounded the word of God gives greater confirmation of than of other Gospel Truths As 1st 'T is confirmed by Figures and Significant Types to wit 1. By Adam sleeping while Eve the Mother of all the Living was formed ex ejus latere and taken out of his side then the Man awaked So the Second Adam fell asleep and out of that large Wound in his side came forth the Church the Mother of us all Gal. 4.26 then He as God Man awakened 2d By Isaac who was bound upon the Altar to be burnt as a Sacrifice but freed from Death by the Angel and restored to his Father who reckoned God raised up his Son as from the Dead Heb. 11.19 Accordingly it was with our Isaac Jesus c. 3d By Joseph who was shut up in Prison where the Iron entered into his Soul Psal 105.18 as the old Translation reads it and then by a mighty hand of God he was restored to his Father with great Joy So it was with Jesus this Joseph our Brother c. The 4th Figure was By Samson whom the Philistines thought they had secured safe enough when they had him inclosed in Gaza a City with Walls and Gates but he rose up before it was day light plucks up the Posts and Gates of the City and carried them away upon his Shoulders to the top of an Hill Judges 16.3 Even so it was with our Saviour whom the Chief Priests thought they had fast enough in a sealed and guarded Sepulchre But he stronger than Samson raised himself up and by his Irresistible power removed all obstructions carrying the Gates of Death and Hell which could not prevail against him Mat. 16.18 away with him c. The 5th Figure is by Jonah a figure that Jesus made of himself as to his Resurrection who was raised up out of the Whale's Belly which Jonah calls the Belly of Hell Jon. 2.2 So our Jesus was raised out of
1 Cor. 15.44 but He changed his place only and they miraculously lost sight of him Luke 24.31 The last Branch of this Holy Conference c. was the Consequences and Effect thereof No sooner was Christ vanisht out of those Disciple's sight This Appearance of the Lord was indeed Joyful to them but it being so short and so suddenly Attended with a Disappearance of Him beyond their expectation this troubled them with a confounding consternation But as soon as they could recover themselves They 1. fall upon a Self tryal reflecting upon their own Folly that they knew Him no sooner Luke 24. v. 32. saying each to other as it were He indeed called us Fools and so we were otherwise we might have known Him before He sat down with us at the Table even while he talked to us and taught us in the way for beside the highest Elegancy of his Discourse and the many ponderous Arguments He poured forth so that never man spake like him as John 7 46. Did we not feel a Divine Efficacy attending his words which inflamed our hearts to astonishment such as we were wont to experience while he used to teach us with Authority before his death On what Fools are we who could not know our own Happiness in his sweet Society before he withdrew himself Thus God teacheth both them and us the worth of Blessings by the want of them This may teach us also that as Christ's words had such a powerful Influence upon them so as to fire up their frozen Affections so it ought to be with us while we sit under Sermons If we remain cold and careless under the Word Preached which is the Key of opening the Scriptures 't is because Christ speaks not in it to inflame our hearts we meet not with the spirit of burning Isa 4.4 to burn off our Rust and to burn up our combustible corruptions the Word of God shall be to us like as fire and as an Hammer to break our Rocky hearts in pieces Jer. 23.29 This is the peculiar work of Christ alone and not of any Minister to inflame the Affections Cathedram in Coelis habet saith Angustin qui corda hominum in terris docet He hath his Pulpit in Heaven that thus teacheth the hearts of men on Earth None can kindle that fire of God which cannot be quenched Cant. 8.6 but God himself he only can baptize us with the Holy Ghost and with Fire Luke 3.16 A drowsie dead frozen heart never profits by the Word 't is a mis-spending of precious time c. The 2d Effect was They rose up the same hour Luke 24.32 33. Here was their Self-denial after their self-tryal in this Transport knowing that their Lord was Rose up from the Grave they likewise like sympathizing Servants Rose up also from the Table and as may well be supposed without eating one bit of Bread though they were two hungry Travellers For they coming to know Christ in breaking of Bread which was the very time he chose to manifest himself and till them suspended their sight as he started out of their company so immediately they started up from the Supper and none can prove that any of them did eat of the Bread then Broken which is a cogent Argument to evidence that it was not Sacramental Bread for 't is blasphemy to think that Christ mocked them with a Sacrament though he might prove these two whether they with Job esteemed his Word and Work above their necessary Food Job 23.12 and as he himself often had done c. As when the Disciples said to him Master eat he answered I have meat to eat that you know not of c. John 4.31 32 33 34. He preferr'd the doing of his Father's Will before the food that was necessary to keep him alive So he did when disappointed of his Breakfast at the Barren Fig-tree Matth. 21.17 23. Though he came hungry into the City yet read we not that he went first into a Victualling-house to satisfie his Appetite but 't is expresly said He directly went into the Temple where he taught the People most part of that day The Zeal of God's house had eaten him up so as he forgot his own eating So the two Disciples here had now other work to do than to stay there any longer and to spend any more time in eating a Supper though their Bread was both blest and broken by Christ himself No they must hasten the same hour to comfort the Distressed and half-dead Disciples Luke 24.33 Hence the 3d Consequence is their Self-resolution though they now were going as others think into Galilee their own Country in order to meet Christ there as both Himself and his Angel had told them Mark 16.7 and were come the first Day 's Journey towards it as far as Emmaus and though it was night-time and themselves both weary and hungry yet up they must get and return back to Jerusalem so foot it by the same footsteps in the Dark they had newly footed over in the Day-light According to this Resolve they renounce their present Repast and their Rest by Night not sparing themselves to do good unto their Disconsolate Fellow-Disciples A good man's heart is where his work lies he cannot think that he lives only to eat but he eats only to live and to do his work as being no Belly-God c. These two as the Lepers 2 Kings 7.9 durst not tarry till the Morning-light lest some mischief should befal them for lingring in a time of good Tidings They were restless till they told it to their Brethren whose hearts were almost broken for the loss of their Lord Mark 16.10 Therefore the good Women were bid to go quickly Matth. 28.7 to bind up their nigh-broken hearts with these Joyful Tidings So here these two Disciples must not now loiter about sitting still at Supper to fill their own Bellies but be gone quickly taking each of them a piece of the blest and broken Bread in their hand as may be supposed and trudge away in post-haste for their Master his Majesty's service late though it was and though they were like to want in their Return that Chariot They had in their Day's-Journey thither Comes pro vehiculo est optimum solatium fodalitium Christ had been their Companion all the day whose sweet company and conference wherewith he entertained them all along the Journey sweetned every Footstep to them and made their Travel no trouble and indeed how could they wander out of the right way to Emmaus while their Guide and Conduct was he who is the way truth and life John 14.6 the way to walk in the truth to walk by and the life to walk with So that they could neither wander nor be weary But now the dark night was come and the light of the day was gone and not only so but their Lord who is the light of the World was gone too yet must they haste haste haste back to the Disconsolate
with Thomas here prescrib'd a kind of Law upon the Lord saying Coâe and lay thy bands upon my only Dying Daughter c. in thinking Christ could not otherwise core her unless he came to his house laid his hands on the Child c. This Ruler of the Synagogue could expect no help or healing much lâss if his Daughter were dead could he hope for her life again Thus weak in Faith was this Learned Rabbi and far short of that Roman Souldier's the Centurion who believ'd Christ could cure his sick Servant without stirring a foot towards his house but barely by speaking the word of command Matth. 8.8 Our sweet Jesus takes no advantages against this Jairus to turn him off but tendring his Infirmity arose and followed him Matth. 9.18 19 c. Note Thus may we hope that Christ will condescend to our weakness where he finds truth in the inward parts any real desires and breathings that are right after Repentance c. Note But the doubt still lies how there could be any wounds in his glorified Body Answ Beside what is said before we must know that ordinarily there can be neither any wounds or any scars in a Body that is glorified For as that is not Death which is only the Death of one part of the Body but when it comes to be the Death of all parts and possesses the whole So that is not properly Glory which is only the Glory of one part and not of all A glorified Body is that which hath a Glory in all the parts c. This is confirmed by the Word of God 1 Cor. 15.49 Though the body be sown in weakness yet it is raised in power and honour But now the scars in Christ's Body were extraordinary and by special dispensation upon these supposed grounds 1. To confirm the doubting Disciples c. 2. To confound Enemies who shall be Thunder struck when they behold him whom they have pierced c. Zech. 12.10 Rev. 1.7 3. To comfort Friends in all Ages shewing our comfort lies nor in Christ's Miracles but in his Sufferings Therefore he bids us behold his wounds as oft as we eat the Lord's Supper 4. To instruct his Followers that as he abated of his Glory so must they of theirs for God's Glory and for the good of others Some go farther and add a 5th Reason of Christ's retaining his five wounds still even at the Right hand of God in Heaven for appeasing his Father's Wrath against his Redeemed for their dally sins he as it were reminds his Father by shewing his five wounds to him how he hath fully satisfied Divine Justice for all their Infirmities Note The Inferences from hence are 1. That the Lord of the Sabbath Matth 12.8 did here farther establish and sanctifie this New Christian Sabbath upon the first Day of the Week by making this his solemn sixth Appearance upon that same day and neither on the Seventh the Old Jewish Sabbath day nor on any other day of the weââ ãâã the foregoing first Day whereupon he made no fewer than five Appearances Note 2ly Though we cannot come up to the first Rate and Rank of Believers and become of the Number of the chief of David's Worthies c. 2 Sam. 23.23 c. yet may we but become of the Second Rate and Rank of Believers and be of the number of the Thirty of David's Worthies we need not doubt of acceptance with Christ whose Father and Figure was holy David Thus it was with Thomas here he faultered and foundered so as he was disenabled to come up with the first for sanctifying the first Christian Sabbath yet keeps he the second and was accepted Thus those persons that could not eat the Passover because they were defiled at the proper season in the first Month were allowed by Moses from the Lord to eat it in the second Month Numb 9.6 c. Nor did the Labourers come all into God's Vineyard to labour at one hour but at several hours some sooner and some later yet the last found equal acceptance with the first Matth. 20.6 7 8. We may come at the 11th hour and yet be welcome Note 3dly Christ over hears every word we speak though in never so private a place yea though it be but a secret whisper in the Ear of another Thus Christ over heard the very words that Thomas had spoke to his Fellow Disciples at a private Meeting on the week-day and now meeting with Thomas on the first Day he chargeth him with his own words verbatim John 20.27 Oh how should this consideration that Christ hears all our idle and wicked words we speak and it may be one against another and will relate them word for word at the last day bridle us He remembers our wicked words and works they are all before his face this we should consider in our hearts Hos 7.2 that we may stand in aâe and not sin Psal 4.4 For God records all in his Book Mal. 3.16 The last Remark concerning this Sixth Appearance is the marvelous consequences and effects thereof in converting and confirming wilful Thomas who hereupon cryed out My Lord and my God Verse 28. Now was this Unbeliever this obstinate opposer of that great fundamental Truth conquer'd and made to confess hot only that it was the very Jesus whom they used to call the Lord John 13.13 c. but also gives him the individuating and appropriating Compellation of My Lord whom I resolve now to obey and give up myself wholly to be Ruled by him in all things as the phrase imports And not only so but he adds My God acknowledging both that he had declared himself to be God by his Rising from the Dead Rom. 1.4 Note Here Christ is first call'd God in the Gospels which had it not been a Truth Christ would not have own'd the Title but have reproved him for ascribing to him that Nâââe which Christ did not and in this abrupt Sentence My Lord and my God There is a short confession of his Faith and a plain profession of his own Interest in Christ which Christ approveth of verse 29. Note 'T is true Faith that appropriates the Redeemer as if no body 's else but mine Gal. 2.20 He died for me saith Paul and he is mine saith Thomas here Were it not for this possessive Mine the Devil might say the Creed to as good purpose as we For he believes there is a God and a Christs but that which torments him is he cannot say My to any one Article of the Faith Note This concise speech imports a vehement Admiration both of Christ's Clemency and of his own stupidity as if he had said how fâd was my state I might have perish'd in my Infidelity hadst thou not condescended to my Infirmity and shew'd me mercy helping me to find the power of thy Deity in the wounds of thy Humanity Therefore shalt thou be my Lord and my God for ever Thus may we all say Lord I thank thee that
thou hast not suffââd me to go on iâ the broad way to Hâll to perish in my Ignorance as I might have done but seâing them hast gâânââd me ãâ¦ã for my ãâã Faith in thy Promises and powebâââ all before theâ in Newââââ of Life therefore shall thou be my Lord my God ãâ¦ã 1. Thus God suffereth some slips in his Saints as in Thomas here thaâ in their Recovery themselves ãâ¦ã might be more confirmed Thomas his doâbting more advanceth and advantaâeth our Faith than either Mary Magdaâââ or the other Disciplâ sooner believing did for while Thomas handled the wounds of Christ's flash he healed the wounds of Unbelief in us for his doubting put this great Truth oââ of doubt to us God would not permit evil to be unless he could extract good out of it Note 2. How soon âan Christ change the most pertinacious Unbelief into the most precious and saving Faith as here Thomas only felt the Manhood yet believes the Godhead of Christ's now his Faith was the evidence of things not sean Heb. 11. ââ Now his Faith exeââ'd his Sense on which before he had so much depended Note 3. Christ owns his Sense for Faith verse â0 his seeing for some say he durst not touch his Lord was his believing Now 't is enough for Faith to see Christ in the flesh by the Apostle's Eyes as Israel did Canâan by the Eyes of the Spiââ verse 29 30 31 CHAP. XL. Of Christ's Seventh Appearance THE Seventh Appearance of Christ after his Resurrection was to the Seven Apostles when they were fishing in the Sea of Tiberius which John only relateth chap. 21. verse 1. per totum where the Lord did more fully and in a peculiar manner restore Peter from his Fall in his Threefold Denial by a Threefold Confession of him c. This Sea of Tiberius is call'd the Sea of Galian also John 6.1 because Galilee is the Province adjacent to that Sea which is six Miles broad and sixteen Miles long The Apostles were now drawn out of Jerusalem and were drawing into Galilee according to the command of Christ Matth. 26.32 and the Admoâââion of the Angel Matth. 28.7 The Remarks of this Seventh Appearance are accordingly concerning the Time Place Persons Occasion and Manner of Christ's Manifestation c. to evidence that he was Risen indeed 1st The Time when 't was after that Appearance to the Eleven Disciples whereby Thomas was convinced of that great Truth and confirmed in the Faith of the Messiah which John relates in chap. 20.26 to the end And after these things saith the same Evangelist John 21.1 Christ appears again and confirms Peter more fully in this as he had done Thomas in that foregoing Appearance upon what day of the week this Appearance was is not expresly mentioned as before but some suppose it was upon the third first day for these Reasons 1. John calls this the Third time chap. 21. verse 14. which Grotius refers to the number of days for Christ's first five Appearantes were on the the first first day the very day of his Resurrection five several times to several persons then his Second Appearance was on that day seven night the very next first day to the Eleven c. Now follows this Appearance as to the day which John calls the Third Time as it relateth to the third first day or the Now Christian Sabbath and thus John's ãâã ãâã ãâã ãâã ãâã or again verse 1. is explained by his verse 14. as Marks ãâã ãâã ãâã ãâã ãâã or last Mark 16. v. 14. is explained both before and after The 2d Reason is Christ did not now as he had done before his Death so frequently and familiarly converse with his Disciples for it was incongruous that a person now Immortal should be always conversant with Mortal Men but only by Intervals though often to ââââtifie the Reality of his Resursurrection and the Interval was betwixt one first day and another upon which days only he manifested himself for the better founding of the new Gospel-Sabbath The 3d. Reason is Though this Immortal Body did in State abscond it self for forty days yet it is probable that he shewed himself every first day while he abode upon Earth Note If we grant this Appearance to be upon a week day then may it give incouragement to God's People in their upholding Holy Meeting occasionally upon weeks-days also seeing Christ may and undoubtedly doth manifest himself upon week days as well as upon Sabbath-day Meetings When and wheresoever two or three are gathered together in his Name he will be in the midst of them Matth. 18.20 especially if they love him he will manifest himself to them John 14.21 But upon whatever day this manifestation was made 't is expresly mentioned that it was in the Morning of that day John ãâã 'T is probable our Lord waited until those seven Disciples would leave work being wearied with their succesless toiling all the night and hopeless of speeding better upon the day when noise round about doth affright away the Fisher from the Net However they learnt this Lesson which David taught That mourning lasts but till morning Psal 30.5 For though they were sad enough at their lost labour all night the Lââd all the while looking on and letting them labour in vain yet they sped better next morning through their Lord's presence and blessing Flebile principium melior forâuna sequetur A good ending may follow a bad beginning The 2d Remark is the Place where it was This is apparent to be in Galilee whither the Apostles were now resorting as before to enjoy more of their Master's Appearance For though they had been priviledged with his presence once and again in Jerusalem which the Evangelist relateth in John 20.19 26. they still long for more and can be content to travel from the City so far as Galilee for such a beatifical Vision and how they began to be blest therewith the same John gives an account in chap. at While some have not warily enough observed the difference betwixt those Signs Christ shewed in Jerusalem to confirm the Faith of his Disciples and those he after shewed them in Galilee they have been of this Opinion that John 21. was not writ by John but added by another as the last Chapter of Deuteronomy was to the five Books of Moses because John seems to conclude his History in the end of his 20th Chapter Note Enquiry But why now will Christ again appear to them in Galilee seeing he had appeared twice already to confirm them in Jerusalem Answ Reason the first Because he had promised to go before them into Galilee by the Angel's mouth Mark 16.7 which going was Secondly An act of local motion intimating that all natural motions of a Body Christ retained still and doth retain them even in Glory as sitting standing going c. The Angel said to Mary Magdalen Lo he is not here c. Mark 16.6 and verse 7. He goes before you into
4.10 So should we prepare our hearts to receive the Spirit grieve him not Eph 4.30 He cannot comfort those that dare grieve him 3. If the Spirit be the true and only Comforter then what a prodigious Folly and Madness it is for any Man in misery to run the wrong way for comfort in their calamitous condition that is to Witches or Wizards to Cunning Men on Women to Figure Flingers c. When Wicked wordlings have woundings of Spirit and gripes of Conscience as undoubtedly the worst of them sometimes may have then run they to mad merriments to pleasant plays and reading Romances c. For their Cure But finding these carnal Cataplasms not effectual remedies for their Spiritual maladies then run they to the Devil for relief as Saul in his distress did to the Witch of Endor c. Should not men in this case inquire of their God and not of Familiar Spirits c. Isa 8.19 20. This is to make the unclean Spirit the Comforter which is the Office of the Holy Spirit The 6th Cause of Christ's Ascension was to make an Atonement for us by his Intercession c. To make the Court of Heaven friendly and favourable to us that he might be there Interceding for our Peace as Blastus did for the Men of Tyre and Sidon in Herod's Court Acts 12.20 A Friend in the Court we say is better than a Penny in the Purse for by the Mediation of a Friendly Courtier a Court of Rigour may be turned into a Court of Favour As the High Priest went into the Holy of Holies once a year to offer up the yearly Oblation of Atonement for the sins of the whole People Lev. 16.2 34. So Christ the High Priest of our profession Heb. 3.1 entred not the Holy Places made with hands but into Heaven it self now to appear in God's Presence for us Heb. 9.24 And ever lives to make Intercession for us there Heb. 7.25 'T is great comfort to have such an Advocate to turn the High Court of Justice into an High Court of Mercy 1 John 2.1 The Father looks through his Son's wounds upon us and so by Imputation a new Complexion is graciously put upon us There be many more Causes of Christ's Ascension which for brevity I must only name The 7th is he Ascended on High the better to oversee all his sheep scattered over all the wide world He is the chief Shepherd 1 Pet. 5.4 The only Arch ãâã ãâã ãâã ãâã ãâã or overseer who had but few Lambs while on Earth now none can tell his Generation Isa 53.8 The 8th is to answer as our Advocate all Satan's cavills and to nonsuit all his Accusations and Actions against us Tho' this Accuser be Subtle c. Yet Christ over-shoots him in his own Bow The 9th is to have an hotter influence as the Sun at Noon upon all his Churches and Children Heb. 7.26 The 10th is to live in that Glory which he left c. above the reach of Jews that would kill Lazarus John 12.4 only for being raised from the Dead and so would they kill Christ but he is above their reach and while our head is above water there is no danger of the Bodie 's drowning N.B. c. John 17.24 The flood can but come up to the Chin it cannot reach the Head to drown it Isa 8.8 11ly He is now higher than the highest on Earth Eccles 5.8 Psalms 61.2 Heb. 7.26 And in things wherein Men deal proudly he is above them Exod. 18.11 12ly And Lastly to fill all things Eph. 4.10 He began his Ministry with filling John 2.7 Carried it on with filling Acts 2.4 And continues so doing to the end of the World Eph. 1.23 The general Inferences both from Christ's Resurrection and from his Ascension are fourfold a word of Knowledge of Caution of Counsel and of Comfort The first is a word of Knowledge for our information in sundry particulars As 1. As Christ was put to it both upon his right hand and left by the Devil and his Instruments so as to be under the power of Death for thirty four hours of three days yet rose he again maugre the malice of Earth and Hell and Ascended in Triumph above the Gun-shot of all his Enemies So shall his Church do by the power of Christ Hos 6.2 Psal 49.14 Christ Rose at Sun-rising so shall his Church Mal. 4.2 and then shall she be comforted after her casting down 2 Cor. 6.7 2. 'T is hard to believe this fundamental Truth of Christ's Resurrection hence Christ tarried forty days before his Ascension to clear and confirm it So long was our Lord content to stay from Heaven for the good of others and should not we tarry also till our work be done as Paul did Phil. 1.24 25. We should come with Christ from Lebanon that pleasant place Deut. 3.25 from places of the most profit and preferment for the Church's good Cant. 4.8 As Paul was willing to want Heaven a while for the good of others so was Hezekiah also 2 Kings 20.2 3. Christ is call'd the Morning-Star Rev. 22.16 Rising in the Morning Mat. 28.1 This should put us upon Inquiry whether this Day-Star be Risen in our hearts 2 Pet. 1.19 If so then the Devil who hath the power of Death Heb. 2.14 is destroyed thereby and his evil works are dissolved in us 1 John 3. But so is our misery done away also in Christ's Victory 1 Cor. 15.54 Had but one sin been left unsatisfied Christ could not have either Risen or Ascended c. The second is a word of Caution that we 1 Take heed of dying in sin if so Christ is Risen and Ascended that he may come again to Render Vengeance upon us c. 2 Thes 1.7 8. 2. That we deceive not our own Souls with false Risings as from sinfulness to civility mistaking a Comet for the Sun c. 3. That we lye not rotting still in the Grave of sin having no Lease of our Lives whereas while life lasts we should awake and arise Eph. 5.14 and Col. 3.1 2 3. 4. That we behead not the Lord of Life which we do as much as in us lies if we Rise not with our Head who is Christ 5. But that which is worst of all to take heed we do not after a seeming Resurrection put on those Grave Clothes which we have seemed to have put off and go down again into the Grave of Sin in cursed Apostacy and final Impenitency The third is a word of Counsel that we 1. Rouze to seek our Lord who is Risen as the two Disciples did who arose the same hour c. Luke 24.33 and found him whom they sought verse 36. 2. Not to seek the living among the dead Luke 24.5 1. Not in dead Honours Christ withdrew himself from those that would have made him King John 6.15 He is now Risen and Ascended far above the Heavens Heb. 7.26 much more above the highest Honours upon Earth 2. Nor in dead
Heaven and most remote from Noise and Company yet Capacious enough to contain an Hundred and Twenty Persons So a place fittest for this Service of God c. 3. The Persons who were Materials and the Constituting members of this first Constituted Gospel Church are described by their Names Number and Holy Exercises Acts 1.12 13 14 15 c. Amongst whom is named as one of them Mary the Mother of our Lord verse 14. Which is the first time we hear any thing of her after Christ's Death not any of the Evangelists Recording one word of our Lord 's appearing once to her during the Forty days of his tarrying upon Earth yet the Romanists will have her to Command her Son in Heaven in his State of Exaltation who would not be commanded by her at the Marriage-Feast in his State of humiliation saying to her What have I to do with thee Woman c. John c. 2. v. 4. Note There were Holy Women mingled among the Men who waited for the promise of the Spirit and for ten days they all put in suit by their Daily Prayers and no doubt but those of the Feminine Sex might make Masculine Prayers for obtaining the promised Comforter during those ten days of waiting Peter the designed Minister of the Circumcision among whom he now was stood up that this New-planted Church might chuse one in Judas's room to Organize it with a compleat number of Officers that there might be twelve Apostles answerable to the twelve Patriarchs and the twelve Tribes of Israel The Church hereupon chuseth two Joses and Matthias for the Lord to chuse one of them by lot according to Pro. 16.33 which fell to Matthias By that time that their number was compleated wanting nothing now but extraordinary Qualifications for their extraordinary Service in their Generation-work the day of Pentecost came and the effusion of the Holy Spirit upon them This we have Related at large in the 2d Chapter of the Acts This Feast was instituted in Remembrance of the Law delivered to Moses in the Mount fifty days after Israel's departure out of Aegypt at which time they kept the Passover which was their Feast of Unleavened Bread Lev. 23.16 Therefore was it call'd Pentecost which signifies fifty and the Feast of Weeks Exod. 34 22. because it was to be observed Seven Weeks exactly after the Passover Deut. 16.9 And 't is call'd also the Feast of first Fruits of their Wheat-Harvest Exod. 34.22 now that there might be the most Adapted and Accommodated Congruity and Correspondency betwixt the Type and the Antitype as the Law was given upon that fiftieth day Exod. 19.1 11. So the Gospel which is our Lord's Law that great Lawgiver Isa 33.22 must be given upon the self same day Then also were the gifts of the Holy Spirit poured down in most plentiful manner which were the blessed first fruits of the Gospel-Wheat-Harvest after our Lord was Ascended up into Heaven and had sat down but ten days at the Right hand of God Besides not only the Holy Ghost and God's love thereby Rom. 5.5 is sent down and shed abroad on the fiftieth day after that Christ our Paschal Lamb and Passover was Sacrificed for us 1 Cor. 5.7 But also this same fiftieth day did fall upon the first day of the Week the more to honour this day to Recommend it to us as the New Christian Sabbath day as Christ had done by his Resurrection upon that day and by his Sundry Appearances to the number of ten upon the same first day of the Week during the Forty days before his Ascension Note We never read of his once appearing all that time upon the seventh day of the Week which was the Old Jewish Sabbath day and which certainly he would have honoured by so doing had he intended that day to be still the perpetual Sabbath nor did he send the Comforter upon that seventh day but upon the first day of the Week again which was the eight-first-Eight-first-day inclusive after his Resurrection upon the first day of these Eight first days compleating the fifty or Pentecost-Feast Our Lord after he was Ascended and sat down with an Heavenly welcome in Heaven for accomplishing his whole redemption-Redemption-work on Earth stayed yet his hand for ten days that as his death was at the Passover so his dignity should be at Pentecost For at both them two Feasts all the Males were to appear in Jerusalem not only out of all the 12 Tribes but also out of every Nation where the Jews had been dispersed that as all these have been witnesses of the injury done to Jesus so they might likewise behold the fruits and effects of his Glory N.B. Thus are we bid to wait but ten days as those did here Rev. 2.10 And then the Comforter will come to us in the mean time let us get up to the mountain of Myrrh and to the hill of Frankincense Cant. 4.6 that is wait in repenting and in praying work till these ten days of dark shadows flee way c. Now whilst this Primo-primitive Church were waiting together with one accord as if there had been but one Soul for an hundred and twenty Bodies there comes unexpectedly at the end a rushing mighty wind that shakes this upper Room The Spirit of God is a Spirit of Power 2 Tim. 1.7 and fills every corner of it to fit them for receiving the fiery Cloven-Tongues that came and sat upon each of them N.B. which was a blessed Antidote against that confusion of Tongues wherewith the Builders of Babel were plagued from Heaven The pure Lip and Language even the unity of Faith in the Bond of Peace is promised to Zion's Builders Note Hereby the Apostles were inabled to speak in all Languages having the gift of Tongues Superadded to those great gifts and graces of the Spirit which now they received in a more excellent and extraordinary manner than formerly When the Native Jews and the two sorts of Proselites both those of the Gate owning only the Precepts of Noah and those of Righteousness who were circumcised c. heard them all speak the wonderful works of God in Christ's Death Resurrection and Ascension c. and this in every Lingua as filled with the Spirit This procured contrary events and effects for that part of the Auditory that was good were amazed and forced into a Rapture the Object being too strong for the faculty so do only ask at present one another's sentiments of this wonder c. Because they could not fathom the depths of the marvelous Divine Dispensation this drove them into an Extacy as the word ãâã ãâã ãâã ãâã ãâã signifies Acts 2.11 12. and therefore they request one of another to be resolved of a reason concerning them But the bad part of the Authority to wit the Scribes Pharisees c. who understood not Foraign Dialects mocked saying These men are drunk with New-Wine ver 13. thinking with this Aspersion to perswade the People that the Apostles did but
good Woman who used to cloath them verse 39. There was no need here of hiring Mourning-Women Jer. 9.17 The fourth Circumstance is Peter's management of this mighty Miracle in raising the Dead which consists of Deeds and Words First Peter's Deeds as it might seem a strange Request in those People to send for Peter upon any such extraordinary account of giving life to the dead which was never done before since Christ's Departure so it might seem no less than presumption in Peter to undertake it But undoubtedly the same God who had appointed this Miracle to be wrought for the advancement of his own glory and the manifest confirmation of the Truth of the Gospel so wrought in the hearts both of the People and of Peter that both the one and the other did what they did out of a particular Faith But more particularly three things Peter did 1. He put all persons forth that would distract him with their immoderate mourning in his praying work as Elisha did 2 Kings 4.33 not only that he might pray without interruption but also to testifie that he might avoid all appearance of ostentation or seeking any vain glory This likely he had learned from his Lord Mark 5.40 2. He kneeled down which recommends to us that Reverential Posture in our praying to the great God as stoned Stephen did Acts 7.59 60. Though he was in a standing posture when he prayed for himself yet kneeled he down when he prayed for his Enemies This is the posture used in most earnest prayer Stephen was more assured of his own Salvation than of his Stoner's Conversion therefore did he more earnestly or at least as much intreat God for it 3. Peter prayed verse 40. to shew that his power of raising the Dead was only precarious and not his own originally He could do nothing of himself therefore betakes he himself to prayer that he might obtain an Ability from above to restore her to life Secondly The Words What Peter said He turning himself to the Body or Carcass and said Tabitha arise This he spake with a full assurance that his prayers were heard and would be actually answered and according to his effectual fervent prayer it was done for she opened her Eyes the evidence of Life restored and sat up seeing Peter The fifth Circumstance is the Witnesses the Saints that sent for him c. Peter helped her with his hand to rise up and he handed her to them perfectly recovered for all God's works as was this Cure are perfect Deut. 32.4 The sixth Circumstance is the Event which redounded more to the benefit of many Souls than to the single Body of this revived Woman for by this Means and Miracle which no man could work but who had God with him many believed in the Lord Acts. 9.41 42. This was the great end hereof more for the good of others was she raised than her own Now old Jonah was not so famous at Joppa as was this Bar-Jonah or Peter for Jonah was but raised out of the Whale's Belly but this Bar-Jonah became a Raiser out of the state of Death who when he had by this Miracle prepared the Ground tarryed many days there to sow the Seed of the Word into this prepared Soil instructing them in the Truth and confirming them in the Faith till Cornelius sent for him verse 43. Acts 9. The third mighty work which Peter did by the help of Christ was his carrying the Gospel over to the Gentiles beginning with Cornelius the Centurion whom with his whole Family he converted to the Christian Religion c. In this wonderful Conversion which was the principal first-fruits of the Gentiles though there were some few gleanings before three parts are mostly remarkable First The Object Secondly The Organ And thirdly The Idea of it in manner form and means First Of the Personal Object it was Cornelius who is described three ways Acts c. 10. His first Character is drawn from his Occupation and Quality he was a Souldier by Calling and of the highest Rank a Commission-Officer as a Centurion having an hundred Souldiers under his command and conduct verse 1. His second Character is taken from his Conversation wherein he is commended both for his Piety which he demonstrated not only by his charitable and plentiful Alms but also by his fervent and frequent Prayers verse 2. and for his Obedience in performing all that God commanded verse 7 8. His third Character is the description of that eminent and extraordinary Priviledge or Divine Vouchsafement wherewith God was pleased to dignifie this Gentile Souldier and Centurion in the first place namely with an Angelical Vision In this Vision of an holy Angel sent from Heaven as God's Embassador to him with the glad Tidings of Salvation to him and his Family and so to the Gentiles in general There be two particulars principally remarkable the first is what Cornelius saw v. 3. wherein is related both when and how he saw this Vision The second is what he heard in it to wit the words that this Angel spake to him which speech hath a twofold tendency 1. 'T is for incouraging the Anxious Soul of this Souldier who had long wanted relieving succour and support verse 4. And 2. 'T is for directing him what to do for his future and fuller settlement verse 5. This is the first part of this Divine Record concerning Cornelius The famous Remarks whereon are these that be genuinely deduced The first is a deduction from the manner of life this personal Object Cornelius led namely the life of a Souldier which is commonly the rudest sort of life yet was it not so in this man Teaching us that all Souldiers are not Rude but some may be Religious and truly so Souldiers indeed are so generally licentious rapacious and of so rude a deportment that a Poet hath scandalized the whole Tribe giving this black Character of them Nulla Fides pietasque Viris qui castra sequuntur No Faith nor Piety can be found in Souldiers that follow Camps 'T is sad when the Sword is seated in such mad-men's hands c. However this Cornelius confuteth that Poet's scandal 'T is true John Baptist look'd upon this sort of men as necessary to be caution'd with his Austere Document Do Violence to no Man c. Luke 3.14 The Austerity of this Preacher the Baptist doth not condemn that course of life to wit the Imploy of a Souldier but only Regulates their Behaviour therein letting them know that all violent shaking of peaceable People by the shoulders as the word signifies Luke 3.14 All insolent plundering to mend their short pay and to spend luxuriously upon themselves with such other extravagant exorbitancies which the Roman Souldiers used in their Garrisons over conquered Countreys and Cities must be left if indeed they would bring forth fruits fit for evidencing the Truth of their Repentance which they heard he Preached to them and so hardly pressed upon them Behold this Souldier who was
Isaiah John Luke and Paul of the Judicial Act of God which is the higher but remoter cause importing thus much that God first sent them Moses and the Prophets by whom they might have seen and known his Will yet still they would not see nor hear nor understand nor convert nor be healed therefore did God at the last leave them to the Reprobation of their own minds even in the Prophet Isaiah's day Now saith our Saviour what was applicable to the Jews in the Prophet's time is much more applicable to you of whom Isaiah prophesied in my time The generality of the Jews have so despised the Grace of God that their Day of Grace is now over God is resolved he will not convert nor heal them They have had light they have seen me and my works they have heard both mine and the Baptist's Sermons but in seeing they would not see and in hearing they would not hear nor understand therefore are they fallen under a Judicial Hardness and Blindness N.B. This is a Judgment in some respect worse than Hell it self for beside that God inflicts it as a punishment for former Obstinacy this Hardness of Heart is one of the greatest sins and so a far greater evil than any of the greatest punishments Hence a Reverend Man of God had this saying I had rather be in Hell with a sensible spirit than live upon Earth with an hard heart and a reprobate mind Sin being a moral evil and punishment only a natural evil therefore there is worse evil in sin than in punishment for sin N.B. Thus the Allegory runs parallel in all parts As this obstinate Jew Elimas was struck blind at the Conversion of the Gentiles so the Generation of the Jews in general were smitten at that time with Judiciary Blindness And as Paul did not doom this perverse Jew to a perpetual Blindnese but only for a season he should not see the Sun Acts 13.11 So God hath doomed the Jews in general to a blindness in part only Rom. 11.25 'T is neither total nor perpetual as this Sorcerer saw after and perhaps a Convert c. So when God shall unite those two Sticks Ezek. 37.19 c. and makes way for the Kings of the East Rev. 16.12 then shall it be said of Jacob and of Israel Oh what hath God wrought Numb 23.23 at the Jews Conversion The sixth Remark is The bundle of Marvels in this first Miracle of blinding Elimas N.B. As 1. That it might not be objected against Paul what he spake and did was a pang and transport of unruly passion this is prudently preoccupated by that clause Paul being filled with the Holy Ghost verse 9. to signifie that what Paul said and did to this Sorcerer was not any products of that Ranting Devil Anger which makes many men mad both in their sayings and doings But all was managed under the conduct of the Holy Spirit of God N.B. 2. Paul set his Eyes upon this Sorcerer as if he would have looked through him verse 9 no doubt but with angry and burning Eyes sparkling out fiery Beams Godly Men especially Ministers have a daunting presence Acts 3.12 and 6.15 Here was just ground for Paul's holy Indignation when he saw on the one hand this Proconsul Sergius Paulus have some panting desires after the good ways of God and like a docible Disciple of Christ had already got both a listening Ear and a longing Heart after saving knowledge And on the other hand this pievish Conjurer indeavouring to blast those blessed and hopeful buddings which God hath promised to bless Isa 44.3 in the old Translation he could not but be more than a little concerned well knowing that the Conversion of a Great Man is of great consequence having many shadows to follow such a Body especially this first-fruits of the Gospel in order to the Gentiles Conversion therefore is it no wonder if Paul was so loth to lose this Governour of Cyprus who might have great Influence upon the Governed his Subjects N.B. 3. After this dazling Lightning which Paul's Incensed Eyes had darted out upon Elimas followed that terrible Thunder-crack mentioned verse 10. Oh full of all subtilty and of all mischief This was the first frightful crack Importing that this subtle Sorcerer by long dealing and trading in Sorcery had got a Dexterity in doing evil as ãâã ãâã ãâã ãâã ãâã signifies a facility and readiness to run the Devil's Errands The second Crack was Thou Child of the Devil John 8.44 Matth. 13.38 1 John 3.8 that not only will but must do what the Devil bids who is call'd the Destroyer and whose work it was to hinder the Salvation of this Deputy and his Family The third Crack was Thou Enemy of all Righteousness This is more than is found in any single Sinner The Adulterer is an Enemy to Chastity the Drunkard to Sobriety c. but he that hindereth others from Heaven is an Enemy to all Righteousness The fourth Crack was Wil t thou not cease to pervert the good ways of God The Greek word for pervert signifies a digging up or ditching over God's good ways so as to render them unpassable to represent them crooked which are straight in themselves this was devilish This Sorcerer lay what Rubbs he could in the way of this great Man to keep him from coming into and from continuing in the good ways of God N.B. But the fifth and last which was the loudest and most confounding Thunder-crack was in these words And now behold the hand of the Lord is upon thee and thou shalt be blind and not see the Sun for a season and immediately there fell upon him a Mist and a Darkness and he went about seeking some to lead him by the hand v. 11. Here the spire of Lightning fell effectually upon this Perverter and strikes him blind No sooner was the Doom denounced but it was immediately executed Verbum Déi est Factivum The hand of the Lord which is his Almighty Power either for Mercy or Judgment did presently accomplish what he had denounced against this Sorcerer by the mouth of his Servant N.B. Oh sad and doleful Doom If it be a pleasant thing to behold the Sun Eccles 11.7 then must it be very uncomfortable to be blind Life without light is called a lifeless life N.B. This was done at Paphos where Venus had her Temple and where their old blind Superstition doted upon their blind God Cupid Now this blind Magician was made to grope for his Fellow that same blind Cupid yet little Relief would he find therein could he have found him for if the blind lead the blind both fall into the Ditch and the Leader falls lowest and undermost so have the worst of it even the hottest place in Hell Matth. 1â 14 N.B. Thus the Lord smote those sinful Sodomites with Blindness so that they wearied themselves to find Lot's Door and found it not for their mischievous Intentions Gen. 19.11 And thus the Cavalry of the
Syrian Army were smitten with Blindness so that they could not captivate that one single Servant of God Elisha 2 Kings 6.18 Their senses being so deluded by a Divine Operation yet was this Conjurer worse confounded than they and stopped in his perverting carreer The seventh Remark is In the midst of wrath God remembers mercy even in his dealing with wicked men Hab. 3.2 and stirs not up all his wrath Psal 78.38 This Blindness therefore was not a perpetual as it might have been but only a temporary Blindness Thou shalt not see the Sun for a season N.B. This phrase intimateth that it was inflicted upon him not so much in a poenal as in a medicinal way that he might be reclaimed from his Villany be reduced by Repentance and receive his sight again The Antients do without Book affirm that he did hereby Repent of his sin and was restored to his Eye-sight again yet after this they say he returned with the Dog to his Vomit and with the Sow to his wallowing in the Mire not only of his old Judaism but to his devilish Magick Tricks again which shews he repented of his very Repentance but so did not Paul who was struck blind also Acts 9.8 for he saw savingly c. The eighth Remark is God over-shoots Satan in his own Bow That which the Devil designed for obstructing the Gospel was over-ruled by the Lord for a farther promoting it Sergius Paulus was set upon by Satan in this Sorcerer to be turned aside from becoming a Proselyte yet when this prudent man saw that the Gospel which Paul Preached was attended with so much Majesty and with such a power of working Miracles accompanying it he the more firmly believed being astonished at the Doctrine of the Lord verse 12. N.B. The Word never works more kindly than when it is received with admiration The second Journey Paul and Barnabas took from Cyprus when they had done their work there N.B. Was to Perga in Pamphilia verse 13. whereof we have nothing of note Recorded save only how their Collegue that ministred to them verse 5. plaid them a slippery Trick there though some say this was that John Mark who wrote the Gospel called by his name yet his departure from them at this juncture when they were walking their Biennial Circuit was blame-worthy Acts 15.38 Whatever was the cause of this withdrawment from the Yoke of Christ Sundry Conjectures there be why he did so N.B. As 1. That he foresaw from this short Experience what difficulties and dangers attended the Gospel and therefore in time provided for his own safety and avoided it as one soon weary of his work There be too many who can be content to be doing something for Christ yet care not to meet with suffering little or nothing for him as the King of Navarr told Beza He would launch no farther into the Sea of Religion than so as that he might be sure to save himself by returning safe home to Shore at night 2. N.B. Some suppose Mark returned to Jerusalem out of an over-fond affection to his Aged Mother who lived there But he had learnt a better Lesson in his own Gospel Mark 10.29 30. to forsake Mothers for Christ who promised to be worth ten Mothers to him c. N.B. The third Conjecture is That Mark heard of the Imprisonment of Peter with whom he had some special familiarity yea a peculiar Interest in him as appeareth from 1 Pet. 5.13 whom Peter there calls his Son and in that Peter was so well acquainted with Mark 's Mother's house Acts 12.12 therefore his extraordinary respect to Peter might draw him back to see what became of him at Jerusalem N.B. The fourth Opinion is That his Relation to Peter who was the special Minister of the Circumcision made him the more shy and nice to venture among the Uncircumcised Gentiles not only lest he should not shun that occasion of offence to the Jews and Peter but also because he fore thought of the Tediousness of that two years Journey they having now but newly entred therein who had met with a Temple of Venus at Paphos in Cyprus and now were come to Perga in Pamphylia where there was another Temple of Diana which would unavoidably create trouble enough to those that cried down their Idolatrous Worship and they were now like to go deeper into the thickest of these Idol worshippers every day more than other this might become Mark 's discouragement N.B. But whatever was the cause of Mark 's withdrawment from this work it was so unwarrantable as to make a breach betwixt him and them for the present nay it occasioned that bitter Paroxism betwixt Paul and Barnabas afterward even the great commotion or perturbation Acts 15.39 Let us leave Mark in his Journey to Jerusalem learning this Lesson only from his frailty Let him that thinks he stands take heed lest he fall 1 Cor. 10.12 whither when he came he did abide there till Paul and Barnabas came thither again N.B. Beside this Remark of Mark 's departure from his Ministry here we find nothing remarkable concerning Paul and Barnabas at Perga in Pamphylia no more is Recorded of them Their third Journey was to Antioch in Pisidia verse 14. so called to distinguish it from the other Antioch of Syria from whence they set forth verse 1 3 4. and Acts 11.19 which was next to if not part of Pamphylia Here these two Apostles as we read went into the Jews Synagogue upon their Sabbath day N.B. Either to joyn with the Jews in their Worship which was not then unlawful or rather to get an opportunity of Preaching the Gospel more publickly to them for this was the grand Errand of their coming thither And the Rulers of the Synagogue soon gave them a candid Invitation thereunto after the Reading of the Law and the Prophets v. 15 c. The other part of this Chapter begins with the special Remarks upon Paul and Barnabas's Actings at this Antioch where Paul Preacheth a most powerful Sermon wherein a general prospect may be presented as to the form and manner of his Convincing Discourse in these following particulars As 1st His Prologue or Preface v. 16. wherein he craves their careful attention which he intimates none could do but only such as truly feared God for that is the proper Character of a right Attentive Hearer 2ly His Narrative of the Divine Benefits which the Lord of old bestowed upon his People Israel frankly for the Messia'hs sake and these he reckons up to be four 1. God's free Electing of them above all Nations and his wonderful delivering them out of Egypt verse 17. 2. God's Indulgency towards them for forty years in the Wilderness as a Mother bears with her Child's frowardness or as an Huband bears with his Wife's crossness verse 18. 3. His giving them the Possession and Improvement of the Land of Promise verse 19. 4. His constituting them into a form of Government there both that of
of this Host's House it was nigh to the Synagogue verse 7. And 3. From the Suceess of Paul's Teaching there many of the Corinthians believed verse 8. N. B. When Crispus the chief Ruler of the Synagogue believed then many of the people believed also Great men are Looking-Glasses of the places where they live according to which most men dress themselves Though Paul had said upon the Jews discovering their first obstinacy against the Gospel from henceforth I turn to the Gentiles verse 6. yet loth he was so easily to let go his hold of his own Country-men therefore made he this house his fixed place of residency because it was so nigh to their Synagogue and even Contiguous to it here Paul Preached much and oft yea long for 18. Months least he should seem to withdraw the Grace of the Gospel altogether from those of his own Nation still hoping that his threatning to depart from the Jews and preach to the Gentiles might awaken them and the Aemulation of the Gentiles might provoke them to believe But their obstinate and obdurate hearts Received no impression by any thing but made an evil use of every thing so they rendred themselves incurable as they had done before Acts 13.46 Hereupon they Unanimously accord to raise a new Perseution against Paul verse 12 accusing him to the Governour of breaking the Roman Law verse 13. or the Law of Moses not of Murder Theft or any such injury wherefore when Paul was about making an Apology for himself the Governour Gallio himself undertook his defence against his accusers telling them That none of their Articles against Paul did belong to the Cognizance of his Court so drove them out of the place of Iudicature verse 14 15 and 16. N. B. And because they hastned not out fast enough from troubling the Court the Gentile-Greeks that attended Gallio in his Judgment-seat laid hands upon Sosthenes a chief Ruler of some other Synagogue and probably one of Paul's principal Accusers and beat him out of the Croud withall his Fellow Jews that their bawling against Paul might give no farther disturbance to the proceedings of the Judge in more necessary causes verse 17. N. B. The Catastrophe of this new-persecution was wonderful through the over-powering hand of Christ who had promised Paul his preserving presence verse 9.10 for hereby though the matter came to hand-blows yet these fall upon the Accusers but Paul the Accused against whom they all conspired comes off untouched and without any harm at all verse 17. The Remarks do follow the foregoing Analysis or Resolution of the whole into its distinct parts of this History The first Remark is That such Cities as are very rich are usually very loose and very Luxurious so was this Corinth which Paul here came to This City being accommodated with two havens near to it on either side of it the one Jochaeum at which they took Shipping for Italy and those western parts and the other at Cenchrea mentioned Acts ch 18. ver 18 c. at which they took shipping for Asia Much Merchandise Arriving at those two Ports from those several parts of the world were all brought to Corinth which lay in the middle betwixt them and by this extraordinary advantage this City became the great Exchange for those parts of the world The compass of Corinth was five Miles about being strongly walled round So that those Citizens might say with David our lines are allotted us in a pleasant place and we have a godly heritage Psal 16.6 Yet did not this wealthy Mart-Town make any good improvement of these Manifold mercies of God but abused all with their Idolatry and notorious licentiousness for they had within their City the Temple of Isis or Jo an Aegyptian Goddess to whom they Sacrificed a Goose and were silly Geese themselves in their Solemnities but without the City they had the Temple of Venus to whom there were well nigh a thousand Curtizans such Nuns as Venus had consecrated for their lasciuious and wanton worship This Idol-Temple must needs have a very Ample Foundation and be a most prodigious Structure that could contain covents or convenient Lodgings for above as some say a thousand of those Wanton Dames Those Corinthians were generally so leavened with Licentious notions N. B. That they held Fornication to be no sin for this cause Paul in his Epistle to the believing Corinthians is so earnest against that sin 1 Cor. 5. and many other places The Luxury and wealth of this City is a plain Comment upon that old adage Magna Cognatio ut rei it a nominis Vitijs et Divitijs Vices and Riches as they have in the Latin tongue an harmony in name so they differ not much in their Nature when wealth is abused to wickedness N. B. Notwithstanding all this Paul Leaving Athens comes to Corinth which was the other eye of Greece being full of Orators and Philosophers where he expected an Harvest of Converts whereof God assured him after he should reap in great plenty Acts 18.9 10. yet Paul himself came poor enough to this wealthy City altogether a stranger and without Money in his Pocket he is constrained to betake himself to work with his hands for his present subsistency in the work of Tent making but neglects not to frequent the Synagogue every Sabbath to gain Converts The second Remark is A wicked world is soon sick of the Saints and long to worm them out of their Cities and Societies tho' their own preservation from utter ruine be for the Saints sake God saith to Abraham I will not destroy wicked Sodom and her Sisters if ten Righteous Souls may be found in all those five Cities Gen. 18.32 and he saith also If there be but one Cluster of Grapes one Church of Sanctified Souls that hath a blessing in it I will not destroy the Vine for their sakes Isa 65.8 Nay yet lower are divine condescensions toward pardoning mercy find out but one man that is Righteous in Jerusalem and I will pardon it Jerem. 5.1 Notwithstanding all this as the Emperor Claudius did Acts 18.2 so all the the Potentates of the world do banish the true Servants of God from their Socities Claudius commanded all the Jews to depart out of Rome and from Italy and with the Jews the Christians were likewise banished for the Pagan-Romans did not care to distinguish betwixt them because they both worshipped but one God and both agreed to oppose their Idolatry Beside the same quarrel was got to Rome with the Gospel which did attend it in all parts of the World where it came among the Jews who every where opposed it and the Contesting also at Rome against it thereby such Tumults were bred by the Jews against the Christians as occasioned this Decree of the Emperor which Suetonius mentioneth for the banishment of them both Thus foolish are the powers of the Earth that they are resolved to be rid of the Saints who torment those that dwell upon the
And here N.B. for he stayeth his Journey all the seven days of the Jewish Passover's Solemnity and would not set forth to travel that time because he would not willfully offend the weak Jews verse 6. He sailed not from Philippi till after the days of unleavened Bread according to their Law Exod. 12.19 Thus he complyed with their Rites which then tho' they were dead by the death of Christ yet were neither deadly nor as yet buried so his compliance was not sinful The second Remark is At Troas Paul plainly observeth the Lord's day or the first day of the Week's Sabbath verse 7. N.B. When he came to Troas which some suppose to be the relicts of that old and famous City of Troy he abode there seven days verse 6. so he had his choice of any day in that whole week to convene by his Apostolical power the most solemn Christian Assembly yet doth he pass over the 7th day of the week the Jewish-Sabbath-day and pitcheth upon the first day of the week expresly Verse 7. well knowing that this was the day which the Lord had made for his worship Psal 118.24 by his Resurrection upon that day Matth. 28.1 and John 20.1 which is by way of Eminency call'd the Lord's day Revel 1.10 on this day the Disciples met and Christ honoured them with his presence immediately after his Resurrection John 20. verse 19. and 26 c. and when he was ascended this day was appointed for the Christians to meet on 1 Corinth 16.2 which necessarily infers the abrogation of the Saturday-Sabbath for in six days they are commanded to Labour Now had they rested both those two days they could not but break that part of God's Law c. The third Remark is A long Sermon sometimes is not Un-scriptural or Un-apostolical N.B. Paul preached until midnight here Verse 7. Because it was his farewell-Sermon ready to depart on the Morrow that phrase implies no less Nay his discourse did continue beyond Midnight even to break of day Verse 11. as this singular example of Paul shewed him to be ãâã ãâã ãâã ãâã ãâã an Iron-sides having a Robust body for preaching-preaching-work and also his unwearied diligence and Zeal for winning Souls c. So his Auditorie's vigilance patience and Complacency in waiting so long upon God to hear his word is evident here also N.B. Both which patterns will rise up in Judgment to condemn those of our day As the preacher here doth condemn not only the Dum-doggs of our day that cannot bark at all Isa 56.10 but also those lazy Lubbers that think the Sand in their hour Glass runs not fast enough while they are preaching the Gospel c. as if God had not cursed those that do the work of the Lord negligently or deceitfully Jer 48 10. so those hearers here doth no less condemn the drowzâ careless and impatient hearers of our times who cannot watch with Christ one hour without sleep or weariness Mat. 26.40 Those warm Christians here saith Chrysostom medià nocte Vigilabant ut eos condemnent qui medio die dormiunt they did watch till mid-night to condemn those that sleep at mid-day c. The fourth Remark is Religious night-Meetings are lawful and in some cases needful Verse 8.11 N.B. Indeed carnal men do commonly calumniate such Conventicles as if Christians met in the darkness of the night only to comit fornication the Men with the Women but herein theyonly muse as they themselves use this being their own cursed practice Thus the Emperor Caligula thought there was not a chast man upon Earth because himself was detestably unchast Now to avoid any occasion of such a causeless calumny here were many lights prudently provided least their being in darkness should administer any sufpition concerning the honesty and holiness of their profession and practice The fifth Remark is Sermon-sleepers want not warnings of God's sending forth suddenly his dreadful Summons for sleepers N.B. We see Eutichus which signifies good fortune had the bad fortune to fall into a dead sleep sitting in a Window while Paul was long preaching he sunk down with sleep and falls down from the third lost and was taken up for dead This was done by the Devil God permitting it to distract and disturb Paul that he might put an end to his long Sermon which so disturbed the Devil's Kingdom verse 9. yet the following Miracle of reviving Eutychus turn'd it to the contrary All sleepers do distract the preacher The sixth Remark is The Miraculous raising up to life of dead Eutychus by Paul's power of miracles was matter both of great admiration and of strong consolation to the faithful there verse 9 10 11 12. N.B. The young man falls first into a dead sleep for youth is a sleepy and a slippery age then falls he down three stories high which was a fearful and fatal fall driving his breath out of his body as well as bruised it if not broke his bones so that he was taken up dead Paul went down from his pulpit and fell upon him as Elijah did upon the dead Son of the widdow of Zareptah 1 Kin. 17 21. and as Elisha on the Shunamites 2 Kin. 4.34 then upon Paul's prayer for him his life returned into him N.B. Yea so strong was Paul's faith in praying for this miraculous recovery that he comforted the confused Auditory greatly distracted with this sudden casualty Saying be not too much perplexed at this Disaster which the Devil by Divine permission hath done to disturb us for his life is in him knowing infallibly that while he spake these words his life would return so speaks of it as if it were a done thing N.B. This Miracle did not a little fill all the faithful with marvel and comfort As they had been much troubled that the preaching of the Gospel which brought life and Salvation to all believers should be an occasion of death to this young man so were they exceeding glad that dead Entychus was restored to life not only for the young Man's sake alone but also and more especially for their own Confirmation by this miracle for hereby God gave a convincing Testimony to the word of his grace overshooting the Devil in his own bow and over ruling that disturbance to a contrary effect of this wonderful deliverance by which means likewise both the Gospel was attested to and many were confirmed in the belief of it The seventh Remark is As at Troas the Lord's day and the Lord's Supper were celebrated by Paul so the change beginning and ending of the Christian Sabbath is very observable there N.B. For Paul kept the first day administring the Euharist and preaching the word until midnight upon this extraordinary occasion of his departure the next day yea he talked a long time even till break of day verse 7 11. N.B. We should be acted by the same Spirit in obserying the Sabbath tho' not in such extraordinary Actings as the Apostle and his Auditory did or we are not
simplicity of the other as piety without policy is too simple to be safe so policy without piety is too subtle to be good The head of the Serpent and the heart of the Dove do best together as blessed ingredients for the Compound of Christians The fourth Remark is God hath many means and ways whereby to deliver his persecuted Servants as sometimes by the death of persecutors they are dead that sought the Child's life Matth. 2.20 and many in England were saved by the death of Q. Mary c. So at other times by striking a Terrour upon their hearts as here verse 28 29. The chief Captain was afraid he had gone too far already because it was a Capital Crime and accounted no less than Treason for any in Authority to violate the Roman priveledges which Augustus Caesar had bestowed upon Tarsus the City wherein Paul was born as a reward for the Citizens assisting him in his wars with Brutus and Cassius So feared he to be called to an account for his breach of that priviledge as he did then so as to loose Paul's Bands v. 30. The fifth Remark is Our deliverances here are but partial the total is not until Death Paul was but delivered from his Chains not from his confinement but was reserved to appear before the Sanhedrim the next day for tho' that Council had been banished out of Jerusalem long before had their residence at Jabneh yet at this Pentecost-Feast they were come thither The Colonel carries Paul down from the Castle and sets him safe before them for a fair Publick Tryal CHAP. XXIII Paul before the Sanhedrim THIS Chapter contains the Transactions of three days concerning Paul the Prisoner The first days Transaction was when the chief Captain of the Castle had brought his Prisoner down and delivered him up to the Jewish Sanhedrim or Council to be tryed before them himself being an Heathen having no skill in the Jew's Religion about which the Controversie now lay Upon this first days work which consists of these Resolves we have a prospect in the general of Paul's Oration made before his Judges and particularly First His Exordium or Prologue Secondly His profession of his own Inocency verse 1. Thirdly The Event thereof Verse 2 3 4 5. Fourthly His Pious Policy Verse 6 7 8 9. Fifthly His Rescue by the Captain Verse 10. And Sixthly His Encouragement from God Verse 11. Wherein observe Paul pleads not guilty and vindicates his own innocency against their Calumnies c verse 1. whereupon the High-Priest looking upon his Vindication of himself as a reflexion upon the Sanhedrim commands the Officers to smite him on the Mouth and so to interrupt him in the very enterance of his Defensive Oration verse 2. N.B. To whom Paul makes a smart repartee for his acting herein as an Unjust Judge in punishing him before he was heard c. contrary to the Law Deut. 17.4 and 25.1 2. Leuit. 19.35 therefore he foretells his dreadful fall verse 3. Hereupon Paul is accused for reviling the High-Priest Ver. 4. By these partial Parasites over-looking this injustice and injury done to the Apostle Paul pleads ignorance as his excuse verse 5. And seeing no plea for his innocency was like to be admitted in so corrupt a Court the head whereof was so unjust and injurious Paul betakes himself to a prudent policy v. 6. Starteth a Notion which setteth not only the Standers by but those on the Bench at Variance among themselves verse 7 8 9. and by this means he was delivered out of his adversaries hands v. 10. and who that night had Divine Consolations in his confinement verse 11. The Remarks from those Resolves of this first day's work are these The first is The Testimony of a good Conscience in a prisoner at the Bar is a brave incouragement This same Comforter had Paul here which so incouraged him as that he could look his Accusers yea and his Judges too in the face for so 't is said he stedfastly beholding the Council ver 1. because his Conscience was good both with the goodness of integrity and with the Goodness of Tranquility also This was his Exercise or Recreation Acts 24.16 Thinking it better to offend the whole world than his own Conscience Nor may we imagine that Paul pleads his own perfection before the Sanhedrim here when he said I have lived in all good Conscience before God until this day for he utterly disowns that Lying and Damnable Doctrine of Perfection in Saying not as if I had attained or were already perfect Phil. 3.12 none are perfectly perfect in this life but only comparatively or conceitedly So Paul was far from conceiting himself without sin or fault seeing he acknowledged and bewailed his Captivity to the Law of Sin Romans 7.23 24. But the sense is he was not Conscious to himself of any Notorious Enormity such as Sacriledg Blasphemy c. Whereof they Accused him c. The second Remark is God is the Avenger of all injuries done to his Servants and will smite their smiters Thus Paul saith here God shall smite thee thou whited Wall who sits to Judge me after the Law yet bids me be smitten contrary to Law verse 2 3. N.B. This was an old practice of the Devil to smite God's Servants by the Fist of wickedness Thus was good Micajah smitten by the fist of a false prophet 1 Kin. 22.24 to whom God's Prophet told his Doom saying thou shalt see in that day when thou shalt go into an inner-Chamber and hide thy self verse 25. Namely from the Sons of Ahab who shall punish thee for putting their Father upon so fatal a war N.B. Thus also the prophet Jeremy was smitten by Pashur another of the Devil 's false prophets Jerem. 20.2 whose Doom was likewise foretold by God's Prophet that he should be a Magor-Missabib and terrour round about a terrour to himself and to all his Friends and that he should die in Babylon c. verse 3 4 5 6. N.B. Yea our Lord himself escaped not the Suffering of this smiting indignity John 18.22 and it may well be granted how easily could the Lord Christ have revenged himself of this Parasitical Officer who smote him the palm of whose hand might soon have rotted off had not the Lord been now acting the part of a Lamb even of the Lamb of God just ready to be offered up a Sacrifice so he mildly answers him verse 23. c. John 18. N.B. And as it was thus disgracefully done to our Lord in both Churlish Strokes and reproachful words Answerest thou the High-Priest so when he had said or done nothing more than making use of the Liberty of their own Jewish Law in not confessing any thing against himself but putting his accusers upon proof of what they laid to his charge yet was the Jewish Government so degenerated at this day that no notice is taken of this disorderly affront in an under Officer to a supposed Criminal That insolent fellow had only a
a matter of Merchandise obtained by money and favour yea and Murder too so that they had sometimes three in one year c. No wonder then if in this Confusion Paul did not know him c. But suppose Paul knew him and thought him unworthy of the reverence of a Ruler for his corrupting the whole order of the Church of God c. Yet his practice herein can in no wise palliate or patronize any refusal of reverence and obedience to the Civil Rulers though they be wicked yet their Dominion may not be despised Judev. 8. but must be obeyed and if we cannot with active then must we with passive obedience N.B. But this Ananias was not a Prince but a Priest and only a pretended High-Priest who under a Sacerdotal Title perverted the Doctrine of Truth And all that can be warranted by Paul's pattern here is That the Consciences of the Protestants are loosed from obeying the Pope who hath acted worse than this High-Priest in his Anti-Christian opposing of Christ and his Gospel upon which ground it is not only lawful but necessary to shake off his yoke The fifth Remark is That Serpentine subtilty doth well concur and may lawfully be made use of together with a Dove like innocency As Paul did here v. 6. c. when he perceived that the one part were Sadduces and the other Pharisees he cryed out I am a Pharisee c. N.B. Oecumenius doth indeed censure Paul hardly for this fact of sowing Dissention among the multitude who had Unanimously Conspired against him and Reckons it inter Navos pauli as a piece of his Humane frailty and that he told an untruth in saying that he was called in Question about the Resurrection of the dead whereas in truth his trouble was about the Ceremonies of the Law c. N.B. But all expositors excepting him only do justifie him which is more than barely to excuse him as doing nothing herein but what became a pious and prudent Apostle of Christâ Yea Thomas Aquinas himself approveth of this fact as a very high point of Apostolical prudence and all the Fathers generally concur in this opinion N.B. Yea Gregory Moral 34. Cap. 3.4 Hyperbolically compares it unto the Dividing of the Red-Sea for the Israelites safe passage through it and to the Dividing of Tongues at the Tower of Babel to bring into Confusion that insolent work of the Babel builders and he produceth the example of holy David praying Destroy and divide their Tongues as at Babel's building confound their Councils Psal 55.9 10. N.B. In a word the State of Paul's case stands thus he began to open his own cause in his own defence but was interrupted so by Ananias himself who should have over-ruled all disturbances against the defendent yet became he the Master of that Mis-rule himself c. that Paul could not possibly hope for any attention and audience from the Rude Rabble In a sincere Narrative of his whole Apology when their unruly Ruler had so rudely stop'd his mouth with a rude stroke upon it at his very first introduction c. N.B. Now what could Paul do in this hard Case who was able enough to make a just defence of his Righteous Cause but matters being so tumultuously managed even by the Judges themselves that then there was no place for such an admission therefore doth he warrantably exercise his Godly Policy when he perceived that his Enemies both those that sat upon the Bench and those that stood about the Bar were not all of one piece but an hodgâpodg patched up of Pâarisees and Sadduces he publickly professed himself by Education a Pharisee and of that persuasion in the point of the Resurrection c. hereby he did not only cast a bone of hot contention and contest between the Pharisees and the Sadduces who deny that Doctrine but also obliges the Pharisees so far as to that opinion to take Paul's part ver 7 8 yea even against Ananias the High-Priest himself N.B. Whom Gagneius proveth out of Eusebius to be a Sadducee and therefore he with the many Sadduces in the court and council were so incensed against the prisoner because he insisted so much upon the Resurrection It is the Confession of the Jerusalem-Gomorists in Joma Fol. 38. Col. 3. That the fault of their great ones under the second Temple was love of money and an baâred of one another for their very Council consisted of many other Factions beside this as the Hillelian and the Shammean party all which had a deadly Fend betwixt themselves and therefore for Paul the Apost to improve this their prejudice amongst themselves for his own better escape cannot probably be censured as any other but as an high point of pious prudence Nor ought any to make a mis-improvement of Paul's practice here as if it warranted us to dissemble for out own self-ends as some say for Paul spake not this to curry favour with the Pharisees or to Authorize all their vain Traditions c. but as Tertullian saith well he singles out this one point of the Resurrection to vindicate himself against their Accusation that he was against the Law because that was the chief mystery set forth in the Law wherein the Pharisees were most sound Beside there is vast difference betwixt consulting for a man's fafty with a loss to the truth and drawing professed Enemies to Christ from destroying the prisoner to a dissention among themselves that so dogs may worry Dogs so that the poor hunted Hare Paul may thereby escape It cannot certainly be any bad work to oppose the Devil that grand opposer of all good work and who keepeth the wicked together in unity purposely to oppress yea to suppress piety tho' otherwise they be of never such Heterogeneous principles and differing Factions as Herod and Pilate were at difference before yet the Devil could unite them for the Crucifying of Christ Lu. 23.12 I do wish that we could be so wise-hearted as Paul here was to make such an improvement of those differences that are realy among the Papists at this day among whom the Priests do disparage the Jesuits and the Jesuits the Priests the Priests again bespatter the Monks the Monks do the same to the Fryers and the Jesuits do it to them all to say nothing of that feud betwixt the Franciscans and Dominicans c. Sure I am they do notoriously improve the differences among us Protestants to their own Diabolical advantage and to our horrid disadvantage at this day As it was a work well-pleasing to God for Protestants to make peace one with another and to joyn in brotherly Amity and Unity together against the Common Enemy Matth. 5.9 c. So 't is no less acceptable to the Lord if we could by Sounding the Trumpet of the Gospel as Gideon's three hundred did Judges 7.22 and make those popish Midianites to fall forth of friend-ship among themselves so as to sheath their Swords in one another's bowels Assuredly
the Sadduces of Rome do make a pretence that we are enemies to their Ceremonies under a colour only as those here did while their design is to destroy the pure Doctrine of the Gospel N.B. My discourse upon this Remark hath been the larger in this point of Paul's project of setting his adversaries to quarrel one with another because the world hath not wanted her wanton wits to Stigmatize this blessed Apostle with lying and dissembling to save himself The sixth Remark is The dissention of God's adversaries oft becometh the deliverance of God's Servants as here The Pharisees and the Sadduces do quarrel about the Resurrection the Scribes take the Pharisees part and justifie Paul v. 9. Thus God when he pleaseth can find or make patrons of his people and friends of his cause amongst his very enemies N.B. Yea the worft of them even among those against whom Christ had denounced eight direful woes in one Chapter Matth. 23.13 c. by which as by an adamantine chain the Lord draws down those close Hypocrites to Hell and there leaves them to be reserved unto the Judgment day yet even those Scribes did side with the Pharisees tho' both thus doomed to take Paul's part against the Sadduces who were most incensed against him for his Strenuous asserting of the Resurrection Acts 17.18 1 Cor. 15.13 14 c. a Doctrine they denyed and who at last publickly proclaimed we find no fault in this man c. verse 9. Acts 23. Nor was this all that God did here for Paul's Deliverance but he also stirred up that Heathen Tribune the chief Captain Lysias who was present to see his prisoner have fair play at his Tryal to rescue Paul from being pull'd in pieces when the hubbub grew so hot as probably they proceeded from words to blows ver 10. which demonstrates that odia Religiosorum sunt acerbissima as Luther saith The heats of professors are hottest N.B. The Feuds about pretended Religion are commonly among all men the sharpest Feuds because their Notions and opinions being but the issues of their own addle brains are more indearedly beloved by them than their own Children which are the products of their own Bodies The Captain observing all these passages of the Tumult and fearing the peril of his prisoner c. commands his Souldiers to make a second rescue of him out of their bloody hands as he had done before Acts 22.24 So he returns him safe to the Castle again Now having discoursed upon the first Day 's Transactions concerning Paul a prisoner at Jerusalem we come to the second day's work which may be resolved into those parts before it be remarked upon 1. God's comforting Paul the night before and thereby preparing him to bear up under all his persecutions verse 11. 2. The cursed Jews conspiring his death Whereof we have an account 1. How this Conspiracy was carried on as well as designed in their clandestine consults describing the manner and time v. 12. Then the Authors and number of the Conspirators verse 13. And then the means and helps for compassing their cursed contrivance The Chief Priests are Courted for their Concurrence herein Verse 14. and verse 15. And. 2. How this Conspiracy was discovered wherein mention is made both by whom to wit Paul's Nephew verse 16. who told it and to whom to wit to Paul first and then to the chief Captain by the Mediation of a third person an under Officer verse 17 18. whose courtesy toward the young man verse 19 20 21. and his prudence in charging the Intelligencer to keep all private verse 22. are very commendable c. The Remarks from the second day's Transactions are these First If the Lord stand by and with his Servants 't is no matter how many and how mighty they be that stand against his Servants to withstand them as here 't is said the Lord stood by Paul the night before c. verse 11. namely in a Vision or revelation whereof Paul makes mention 2 Cor. 12.1 to comfort and incourage him against all his Sufferings both in Jerusalem and in all other places even in Rome it self N. B. Which was his divine warrant to appeal unto Caesar as after c. I cannot but muse a little upon what must he Paul's Meditations in his mind after Christ had thus cheered him up as no doubt but the Lord's presence turned Paul's prison into a Palace yea into a Paradice no less do many of our Modern Martyrs acknowledge while they ly in even loathsome prisons So he could not now but bid defiance to all the Devilish designs of the Jews in Jerusalem against him having hereby got such good security for his safety even from God himself who keeps the best ensuring Office by Land as well as by Sea Undoubtedly this put Paul into a posture of Saying Now Devil do thy worst c. accordingly he Records this divine sentence worthy to be writ before our eyes with Letters of Gold that no suffering Saints should be daunted and disheartened at their Sufferings For if God be for us who can be against us Rom. 8.31 That is none can be against us either safely or successfully they will surely harm themselves more than us N.B. Thus Moses incouraged the Israelites The Lord is with us and fear ye not the people of the Land Numb 14.9 And thus David incouraged himself against the fear of man by his Faith in God Psa 56.3 4. Maximilian the Emperor was such an admirer of this Golden sentance of Paul that he caused it to be written over the Table where he used to Dine and Sup and to be set about with checker-work that having it so often in his eye he might always have it in his mind also So saith Chytraeus in Itiner of him This will out-weigh all our discouragments likewise If God be for us who can be against us The second Remark is The wicked plot Combine and Conspire against the Righteous Psal 37.12 as here verse 12. no sooner was it Day-Light but up the wicked Jews get and get together clubbing their wits not only one with another but with the Devil himself that old murderer to murder Paul and that their binding together might be the more firm and effectual that no one person of them should slip his neck out of the Collar of this cursed Conspiracy they bound themselves under a Curse like a Crew of Cut-throats never to eat or Drink more until they eat Paul's flesh and drink his blood N.B. No doubt but these cruel Miscreants thought they had made a good and a great bargain with God when they entered themselves into such a damnable Oath of Execration as wishing the plague of Famine might destroy them and they be devoted to utter ruine with cursed Jericho and its inhabitants if they killed not Paul The third Remark is The Enemies of God's Servants are numerous unanimous Resolute and Confident to carry on their cursed contrivances for the extirpation of Religion Thus was it
is like that of Jerm 49. ver 14 c. and the same may be said of Psalm 60. because it is in a great part the same with Psal 108 and so is Psal 14. with Psal 53. But tho' many passages in this Epistle do agree with that of Peter's yet is there so much difference in the whole as makes it manifest that it was not Transcribed thence and yet the Spirit might dictate the same truths to several Pen-men especially when the evil of these times required it that the same truths might be confirmed by the more witnesses N.B. 'T is probable this Jude stood up in his Brother James his charge among the Circumcision of Judea so he directs his Epistle to all those that were preserved in those Apostatizing times and not to any one particular Church as Paul's were like as his Brother James's had done to the twelve Tribes in general Jude exhorts those Christian Jews to maintain the truth with holiness of life least they should be seduced by false Teachers whose manners he describes to whom he thunders damnation But to amplifie a little longer upon the Life of this Jude who wrote that Epistle General and Catholical placed next before the Revelation of John the Divine he was one of the twelve Apostles called Judas as above but he was not that stigmatized Judas Iscariot the Apostate that hanged himself c. The occasion of this Apostle's writing that Epistle was this He survived almost all the Apostles Paul Peter and James were now dead and John only was now alive Eusebius saith This Apostle Jude lived till the time of Domitian the Emperor about fifty years after Christ's death However he lived to behold a most deplorable decay among the Churches of Christ He saw in his day how many professors of the Gospel did then deny the power of godliness and degenerated into gross and open prophaneness and to use his own phrase they turned the grace of God into wantonness v. 4. Namely the Nicolaitans Rev. 2.6.14 15. The Gnosticks and other loose Hereticks of that age who had learnt the Devil's Logick of arguing from Mercy to Liberty and unlearnt that sacred Lesson taught in Christ's School to wit Mercy most strongly obligeth to duty The more merciful God is to man the more dutiful must man be to God least God say do ye thus requite the Lord returning your wicked Liberty for my holy Mercy O! ye foolish people and unwise Deut. 32.6 and as it was said to Hushai is this thy kindness to thy friend 2 Sam. 16.17 This sad sight and observation stirred up the Spirit of this holy Apostle to write this Epistle wherein he admonisheth all true Saints to contend earnestly for the Faith c. and to beware of being polluted with the Apostates sins after he had discovered the black Aggravations of those heinous sinners and denounced the certainty of God's Judgments against them for their notorious provocations at the appointed time assuring them that the day was approaching wherein the Lord will Judge all wicked men for all their ungodly words and works c. In order hereunto this Apostle giveth three famous instances of Apostates The first is Those degenerate Israelites are brought in for an Example who murmured in the wilderness and lusted after the Flesh-pots of Aegypt after they had been so miraculously delivered out of that long and grievous house of Bondage Yet God destroyed all them that believed not v. 5. which shews that their past preservation from that Fiery Furnace as it is called Deut. 4.20 was but a Reservation for a future punishment by fiery Serpents c. for God threatened to destroy them after he had done them good Josh 24 20 even so close Hypocrites and loose professors who seem to be redeemed from the Bondage of sin yet dare return with the Dog to his Vomit and with the Sow to its wallowing in the mire c. The latter end is worse with them than the beginning c. 2 Pet. 2.18 19 20 21 22. The second Instance this Apostle Jude introduceth is that of the Apostate Angels verse 6. who notwithstanding the higher dignity of their nature above that of Man's Psal 8.5 yet upon their Rebellious disobedience they were left to a most dreadful doom c. Their voluntary ambition changed those glorious Angels into damned Devils This argument is not a part ad par from one equal case to another as in the first instance verse 5. but a Majori ad Minus from the greater to the lesser arguing if God spared not such more noble Creatures the Angels who by the grace of Creation were advanced to the highest excellency of all Created beings then assuredly God will not spare men whatever Gospel-priviledges they have and whatever glorious professions they make when the wicked practices of their lives do give the lye unto all their holy professions such Backsliders as begin in the Spirit but end in the flesh Gal. 3.3 that seem Sancti Juvenes young Saints but prove Satanici Senes old Devils not only God's Soul can have no pleasure in them yea rather loaths them but also there is a deep pit behind all such as draw back which they see not even the bottomless pit of endless perdition Heb. 10.37 38. Apostates do hasten into Hells mouth 'T is most true the Lord loveth a returning Prodigal above an Apostate Angel The third Instance is That of Sodom c. ver 7. Which Example is most fitly adapted to the former two The Angels had been betrusted with the blessings of Heaven but they lost them all by their Apostacy The Israelites had the priveledges of the Church in the wilderness so called Acts 7.38 but by their murmurings they lost not only all those but they also fell short of Canaan c. Now come in those Sodomites c. Who had been blest with a most pleasant Land called the Garden of the Lord Gen. 13.10 like another paradice yea and they had been blest also with a marvelous deliverance from Captivity by the prowess of Abraham Gen. 14.11 15. Thus had those five Citys the great blessings of this lower world as the Angels had of Heaven and the Israelites had of the Church yet these also made a forfeiture of their mercies as well as the two former namely by giving themselves up unto filthy Leudness God wrote their sin upon their punishment as they had burned actively with the fire of Hell in their unlawful Lusts so they were burned passively with fire from Heaven The Lord rained down as it were Hell out of Heaven upon them Genesis 19.24.25 yea and above all this we are told here that they are suffering the vengeance of eternal fire and so shall all carnal professors having only a form without the power 2 Tim. 3.5 We may live by a form but we cannot dye by a form and if we live and dye after the flesh we are damned to all Eternity Rom. 8.7 A form of piety and
we wait for him Hab. 2.3 the Lord is not slack concerning his coming 2 Pet. 3.9 we must be looking for his return Isa 8.17 so that when he returneth we may be able to cry with comfort This is our Lord we have waited for him we will rejoyce in his Salvation Isaiah 25.8 9. The fourth comfortable consideration is Though during this distance of time betwixt Sion's King's departing from her and his returning to her again be the time of Zion's trouble and travel The Church Militant here upon Earth is compared to a Travailing Woman tho' pangs take hold of her and she is in pain labouring to bring forth Mic. 4.8 9 10. yet this traveling-pain these labouring pangs do not last long she is at length delivered to her great satisfaction and comfort This same allusion our Lord himself maketh that the time of his Absenting himself from his Church would be her Traveling time she should suffer the pangs and pains of a Travailing woman and she should have sorrow because her hour is come yet so soon as she is delivered of a Man-Child she then remembers no more her fore-going anguish but all her former sorrow is swallowed up with present joy because God hath enabled her to bring forth a man-child into the world John 16.20 21 22. And thus the Woman Christ's Church is said to bring forth a Man-child which was caught up into Heaven for its security from the Dragon Rev. 12.5 Thus likewise we are told when Christ comes to be formed in the hearts of true penitents by such godly Ministers as Travel in birth for their Conversion as blessed Paul did Gal. 4.19 then there is joy in Heaven over one sinner that repenteth Luke 15. verse 6 10 23 and 32. Now assuredly the Church of Christ shall not alway go with her great Belly nor shall she long complain as Hezekiah did in his Day that the Child of Reformation is brought to the Birth and there is no strength to bring forth Isa 37.3 The Lord will hasten her deliverance in his own due and appointed time Isa 60.20 and Dan. 8.19 He will work wonderful works which we never looked for Isa 64.3 Who hath heard or seen such a thing that before Zion travelled she brought forth before her pain came she was delivered of a Man-child a Nation is born in one day so soon as Zion travelled she brought forth her Childeren Shall I bring to the Birth and not cause to bring forth saith the Lord c. Isa 66.6 7 8 9. As 't is the voice of the. Lord that maketh the Hinds those girt Creatures to Calve Psa 29.9 and Job 39. ver 1 2 3 4. So and much more than so 't is the Voice of the Lord from his Temple that openeth the Church's Womb and causeth her to bring forth her sorrows with Joy and the same Voice from the Temple calleth upon all that love her to rejoice for joy with her and to suck the Breasts of Consolation unto satisfaction and to milk out so as to be Delighted with the Abundance of her Glory Isaiah 66 610 11 12 c. The fifth Cordial is Tho' there be four famous Joys that are temporal and Transitory here upon Earth and all Recorded in Scripture namely 1st The Joy of Harvest And 2dly The Joy of Victory both these be named in Isa 9.3 as very great earthly joys for 't is well known what strange transporting Joys are practiced by Country-men at the last Load of Corn led out of the Field into the Barn to which we add the shearing of Sheep which is called a good day c. 1 Sam. 25.8.36 And 't is well known what strange Triumphing Joys are made by the Conquering Soldiers when they run to divide the Rich Spoils of their Conquered Enemies 3dly There is the Joy of marriage mentioned in Cant. 3.11 Where the day of Solomon's Espousals is call'd the day of the gladness of his heart And 't is no less to other meaner men unto whom it cannot but be matter of Joy When man at his Marryng a Woman doth verily find again his Lost Rib that was taken out of his side Gen. 2. v. 21 22. Therefore marriage is near in sound to a merry age 4thly There is the Joy that succeeds this Joy of Marriage namely the Joy of a Man-child born into the World as is afore-mentioned this is likewise matter of great Joy because thereby Names Posterities Families and Generations are upheld in the World throughout all Counteries over the face of the Earth and without which the World would soon come to an end c. Yet this Joy of the Church bringing forth the Man-child of Reformation is a Joy that far transcends all the other four former Joys not only as it is 1. A Spiritual and Heavenly Joy wherein it exceeds all Joys that are only Carnal and Earthly which strangers do not intermeddle with Pro. 14.10 But also 2. Because It is an everlasting Joy Isa 35.10 61.7 65.17 18 19. Thus our Lord tells his Disciples their Joy at this Man-child's Birth upon his return will be joy which no man taketh away from them Joh. 16. v. 21 22 'T is call'd a day of Refreshing ãâã ãâã ãâã ãâã ãâã Refrigerij a cooling day after hot persecutions Acts 3.19 yea And 3. It s a most extensive happiness as it is a day of Restitution of all âhings ãâã ãâã ãâã ãâã ãâã verse 21. as the ground of this Joy is greatest so 't is a joy that lasts longest Moreover 't is said to the faithful Servant Enter thou into the Joy of thy Lord. Matth. 25.21 and again verse 23. Intimating this Joy is too great to enter into us but we must enter into it and when it is once entered into we must enjoy that Joy fore ever The sixth comfortable Consideration is To behold Christ coming in his Kingdom with power and great glory Matth. 24.30 to save Zion from her Enemies Spiritual as well as Temporal and to make all her Foes to become her Foot-stool Psal 110.1 Matth. 22.44 Mark 12.36 Luke 20.42 Acts 2.35 1 Cor. 15.24 25 26. Heb. 1â 13 and 10.13 This must needs be a most joyful sight thus often Recorded in Scripture and infinitely transcending those three famous sights which Father Augustin so earnestly wished to see namely Romam in store Paulum in Ore et Christum in Carne that is Old Rome in her Antient splendor blessed Paul preaching with his Charms of Eloquence and our most blessed Redeemer in his humane nature walking about and doing good as Acts 10.38 We are told how the Tulep call'd a Lilly doth out-shine Solomon in all his glory Matth. 6.28 29. How much more glorious will the sight of Christ be in his State of Exaltation who was greater than Solomon in his State of Humiliation Matth. 12.42 An exalted Christ is a rare sight so excellent as only to be seen of Angels 1 Tim. 3.16 yet it is said that some men shall not taste
Golden Age of the Church in Virgil's Verses only with a little change of their Order 7. Yea Augustin himself And 8. His Contemporary Jeronimus in his Catalogue of Antient Fathers do afford their Suffrages as to the main of this comfortable Doctrine All these Fathers were Stars of the first Magnitude in the Firmament of the Primitive Church all grounding their Opinions upon Isa 65.17 and 66.22 Behold I Create New Heavens and a New Earth c. and upon Mich. 4.1 3 c. with Isa 2.2 4. in both which places it is said that in the last Days the Church shall have a glorious Victory and a Kingdom c. and that then Swords shall be beaten into Plow-shares and Spears into Pruning-books Nation shall not lift up a Sword against Nation neither shall they learn War any more but every man shall sit under his Vine and under his Fig-tree and none shall make them afraid c. Yea and upon more such Prophetick Scriptures both in the Old and in the New Testament too many to mention here which never had their Accomplishment in any Age to this Day It must indeed be acknowledged that the Heresie of Cerinthus and the old Chiliasts or Millenaries were long ago exploded c. But we find this Reason for condemning them namely because this Cerinthus being a Jew had his foolish Conceits concerning the Thousand Years from his Judaism and the Chiliasts his Followers did Judaize also with him they all entertained Carnal Conceits concerning Divine Matters and carnally interpreted this Scripture of a Thousand Years as if it held forth only a Temporal Felicity to wit that the Earth during these Thousand Years should be not a Paradise of Spiritual Delights but a Stew of all Impure Pleasures and a Stage of all Libertinism and Sensual Licentiousness Not unlike to that stupid Phantastick Paradise which the Turks doatingly dream of from their Impostour Mahomet in their abominable Alcaron This also is the fond Fancy of the Blinded Jews concerning their Mock-Messiah whose Coming they do expect To this Tremellius the Jew excellently answers de mille annis in Rev. 20. nihil eorum narratur quae Cenrinthus tam imprè garriebat c. that is Here is in the Thousand Years nothing told of which Cerinthus profanely prated for where is any luxurious Eating and Drinking where is Marriages and mad Merriments and where are Sacrifices and Festival Days to be observed at Jerusalem c The holy Scripture names not any thing of such unholy practices therefore Cerinthus and his Followers are justly Branded for Hereticks by both Antient and Modern Divines who unanimously affirm that this Beloved City the New Jerusalem shall enjoy a Thousand Years not of Carnal Pleasures but of Spiritual Joys wherein holy Men and holy Women shall live in peace from Persecutors and in love one with another without Differences either of Opinion or Practice c. rejoycing together in a most blessed and heavenly manner while Satan is Chained up c. To conclude Though this Golden Age call'd a Day of Refreshing and of the Restitution of all things Acts 3.19.21 be affirmed by Antient Fathers and confirmed by Modern Authors both Foreign as Alstedius Keplerus Cunaeus Daubricius Piscator Molinaeus and Tychobrake and Domestick as Dr. Hackwil Dr. Twisse and Mr. Mede c. which shews it is no Outlandish Toy nor any Yesterday Fancy Yet in what Year this New World shall begin all these great Lights of the World look'd upon it as one of the great Secrets of Heaven which as Nuncius Propheticus who subscribes himself T. B. saith well Our Dim Eyes cannot pierce those Ten-fold Orbs above to discern Indeed so many Men so many Minds Alsted determines upon Ninety four others upon Ninety seven for the first Year hereof Others judge the time uncertain and certainly their Judgment in my Judgment is most certain Let us turn our private Opinions into both publick and private Prayers that the Lord Jesus may hasten his Glorious Kingdom and be like a Roe upon the Mountain of Spices c. The 5th Remark I have inserted some more of my fifty years Collections out of many learned Authors about this Millenary point which hath been canvased pro and con as a profound Mystery in all ages of the Church c. 1st Hierom on Ezekiel saith in Lib. 11. Cap. 36. that Tertullian Lactantius Victorinus Irenaeus and Apollinarius five learned men were all of the Millenarian opinion And Aben-ezra upon Isa 65.22 as the days of a Tree so shall the days of my People be and they shall long enjoy the work of their hands saith thus As this Tree there mentioned doth endure a thousand years before it perisheth even so those that shall be raised at the time of the Messiah's appearing tamdiu victuri quamdiu patriarchae ab Adamo ad Noam Shall live so long as the Holy Patriarch's did from Adam to Noah some of which lived very night to a thousand years Other Rabbinical Criticisms carry the same congruity namely that John in the Revelation doth number all by sevens as 7 Churches 7 Spirits 7 Stars 7 Candlesticks 7 Angels 7 Seals 7 Vials 7 Thunders all which numbers do plainly point to the seventh or Sabbatical year and under the six Seals Angels Vials and Trumpets is comprized the sixth age of the world or the last six thousand years thereof allowing 333 years and the third part of a year to each which make up about two thousand years of the same alloy is that curious Notion As the first Adam did fall upon the sixth day and upon the sixth hour of that day and was judged in the same hour at Evening And as the second Adam was Crucified upon the sixth day and at the sixth hour of that day c. So on the sixth age of the world expiring God will take away all evils out of the world and then begins that seventh or Sabbatical year of rest to his Church c. Moreover Justin Martyr reads that phrase aforesaid âsâ 65.22 the days of my people be as the day of the tree of life which words saith he do implicitly point at the thousand years that the first Adam should have lived in his Paradise-felicity had he not eaten of the forbidden Tree c. 2dly Learned Weems in his Ceremonial Exercitations observeth a three-fold âârour concerning Christ 1. Error personae a mistake of his person Hence we are told of False Christs c. 2. Error Conditionis a mistake of his condition thus the Jeâs look'd for a Messiah to come in worldly grandeur and glory at his first Appearing c. And 3. Error Temporis that is a mistake about the time of his coming the second time c. How many mistakes have been made about this abstruse point I have discovered at large in my Discovery of Antichrist Chapters 12 13 14 15. I shall add a little here to what I have related there and before here in foregoing paragraphs Dr. Fulk and Diodate