reason why his Son must kill David Nor is the Son to be blamed here for betraying his Fathers secrets to David seeing it was no Disservice much less Treachery to Saul but he is rather to be highly applauded for his Faithful and Religious Respect both to God to his Friend to his Countrey and to his Father in hindring him from imbruing his hands in Innocent Blood hereby N. B. Note well 6 Jonathan's Powerful and Prevalent Oratory v. 4 5 6. As Saul and he walked alone together to take the Fresh Air nigh to the Cave where David lay hid His First Argument is his calling Saul King whereby he minded him of his Duty that he must use the Sword of Justice only to punish Evil-doers but to protect those that do well His Second Argument is His calling David Saul's Servant minding him thereby that a Servant while he doth his Duty may not be deserted much less destroyed by his Master His Third Argument is His pleading David's Merit wherein he appeals to his Fathers own Conscience that himself rejoyced to see David Discomfit Goliah and ever since hath deserved so well of thee and the whole Kingdom that thou hast made him thy Son as well as thy Servant not only one Innocent as to Evil but also one most Eminent in all Goodness and Heroick Actions c. N. B. Note well If Jonathan plead thus effectually for David with his Father c. How much more doth our Jesus plead with God for reconciling us to him c The third Remark is David's Return to the Court through his dear Friend Jonathan's irresistible intercession ver 6 7. the Conclusion of Jonathan's cogent Arguments to wit therefore He who hath so highly merited ought not to be so basely murthered had a mighty influence and made a deep impression upon Saul's Spirit so that he was convinced of his folly and when he felt both Jonathan's Oratory and David's Innocency to Triumph together in his own Conscience he is willing to be reconciled to David and ordered his return to the Court again and that his Order might the better be believed he confirms it with a most Sacred Oath and 't is not improbable Saul spake as he thought here but this great change flowing not from any true Repentance so much as from a Worâ—dly interest â—seeing David could not be kill'd without shame if not worse to himself was of a short continuance these good thoughts did indeed look into Saul's wicked heart but they would not long stay there for they did not like their lodging and therefore though David was Restored hereby to Lodge with his Wife nigh the Court again yet when those good thoughts disloged themselves out of Saul's bosom David notwithstanding Saul's Oath to the contrary must be dislog'd out of the Court also The Fourth Remark is David's Banishment again from the Court not as his former voluntary and out of Choice but now forced and by way of compulsion ver 8 9 10. Wherein is described 1. The Cause of Saul's renewed rage against David namely his wonderful Victory he again obtained over the â—hilistines who waged war against Ifrael Chap. 18 30. Not only to revenge their former losses when David slew their Champion c. But more especially because David had most highly provoked them in slaying two hundred of their men and Circumcising them and carrying their foreskins to Saul as a Dowry for his Daughter David's Wife Chap. 18.27 Now was the Battle fought wherein David became a most glorious Conquerour of them here ver 8. And whereas David's happy Successes over the Enemie sof Israel should have cheared Saul's Spirit it had a quite contrary effect upon him and sadned Saul's Soul looking upon all David's Victories as so many degrees or steps whereby he was now climbing up to his Throne and the Devil watching his opportunity to improve Saul's melancholly as before he had done 2. Here is described David's desperate danger again notwithstanding Saul's Promise and Oath for his safety such slippery hold and slender assurance had he of that Hypocrites favour c. And now Satan by Divine permission that he might be Saul's tormentor for his sin comes upon him from the Lord and causeth him to cast his Javelin which the Tyrant had ever beside him to secure him from his unceslant fears again at David as he was playing upon his Harp to mollifie his frantick fits that he might slay him ver 9 10. quite contrary to his solemn Oath ver 6. So little trust or truth is there in the Oaths of Envious Hypocrites especially in câ—mmen Swearers such an one as Saul seems to be as Saul was a King the bare word of a King should have been as irreversible as the Law of the Medes and Persians Dan. 6.8 How much more when it was confirmed so by an Oath N. B. Note well May it not be said that this Cursed Spirit of Saul hath possessed the Papists as by a Pythogorical Transmigration that keep no Faith with Hereticks c. as they call the Protestants c. 3. Here is described David s deliverance from this desperate danger he slip'd out of Saul's presence ver 10. as he had done before Chap. 18.11 through the same watchful providence of God for David's preservation that his promise of the Kingdom might be performed to him Now the second part of this Chapter contains David's second Banishment from his own house whither he now fled from Saul's Court to see if he might be safer where he dwelt with Saul's Daughter not far from Saul's Court ver 11 12. c. Remarks upon this are First Saul sent his Pursivants to watch him and to slay him in the Morning ver 11. and why not in the Night the Learned render many Reasons as First It would have been barbarous and below a King to break into his Subjects house by night and to murther the man in his Bed Secondly Lest the darkness of the Night might give David an opportunity to escape which the day would prevent and therefore was it judged sufficient to set a watch about his house all the Night until the Morning Thirdly Josephus renders this Reason that Saul had appointed Judges to sit upon him next morning and to Condemn him for a Traytor and this seems the more probable that Saul must have some colour of Justice for executing David lest he should have too much disgusted the People who generally loved David Fourthly Lavater saith such was Saul's implacable malice against David that he set this time for slaying him that he might himself be present and so be sure in seeing him slain Fifthly But the principle Reason was the singular providence of God in sending this sublime infatuation upon Saul's mind to pitch upon the worst time that David might be delivered from his bloody hands The Second Remark is The Instrument the Lord used to work David's deliverance namely Michal Saul's Daughter and David's Wife ver 11 12. who though she
Ears and teach him his Distance and Duty c. but they prudently press one cogent Argument humbly and with Submission Had God's Prophet put thee upon some difficult Duty which might have required much cost and pains doubtless such is thy desire to be cured of thy Distemper that thou wouldst not stick at it how much more when He requires only a matter so easie to be done These good Servants minded and loved more their Master's Health than his Humour and Passion They perswade and prevail to make Experiment N.B. The Words of the Prophet saith Peter Martyr rouse up Naaman's Passion not his Piety But the Words of his Servants overcome him to that which is good Let those look to it saith He who will only hear the Sermons of famous Men but dare wholly neglect yea despise Ministers of a lower Figure Now come we to the Concomitants the second Part. Remarks upon it are First Naaman is not so morose as to disdain good Counsel because dish'd up by his Inferiours and not by his Equals or Superiors He was not so Techy but though in a pelting Chafe he hearkens yet to Advice even from his Servants Remark the Second Naaman's Obedience to Elisha's Direction ver 14. He descends out of his Chariot into the Waters of Jordan went so deep as to drench himself over Head and Ears seeing his Leprosie had spread over his whole Body from the Crown of the Head to the Soles of his Feet And he dips himself seven times according to the Prophet's Direction He observes it wholly both as to Substance and as to Circumstances thereof Remark the Third God graciously pardons Naaman's former unbelief accepts of his Faith wrought in him by the Words of his Servants though not of the Prophet but at second hand God owns and blesses his own appointment by Elisha God's Severity had been his Prophet's Discredit His washing became an effectual Cure his Flesh and Skin became more pure than ever it had been before save when a Child N.B. This saith Peter Martyr was a praelude of Baptism as was that washing in Siloam John 9.7 and to teach that all truly regenerate must become as little Children Math. 18.2 3. The third Part of this History is the Consequents of it and they are principally two the first concerns Naaman's Gratitude ver 15 16 17 18. the second is Gehazi's Avarice ver 20 to 27. Remarks upon Naaman's Gratitude are First He hastens not home to the Syrian Court like a joyful Man no doubt to shew himself a new Man to his King and Courtiers and to his own Wife also upon whom the Hebrew Maid waited which was the first Motive to this Miracle of Mercy But He will pay his Homage of an humble acknowledgement first to the Author and then to the Instrument of his Cure He comes back to the Man of God so was like the tenth Leper Luke 17.15 makes a Confession of his Faith c. ver 15. N.B. Peter Martyr well observes that as this was the tenth Miracle of Elisha and the first and only cure of a Leper until Christ the great Prophet came into the World so it obtained the proper end of a Miracle for God bless'd it so as to heal Naaman's Soul as well as Body Now he both believes with his Heart and confesses with his Mouth Rom. 10.9 and so became a pledge of the call of the Gentiles Luke 4.27 Remark the Second Naaman now testifies the like respect to the Lord's Prophet when he had received the Blessing as he had done before ver 9. when he expected the Blessing He now makes another stand with all his honourable Train attending him at the Door of the Prophet Elisha who would not be seen by this noble Syrian while he was a Leper that the magnitude of this Miracle saith Lavater might be ascribed not at all to Man but wholly to his Maker now comes forth to him when cleansed from his Leprosie before whom he most cordially confesseth his Faith in Jehovah who had outdone all his Dunghil Deities to whom he had formerly sought in vain for a cure of his Disease and now he looks beyond both the Water and the Prophet at a Divine Power working with them both so becomes truly thankful to God the Author of his cure Remark the Third Yet dare he not withal be altogether unmindful of and unthankful to God's Instrument therefore he saith to Elisha Take I pray thee a Blessing of thy Servant not a Bribe saith Peter Martyr but a thankful acknowledgement like that of Jacob's to Esau Gen. 33.11 No doubt but Naaman could have been willing to have purchas'd his cure with his ten Talents of Silver six thousand pieces of Gold and his ten Changes of Raiment ver 5. that he might no longer detest his own nasty hands made loathsome by Leprosie when he moved them to his Mouth with necessary Meat No marvel then if now when throughly cleansed he presseth upon the Prophet some part of the aforesaid presents where the whole as he thought was too short a recompence N.B. Carnal things are but small for Spiritual 1 Cor. 9.11 Gal. 6.6 but Naaman receiv'd a double cure both Carnal and Spiritual was heal'd on both sides so such Gifts were no great matter with him Remark the Fourth Naaman is not more pressing of his Present in which being a Gentile he outdoes the most in Israel than the Prophet was peremptory in refusing the Gratuity ver 16. though he and the Sons of the Prophets as Lavater well observes were then in wants there being a Dearth in the Land c. at which time Elisha received a Present from the Man of Baal-shilisha Chap. 4.38 42. yet refused Naaman's tho' twice tendered not because it was not simply unlawful but now not expedient saith Grotius lest this new Convert should discern no difference betwixt God's Prophets and those of Baal who were mercenary Men and all for gain from their Quarters c. Isa 56.11 Mic. 3.5 11. It was enough for Elisha that the God of Israel was acknowledg'd whose immediate Work that Miracle was The Prophet had freely received that Gift from God so he freely gives it to Naaman Matth. 10.8 and dare not Sin with Simon Magus in contrary Conceits Acts 8.19 20. N.B. He will have the Syrian to see a Servant of the Lord can do great good without any gain The Spirit of Abraham speaks here I will not take any thing that is thine Gen. 14.22 Remark the Fifth Naaman when not allowed to give is now desirous to take ver 17. He begs that two Mules burden of Earth may be given him wherewith to make an Altar according to Exod. 20.24 thinking that Israel's Earth was Consecrated as well as Israel's Water He though this Earth the Holyer saith Mendoza wherein Avarice after filthy Lucre in Bribes and Pensions was so happily buried As he had found such soveraign Vertue in the Water of Jordan so he must now have a little of Elisha's
to 11. and 〈◊〉 latter from ver 11 to 18. which begins with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Day after As Christ had the Day before recovered a young Man from the Poiâ—â— of Death so did â—e the very next Day after raise up another young man from Death it self First Of 〈◊〉 First of these Miracles The Remarks hereupon are First Though Christ's first Sermon recorded in Scripture Preach'd on the Mount and his last when leaving the World be the longest and liveliest Sermons of all others that the Evangelists relate yet without all peradventure Christ Preached many other Times and many Hours together beside those in Gospel Record and though many mighty Miracles to the number of thirty four or fifty sever be Registred by the Holy-Spirit's Pen-men yet no doubt many more than are writtâ—â— were done by him who went about doing good Acts 10.38 As his Oracles so his â—â—racles are no more of them written than might suffice to make us Believe and 〈◊〉 through his Name Though all that ever Christ spake and did was Divine and oâ—â— served to be Chronicled yet the Beloved Disciple saith If every one were Written 〈◊〉 World could noâ— contain them c. John 21.25 20.30 31. where too much is said that enough may be believed as is done in all Scripture Hyperboles c. The Second Remark is As Moses confirmed his Oracles of the Old Law which 〈◊〉 given him from Mount Sinai by working Miracles So did the Messias when he â—â—d delivered the New-Law-Oracles from this Mount-Capernaum Yet the latter Miracles were better than the former for wheras one of Moses's Miracles was a turning â—ates into Blood signifying that the Old-Law was a severe and grievous ministration But one of the Messiah's Miracles yea the first of them was a turning Water into Wine to signifie that his New-Law was to be a Sweet and a Gracious Dispensation the Gospel of Peace is as the most Generous Wine in chearing the Hearts of the Sons and Daughters of Men. Besides Moses's Miracles were only for the benefit of the Jews but the Messiah's were for the Advantage of the Gentiles also as well as for the Jews This is most conspicuous here for as the second Miracle was wrought for a Jewish-Widdow so the first was for a Gentile-Captain c. The Third Remark is This Roman Proselyte was admirable upon many accounâ—â— As 1. He was a Soldier and such are generally fierce froward indocible and goâ—less Creatures 2. A Commander having an hundred Men under his Command and therefore is call'd a Centurion enough to make him Haughty and Huffing 3. He was the Master of a Family too having Servants as well as Souldiers under him 4. And but a Gentile or Heathen yet had so far affected the Jews Religion as to build a Synagogue in Capernaum for it Now having heard the Words and seen the Works of Christ believeth on him for the Messiah beggeth of him his Servant's Cure and all this in a most humble manner acknowledging first Christ's worthiness and then his own unworthiness both together Who can but wonder to behold him a Soldier a Captain a Master an Heathen a lover of the Jews a builder of the Synagogue yet Humble Any one of these Titles yea the least of them make many men proud but none of them nor all of them made him so because he greatly and strongly believed in Christ The Fourth Remark is There is some variation of this story in Mat. 8. Luke 7. yet no contradiction for Matthew saith Augustin doth only relate it compendiously How the Centurion came to Christ without mentioning those Elders of the Jews by whose mediation he came this was reserved for Luke to relate wherewith he supplied those circumstances that were wanting and Chrysostom saith that Luke's design was to illustrate two things 1. The Flattery of the Jews to Jesus And 2. That Men in distress do sometimes use one means for their relief and sometimes another the Jews finding the Centurion desirous to go to Christ hinder him undertaking to go and speak for him yet coming conceal'd his Faith but urg'd his Merit for his good Deeds but because Christ would not have so great a faith concealed he stirr'd him up to send more faithful Messengers who fully declared I am not worthy that thou shouldst come under my Roof c. as Luke writes yet as Christ was coming he came in person to meet him and spake to him the same words himself as Matthew writes Thus the two Evangelists are reconciled The Fifth Remark is 'T is the nature of true Humility in gracious Souls to have exceeding low thoughts of themselves when others have exceeding high thoughts of them Thus it was here in this humble Centurion The flattering Jews give an high Character of him to Christ saying that he was worthy for whom thou shalt do this for he loved our Nation and built us a Synagogue Luke 7.2 4. yet when he came to Christ he gave a contrary Character of himself saying Lord I am not worthy that thou shouldest come under my Roof ver 6. But he speaks not one word of his building the Jews a Synagogue for expecting to obtain a special favour from Christ all his Rhetorick was lowliness knowing that nothing is more prevalent than humility with God The Sixth Remark is As this Centurion was a good first-table Man in his humility to God so was he a good second table Man in his fidelity to his Servant He was not only a good man absolutely but also a good Master relatively as appeareth both by his going to Christ for his sick Servant N.B. which is a duty incumbent upon all Masters for theirs and by his saying to him Lord my Servant lyeth at home c. Mat. 8.6 He had not thrown his sick Servant out of his house or cast him into a by corner to sink or swim for any care his Master would take of him no nor lest he him to himself to seek for his curing by his own care and at his own charges but this good Man and good Master made his Servant's sickness as his own by sympathy and himself undertakes the care and cost for his Servant's Recovery Many Parents came to Christ for their Children but this one Master only is Recorded as an Example to all Masters that sought Christ and Cure for his Servants good The Seventh Remark is 't is wonderful condescension that Christ the Lord of Lords and King of Kings Rev. 19.16 should stoop so low as to vouchsafe a visit to a poor Servant and restore him to health thereby There is Dignatio stupenda in our Lord's words I will come and heal him Mat. 8.7 If Elizabeth John Baptist's Mother could say whence is this to me that the Mother of my Lord should come to me c. Luke 1.43 44. looking upon this visit as a marvellous favour how much more must it be looked upon as a more stupendous condescending in our Lord himself though
or leave their Fish behind them this clogg'd their motion v. 8. as worldly things do us Note The Evangelist John here first praiseth Peter's promptness verse 7. then excuseth his own and his Companion 's slowness saying For they were not far from Shore Verse 8. Therefore would it not be long before they should come in the Ship also up seasonably to their Lord The Net was now too full and become so ponderous as was past lifting up and unloading in the Ship therefore were they constrained to drag it along the ground and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to sweep the Channel to the Shore that no Fish should escape Note Which teacheth us 1. Some come to Christ one way and some another some by ordinary means as those Six Disciples did and some by extraordinary as Peter Some by a stronger Faith and others by a weaker 'T is not so much matter what the means be so we be but careful to come to Christ and to come in season to him while he may be found Psal 32.6 and before â—e withdraw himself Cant. 3.1 2 3 c. and 5.3 4 5. Those Six Disciples did no less come to Christ than Peter and with no worse Acceptance for they came soon enough to Dine with him Some make only a very hard shift to get to Heaven the Righteous are scarcely saved 1 Pet. 4.18 that is they have much ado to get home to Heaven like weather-beaten Ships whose Tackling is destroyed by Sâ—orms c. very hardly reach Harbour yet are made as truly happy as those who have an entrance ministred unto them abundantly into the heavenly Kingdom 2 Pet. 1.11 like those Ships that come home in all their Gallantry with Sails spread and Flaggs flying c. Note Learn hence 2. 'T is our comfort as it was theirs that we are not far from Shore though now we be in the midst of the Sea of Misery tossed with Tempests and not comforted Isa 54.11 we are not far from deliverance or from Death c. The fourth Consequence was Christ's kind Invitation of those Seven Disciples to a Dinner upon their Landing and when they were all both weary and hungry c. John 21.9 10 11 12 13. wherein we have a whole bundle of Miracles As 1. At this Seventh Manifestation a vast multitude of Fishes were caught to teach them how prodigious their success among all sorts and sexes of Mankind should be when they were gifted with the Spirit to become Fishers of Men. 2. That the Net was not broken notwithstanding the 153 Fishes it contained whereas such a plentiful Draught as this broke their Net Luke 5.6 yet even that breach was salv'd up with another Miracle that none of those Fishes then caught could get out though the Net was broken Both these taught them these Mysteries The former Draught when the Net broke was at Christ's entrance into his Ministry betokening that the Church in her first State should not be without Schisms and Ruptures for then bad Fish as well as good were taken but this latter Draught was after Christ's Resurrection then there was no Schism or Breach of the Net which was a presage of that marvelous Unity in the Church afterward among those that the Apostles should call by the Gospel Acts 2.42 46. but more especially in the State of the Resurrection More of this infrà 3. That Peter should so wonderfully wade or swim through or as some say walk upon the surface of the Waters as he attempted to do Matth. 14.28 c. without the help of Boat Plank or any such thing so fervent was his Faith Love and desire of Christ's presence that he could admit of no delays in taking along with him any Bladders to bear him up or any Plank or Poll to poize him c. but hastens to his Lord girt as he had been labouring in his shirt accounting it too late to lâ—iter and linger any longer in coming along with his Companions in the Ship whose motion was too slow by bringing such a Draught of Fish with the Ship to Shore and nothing quick enough for him who if he had wings would have with the Angel Gabriel flown swiftly to his Lord c. As he came safe through the Sea to his Saviour so shall we through the Sea of this World that is mingled with Fire even a Sea as brittle as Glass Rev. 15.2 may we be but furnished with the like faith and fervency Faith overcomes the World 1 John 5.4 4. The next Miracle in this Manifestation was a Dinner was prepared for the Disciples upon the Shore after all their toiling and taking nothing all the night at Sea John 21.9 They coming a Shore saw a good Coal-fire both to warm their cold Rodies and to dry their wet Clothes yea and Fish broiling upon the Fire together with Bread prepared in view which may well be call'd Shew-bread all made ready to entertain them all at Land c. Note Here was a Feast of the Lord 's own providing It seems while his Disciples were toiling hard in the duties of their ordinary Calling that their Lord himself was Providor their Cook c. ever mindful of his Moenial Servants He was preparing necessary Sustenance in an extraordinary manner for them against they came ashore weary and hungry so that they find all needful food ready for them Note This broiled Fish was no part of the Fishes that they had caught by his direction for the Lord saith to them after they had seen his own Provisions for them Bring hither of your Fish c. Verse 10. Nor was the Coal fire of their kindling nor the Bread of their bringing out of their Ship store but all were created out of nothing by their Lord 's Creating Power All things were made by him and without him was not any thing made that was made John 1.3 Col. 1.16 Heb. 1.2 3. Jer. 16.11 Note Christ had before he was Crucified indeed fed five thousand and four thousand with a few Leaves and a few Fishes by a miraculous multiplying of them yet that was done from praesupposed matter But here after his Resurrection was wrought a greater Miracle now all these necessaries were by his present greater power produced out of nothing praâ—evisting c. All this was written for our Incouragement Rom. 15.4 to wait upon God in a diligent pursuit of our duties in lawful works and ways then shall we not want necessary Victuals Dwell in the Land and be doing good and verily thou shalt be fed or Hebr. fed by thy Faith Psal 37.3 and Hab. 2.4 as Moses was Exod. 34.28 and as Elijah was â— Kings 17.4 and 19.18 and as Israel was while they waited upon God in the Wilderness according to his command he fed them with Manna and Quails yea gave them Drink out of the sâ—inty Rock Psal 105.40 41. All Creatures obey Christ whose presence here gave them a Specimen of his Divine Providence which never faileth those
for beginning this great work of bringing both Jews and Gentiles together into one Bond of Communion this place was therefore God's choice where both of them abounded and the mentioning of Cornelius's his being of the Italian Band Acts 10.1 may be look'd upon as an intimation from the Holy Spirit that this very City was designedly pitched upon for this very end wherein both Jews and Gentiles should meet here first in Christ's Sheepfold 4. In their unwillingness to deliver God's Errand for both were backward to it both were more for disputing than for dispatching their Lord and Master's commands Much unlike to Abraham who followed God blindfold and went out not knowing whither Heb. 11.8 N.B. But though he knew not whither he went yet did he know full well with whom he went namely that he walked as a Child in his tender Father's hand which is sufficient incouragement even to a timorous Son as it was to David Psal 23.4 to walk through the Valley of the shadow of Death but neither Jonah nor Bar-Jonah had this confidence First Jonah the Prophet did take shipping at Joppa this very same City when he would flee from the presence of God and decline his duty Jon. 1.3 He Rose indeed like a Servant whom his Master calls up to do his commands verse 2. but it was to Run from his business not to perform it Whatever was the Reason that moved Jonah to Run away from God's command yet is this strange he should fall into such a fixt Opinion that he might and take up such a fixt Resolution that he could flee from the presence of the Lord mentioned twice in verse 3. He could not be ignorant how David had described the Omni-presence of God Psal 139 7 8 9 10 11. Yea natural Reason would rebuke him for thinking he could flee from God Jovis omnia plena God fills all places saith the Heathen Poet. Secondly Bar-Jonah the Apostle was backward enough also as is before related for though he did not as the other Jonah who out of a sullen humour and a melancholy discomposure at the dislike of his Message crept into a Ship-Cabbin or got under the Dâ—â—k before the Ship was ready for her Voyage that he might be sure to go in her and therefore paid for his passage before-hand presently upon his going first on Board which used not to be paid till Passengers come to the Port or Haven designed c. Yet this Bar-Jonah did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stick fast in the Mud of his own doubting heart of unbelief and could find no way out Acts 10.17 In this sense the same Greek word is â—â—â—d to express the perplexity of Herod's guilty Conscience Luke 9.7 as Beza noteth N.B. 'T is true Jonah Run away but Bar-Jonah stood at Mark for the former had only an ordinary Divine Command Arise go to Nineveh c. Jon. 1.2 but this latter had an extraordinary Divine Vision and Commission to converse with the Gentiles notwithstanding Peter's doubting was so prevalent that he verily thought his Jewish Custom in shunning Gentile-Communion was a Reason strong enough to refuse God's Command therefore he cryed Not so Lord c. Acts 10.14 till he was expresly bid to go doubting nothing verse 20. and then he delayed not to obey the Heavenly Vision as Acts 26.19 2. The Disparity betwixt Jonah and Bar-Jonah are these 1. The former was sent in Embassage to a prodigiously vast and populous Gentile-City but the latter was God's Embassador at the first only to a Gentile-Family and his Friends and Relations 2. Jonah's Doubting was worse than Bar-Jonah's for Jonah not only doubted whether the Conversion of the Gentiles might not prove the Rejection of the Jews whereof he was very unwilling to become the Instrument and Bar-Jonah might have the like Doubt But also Jonah doubted whether that great King and his City would not rather deride and punish him than regard his Message for he had no such good Character of them as â—eter had of Cornelius before his going to him Acts 10.22 to incourage him 3. Jonah also feared that his Threatning Message to Nineveh would not proye true for God's graciousness he thought would Reverse the Doom of destroying it within forty days if the City did Repent and then they would repute him for a false Prophet but Bar-Jonah had no such Reasons of any such fear here 4. This Refractory Prophet is punished for a Run-away and put close Prisoner into Little-ease the Whale's Belly out of which upon his prayer he is delivered when made more sensible of his duty by this Miraculous Deliverance yet when thus forced to set upon his work and became successful in it he became passionate and in a pet fit he must needs lie down and die Notwithstanding this God most graciously spared him as well as Nineveh and left him upon Record not only as a Type of Christ's Burial and Resurrection as he lay three nights in the Whale's Belly and then was cast upon dry ground Matth. 12.40 but also as a Caution and Warning-piece to Prophets and People that 't is possible they may prove over-passionate and though good men may Run over far away from their duty This doth not cum Petroquadrare Bar-Jonah did not do as this old Jonah did c. This brings in the first Circumstance namely How Peter was expected by Cornelius Acts 10.24 but so was not Jonah expected by Nineveh Peter after he had lodged the Centurion's Messengers for him whereof Nineveh sent none for Jonah in all civility tho' Gentiles all night verse 23. In the morning he rose up and went with them taking six Brethren from Joppa with him that they all might testifie with him the Grace of God which was dropped down from Heaven upon the Gentiles when it might be questioned as it happened afterwards to be Acts 11.1 2. when Peter returned the second time to Jerusalem to be after observed Now comes he to Caesarca where it is expresly said Cornelius waited for him and he had called together his Kinshmen and near Friends to wait with him for Peter N.B. For this good man Cornelius thought he could not express his love to his Relations and Acquaintance who had probably with him forsaken all Pagan Idolatry better than by giving them an opportunity to hear the Word of Life and receive Instruction for their Souls And 2dly How he was accepted and entertained So soon as Peter was come Cornelius met him fell down at his feet and worshipped him verse 25. Acts 10. that is with a most humble Civil Worship not with any Divine Worship for he had forsaken his Pagan Idolatry and though he could not think him to be God yet perhaps might mistake him for an Angel and designed to worship him accordingly for which Peter blames him verse 26. by letting him know he was no more than a Man who must adore God but must not be adored either as God or as an Angel by Mortal Men We must glorifie
sacrificed there Cain and Abel offered Sacrifice and probably it might be the most Remarkable place for Gods Worship in Sacrifice to the godly seed of Seth before the flood because say those Rabbins that Noah offered his sweet smelling Sacrifice after the flood Gen. 8.21 In the very same place There also say they Abraham offer'd up his Son Isaac There also they say further David sacrificed upon the threshing floor of Araunah and there lastly Solomon built his Temple for God So that if we can believe those Rabbinical notions premised then it follows that the place where Cain and Abel offered was Mount Moriah afterwards call'd Mount Sion for Isaac was offered on the former so called Gen. 22.2 And the Temple stood upon the latter 2 Chron. 3.1 The 4 circumstance is the manner how which leads me to the second particular to wit the Substance of their Service wherein this Circumstance is spoke to but especially in the second General part to wit the success of their Service The 5. circumstance is the matter what to be spoke unto in the Substance Now as to the Substance of it look upon it in common and both Brothers concern'd together therein So there is still a Parity and congruity as to the Substance of it For 1. Their Service was equally personal they both made their personal address to God and to his Altar of Oblation they did not serve God by a Proxy They did not transmit this their duty to their Father Adam though undoubtedly he pray'd for them as Job did for his Job 1.5 To serve God for them well knowing that would not free them from personal devotion due to God from them they must come and Sacrifice for themselves in their own proper persons Hence observe no man stands exempted from his personal attendance on Gods Service but every one owes an Homage which he must pay in his own person This is proved both by Scripture and Reason 1. By Scripture every man under the Law whether Israclite or Proselyte was to appear personally and offer to the Lord for himself at the door of the Tabernacle and whoever did not so was to be cut off from his people Lev. 17.3 4. And in their more publick Feasts God expresly enjoin'd them that three times in a year all their males shall appear before the Lord in the place which he shall chuse and none shall appear before the Lord empty every man shall give according to the gift of his hand Deut. 16.16 17. And there is a moral equity in all this under the Gospel every man must pray and hear c. for himself unless when there is an extraordinary dispensation from God himself the Law-giver unto its No man must think it enough to serve God by a Proxy or by way of deputation Not the Husband for the Wife nor the Wife for the Husband not the Parents for their Children nor Children for Parents not Masters for Servants nor Servants for Masters but all for themselves as well as one for another Josh 24.15 I and my house will serve the Lord saith Joshuah not his Family for him or he for his Family this though it be good is not enough for Masters Servants everyone must serve God for themselves as well as one for another Our Lord sheweth us in the Parable of the Virgins Mat. 25.1 c. That every Soul must have Oyl in their own Lamps and in their own Vessels to furnish their Lamps The five foolish Virgins who neglected to provide Oyl for themselves could not prevail for Life and Salvation by that Oyl which belonged to the wise The Just must live and besaved by their own Faith and not by the Faith of another Habb 2.4 'T is true one Earthly King may treat another in Forraign parts by his Embassadors but he cannot hold correspondency with the King of Heaven so who will not be put off with Proxys he must present himself personally before God the greatest Monarch upon Earth must in their own person pay their homage to the King of Kings and account it their honour to do so as David did often who esteemed it greater honour to be Gods Servant than Israels King Psal 18. Title All men high and low must have Grace for themselves and Worship for themselves none are exempted from personal Duty 'T was profanely spoke by that profane Earl of Westmorland that he had no need to pray for himself he had Tenants enough to pray for him Such as do duty by a Proxy only shall also have Heaven by a Proxy only As is our work so are our wages The 2. Proof is by Reason as the first by Scripture The 1. Reason is Every one is personally Gods creature so the bond of creation obligeth all to pay their personal Respects to their Creator No man is his own but Gods therefore every man must Glorify God with their own Bodies and Spirits 1 Cor. 6.19 20. The 2. Reason is Every one is a sinner and sins against God in their own persons therefore every one must serve God in their own persons and sue to him for pardon and reconciliation No man can redeem his Brother Psal 49.7 Nor give to God a ransom for him every man therefore as the Israelites did must bring his own Trespass-offering as their Transgression is personal so their application for Peace and Pardon must be personal likewise The 3. Reason Everyone hath personal dependency on God for a supply both of their Temporal and Spiritual wants Now 't is but Reasonable Service Rom. 12.1 That all persons should carry their own Pitchers to this Fountain of Life and should turn the Cock both of Grace and Mercy for their own supply Thus God hath ordained For this grace and this mercy I will be sought unto Ezek. 36.37 God loves to put his bounties into the hands of those that beseech him for them and to bestow his Temporal and Spiritual benefits upon humble and holy beggars If the very Devils beseech Christ he hath in some cases something to grant unto them Mat. 8.31 32. How much more hath he to grant unto Saints who humbly and heartily beseech him for them God loves to give his gifts to such as personally pray for them which he will not send to them by another hand thus Christ handed out healing to those that made their personal application to him for them Oh how he loved to hear them propound their own desires for healing to him therefore did he oft draw out their desires with his own Questions to them saying VVhat would you have me to do Will ye be made whole his answer to all holy desires is I will hear for I am gracious Exod. 22.27 Heb. 4.16 James 4.6 The 4 Reason is Every man is already a great debtor to God his Benefactor God is behind-hand with none but much before-hand with all and therefore as we all have received mercy from God in our own proper persons so we should return duty to God
in our own proper persons also from all this 't is inferred That all persons must seek Grace and Mercy for themselves and be personal in their own devotions Parents should bring their Children and Masters their Servants to wait upon God for the good of their own Souls Exod. 10.24 and Acts 10.33 2. As the Service of those two brothers was equally personal so it was equally warrantable and lawful Service Even Cains divine worship here had a Divine Warrant as all Divine Worship ought to have his Worship was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Will-worship the device of his own brain that never came into Gods mind Col. 2.23 Jer. 7.31 But it was done in obedience to a Divine Command for God did undoubtedly teach Adam how to Sacrifice and the sense thereof as is well gathered out of Gen. 3.21 with Lev. 7.8 The Skins of those Beasts which God taught him to kill for Sacrifice not for Food as is supposed from Gen. 1.29 3.18 compared with Gen. 9.3 were made into garments for covering them Upon which Hypothesis or supposition being granted two Propositions may most probably be further grounded As 1. That it was Adams own practice to offer Sacrifice and 2. It was Adams precept to his Sons to do so as well as his own practice 1. Of the first That it was Adam's practice appeareth thus when he who was the perfectest Man on Earth the godliest Man of Mankind in his State of Innoceney could not work out his own Salvation much less after the Fall could either he or his do it hereupon the promised Seed of the Woman Christ being proposed to him he embraced the promise and as God had taught him offer'd Sacrifice which Typed out Christ declaring thereby that he expected his Redemption and Salvation from Christ and not from himself 2. That this was his precept to his Sons appeareth when Adam's Fall had made him more circumspect and watchful he became desirous to make amends for his fault and to undo as far as he could that damage he had done to his Sons therefore as God had taught him he teacheth them to bring their Oblations to the Lord that thereby they might acknowledge God and have Christs Sacrifice represented to them as their only Atonement Hence this observation naturally ariseth All Divine Worship must have Divine Warrant for this first Recorded Worship we read of in Scripture was Lawful and Warrantable Worship The Romish Church doth indeed build much upon this first Worship as being a Divine Worship pleasing to God yet not commanded of God and say they why should our Romish Worship be condemned as super statutum or Superstitious Worship though it be not commanded by God nor a Worship warranted by the Word of God Against this Romish Plea I thus argue 1. 'T is a false Plea as the premises shew This Doctrine of Sacrificing was Divinely Inspired and came first from Heaven and was not first devised by Man God taught Adam accurately both how to Sacrifice and what the Sense and Signification of those Sacrifices were and God bid him teach his Sons therein and this Worship was delivered by Tradition before the Word was written to Posterity and it remain'd in the Families of the Patriarchs until Noah and so downward until the writing of the Law by Moses 2. 'T is argued seeing with God Obedience is better than Sacrifice 1 Sam. 15.22 That Sacrifice which is not Offered up in way of Obedience can never please God therefore the Sacrifice of those two Sons as to the matter thereof must be done in Obedience to a Divine Command because so far it was acceptable in both which otherwise could not have been 3. As to Abel's Sacrifice 't is expresly said it was done in Faith Heb. 11.4 Now true Faith always implies a Divine Word to warrant it and its Obedience to that Word And as to Cain 's Sacrifice I argue We cannot easily find any fault in the material part of it expressed in Scripture For 1. He did not VVorship Angels as Col. 2.18 and Revel 19.10 and 22.9 Nor 2. Devils as Levit. 17.7 and 1 Cor. 10.20 and Revel 9.20 Nor 3. The Host of Heaven as 2 Kings 23.11 Zeph. 1.5 Jer. 44.17 Nor 4. Men Beasts Carved or Molten Images such as Jupiter Pluto Isis Osyris or the Golden Calf But 5. It was Minchah la Jehovah an Offering to the Lord Gen. 4.3 which Cain Offered to Jehovah and not to Idols Besides we do not find any express fault either 1. In the time when or 2. In the place where or 3. In the matter what he Offered no part of his Worship was devised out of his own Brain but he receiv'd it by prophetical Instruction by Spiritual Tradition and by Divine Revelation from his Father Adam This Solemn Worship God first gave by Inspiration to Adam Adam by Tradition to his Off-spring and God afterwards confirmed it by a written word of Law Lev. 2.12 3.7 c. Inferences from hence be 1. The oldest Religion must needs be the truest Religion Id verum quod prius id falsum Adulterinum quod posterius saith Tertullian That 's the True Religion which is the first but that 's false and Adulterated which cometh after This our Lord teacheth in the Parable Mat. 13.24 25. The field is first sown with good Corn and then the Envious one comes after to super-seminate and sow his Tares of Idolatry Superstition and Heresie where true Religion was sown before Therefore we justly plead against Papists in all polemical points betwixt them and us Antiquity and Seniority they do falsly call their Religion the old Religion which I shew in my Antidote against Popery to be a new novel upstart Religion Papists would cheat us as the Gibeonites did Joshua with old Shoes and clouted Josh 9.3 5 c. but we argue against them in those Controversies about the Invocation of Saints and Angels Did ever Adam Abraham or any of the Holy Patriarchs pray to any Glorified Saint or Glorious Angel and so in other points of Popery Whereas our Reformed Religion is as Ancient as the Word of God wherein it is found long before Luther and where the Romish Religion never came The purest Water is to be found in the Fountain but the Streams may contract pollution from a muddy Channel The true Worship of God was first establish'd in the World then Superstition and Idolatry came in after yet some think 't was a great while after for though the Fall fetch'd in a Deluge of Sin so that Cain became a Murderer and the wicked of the old World corrupted their ways with unlawful Lusts Gen. 6.1 2 5. yet still we read nothing of Idolatry that in Gen. 4. last must be taken in a good Sense though Cain was a Murderer yet not as we read an Idolater His Worship in Sacrifice was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soli Deo Debita a Service due to God alone and we do not find upon Record any Idolatry
was presumption not Faith that Esau came with to his Father for he said presumptuously Let my Father arise and eat of his Sons Venison that thy Soul may bless me v. 31. Presuming he had merited his Fathers blessing and therefore was he answered by Isaac with a Who art thou v. 32. Thus it is with us our heavenly Father Commands us his Children to provide him savoury meat such as he loveth Isa 43.22 23 24. In Rendring and Tendring to him the Gospel Sacrifices of holy duties and we do accordingly all of us yet 't is the Grace of Faith that puts the difference 'twixt the Services of some and the Services of others 'T is our having Faith that renders both our Persons and Actions accepted Eph. 1.6 But 't is our wanting Faith that makes both to become rejected of God Enquiry How comes Faith to put this difference Answer There is a twofold Faith l. Fides Mandati 2. Fides promissi A Faith upon Gods precept and a Faith upon Gods promise 1. The Faith upon Gods precept Abel offered Sacrifice not so much because Adam but because God Commanded as Davids seeking Gods Face was in Obedience to Gods Commanding Psal 27.8 This shews the truth of our obedience when it comes forth in conscience to Gods Command Many do many good things as Herod did Mark 6.20 But they do them not in obedience to Gods Command 't is more with respect to man either for preventing penalties or for procuring praises But herein is the sincerity of our services demonstrated when we can do Duty out of Love to Duty it self and out of conscience to Gods Command though there were neither Law to Punish nor Hell to Damn no nor yet higher Heaven to make happy the doers of duty because in as well as for keeping Gods Law there is great reward Psal 19.11 And because God hath Commanded them and hath forbid the neglect of them This is call'd the Obedience of Faith Rom. 16.26 'T is well argued If the Prophet of God had bid thee do some great thing wouldst thou not have done it how much more when he only biddeth thee go wash in Jordan an easy duty and be cleansed from thy Leprosy 2 Kin. 5.13 Secondly There is the Faith upon Gods promise Thus Abel did not only lay a slain Sacrifice upon the Altar but he put Faith under it He considered Christ to be the Lamb slain from the Foundation of the World Rev. 13.8 For all the sins of the Elect in the World So he offered by Faith Heb. 11.4 Looking unto Jesus the founder and finisher of Faith Heb. 12.2 As the Grand trespass-offering and expiatory Sacrifice for sin Whereas Cain came with no such Faith either the former or this latter he regarded not either Gods precept but his Fathers prescription or Gods promise of Christ in the seed of the Woman Gen. 3.15 He regarded the Opus Operatum the doing of the duty only he regarded not Christ in it to render it acceptable so the duty were done he matter'd not either the matter or the manner of it he look'd for no more than the formality his care was for no farther The Inference hence flowing is 'T is Christ and Christ alone that gives to all our Services acceptance with God 'T is Faith its Christ that pleaseth God Heb. 11.6 And without Faith 't is not possible to please him Christ indeed hath by his purchase made our Persons Priests and our Prayers Sacrifices in a Gospel sense but 't is not enough that there is a Priest and a Sacrifice there must be an Altar too upon which to offer it because it is the Altar that Sanctifies the Offering so Christ saith Mat. 23.19 And Christ himself is this Altar that sanctifies all our Services Heb. 13.10 15. 'T is Gods promise to sanctifie his Church and to sanctifie all the Sacrifices of his Church that in his holy Mountain and House of Prayer all her Services shall be accepted upon this his Altar Isa 56.7 All our Evangelical Sacrifices of Prayer Praise Alms Obedience c. Shall be accepted through Christ who is the true Altar that sanctifieth all that is offered upon it Rev. 8.3 4. All the Services of the Saints must be perfumed with Christs Odours and then they ascend up from this Golden Altar and are highly accepted in Heaven Acts 10.4 and Exod. 3.9 Then are they the Pillars of the smoak of Incense Cant 3.6 Psal 141.2 When many sweet spices as Humility Hope Love Zeal c. are burned together by the Fire of Faith whereas should not Christ thus Compound and Qualify them thus Perfume and Present them they would all stink worse than the Garlick and Onions of Egypt in the Nostrils of God that is another gracious promise further Illustrating this Inference The Flocks of Kedar and the Rams of Nebajoth shall come with acceptance upon my Altar Isa 60.7 Still Christ is the Altar that gives acceptance as before is shewed that he is the Priest too into whose hands we must put our Sacrifices it being Death for an Israelite to offer up his own offering c. Thus Christ was the Altar also that put the difference betwixt the Sacrifices of Cain and Abel at that time then how much more now doth this Altar Christ put a difference betwixt the duties of believers and unbelievers As it was under the Law 't was not the bare killing of the Beast that made the Sacrifice but it was the laying it upon the Altar that made it so until the Beast was brought thither and laid thereupon it did not differ from a common Beast it was no sacrifice until then So it is under the Gospel 'T is not the bare performance of duty that makes a true Gospel-Sacrifice acceptable to God until it be laid on this Gospel-Altar to sanctify it for acceptance It must first as the Father Phraseth it be tinged with or have a Tincture of the Blood of Christ Alas there is so much pollution spoâ—â—s the best of our performances that they cannot pass for Sacrifices until they be perfumed by Christ and have the Odours of his Righteousness put upon them Hence 't is that all the Services of unbelievers are but Spledida peccata shining sins as Austin calls them because they want this Altar They are not right Sacrifices Prov. 15.8 and 21.27 Isa 1.11 and 66.3 Jer. 6.20 and 7.22 Amos 5.22 Now the third and last particular is the Success which is the second General as Service was the first or Acceptance which as to Abel is evident in three things 1. God Allowed or Approved of Abels offering 2. He Delighted in it 3. He testified a signal respect to it 1. The Divine allowance or approbation of Abel He being a Righteous man Mat. 23.35 Both his person and oblation through Divine Grace was 1. Approveable hence the first observation is 'T is a special vouchsafement and condescension in God to look on and allow of the poor Services of man Considering the
8 9 10. in a word the Spirit comes and convinceth with undeniable Arguments as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that Man hath Destroyed himself but in Christ is his help Hos 13.9 He Adam or It Adam Sin or one the First Man or somewhat hath marr'd thee the Hebrew word there is capable of all these readings whatever it was saith God it was not I who made Man upright but he Invented many shifts and shirking tricks of sinful device Eccles 7.29 both Angels and Men God made subject to change by the freedom of their own will reserving to himself the incommunicable property of being naturally unchangeable so that many Angels did on their own accord fall from their first estate and became Devils and Satan one of them by the Serpent seduced our First Parents to break the Covenant of VVorks whereby they and all their Posterity being in their Loins as Fruit and Branches are in the Root all under that Covenant became both liable to Eternal Death and unable to recover Life by themselves yea by Nature are at enmity with God and all Spiritual good Rom. 8.7 and inclined to evil only and continually this is our Original Sin that bitter Root of all our Actual Transgressions in thought word and deed This is Mans Malady but his Remedy is in Christ in me saith he is thy help Hos 13.9 When Man is neither able to help himself nor indeed is willing to be helped by God out of this woful Estate but is rather inclined to lye still insensible of it allowing of Sin yea and wallowing in Sin yet the most gracious God even then when Man like a Child had easily broke the Glass which all the Men in the World could not piece up again reveals a way in his Word to save Sinners in this desperate condition for the Glory of his Free Grace by vertue of another Covenant of Redemption made betwixt the Father and the Son before the World began Tit. 1.2 and 2 Tim. 1.9 as the second Adam and Mans Surety The fourth Objection If there be another Covenant besides that of VVorks and of Grace this makes three Covenants Answer the first There be but two Covenants betwixt God and Man the Covenant of Friendship and Favour before the Fall and the Covenant of Mercy and Peace after the Fall of the first Adam as is aforesaid yet may there be and is another Covenant betwixt God the Father and God the Son betwixt Jehovah and Jesus and that from all Eternity before the VVorld began this was not a Covenant ad idem between the same parties therefore not a third Answer the second The Scripture is clear in declaring that there was a Covenant betwixt the Father and the Son transacting the whole matter of Mans Salvation therein in which they two 1. Were the Parties both free who Contracted this Covenant 2. There were Articles or Terms thereof propounded on each Hand 3. There is also mentioned a mutual free and full consent on both sides yea and 4. This mutual compact and stipulation doth oblige them each to other in their parts of the Covenant 1. The Parties the Father who had the first Hand in this deep design of Grace was free and being the first cause and last end of all things Rom. 11.36 could not be a Debtor to any yet himself loved John 16.27 and so loved Man John 3.16 while Man was only in Gods Eternal Thoughts as to become a Debtor to him in entring into this Covenant for his Salvation and the Son as God John 1.2 and equal with God Phil. 2.6 7. was as free as the Father and not bound to any Duty but by his own consent yet made himself a Debtor 2. The Terms or Articles of this Covenant were 1. On the Fathers parts 1. Something the Father did require of the Son to wit both to take upon him the form of a Servant yea of an evil Servant that might be beaten and bruised Phil. 2.7 Heb. 2.14 and in that form to perform whatever was necessary for Gods Satisfaction and for Mans Salvation 2. And something the Father did promise to the Son as Assistance Isa 42.1 6. Acceptance Revel 8.4 and a blessed Success in having a chosen Seed to serve him and to be saved by him Isa 53.10 11 12. and Psal 2.8 c. 2. The Articles of Agreement on the Sons part were 1. His voluntary undertaking Isa 38.14 to become his Fathers Servant Isa 42.1 saying Behold I come to do thy will O God as 't is written in the Volume of thy Decrees so some do sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 40.6 7 8. and thus Christ saith He laid down his life according to his Fathers Commandment John 10.18 and took it again by the same compact also And 2. Christ by this Covenant acknowledgeth himself bound to his Father as Jacob was to Laban by some foregoing Contract between them Gen. 31.39 40. to keep all given to him that none of the Elest might be lost John 17.2 12. and 6.37 39. he will be answerable and accountable for both dead and living Inference Oh what strong Consolation doth this afford That the Father hath given me to his Son and that his Son hath undertaken for me to the last and that I be not lost John 6.39 40 c. Oh my Happiness that I am not my own Undertaker but that both the Father who gave me and the Son who keeps me have jointly given me a Bond under their own Hand of the truth hereof Woe to those Arminian and Socinian Opinionists who make themselves their own Keepers as well as Givers undertaking all for themselves 3. To those Articles both Parties freely agreed for Christ as God and Coequal with God could have no command impos'd upon him without his own free and voluntary consent having no Bond before on him 4. By this Agreement both the Father and the Son bound themselves to all the Articles of this Covenant the Father to Elect and to give the Elected to the Son the Son to Redeem and to keep the Redeemed for the Father Inferences 1. How should we love God the Father who himself loved us John 16.27 and so loved us as cannot be express'd how John 3.16 that his Heart was so Engaged in his good will to Man Luke 2.14 that long before Man was Man much less a sick Man yet he provides both Physick and a Physician for him by an Eternal designation 1 Pet. 1.20 wherein he had also an Eternal Delectation Prov. 8.22 30 31. There was a Coexistency of the two Persons the Son was with the Father in the beginning of his way and the Father delighted in the Son as he was the Fore-ordained Surety and Mediator for Man In this Delight was spent all that vast space of Eternity by themselves in a bare expectation of its Actual Application as if he had long'd as it were for the Marriage-day of Man and his Mediator such prodigious Glory was wrapt up
privately lest he should lye in Ambush for him It was now become unsafe for Jacob to stay any longer at home because of the murthering menaces of his bloody Brother besides it was high time for him now if ever to look abroad for a Wife beginning then in respect of our Age to be an old Man being upon his 77th year and as Abraham forbad Isaac a Canaanitish Wife Gen. 24.3 so undoubtedly he was commanded by his Father to forbid the same to his Sons as Moses Law after made it more manifest for 't was irrational they should mingle with that Cursed Crew destin'd to Destruction The Second Enquiry seems more knotty which is seeing Abraham forbad Isaac to go into Syria or Mesopotamia Labans Countrey Gen. 24.6 for fear of his being Seduced to their Idolatry yet Isaac commands Jacob to go thither so exposes him to the danger of being Seduced Answ 1. Jacob was not in any such danger of that Countrys Idolatry both because he was better Established in the true Religion at Seventy Seven years Old than Isaac was at Forty And Abraham's prohibition was that his Son should not Return thither to stay there ver 8. in case his Wife would not be willing to come thence to Canaan loth he was to lose his part in the Land of Promise Oh that we could fear it also Heb. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fall short or come behind but Jacob was only bid to tarry there for a few days Gen 27.44 though it proved Twenty years and as soon as Married to return for Isaac promised him the possession of Canaan and there was less doubt of Jacob's return than of Isaac's had he gone thither seeing some of Rachels Jacob's designed Wifes Relations were already seated in Canaan which were not when Rebekah was Married and if Isaac's Wife was so willing to go to Canaan Gen. 24.57 58. how much more Jacob's Wife upon fairer invitations of her near Kindred Yet Jacob's Faith in this his Pilgrimage is more throughly tryed than all his Fathers that being left destitute of all Humane helps as one forlorn and bereaved of all Creature comforts and company in his long and solitary Journey he must now learn to make a Life by his Faith Hab. 2.4 out of that Blessing alone which he had newly obtained Notwithstanding all his Discouragements he wanted not his due Encouragements for besides that upon his going off from his Fathers House he hath the preheminency given him over his Brother Esau whom he leaves behind for Rebekah is call'd Gen. 28.5 the Mother of Jacob and Esau wherein Jacob is preferred before Esau whereby it appeareth saith Doctor Willet that Isaac's Judgment was altered from his first Intentions for now he gives the preheminence to Jacob when he dismissed him to Aram or Syria the latter being the Greek Name Luk. 4.27 and the former the Hebrew Name of that Countrey of Laban Gen. 10.22 Thus Mal. 1.2 3. and Heb. 11.20 Jacob is likewise preferred before Esau in both Testaments which reckons them not as they were in the Order of Nature but as God disposed them in the Order of Dignity and where the Younger is advanced before the Elder it lays the greater Debt and Duty to God on them And no doubt but this was a great encouragement and comfort to Jacob against all his discouragements to find his Earthly Fathers Judgment who would have bless'd Esau not him before so rectified now as to prefer him before his Elder Brother and to send him away with his Spiritual Hereditary and Patriarchal Blessing which Esau too late and too lazily desired to inherit but was rejected though he sought it with Tears Heb. 12.17 Though Jacob was sent away with his Staff only Gen 32.10 a poor forlorn Fugitive glad to run for his Life and that probably as privately as he could that his Threat-breathing Brother might have no Notice of his Journey so watch and way-lay him with mischief and Murder in the way though he was forced to fly into Syria to save himself and there to labour hard for his livelihood and to serve an hard Apprentiship for a Wife Gen. 28. and chap. 29. Hos 12.12 He had nothing to endow a Wife withal he therefore must Earn her with his hard Labour though it was otherwise when a Wife was provided for his Father Isaac and who now did counter-comfort him against all those Evils with his paternal Benediction whereby his Faith and confidence in Gods providence was the better supported From hence these Corollaries may be deducted ☞ 1. To Look unto the Rock from whence we are hewn it should serve to humble us Isa 51.1 Our Fathers were Amorites and our Mothers Hittites Ezek. 16.3 The Posterity of Jacob were bound by the Law to make an humble confession of their poor Original Deut. 26.5 A Syrian ready to perish was my Father c. when they offer'd their Baskets of first Fruits that considering the meanness of the Pit out of which they were digged they might not boast of their Genealogies as they were apt to do but magnifie Gods Free Grace in their present injoyments and say with Iphicrates that noble Athenian General in the midst of all his Trophees and Triumphs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from how great baseness and misery to what great Blessedness and Glory are we exalted and as Willigis Bishop of Ments a Wheel-wrights Son hang'd his Fathers Tools about his Bed-Chamber under-writing in Capital Letters Willigis Willigis recole unde veneris remember thy Rise This will hide Pride from us Job 33.17 2. Jacob here is the pattern of a pious Son yielding due Duty and filial Obedience to paternal commands Children ought to Honour and Obey their Parents in licitis honestis commanding them honest and lawful yea wholsom matters though they seem very difficult as Jacob obey'd Isaac here in bidding him flee c. 3. Jacob is also a pattern of Piety here to all pious Christians teaching us hereby to bear patiently the Banishments of the World and not to envy the delights wicked Men enjoy at home while we are Banished abroad as Jacob did wherein he shewed singular humility meekness and patience waiting upon the providence of God having obtained the Blessing of his Earthly Father to live upon with comfort and encouragement Theodoret saith well that Jacob sled into Syria no better attended and accommodated on purpose that the power and providence of God might be more clearly manifested towards him and not out of any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or want of natural affection in his Father Isaac towards his Son for if so he had not sent him away with his Blessing and Prayers after so solemn a manner But the best and most blessed comfort and encouragement Jacob had for the support of his Faith was from his Heavenly far beyond that of his Earthly Father and that when he was gone from home in obedience to Isaac's command and was going many a weary Footstep to serve
did dare To Fight though faln yet in a Noble War 3. The Psalmist saith VVho knows the power of Gods anger Psal 90.11 't is such as no Man can either avoid or abide No Man can alter the order or break asunder the Adamantine Chain of the Great Gods Decrees and Providence All Divine Dispensations come forth as the four Chariots did Zech. 6.1 from an unremoveable Mountain of Brass which are both Vnsearchable and Inevitable This the Heathen Poets did something hammer at in their Ineluctabile Fatum Unavoidable Destiny as they term'd Providence The second Discovery of Jacob's Valour is drawn from the Circumstance of time when he wrestled as the first was from the Person with whom he had his Conflict The time when was the most timorous time of all times it was in the night-time which always to all Person is accounted a time of fear The Holy Scripture makes this a manifest truth that the night-time is naturally a time of fear Cant. 3.8 and of terrour Psal 91.5 then the Devil that Prince of Darkness is most busie while Men sleep in the time of darkness Mat. 13.25 And our own Experiences do concur with all these Sacred Scriptures As light is comfortable Eccles 11.7 'T is sweet to see the Sun so darkness is dreadful of it self and the most dolesome time and therefore was it one of the Ten Plagues of Egypt Exod. 10.12 23. How are Thieveries Robberies Murders and Adulteries yea even all deeds of darkness done in the darkness of the Night That is the Devils time and the time for his Deeds done either by himself or by his Imps This very Season doth highly extol Jacob's Courage and the night-darkness wherein it was exercis'd gives a light and lustre to its commendation One would think that Jacob had then work enough to wrestle with his own fears both the fear of Esau and fear of the Night What knew Jacob but that this Man came to Rob or Murder him or that it might be Esau himself that was come Incognito upon him to kill him The third Circumstance that commends Jacob's Courage was his solitary condition the circumstance of place 't was a solitary place He was left all alone all his Company were march'd off from him and he had not one no not so much as his little Joseph with him The Custom of Duelling calls always for some Seconds to the Duellers But Jacob had no Second in this his Duel either to Encourage or to Assist him or to see fair play play'd on both sides There is one alone and there is not a Second saith Solomon Eccles 4.8 Here Jacob seems to be such a miserable Man having none now in Fellowship with him a meer Soli-vagant or solitary Vagrant no Companion now save only this Adversary that comes to Assault him in his lonesome state Solomon saith further Two are better than one Eccles 4.9 optimum solatium est sodalitium there is great comfort in good Company and he renders this reason for it For if they fall the one will lift up his Fellow ver 10. that is he who is the stronger will shore up him who is the weaker therefore Christ sent our his Disciples by two and two Mark 6.7 They were sent out by pairs for their own mutual help and comfort Thus they go coupled in their proper Names upon Record as two and two together Mat. 10 2 3 4. Peter and Andrew his Brother and so of the rest Thus also Ulysses and Diomedes were sent by Agamemnon in pairs to fetch off the Palladium from Troy as Homer in his phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Dual Number doth express it Thus Moses and Aaron were sent of God to deliver his people out of Egypt's Bondage that Moses might be a God to Aaron and Aaron a Mouth to Moses Exod. 4.14 15 16. 'T is not good for Man to be alone saith God Gen. 3.18 and woe to him that is alone saith Solomon also Eccles 4.10 as Jacob was here having no second to keep him warm in his valorous Enterprise as ver 11. Where two are there is heat or warmth or if falling to help him up again in this wrestling work according to ver 12. If one prevail against him two shall withstand him with Courage and Confidence while helping each other Calor complicatus magìs ardescit The two Disciples travelling together to Emmaus kept each others Hearts warm and burning Luke 24.32 vis unita est valdè fortior God bade Gideon go down to the Camp of Midian and if he feared to go alone then to take his Servant Phurah Judg. 7.9 10. Jonathan would not go without his Armour-bearer 1 Sam. 14. 6 7 c. nor David without Abishai 1 Sam. 26.6 7. But Alas Jacob had no Servant no Armour-bearer no Abishai here he was all alone in an hopeless helpless and uncomfortable condition And Jacob was left alone Gen. 32.24 seems to have an Accent on it and an Emphasis in it intimating to us that his very Solitariness was an evil enough of it self for Jacob had he had a timorous Spirit to wrestle with that alone without any other Enemy to Encounter him The Wisdom of Egypt setteth out the evil of Solitariness as it is an unprofitable and unprosperable thing by an excellent Hieroglyphick to wit by one single Milstone which cannot Grind Meal by it self alone The good Samaritan help'd the wounded Traveller who was Travelling alone when he fell among Thieves Luke 10.30 33 34. And that great VVorthy Abishai succour'd fainting David being Aged when he was designed to be slain by that uncircumcised monstrous Giant Ishbenob 2 Sam. 21.15 16 17. but poor Jacob all alone here had none to succour him had any fainting Fitt come upon him yet appears he Valorous full of Noble Fortitude and of truely Heroick Magnanimity Suppose this his Antagonist had prov'd the Devil as the Hebrews say for Satan is readiest to Assault when none is by to Assist Yet stout and couragious Jacob dare Encounter either God or Devil However hence the first Inference is This discovers the folly of the Popish Anchorites or Hermites who affect that state of Solitariness which Solomon calls a woful state Eccles 4.10 as a state of Perfection As Sincerity is the Life of Sanctity so Society is the Life of Sincerity Phil. 1.5 No sooner had the Philippians received the Gospel but they were in fellowship to a day The Communion of Saints was with them a point of practice as well as an Article of Belief That must needs be a Priviledge on Earth which is so great a Priviledge in Heaven and if it be a Priviledge here 't is much more a Duty Those Popish Monastick Votaries cannot have any Divine Warrant for their woful Alonesomness us Solomon styles it from this of Jacob here for 1. Either he made this short time of his Solitariness his own voluntary choice that he might the better without distraction perform the duty or Prayer Or 2
also in sano sensu even God himself as before Oh how oft have the sincere Repentance and the fervent and faithful Prayers of Gods People even disarm'd as it were Gods Indignation when they have stood in the Gap and in Gods way coming out of his place seemingly to destroy them And God still deals with his Servants as he did with Jacob here in all our probational Temptations he oft exerts and exercises more of his own power in us than he doth expend or let out against us for Gods Tempting of us is only for our probation but Satans is always for our perdition When God seems to shove us downward with one hand he still doth shore us upward with the other and is graciously pleased also to give us the Honour of his own actings in us thus he honoured Jacob as if Jacob had overcome God by some strength of his own whereas it was altogether only a borrowed strength which God lent him wherewith to overcome himself yet Jacob shall have the Honour by God saying thou hast power over me and thou hast prevail'd against we even in that which seem'd to be against Gods Honour and Tantamount for Gods Dishonour What else could it seem to amount to seeing the strong God seem'd to be master'd by a weak Man And thus God graciously honoureth the true Children of Jacob with the Honour which indeed pertaineth to himself giving us the Glory of his own Actings in us Isa 26.12 for 't is not we that liveth and acteth but 't is Christ that liveth and acteth in us Gal. 2.20 when ever we overcome our real Enemies Flesh World and Devil or God himself who sometimes may seem to be our Adversary in some of his severe Dispensations 't is Christ alone that doth all good in us The Inference from hence is Oh that we had Jacob's Valour in our wrestling work we could not want Jacob's Victory We must not only be praying Souls having the Dumb Devil cast out Mat. 9.32 33. and 12.22 Acts 9.11 but we must learn also to wrestle in Prayer as Jacob did here whose wrestling was by weeping and whose prevailing was by praying Hos 12.4 His Prayer was earnest Prayer as Elijah's was straining every String of his Heart in his wrestling work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 5.17 he pray'd a Prayer he did not only pour out his Speech but also his very Spirit not his words only but his very Heart and Soul also as David did himself and desireth us to do Psal 62.8 It was no cold careless formal perfunctory Prayer but 't was Earnest and Effectual or as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies it was a well-wrought Prayer How did Daniel pray himself sick Dan. 8.27 Nehemiah pray'd himself pale Neh. 2.6 Hannah pray'd striving with such a strange motion of her Lips that old Eli beholding her thought her verily to be drunk 1 Sam. 1.13 Elijah afore-named strained all the Strings of his Heart as well as stretched all the Sinews of his Body by putting himself into that unusual and unnatural posture of holding his Head down between his Legs 1 Kings 18.42 Yea lastly how did Christ himself pray himself into an Agony Luke 22.44 And we are accordingly bidden to strive in Prayer even to an Agony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15.30 Solomon saith Whatever thy hand findeth to do do it with all thy might Eccles 9.10 Thus his Father David danced before the Lord with all his might 2 Sam. 6.14 and surely he much more Prayed before the Lord with all his might yea he gives this account himself of himself that he prayed with his whole heart soul and strength Psal 119.2 58 145. Psal 9.1 111.1 138.1 where his prayers to and his praises of God were entire with his whole heart and therefore very effectual and energetical Thus Sampson when he pull'd down the Pillars of Dagons Temple bowed himself with all his might Judg. 16.30 and so should all the Sons and Daughters of Jacob be like their Father Jacob here be all right wrestlers they should strain and stretch their strength to the utmost in their wrestlings with God by prayer they should indeed be like the Sun when he goes forth in his might Judg. 5.31 yea shew a Princely Spirit therein as Jacob did here Gen. 32.28 Hos 12.4 and as Job saith after him As a Prince would I go near to God Job 31.37 that is with an Heroick Spirit and undaunted Courage as a Prince against whom there is no rising up Prov. 30.31 'T is not presumption but obedience thus to press upon God in prayer and to take hold of God therein to wit in his Promises c. as wrestlers take hold one of another for God blames the neglect of this duty Isa 64.7 I would to God we were now as Mr. Fox calls the Primitive Christians and Modern Martyrs Hold-fast men The second Respect which is the fifth point or part in this high History to be wonder'd at in this wonderful Vouchsafement is Though God granted Jacob the Victory yet must he have something with it to humble him to wit his Luxation or Lameneness as before that be might not be too much puffed up with the glory of his Victory nor as it were drunk with his success in this single Combate The Conqueror here cannot come off with his Conquest alone but he must come off halting from it He must be made sensible both of his Antagonists potency in being lamed by him whereby he understood him greater than himself therefore desired he his Blessing for the lesser is blessed of the greater Heb. 7.7 and also of his own impotency and to have low thoughts of himself while he came off with flying Colours in the most glorious Triumph He must even when he had overcome the great God understand himself to be but a sorry man otherwise he could not have been so lamed He was therefore lamed that he might not ascribe the Victory to his own strength and that he might not notwithstanding his overcoming God be overcome by the pride of his own heart Pride is a weed that will grow out of any ground like Misseltoe that will grow upon any Tree but for the most part upon the best the Oak Of all sorts of Pride that which is spiritual is most venomous and far worse than temporal That Pride which grows out of the ground of our own Graces and Duties is more poisonous than that which flows from Honour Treasure or Pleasure Now lest this cursed weed should grow out of Jacob's corrupt heart because he had obtained by his Graces and Duties the most glorious Victory even over the invincible God it was therefore Gods gracious care to cure his Servant Jacob of that dangerous disease that naturally would have sprung from his unparallel'd Conquest As he did afterwards his Servant Paul who had given him a Thorn in the flesh a Messenger of Satan to box him lest he should be exalted above
his Servants were gone abroad to Solemnize some Festival day as Josephus affirmeth his Wife feigning her self sick staid at Home to have the fairer opportunity for her private Attempt upon Joseph 5. Consider also the Importunity that this Temptation was not offer'd once only but often yea Jom Jom Hebr. Day by Day His Mistriss gives not over upon the first Repulse having not only her Eyes full of Adultery 2 Per. 2.14 but also her heart hot as an Oven Hos 7.7 and belching out flames as if it had been Mount Aetna did daily invite him sollicit him provoke him and laid in Ambush to entrap him insomuch that Joseph's Heart must seem harder than the hardest Rock to the Eyes of carnal Reason If it could not be pierced by this Arrow of carnal Concupiscence shot out of the Devil's Bow by this his Arch-Archer at Joseph's Heart and so oft inforced and inculcated upon him 'T is a wonder that Joseph did not at length fall under the force of this Temptation being so incessantly assaulted with it Seeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gutta cavat Lapidem non vi sed saepè cadendo Drops make Impression not by force of one But by their frequent falling on a Stone Notwithstanding All this Joseph's Bow abode in Strength c. for his Continency conquer'd the Temptation by two means 1. By a peremptory rejecting upon solid Reasons that heinous offer 't is said v. 8. but he refused and so would but sew of his years have done Oh how many wanton and wicked young Men about his Age of 27 years would with both hands have embraced this offfer'd Opportunity with less Importunity and would have committed as they wickedly call it this sweet Sin with so much Secrecy and Security c. As the Youngster in Terence foolishly saith Shall I let slip such a desirable and so unexpected an opportunity Then should I indeed be a Fool in grain c. yet chast Joseph abhors the offer renouncing it not by one word only saying No I will not do it but he further asserteth I may not I dare not I cannot do it rendring cogent Reasons and pregnant Arguments for his refusal v. 9. As 1. That his own Relative State required him to refuse if shewing how his Condition of being a Servant commanded him to abhor all Ingratitude and Treachery My Master saith he hath been signally good to me and hath conferr'd a mighty Trust upon me even of his whole and of his All I have sworn to him the Oath of Fidelity therefore should I be an ungrateful Wretch and a Treacherous Villain if I forgetting both my Duty to him and his Mercy to me should be so sinfully evil to him as filthily to Violate his Honourable Marriage-Bed His Second Argument whereby he repells the Temptation is drawn from his Mistriss's Relative State As I am Potiphar's Servant so thou art his Wife joyned to him in that Holy Band of Wedlock 't is neither in thy power nor in mine to break that sacred Band Though my Master hath committed all his Family to my power yet hath he given me no power over thee for power over the Wife is seated only in the Husband 1 Cor. 7.4 Therefore if thou would'st Bed with a Man then go Bed with thy Husband His Third Argument is from the heinous Nature of the Act of Adultery calling it a great wickedness as indeed it is in divers respects 1. As it breaks God's Seventh Commandment Thou shalt not commit Adultery And 2. The Eighth too Thou shalt not Steal 't is the worst sort of Theft as it is a stealth of the best of the first real Blessing bestowed on Man as soon as he was Created Adultery is a Theft therefore of that which is most precious a Wife and should be most peculiar to the owner as Joseph intimates to his Mistriss here 3. 'T is double Injustice not only as it steals a Spurious Heir into a Man's Estate or at least thrusts Bastard-Brats in for a Portion among legitimate Children but also as it wrongs the Husband notoriously of his Property Therefore Jealousie of Injury herein doth raise the rage of a man to such an height that it cannot be allayed without Revenge Prov. 6.34 35. Hereupon Joseph argues thus against his Tempting Mistriss with an Argument of Justice My Master hath committed all his Goods but thee to me and therefore for me to meddle with thee would be transcendent and notorious Injustice 4. 'T is Sacriledge especially in sanctified ones called to be Saints 1 Cor. 1.3 for the Bodies of such are Temples of the Holy Ghost 1 Cor. 6.19 and to turn the Temple of God into the Devil's Brothel-house by carnal Copulation adulterously is no better than Prophane and Abominable Sacriledge 5. 'T is the basest Treachery for Marriage is not made without the Solemn Bond of Mutual Loyalty end Fidelity therefore for a Wife to turn aside to strange Flesh is doomed Petty-Treason against her Lord Head and Husband and to break that Bond of Wedlock is the vilest Treachery 6. But above All Joseph's main pin upon which all his other Arguments did hang was his Fear of God his Fourth Argument as He saith to his Brethren who had been barbarous to him Do this for I fear God Gen. 42.18 So he saith here to his Mistriss in the sense of his words I cannot do this for I fear God I fear to be a Sinner against my own Soul Num. 16.38 and I fear to be a Sinner against my Good God who Whoremongers and Adulterers will assuredly Judge Hebr. 13.4 't was Conscience toward God that made him say How can I sin against God who makes the Marriage-Covenant and keepeth the Bonds Prov. 2.17 As I may not be so ungrateful to my kind Master so I dare not be so ungracious to my gracious God as my Trespass would be wicked against Potiphar so my Transgression would be worse wicked against the Lord as David confess'd Psal 51.4 I have Trespassed against Uriah but I have transgressed against God and God only Thus Joseph's Bow abode in strength in giving a repulse to this Temptation by branding it for a great wickedness as a Trespass against Man and to make it more Black he Brands it likewise for a grievous Sin as a Transgression against God The whole of his words are an Elegant and Angelical Apophthegm or a most Golden Sentence wherewith this chast Youth withstands a most brazen Encounter which though it be pure and clean in it self yet doth it cast Dirt and Dung at the foul face of this filthy Sin of Adultery as honest People do cast all manner of stinking stuff at those Whores which are Carted through open Streets or Market-places for committing this Sin This was Joseph's first means His second Means was as he had hitherto fought against this Temptation by Dint of Argument so hereafter he was forced to fly from it by force and flight he repulses Sin by strength of Arms when strength
again Still my Promise which though Sealed is not Dated shall in no wise be disannulled but shall in due time have its full Accomplishment God loves to go a way of his own sometimes he fetches a Compass as before and goeth about and about while he goeth about to fulfil his word Hereupon David declareth expresly how God sent a Famine as all publick calamities are of his sending for punishing the wicked and for proving the godly Psal 105.16 which was the chief cause and first occasion of Israel's going down into Egypt ver 23. Therein the Divine Decree began to work concerning Israel's Sojourning and Suffering hardship in Egypt by a wonderful Providence There was a sore Famine at the same time both in Canaan and in Egypt by Gods shutting up his Hand of Bounty and withholding his Blessing whereby their Staff they lean'd upon was broken this God concealeth from the Father though a Prophet before he sent it and therefore Jacob made no Provision before-hand though he then lived in the Glory of all Lands Ezek. 20.6 for Fatness and Fruitfulness insomuch that when his Father Isaac Sowed in that Land which he only Hired then for his use and that in a time of Famine too he had an hundred sold increase which is the very utmost that our Lord mentions Mat. 13.23 in the Parable of the Sower Gen. 26.12 yet his Son Jacob meets at this time with no such overflowing measures so his Stores were soon Exhausted when the starving Famine falls upon his Family But God revealeth this approaching Judgment to Jacob's Son Joseph a Prophet also seven years before it came hereupon he laid up Stores in abundance in Egypt Jacob the Father is Famish'd at Home while Josâ—ph the Son is Fed to the full Abroad The emptiness of Jacob's Barns drives him out of Canaan and the fulness of Joseph's Garners draws him down to Egypt Remark the second Oh that Christs fulness may incite and intice us as Merchants to the Indies c. full of Spices Pearls and precious Commodities as Bees to pleasant Meadows full of fragrant Flowers affording sweet Thyme to that laborious little Insect as the Queen of Sheba to Solomon full of Wisdom to satisfie her Soul in all her Abstruse Questions and as Jacob and all his Family to Joseph in Egypt where he had fulness of Corn for them all in that extream Famine which they the blessed Church smarted under as well as their Neighbours the Cursed Canaanites so had Abraham and his Family and so had Isaac and his Family done before Gen. 12.10 and 26.1 Saints have their share in common Calamities both the good Figs and the bad were carried Captive Jer. 24.1 3 5 8. The sharp Sickle cuts down the Corn and the Weeds both together at the Harvest so that fulness both of Abundance and of Redundance which it hath pleased the Father Col. 1.19 doth dwell in our Joseph in our Jesus should be a strong Charm and an irrestistible Invitation to draw us effectually to him seeing he is Anointed with the Oil of gladness not only above but also for his Fellows Heb. 1.9 then should we return as Jacob's Sons with Sacks full of Corn with Hearts full fraught with the Rich Treasures of Grace and Truth John 1.16 Did they go as Austin saith three hundred Miles to get Food of Joseph for their Bodies and shall we think much to stir a few steps in this City say it be a few Miles in the Countrey to get Food for our Souls Oh how should poor empty Creatures press toward a full Christ for a seasonable and a satisfactory Supply Alas we are made all up of meer wants and he is all fulness to make up our wants We should press towards this precious prize Phil. 3.14 especially if a Famine of the Word fall upon us as is threatned Amos 8.11 12. which God may justly call for Psal 105.16 for our loathing of the Heavenly Manna and accounting light of it Numb 11.6 and 21.5 Mat. 22.5 Lightly come by is but lightly set by Citò parta vilescunt Alas 1. How have we like wanton Children play'd the wantons with wholesom Food we have wasted it instead of supplying our wants with it Many Stomachs have been so Nice and Squeasie that they have even nauseated the Bread of Life their Palates have been too dainty and delicate too critical and curious to find the Genuine flavour and savour of Angels Food plain Preaching hath been plainly puff'd at and disrelished 2. And like froward Children how have we quarrell'd about the Cup till we have almost spilt all the Wine 'T is but a Righteous thing with the most Righteous God who doth always right Gen. 18.25 to teach us more Wisdom than either to quarrel or be wanton He may take all away saying I will not feed you Zech. 11.9 that we may better know the worth of those Blessings by the want of them Thus hath He dealt with the seven Churches of Asia of old Thus with Bohemia the Palatinate and many other parts of Germany c. of late and thus with that large Region of Nubia in Africk which had as 't is thought professed the Christian Faith from the very time of the Apostles but now hath embraced Mahometism their Candlestick is removed Rev. 2.5 This brings in the third Remark 3. Oh that we â—â—y not be like the Murmurers in the Wilderness crying out our Soul loatheth this Light Bread Numb 21.5 or like those other people whose Sins of formality Indifferency and Supine Security were the great snuffs that dimm'd their Light and at last put it out As loathing of Meat and difficulty of Breathing are two sure signs of a Sick and shrewd Symptoms of a dying Body so are carelesness of Hearing and coldness of Praying both these Duties becoming irksome and if not disused yet done without delight certain Signs and Symptoms of a Sick and Dying Soul whether the Soul be consider'd as relating to Christians in particular or to the Church in General A disrelishing of Duty ushers in a disuse and discontinuance of it and the Father will not feed such froward and wanton Children That Vineyard which brings nothing but Wild and Sour Grapes Wild Notions a Sour Spirit against each other the Vine-Dresser will lay desolate Isa 5.1 2 5 6. it brings forth nothing but stinking stuff as the Hebrew word signifies that was nought and noisom Grapes of Sodom and Clusters of Gomorrah Deut. 32.32 33. their wicked Natures produce wicked Works behold here are nothing visible but works of the Flesh Instead of Fruits of the Spirit Gal. 5.19 22. therefore saith God I will lay it waste utterly ruine it and root it up and never save them for a sinning stock any longer thus Gods old house of the Jewish Church was left desolate Mat. 23.38 first by the Babylonians before Christ and then by the Romans after him by whom God taking away the Gospel from Jerusalem brought Desolation not only upon his
Exod. 24.14 And we are told also that the Frantick People when mad of making a Golden Calf Exod. 32. did destroy this good old man because he would not comply with Aaron in promoting their Calf-Idolatry therefore we hear no more of him in Scripture-Record after that as we do of Moses and Aaron However Joshuah whom the Holy Ghost calleth in Greek Jesus Act. 7.45 Heb. 4.8 and whom Moses before that call'd his name Jesus or Oshea that is Saviour Numb 13.16 was a figure of Jesus Christ the Saviour of the World both in his Name and Actions in fighting the Battels of the Lord and in bringing the Lord's People into the promised Canaan 'T is not Moses or the Law can do it The 3d. Remark is The Effects of this double manner Moses's precando and Joshua's praeliando This we have an account of When Moses held up his hands in Prayer Israel prevailed c. v. 11. Which shews that the power of Moses's Prayer prevailed more against their Enemies than did all the pushes of Israel's Pikes Moses orat vincit cessat vincitur saith Bucholcer Moses Prays and Conquers especially when Aaron and Hur joyn'd in Prayer with him N.B. In the Congregation where Saints are praying together with fervency of Faith there the Arrow Shield and Spear are broken Psal 76.2.3 Thus are the Peoples words to David 'T is better thou succour us out of the City 2 Sam. 18.3 interpreted that thy Prayers in the City shall prevail with God for our assistance in the Battel Thus Knox's prayers were more feared than ten thousand Souldiers and Gustavus said the greater our Army of Prayers are the greater be our Victories Prayer is the best of Duties if any duty be a penny this is a pound and such as with Peter have neither Silver nor Gold to pay Taxes with may yet pay the subsidy of Prayer pray for the peace of Sion c. Psal 122.6 God will honour Prayer because it honours God giving him the Glory of Victory as the Lord of Hosts and for these things God will be enquired Ezek. 36.37 Great Constantine after all his Victories would not as other Conquering Emperors be coined upon his current Money in a posture of Triumphing but Praying ascribing more to Prayer than to his Sword And David a Man of Prayer Psal 109.4 breaks through many Hosts in Conquest The 4th Remark is The various success of this Spiritual Engine Moses's Prayer his hands were heavy v. 12. so that he could neither bear up his Standard the Rod of God nor continue instant in Prayer Rom. 12.12 and then Amalek prevailed God would have the Victory to follow the lifting up or falling down of Moses's hands his gesture in Prayer to testifie that the Victory was only from God to whom Moses prayed His hands wax'd not heavy through old age being now 80 years old for 40 years after this when he was an 120. his natural strength was not abated Deut. 34.7 But it was from Humane infirmity which cannot hold out long in Spiritual Exercises It is a praise proper to God only that his hand is stretched out still but the best of Men are but Men at the best though the Spirit in them be willing yet the Flesh is weak Mat. 26.41 43. and cannot continue long intent in devotion beside there might be this mystery in it Moses hands waxed heavy to teach that the Law of Moses could bring nothing to perfection Heb. 7.19 However it plainly demonstrates that Prayer is not effectual unless it be fervent and constant When Moses's zeal and fervency abated then his heavy hands were let down and the Enemy got the better and won ground thus it is with us when we are made able to lift up our hearts and hands to God in prayer by a lively and fervent faith so long do we overcome our spiritual as well as temporal Enemies but when our faith flaggs and faints our zeal and devotion abate then they prove prevalent therefore 't is dangerous to faint in Prayer Gal. 6.9 Luke 18.1 2 3. be importunate c. the Prayer of the Righteous avails much to which is added if it be fervent Jam. 5.16 Alass God may complain our Spirits are not stedfast Psal 78.7 37. nor our hearts fixed on God as Psal 57.7 and 108.1 and 112.7 The 5th Remark is The Means whereby Moses was supported in a steady posture of Prayer 'till Amalek was discomfited they took aâ— stone and put it under him c. Moses was wearied both ways both with standing so long and with holding up his hands all that time therefore First They put under him a Stone to sit upon Under which similitude of a Stone Christ is oft signified Isa 28.16 Psal 118.22 1 Pet. 2.4 Zech. 3.9 upon whom our weak faith is supported in prayer and by whose Spirit our infirm Spirits are sustained therein Joh. 14.13 14 16 17. Rom. 8.26 and Secondly Aaron and Hur on each side upheld his hands in a steady posture who well resembled Faith and Patience sustaining our heavy hearts in praying work 't were well if we could say Lo here these two Graces are as Revel 13.10 and 14.12 contributing their assistance and vigour to our duty of Prayer No doubt saith Calvin but Aaron and Hur did not only hold up Moses's hands but also joyned with him their earnest Prayers It may hold forth Mystically that the grace of the Gospel was represented by the Stone whereon Moses sate for by it the Law of Moses was fulfilled and likewise Morally how godly Ministers ought to animate and assist one another in the exercises of piety Distance and division greatly hinders prayer Yea and Doctrinally that he who endureth to the end shall be saved Mat. 24.13 To all which may well be added as Moses the Prophet Hur the Prince and Aaron the Priest thus concur'd to discomfit Amalek upon the fortieth day after their coming out of Egypt All three put together are a Type of Christ who on the fortieth day after his Resurrection ascended into the Mount of Heaven where as our Prophet Priest and Prince he holds up the hands of intercession for his Church Militant while she fights here below with Spiritual Amalek Antichrist Sin World Flesh and Devil c. The 6th Remark is the event and issue of all which was not only Amalek's present discomfiture but also God's Decree to root him up for the future as Rab Eliezer saith out of this World and out of the World to come v. 13 14. This is testified not only by Recording God's Decree in this Pentateuch the most Ancient Book that is extant in the World But also Secondly By Moses's Altar call'd Jehovah Nissi the Lord is my Banner ver 15. which was both a lasting monument of God's mercy in that first Victory and of his Decree against Amalek from Age to Age and Thirdly God lays his hand upon his own Throne swearing to accomplish this Decree because Amalek's hand was lifted up
strong Obligations for returning home to their Wives Children and Families from all which they had been upon a publick Account absent full Seven Years 3. Nor did the Covenant they made with Moses require their longer stay than the War lasted Numb 32.18.20.21 wherein they are obliged to go armed before the Lord to War until he had driven out their Enemies from before him and subdued the Land after which they were to return unto their own Possessions and be guiltless before the Lord and before Israel All this and only thus far the Reubenites c. engaged themselves to Moses ver 27. where not a word is mentioned of their staying till the Ten Tribes were setled in their several Inheritances 4. Nor doth this Story of their departure mention'd in this Chapter after the whole Land was divided contradict the probability of this Opinion Because saith Dr. Lightfoot it was fit the whole Story which concerned the Conquest and Possession of the Land should be handled all together before any other Particulars and Emergencies should interpose and interrupt it The Second Remark is The manner how Joshua dismist them namely with the highest Character of Commendation ver 2 3 4 5 6. and not only so but also with a very Rich Reward or Remuneration ver 8. as to the Character Joshua commends them First For their Obedience to their General which deservedly takes the first place upon their Military account and whereby they had discharged that universal duty of Military Discipline and for this their Generous General Joshua highly applaudeth them at the end of their service under him ver 1 2. Secondly For their Faithfulness in not forsaking their Brethren during the Wars tho' their Service was very hard and the harder if that Phrase before the Lord Numb 30.20 be meant their marching continually in the very fore front of the Lords Army and 't is expresly affirmed that the Front was their Station they passed over Armed before the Children of Israel Josh 4.12 This was hard service indeed which ever did expose them to the first shock of the Enemy they bearing the brunt of every Battel nor was this all but this hard service was long also even seven years long yet all this long time they Cowardly desert not their Brethren This ushers in the Third Character of Commendation that their Noble General gives them Namely their Constancy in this hard and long service ye have kept right to your work and to the War saith he ver 3. no fear of either difficulty or danger no tediousness of time in so hazardous an undertaking did discourage them into a desertion Nor did their Natural love to their Wives Children Friends Families Estates the comforts of all which they had wanted so long draw them back from the War N.B. This must needs be a most eminent Act of rare self-denial in them especially considering how they had left all those comfortables afore-mention'd behind them in a Land but lately Conquered yet exposed to the inroads of many malicious Neighbours and where all that was near and dear to them were out of reach of their protection seeing Jordan as well as much of the Country lay between them Fourthly and lastly Above all Joshua commends them for their Piety which is rare to be found in those that follow Tents He saith to them ye have kept the charge of the Commandment of the Lord your God ver 3. Hebr. Vshemarremâ—â—eth Mishmereth Custovidistis cum custodia ye have kept God's Precept with the best keeping or as 't is translated Prov. 4.23 Keep with all diligence This their Piety towards God is named last as the Foundation and Original of their obedience to their General of their Faithfulness to their Brethren and of their Constancy in the War c. As if Joshua had said thus to them ye have not been like Soldiers of Fortune meer Mercinaries that drive on War as a Trade only nor like other Warriours who either from Vain Glory or from a Natural Magnanimity do Exploits in Battels but your Undertakings have been out of Conscience and from a Religious fear of God for you have look'd upon your whole work not only as having God's Warrant but also as God's Charge imposed upon you by the Lord of Hosts for your Generation work in the World Hence follows the Second Part their Rich Remuneration ver 8. This Noble General doth not Disband these Brave Men without their Pay as some brutish Generals in the World have done but saith to them Return with much Riches with very much Cattle with very much Raiment with Silver Gold Brass and Iron these all were the Rewards of their good service the Spoils of the Conquer'd did thus enrich them Solomon saith by Humility and the Fear of the Lord are Riches and Honour and Life Prov. 22.4 All this History may be thus improved in the Mystery there is a day coming wherein our Joshua our blessed Jesus the Captain of our Salvation Heb. 2.10 will call us to him as this Joshua did the Renbenites c. unto him ver 1. we have here our Spiritual warfare Oh that we may endure the hardship of this warfare like good Souldiers of Jesus Christ 2 Tim. 2.3 May we be but made able to say I have fought the good fight I have finish'd my course I have kept the Faith then will our General Jesus both Commend us and Reward us as General Joshua did the Reubenites here he will say ye are they that have continued with me in my Temptations and I appoint unto you a Kingdom Luke 22.28.29 a Crown of Righteousness is laid up for you 2 Tim. 4.7 8. The Praise-worthy practices Christ's good Servants and Souldiers shall be publickly Celebrated in that last and great Day Math. 25.34 35 c. The Third Remark is the Grave Admonition that General Joshua gave those Tribes at their Dismission and that in two Points The First is Love to God the grand duty of the first Table ver 5. And the Second is Love to our Neighbour which likewise is the grand Duty of the Second Table ver 8. As to the first of these this Religious General doth not only commend and reward them for what they had done well but also he commands them that after their departure they persevere in well-doing and abound more and more 1 Thes 4.1 1 Joh. 5.13 Intimating to them that this could not be done unless they had a sincere Love to God from whence all true obedience to Gods Commandments must flow as from its Genuine Fountain then would they cleave to God and not to Idols ver 5. And as to the Second Point of Love to their Neighbour he Commands them that their other Brethren who had stay'd beyond Jordan to protect their Wives Children Goods Cattel and Possessions in their absence and to preserve them from the incursions of their bordering Enemies might be made partakers of the Prey and Spoils according to God's Command Numb 31.27 N.B. which
with bare words so neither should we put off others in necessity bare words will not discharge Duty good words are good in themselves and many go not so far but they are not good enough alone without Deeds Words are but a cold kind of pity Jam. 2.14 15 16. Complements cost nothing and God should not be served with that which costs nothing 2 Sam. 24.24 David would Honour God with his Substance as Prov. 3.9 and be at cost for him as she was with her Spikenard of great price John 12.3 Such as give the Poor good words do acknowledge Charity is a Duty but if they proceed not from Words to Deeds that do cost something it argues they have not Hearts to the Duty so acknowledged to say Be ye warmed But with what With a fire of words And be ye filled But with what With a Mess of Words Such Airy Complements and Courtesies are but a mocking of the Poor Venter non habet Aures the Belly neither hears those empty Complements nor can be filled with airy words Nay 't is a sort of mocking God as well as Men but God will not be mocked Gal. 6.7 to wit by those that withhold from poor Ministers nor from poor Men God will not be Robbed but they shall hear from him who saith Ye are cursed with a Curse Mal. 3.8 9. They are not Chameleon-like to live with Ephraim upon Wind Hos 12.1 to be fed with empty words Go not to Glean in another Field Hence Observ 3. God's Gleaners should have their proper and peculiar Gospel Fields to Glean in They should not go to glean in the Fields of Strangers a Stranger Christ's Sheep will not hear for they know not the Voice of Strangers John 10.5 8. They have their Senses exercised to discern good and evil Heb. 5.14 the Wheat from the Chaff Jer. 23.28 Christ's Sheep are rational Sheep and their service is rational service Rom. 12.1 yea they have a Spirit of discerning 1 Cor. 12.10 whereby they do discern the Mind of Christ from the Matters of Antichrist 1 Cor. 2.16 this makes them hate every false way Psal 119.104 So that 't is impossible they should be fully and finally deceived Matth. 24.24 As they should not be found gleaning in the Field of another that is Heterodox so nor constantly or commonly in the Field of another that is Orthodox with neglect of gleaning in their proper Field Duties are Reciprocal where a Pastor is obliged to Preach to a People there that People are obliged to hear ordinarily and usually where Circumstances of time and place impartially considered disoblige not there may they expect the gleanings of best Blessings even in their Sion Psal 128.5 and 134.3 As the Lord hath said That such Prophets as be Stranger shall not profit his People Jer. 23.22 to 32. So there be proper and peculiar pastures for God's People to be found in where God delights most to Communicate himself to them Thither will I come saith the Lord and there will I Bless you Exod. 20.24 And the Lord Blessed Jacob there Gen. 32.29 at Peniel v. 30. There be some Pastures for God's People which they should most especially both enquire after and attend upon Cant. 1.7 There commands he the Blessing Psal 133.3 which undoubtedly Wanderers that are fixed to no place or People do want The Bird that wanders from her Nest saith Solomon Prov. 27.8 may meet with a Snare instead of Food 'T is good to wait upon God in those places where God's Providence hath placed you I know in many cases God will have Mercy and not Sacrifice Old Age Weakness distance of Habitation admits of a Dispensation yet 't is a great truth Members of Churches ought mostly to meet with their own Churches For First Christ is the God of Order not of Confusion 1 Cor. 14.33 Disorder is from the Devil and not from God who is neither the Author nor the Fautor of Confusion Secondly The Church is a Body Politick and as it is unpracticable in the Natural Body to have one Member of it in one place and another in another place a Hand in London and a Foot in Westminster no more is it practicable in this Political Body the Church Thirdly This is solemnly promised at our Admission to give up our selves to such a Church Fourthly 'T was the practice of the Primitive Christians they all were with one accord in one place Act. 2.1.46 and they went to their own that is to their own Company Acts 4.24 and 5.12 Fifthly How can Pastors have a care of such Members as wander they know not whither unto whose Watching over them they should submit 1 Thess 5.12 Hebr. 13.17 Sixthly Where Christ hath Blessed a Man's Ministry to a Member's Soul whereby that Member hath been brought into the Church such sin away a further Blessing by neglecting that Ministry Seventhly This forsaking to Assemble our selves c. Hebr. 10.25 is the forerunner of wilful sinning v. 26. Eighthly If one Member may wander then another may and another also so none are fixed then the Pastor may wander too so farewel all Fellowship of Churches The very next words further confirms this great Truth But abide fast by my Maidens Both for thy Society and for thy Safety She must keep to her Company whether Reapers or Rakers or Binders or Gleaners God will certainly be kind to those that keep fast to their own Company he will scatter some handfulls for such Gleaners and forget some good Sheaf or other for them Deut. 24.19 20. V. 9. Go thou after them Mercy is not Miserly and Charity is no Churle as before at large Observ 2. from v. 8. Have not I charged the Young Men not to touch thee To wit with either a wanton or a wronging touch Thus the Lord charges an evil World not to wrong his Church for he is Lord of both Psal 105.15 Act. 10.36 Hence also learn this Observ 1. That Masters of Families should so charge and govern their Families that no wicked thing should dwell with them Thus Job 11.14 and 22.23 Thus David Psal 101.2 c. Every Master of a Family should make Nebuchadnezzar's Law That nothing be said or done by those under their Charge against the God of Heaven Dan. 3.29 Drink of that which the Young Men have drawn To wit not without hard Labour in those hot Countries and therefore the Courtesie and Kindness of Boaz to Ruth was the greater herein yet nothing to the Kindness of God who gives the Water of Life to Thirsty Souls John 4.10 Hence Observ 2. God's Kindness is greater to us than that of Boaz to Ruth For First He gives Waters of Life that Revives a Swooning Soul Secondly He gives it freely to every one that is a thirst without Money or without Price Isa 55.1 and Revel 22.17 not only to a Ruth but to all Comers yea to the Unworthy Ezek. 16.6 8. Thirdly Such Living Waters God gives to us as makes us never to thirst again
foundation of humility shall be laid the higher will the Superstructure and Roof of Honour be over-laid This is God's Method For thou hast shewed more kindness c. That is this thy later Love is greater than thy former while thy Husband was alive and could requite thee Hence Observ 4. True Grace and Goodness is of a growing Nature Thyatira's Works were better at last than at first Revel 2.19 Happy is that Soul that hath no Spiritual Witherings and sensible decays of the inward power of Grace but is as the shining light that shines more and more to a perfect Day Prov. 4.18 when Apostates like Blazing-Stars go out in a snuff and stench yea and infect the Air c. The Righteous shall hold on his way and wax stronger and stronger Job 17.9 not only persevere but proceed and make progress not only holding their own but also getting more Grace adding to Faith c. 2 Pet. 1.5 Inasmuch as thou followest not Young Men. Which are more suitable to thy Age being more Vigorous and Viewable Persons of a better presence than I am being an Old Man This was chaste Love Hence Observ 5. The Lawless Law of Lust ought not to direct in Matches and Marriages but the right Law of Reason and Religion This Ruth followed and not that for no doubt but she might have found Wanton Young Men either poor or rich in her own Countrey and never have come to Canaan to be Married to Old Boaz she did not as too many Wanton Young Widows which are dead while they live 1 Tim. 5.6 that being impatient of delay marry the first that come to their hand and as the vulgar Saying is take their former Husband's Winding-sheet before he be well cold in the Grave to make a Shift or Wedding Shirt for her following Husband This is not of good report to sober Minds V. 11. And now my Daughter fear not That is of failing or falling short of thy desire or hope or thus do not fear that I will reproach thee or reject thee for this present practice which though it have an appearance of evil in it so far as to affright me yet now I better understand it proceedeth not from any Unlawful Lust or Wanton Lightness this was a Candid Construction and a comfortable Answer to this Distressed Expectant Hence Observ 1. As Ruth 's Goel or Redeemer construes all candidly and answers comfortably unto her even so and much more then so doth Christ our Goel and Blessed Redcemer all this unto poor us Oh what a candid Construction is that of God! Deut. 22.26 27. There is in the Damosel no sin for she cryed out she shall not die 'T is presumed from the very circumstance of the place that she cryed out and ceas'd not to do so till she could hope no longer of any help or succour she falls before the Fornicator as the Honest Traveller before the High-way Robber Now how could this be known that there was Violence on the one side and Innocence on the other seeing as there was none to save her so there was none to hear her in her crying out God teaches Moses to presume it and to take it for granted silence in such a case giveth consent And Oh what a comfortable Answer did Christ give that Syrophaenian Woman Be it unto thee even as thou will Matth. 15.28 although he had first at least seemingly reproached and rejected her for a Gentile Dog yet after gives her as it were the Key of his Treasury where fulness of all things both Throne-Mercies and Footstool-Mercies are laid up and bids her take up what Mercy she pleaseth I will do unto thee all that thou requiretst saith Boaz to Ruth here Hence Observ 2. The desires of the Righteous shall be granted Prov. 10 24. Let Persons that pray bring but honest Hearts and lawful Requests in the Name of Christ and they may have what they will even any thing their Hearts do wish for or their Needs do require either in Heaven or Earth even betrothing Loves from Jesus Christ as Ruth had here from Boaz a promise of Marriage conditionally I will be thy Redeemer thy Goel thy Husband Isa 54.4 5. especially if Christ can but say of us as Poaz said of Ruth Ye are Vertuous Souls For all the City of my People knoweth that thou art a Vertuous Woman Chi Esheth Chail A Woman of Vertue that hath Godly Strength as the word Chail signisies to withstand Ungodly Temptations thou art one praised by all and therefore praised by me above all even above the choicest Rubies Hence Observ 3. All Women ought to be Vertuous Women They should have Ruths Character on them who is called Esheth Chail and they should be known to be so by all the City of their People N. B. But woe and alas how many Women are Vitious not Vertuous Women and known too to be so by the People of this Great City Wherein are found so many notorious Bawdy-Houses and whole Streets or by-Allies of prostituting Whores We should mourn in secret for this as it contracts great guilt and will bring great Plagues on the City if not Repented of and Reformed Solomon saith many Daughters have done Vertuously Prov. 31.29 but alas we may say in our day that many Daughters have done Vitiously in prostituting their Bodies to the Whoremonger and their Souls to the Devil never considering that all such Unclean Persons shall be shut out of Heaven 1 Cor 6.10 11. no such defiled Dogs or Bitches shall ever trample upon that Golden Pavement Revel 21.21 27. with 22.15 but all such wickedness shall be thrust down and turned into Hell yea though there be whole Streets whole Cities or whole Nations of them Psal 9.17 prepared for the Devil and the Damned Matth. 25 41.46 Observ 4. Good men should promise Marriage only to Vertuous Women Thus Boaz promises Ruth here upon this very ground that she was a Vertuous Woman Alas the Worlds Rule is Virtus post nummos Money carrieth the mastery more than Vertue And the Question that is first asked is What hath she for Cash not What is she for Vertue Dos non Deus 'tis Portion not God maketh most Marriages but they commonly prove unhappy Marriages where Men Marry either by the sight of their eyes for fading beauty or by their fingers ends in telling over a great Portion I have given in my Christian walk upon Family duties Seven qualifications whereby to chuse a fit Wise to wit Grace Race Face Arts Parts Portion and Proportion Grace is the first as t is the best of those Qualifications and Portion is the last but one This is Boaz's way and 't is God's way though it be not the Worlds way For saith the Poet. Hand facilè Invenias multis e millibus Vnum Virtutem preeii qui put at esse sui Not one of a Thousand do reckon Vertue as a good Portion as Boaz did here c. N. B. 'T is indeed good
to be a Vertuous Woman but 't is better to be a Gracious Woman Prov. 31.29 30. Vertue without Faith is but a beautiful Abomination and a smoother way to Hell and Damnation when 't is only Moral not Theological Vertue a drachm of Grace is worth a pound of Vertue with the Lord. Morally Vertuous Women yet in an unregenerate state although they be never so witty so well worded and so well deeded too are but like those wild Creatures tamed the Camel the Elephant c they do the work of tame Creatures yet have they the Nature of wild ones Many Daughters have done Vertuously but the Gracious Woman excels them all The Woman that feareth the Lord she shall be praised for the Paragon of beauty all glorious within Psal 45.11 The Female Glory and the wonder of the World as well as of Women kind to all those that have Spiritual Eyes wherewith to behold the beauty of Holiness which only can be Spiritually discerned 1 Cor. 2.14 To fear the Lord is the Crown of all commendation and makes Amiable to God and good Men. V. 12. Now it is true Hence Observ 1 Truth Alleâ—gea ought readily to be assented unto Every good Man should be both a lover and promoter of truth be it for or against him hence the form of that Oath which should be the end of all strife thou shalt Swear the Truth the whole Truth and nothing but the Truth yea and in common communication our yea should be yea and our nay nay 2 Cor. 1.17 18. No lightness much less lying should be Howbeit there is a Kinsman nearer than I and therefore hath the Right of Redemption before me according to the Law Deut. 25.5 Hence Observ 2. 'T is a just and righteous thing to give every one his own Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distribuo quia lex suum cuique distribuit the Law should give every Man his own Defraud not thy Brother in any matter for God is the avenger of such 1 Thess 4.5 Boaz was a Just and Righteous Man and he would not Rob his Brother of his Right Thou shalt not remove thy Neighbours Land-Mark Deut. 19.14 to take from another for enlarging thine own as wicked Ahab did Naboths Vineyard 1 King 21.3 V. 13. Tarry this Night He saith not come up hither that I may Lie with thee now having so fair and secret an opportunity but tarry till God's time he will not take the Devil's time Hence Observ 1. Marriage Comforts and Priviledges ought to be charitably and chastly come to Behold Boaz's Charity and Chastity unto Ruth she lies beside him and in the Night season too when no Eye could behold him yea all his People were fast asleep in the Barn-floor so that it was not known a Woman came into the Floor yet did he not unchastly touch her for he well knew that God's All-seeing Eye did behold him 2 Chron. 16.9 The very Night is light to him and he seeth all our ways Psal 139.2 3 5 7 8 9 11 12. And therefore doth he chastly conclude with chaste Joseph How can I do this great wickedness and sin against God Gen. 39.9 Yet withal doth he Charitably promise her Marriage and by consequence the Duty of Marriage to be accomplish'd in God's due time and way Let no persons therefore presume to leap into the Married Estate by any Unchaste Actings before Marriage but be careful to come clear and clean to it if ever ye expect God's Comfort and Blessing in it As the Lord liveth He promiseth her Marriage if the other Kinsman refused and confirm'd it with an Oath Hence Observ 2. A private Oath may be taken upon some emergent necessary and Important Occasions That to say The Lord liveth was an Oath Jerem. 4.2 doth shew for none can be said properly to live or originally but the Lord Joseph had corruptly learnt in Aegypt to Swear by the Life of Pharaoh as the Spaniards do now by the Life of their King but 't is not in Judgment Righteousness and Truth to swear by any Creature is to give to the Creature the Glory of the Creator which God will not allow of Isa 48.11 Our Lord indeed saith Let your Communication be yea yea and nay nay for whatsoever is more than these cometh of evil Matth. 5.37 and swear not at all v. 34. and above all things swear not Jam. 5.12 That is not at all by the Creatures nor yet by the Name of God in common Talk Lightly Rashly Irreverently or Jestingly Such as Swear in jest may go to Hell in earnest for such Swearing the Land mourueth Hos 4.2 Alas how are loud Oaths to say nothing of those common Complements of Faith Troth and Marry become now the Phrases of Gallantry and the goodliest Grace of a Gentleman never considering how the Word of God threatens a great many Woes against those whose Excrements come out at their Mouths and they are not sensible of it as likewise it tells them of a large Roll Ten Yards long and Five Yards broad all top full of Curses against the Swearer yea resting upon his House Zech. 5.2 3. Job 18.15 Some swear to save their Credit but that Credit is too dear bought that is got by sin A good Man's Oath is needless a bad Man's is bootless but he that feareth not an Oath neither will he scruple a Lye but Credit will always follow Honesty yet this of Boaz's is not a sinful but a Religious Oath though not imposed by a Magistrate but when a private Person cannot have otherwise a necessary truth demonstrated to them Thus Jacob sware to Laban the Spies to Ralab Jonathan to David and here Boaz to Ruth Yet such Oaths must be rare reverent well advised warily and sparingly used not as Food but as Physick only upon urgent necessity and in matters of great importance V. 14. And she lay at his Feet till the Morning This was done not only with his consent but by his counsel v. 13. for she was then risen up to be gone as it seemeth but he advis'd to the contrary lest she should be taken up for a Night-Walker Hence Observ 1. 'T is our Duty to look to our Credit as well as to our Conscience Our Credit and good name before man must be cared for as well as our Conscience before God Acts 24.16 Rom. 12.17.2 Cor. 8.21 Thus Boza counsels her That it might not be known a Woman was with him Et Castè Cautè egit he acts both Chastly and Cautelously to avoid scandal he might probably think an evil report might be raised if this had got abroad Hence are we commanded To abstain from all Appearances of evil 1 Thes 5.22 all shews and shadows of sin because bad men Muse as they Vse they are generally jealous of the worst and will never speak of the best Therefore Boaz makes Ruth rise before Day Observ 2. From his advising her To lie at his Feet all
was at the first startl'd at his appearance as the Bethlemites had been at the coming of Samuel chap. 16.4 because David came so unlike himself more like a poor Vagrant Beggar than like a Son-in-Law to the King and his Captain General Hereupon Ahimeleck asks him Why art thou alone c Whereas David had some faithful Servants whom probably Jonathan had sent to guard him for his Companions as appeareth from v. 4 5. and from Matth. 12.3 4. Yet were they left at some other place at this time as David himself affirmeth v. 2. The Third Remark is The means whereby David obtained success in his double Errand which was by telling a loud Lye v. 2. extorted from him by the prevalency of his distrustful fear and the pressures of his present necessity which two cases do not a little extenuate David's sin for Hunger as we use to say will break through Stone-Walls and Necessity hath no Law yet ought not David to be excused for telling two Lies at one Breath v. 2. and addeth a third Lye to them v 8. and all deliberately as Jacob had done before him uttering three Lyes at once Gen. 27.19 20 both which are Examples of Humane Frailty in the best Believers teaching us N. B. Note well That the best of Men are but Men at the best and if left in the hands of their own Counsel Satan's Temptation and their own Corruption meeting together they will not stick at this blushful sin of Lying how unlike was David here to a Man after God's own Heart who is the God of truth in his telling so many Untruths tho' it was an Officious Lye to himself through Ahimelech's Credulity to David yet it proved a most pernicious Lye to the High-Priest and to eighty four more of the Priests of the Lord and to the whole City of Nob in the next Chapters whereof David's Lye was the occasion which he could not but suspect when he saw that dogged Sycophant Doeg there present Therefore David doth not excuse himself for this great sin but like a true Penitent lays load upon his own Conscience ch 22.22 and did greatly bewail this sin of Lying long after earnestly praying both for pardon of it and for power against it Psal 119.28 29. The Fourth Remark is David's asking and obtaining v. 3 4 5 6 7 8 9. Two things David asks here as recorded omitting his consulting with God's Oracle not mentioned here and he obtains them both through Ahimelech's Candour and Kindness to him The first was for Alimony for the present And the second was for Arms for the future The first was for his present Sustenance and the other for his future Safeguard The first is Alimony 'T is probable Jonathan had sent away David's Servants in such haste after him that they had no time to procure and bring along with them any necessary Provisions therefore David was constrain'd to beg his Bread at the hands of Abimelech N. B. Note well This helps us to a right sense of his own words I have been Young and now am Old yet never saw I the Righteous forsaken nor his Seed begging Bread Psal 37.25 which must not be taken in the strictest sense seeing himself was forced to beg his Bread at two several times once here and again of Churlish Nabal chap. 25.8 9. Yet he could plead with God saying I am thy Servant and the Son of thy Handmaid Psal 116.16 and again Psal 143.12 And as Nabal there gave him a flat denial so Ahimelech makes a double Objection here against granting his begging Request in proposing two Cases of Conscience that seem'd to tie his hands The first was he had no bread there though undoubtedly he had Bread enough at Home in Anathoth where he dwelt save only the Consecrated Shew-bread which was appropriated for the Priests Sustenance Exod. 25.30 and Levit. 24.5 to v. 10. N. B. Note well This Shew-Bread which was alway before the Lord from Sabbath to Sabbath was a Type of Christ that Bread of Life who alway appeareth at his Father's right hand to make Intercession for us Heb. 9.24 The second Doubt was Whether David and his Servants were ceremonially hallowed to eat of this Holy Bread in case he should be satisfied to give it to them As to both Objections David answers v. 5 6. The Bread is in a manner common as if he had said I am in such danger of this dogged Doeg that I dare not stay here so long until common Bread or other Provisions be sent for by thee to Anathoth and this Holy Bread hath accomplish'd the Law in standing six Days upon the Table hence some suppose that David came upon the Sabbath when fresh hot Bread was to be set in the Room of the old and cold Loaves that on that Day were to be removed and employed for the common use of the Priest and his Family now seeing it is a ruled case that in all matters of weighty importance Ceremonials ought to give place to Moral Duties when both cannot consist together and thus our Lord Interprets it in all the three Evangelists Matth. 12.3 4 7. Mark 2.23.26 and Luke 6.2 3 4. teaching that the Law of Necessity and Charity must have the precedency above Ceremonial Duties because God will have Mercy preferr'd before Sacrifice As to the second Objection David Answers That he and his Servants were clean according to that Law Exod. 19.15 for none of them had been with their Wives for three Days N. B. It seems from hence That though the distance from Gibeah to Nob was but about Twelve Miles as is aforesaid yet David had spent most of three Days in hiding himself from Saul after he and Jonathan parted and in hovering about to meet his Men whom Jonathan sent to attend him and now having satisfied the High-Priest in both his Doubts he obtains his Loaves v. 6. which he asked v. 3. and hugs them away saith Sanctius to his Hungry Men. But before he doth this he doth want a Weapon to defend both his Person and Provision Therefore doth he ask for a Spear or a Sword v. 8. N. B. It may well be wondered at that David could expect to find any Arms among those Godly Priests who were conversant with no Weapons save only with the Sword of the Spirit the Word of God yet so Providence ordered it that Goliah's Sword was then laid up in the Tabernacle for a Memorial of David's Victory and Ahimelech said There was none but that to which David Answered None like it v. 9. N. B. Note well Oh that we could say so of the Word of God Preached None so fit for David at this time as this Sword for he could carry it about him as a Sacrament to confirm his Confidence in God when meeting with the like difficulties and dangers Yet may it rationally be affirmed that no Sword was so unfit for David as this was because he was flying into the Countrey of the Philistines to hide himself
with the Wind. The Citizens fearing that Saul could not come soon enough being far off nor raise Forces for their Relief sends to David who was near at hand and had Forces about him desiring his help against the Besiegers Secondly the Concomitants which be two the first is David's Discouragement to undertake it was from his own Army saying We are not safe here much less there v. 3. that is we shall be as Corn between two Milstones enclosed behind and before with our Enemies for Saul will be sure to pursue after us and the Philistines if Routed by us will have fresh supplies this place lying upon the Borders of their Country The second was His Encouragement to the Expedition which was double for as he had enquired of the Lord by his Prophet Gad v. 2. for the confirmation of his own Faith because this was his first expedition against the Philistines from himself the former having been by Saul's Commission and it was likewise a dangerous Attempt of his Handful of Forces against a Numerous Army He therefore Would wage War with Good Advice Prov. 24.6 seeing it is a matter of so great Moment and the Event of it so uncertain N. B. The neglect of this Duty in consulting with God about this weighty Work cost good Josiah his Temporal Death but David here dare not do so He does his Duty and now receives a new Commission not from Saul as before but from the Lord of Hosts himself saying to him Go and prosper yet his four hundred Followers took no notice of this former Answer of God's Oracle but by David's Report only so made many Carnal Objections as if it were but a fool hardy Attempt Hereupon David consults God the second time v. 4. by his Prophet Gad for Abiathar was not yet come to him with the Vrim and Thummim v. 6. meerly to confirm the Faith of his Followers Thirdly The Consequents of this Expedition v. 5. Though Saul had proclaimed David a Rebel and a Traytor to his King and Countrey yet he adventures his own Life to relieve this City from the common Enemy and was so far from being a burden to his Countrey that he fought the Philistines with his few Forces discomfited them in Battel and took the Plunder of their Camp wherewith he maintained his own Soldiers that they might not be injurious to any of their own Countrey-men He brought away much Cattle which either he found in the Philistines Camp brought with them for Provision in the Siege or fetched them out of the Philistines Countrey whom he pursued after he had defeated them and raised the Siege into their own Land The Second Remark is No sooner had David saved Keilah and returned from the pursuit but he seats himself and his small Army in this fortified City which he had thus saved N. B. We may mark here 1. Abiathar coming to David at Keilah Some suppose that this Man staid at home to take care of all the Holy Vessels and Vestments when all the other Priests went along with Ahimelech at Saul's Summons where they were all basely Butchered as above Abiathar being informed hereof hereupon packs up his All and by a good Providence he hastily folds up the Holy Vestment with the Urim and Thummim wherewith the High-Priest confulted with God Exod. 28.30 in his Fardle and flees to David here with it N. B. As Saul had oft grosly neglected this Ephod and now was most justly deprived of it So David had now got it v. 6. which could not but much corroborate his Confidence in God's Promise of giving the Kingdom to him when now the Lord had furnish'd him both with an ordinary and an extraordinary Minister to assist him namely Abiathar as an ordinary High-Priest and Gad his Seer as an extraordinary Prophet Abiathar's coming thus Accoutred must needs be very acceptable to David and could not but qualifie his present Sorrows for his being the occasion of so bloody a Butchery c. N. B. Mark 2. How Saul deludeth himself with false hopes v. 7. He hearing that David was come into a City with Gates and Bars promiseth to himself his desired Prey saying Now God hath delivered David into my hands as if the same God who had rejected him were now on his side N. B. Thus this foolish Hypocrite flatter'd himself until his Iniquity was found to be hateful Psal 36.2 what he earnestly desired he easily believed God was near in his Mouth but far from his heart Jerem. 12.2 Saul falsely hoped what David had chose for his safety would now become his ruine therefore resolveth to catch him in Keilah v. 8. though he knew of God's Watchful Providence over David whereby he had been so oft delivered out of his bloody hands The Third Remark is The Event of Saul's Attempt of catching David in Keilah Where N. B. Mark 1. Saul readily raises all his Men of War to Besiege Keilah when David was in it but he was not so forward to relieve Keilah when the Philistines did Besiege it for his Malice against David was more than his Love of a King to his own Countrey N. B. Mark 2. When David heard of Saul's March though he pretended to his Army that it was for fighting against the Philistines that Besieged Keilah yet David knew he intended to surprize him v. 9. and therefore David calls Abiathar to consult God in the Ephod with the Vrim and Thummim David putting words into his Mouth what to pray for according to Numb 27.21 that he might know the Will of God in it v. 10. N. B. Mark 3. The Enquiry of the High-Priest at David's Direction was double and both Hypothetical or upon Supposition as God's Answer was accordingly to the Enquiry v. 11 12. The first Enquiry was Will Saul come down to Keilah God Answers He will if thou continue there And the second Enquiry was Will the Men of Keilah deliver David into Saul's hands God Answers again If Saul come down and thou stay there they will This is called Scientia Media in Deo by the School-men God knows future Contingents and not only things that are absolute but things that are conditional also God knows Mens thoughts afar off Psal 139.2 and knows better than themselves what they would do in such and such a case N. B. Bernard saith Deus est Intimior Intimo nostro God is more inward with us than we are with our selves God by his Omnisciency knows all Mens Passions and Purposes if they be led into such and such Temptations Therefore saith the Lord to David here though thou hast deserved the City-Crown for saving the City from the Siege of the Philistimes that would have destroyed their All and therefore they owe their All to thee their Deliverer yet trust thou not the Citizens if Saul come and put them upon Tryal they will prove treacherous to thee they have already served themselves of thee and now they will make no matter what befals thee they will
back the Lord hath caused thy sin to pass over from thee to Christ the Lord lays our iniquities upon him Isa 53.6 and will not impute thy sin to thee but to him thy surety Rom. 4.8 Heb. 7.22 upon whose back all our sins do meet c. Mark Thirdly When David was deceived with Nathan's Aenigmatical Discourse in the Parable of the Cade Lamb c. and denounced unwittingly this severe Sentence against himself The Man that hath done it shall surely die v. 5. this was the Voice of the Law awarding Death to Sin Rom. 6.23 Gal. 3.10 c. Thus this Wage was awarded as Saul's doom for his service who as he ran out his Life in Hypocrisie so Dyed he like a Fool at last But this word here to David Thou shalt not dye is the Voice of the Gospel awarding Life to Repentance for sin and believing in Christ Acts 2.38 39 40. 16.31 20 21 c. This was David's doom for his comfort thy surety dieth for thee thou shalt not dye Mark Fourthly The Parity and Disparity of Saul's and David's Doom as is wittily yet wisely observed by Bernard As to the Parity or Congruity they were both Kings and sinned both were warned by Prophets both Repented both Confessed and both were Answered The words of both their Confessions were alike to the Prophet I have sinned and both their Answers were alike in part from the Prophet Dominus transtulit the Lord hath taken away was the Answer to them both but now behold the Disparity and the vast difference betwixt those two Answers both in words and matter for First David tho' he had but a single Transtulit yet it was Dominus Transtulit Peccatum the Lord hath taken away thy sin but Secondly Saul tho' he had a double Transtulit or Translation yet were they both sad ones and a Curse with both of them as 1. The Lord hath taken away thy Kingdom from thee 1 Sam. 15.26 And 2. The Lord hath taken away his Spirit from thee 1 Sam. 16.14 and this latter Translation was worse than the former c. The Fourth Remark is Notwithstanding this remission of David's sin yet this excused him not from temporal punishment v. 14. tho' the Lord was a God that forgave David yet would he take vengeance of his scandalous practices Psal 99.8 God forgave him the guilt of his sin and the Eternal Punishment due to it yea and that temporal death which David had denounced against himself v. 5. and which he now feared tho' as King he was above the lash of the Law and next to him was his Queen Bathsheba also yet he well knew that an offended God could punish them both whom the Magistrates could not come at so God had threatned Levit. 26.14 15 c. And tho' God doth Pardon Eternally yet may he punish Temporally both for the vindication of his own Justice from partiality in pardoning a more heinous Act in David than was found in Saul's life yet rejected Yea and for the vindication of Religion too as if it were nothing but a form of profession without the power of Piety Mark First The Commination of this Temporal Punishment The Child begot in Adultery shall dye because thou hast caused the Enemies of God to blaspheme That is rendred as the reason Not only the Ammonites and Pagans but also the Prophane among God's People will lay reproach upon Religion and rail against the Lord as if he were the Author or at least the Abettor of such impious acts for his pardoning or at least conniving at greater Crimes in David whom he had preferred to be King yet punishing lesser sins in Saul whom he had rejected from his Kingdom N. B. This implies that tho' David took so much care to colour and cover his sin yet all would not do it got wind among others both at home and abroad either from his over-hasty-Marriage with Bathsheba or from the sudden swelling of her Womb or from the blabbing of Servants or from the slaughter of Vriah such surmises at least arose as did occasion some Blasphenies which were not bearable Rom. 2.24 't is call'd Chillul Hashem Isa 52.5 Ezek. 36.20.23 a great evil Mark Secondly The Execution of this punishment upon his Child The Lord strake it c. v. 15. 't was so sick that David despair'd of its recovery by any natural means therefore makes he use of Spiritual Remedies as Fasting and Prayer with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Humicubatio laying all night upon the Earth v. 16. in which time some say he penn'd that Penetential Psalm the fifty first which he after published However this is certain that he had now got good assurance of the pardon of his own sin insomuch as he taketh that holy boldness to sue and supplicate unto the Lord for his sick Child which duty he knew was the best lever at a dead lift winging his devotion with due humiliation c. Mark Thirdly His faithful Servants the Courtiers came to comfort him in his Mourning but he refused to be comforted v. 17. N. B. Tho' all this time he was doing contrary to the revealed Will of God The Child shall surely dye v. 14. yet did David well as Judas served the secret will of God yet did ill David knew not that it was God's absolute will it might be conditional only like that to Abraham Slay thy Son c. Mark Fourthly The Child dyed upon the seventh day after its birth v. 18. so dyed without Circumcision yet was saved v. 23. Gratia non est alligata Symbolis Grace is not tyed to outward Signs 't is not the want but the contempt of them saith St. Ambrose that is dangerous when they may be had yet carelesly neglected for which Moses narrowly escaped Exod. 4.24 Mark Fifthly When David understood by his Servants whispering that God's will was declared in the Child's death he gives over praying knowing better than the Romish Church which prays for Souls departed that it was both ineffectual and sinful this also makes against their limbus infantum whereof Pelagius saith Peter Martyr was the first Inventor Then David arose v. 19. he washed himself from his legal Pollutions Numb 19.14 then went into God's Tabernacle v. 20. and there thanked a taking as well as a giving God Job 1.21 2.10 Saying the Will of the Lord be done Acts 21.14 preferring God's Worship before his necessary food Job 23.12 Mark Sixthly David's turning so suddenly his sorrow into satisfaction was a Riddle to his Courtiers which he resolveth to them v. 21 22 23. saying while I prayed I knew not but God might be gracious to me in the Child's life c. N. B. Whereas no doubt but God was more gracious to David in the death of the Child which had it lived he could never have looked upon without grief and shame So that God crossed him with a Blessing as oft he doth us Deus dat Iratus quod negat propitius God grants when angry
in dividing the Spoils of his Enemies round about among them after his many signal Victories over Ammonites Philistines c. Now all these favours are forgotten by this ungrateful people but blessed David did blessedly read his own ingratitude to God in theirs to him Mark Secondly David resolves saying Let us flee here stand and wonder at David's words N. B. He had now got that impregnable fort of Sion so strong that the blind and the lame Jebusites were thought sufficient to defend it against all assaults Chap. 5.6 c. and himself had added many more artificial fortifications about it v. 9. c. He had likewise his tried Old Soldiers Men of great gallantry at his hand to defend both him and this fort yea himself was a Man of vast Valour and Magnanimity insomuch that he had Courage to encounter that Monster of Men Goliah when himself was but a Stripling yet now when become an experienced Man of War he seems so Pusilanimous as to talk of fleeing and so Timerous as not daring to look his Son in the face Mark 3. Grotius greatly mistakes the ground of David's Flight calling it Pavor Ingens a prodigious fear made him resolve to flee Sanctius saith better here that David now Acted the part of an Humble Penitent rather than a Couragious Captain His own guilt making him more afraid of God than of Man But assuredly David's resolve to flee did not flow from any want of Courage as plainly appeareth from the Third Psalm which then he Penned as the Title telleth us He indeed complains there of the Multitude of his Enemies yet professeth he was not afraid of Thousands of them c. Psal 3.3 6 c. Where he foretels their downfal to shew his Faith was above his fear but it was an high piece of prudence in him so to resolve and in no better way could he be willing to serve God's Providence and to allay the rage of his graceless Son's Rebellion Reasons are many to demonstrate that this resolve came not from Cowardise or any distrust in God's power beside Psal 3. but from Wisdom and well-regulated Policy N. B. For First This strong Fort was not furnish'd with Provisions for any long Siege Secondly Had David been once Besieged there Absalom might have taken a peaceable possession of his whole Kingdom Thirdly The spacious City of Jerusalem was not Tenable Fourthly Nor durst David trust the Citizens having a malignant Party in it who were more for adoring a rising than a setting Sun Fifthly Had David staid there it had exposed the chief City to be plundred by the Rage of the Rebels Sixthly He knew God had design'd this Royal City to be the place wherein the Temple was to be built for God's Name and Worship and therefore would secure it from being burned down as it might have been had he made this City a Seat of War Seventhly David by his marching abroad might gather up a considerable Army for his own defence as indeed he did to the suppression of the Rebellion Eighthly Peter Martyr saith David by his departure declined a Civil War hoping present Animosities might be amicably composed but Ninthly This Resolve to flee came into David's mind by an over-ruling hand of God that way might be made for executing the Judgments God had threatned in giving David's Wives to be defiled by his Beastly Son Chap. 12.11 Mark Fourthly When David declared his resolve to flee his Courtiers and Counsellours complied saying we are ready to obey thy resolve v. 15. where Peter Martyr Notes well this comfort God gave to David in his distress that tho' his own Son was perfidious to him as to a Father and rebelld against him yet his own Servants remained faithful to him as to a Master to defend him The Second Remark is David's Departure from Jerusalem according to his prudent and politick resolve v. 16 17 18. Mark First Distressed David marcheth forth on foot not calling for the King's Mule which he kept his Son Solomon shall ride in state upon his own Mule 1 King 1.33 but himself will travel on foot beragelau which we read after him v. 19. signifying in pedibus suis he went upon his feet as v. 30. explains it This David did partly to humble himself under the humbling hand of God his present Condition call'd for this self-afflicting posture partly to encourage his Companions in trouble seeing himself so submissively underwent it and partly saith Peter Martyr that walking among others as a Foot Souldier he might not be discerned Mark Secondly David left only ten Concubines to keep his House as hoping the Rebells would not hurt those weak women whose Sex as unable to make resistance useth to be a safeguard even among Barbarous Nations 'T is probable David now in an hurry of distractions had forgotten what God had threatned Chap. 12.11 or God over-rul'd the matter so that those Secondary Wives of David should be the subjects of Absalom's filthy lust Mark Thirdly David marcheth with his Family and Followers to a due distance from the City and there makes an halt not so much to rest and refresh themselves as to receive Recruits at this place of Rendezvous whither his old Soldiers and many other friends resorted to him that they might march away in a considerable body The Third Remark is David's commiseration of Ittai's Case more than his own v. 19 20 21 22. wherein Mark First Ittai a Philistine yet a Proselyte to the true Religion and a great lover of David comes to him as Captain over the Six hundred Valiant Squadron who had stuck to David in all his exile loath was David that this late Convert should be overloaded with discouragements especially being Son to the King of Gath as some say yet chused to live in Jerusalem for Religion's sake and being a man of great Courage and Conduct David for his encouragement had made him Captain over those brave stout Souldiers yet the sight of him troubled David Mark Secondly David courts him to a departure out of a meer duty of humanity saying I should deal but inhumanely with my dear friend should I suffer thee who hast so lately left thy own Kindred and Country for the sake of Religion to go along with me into a new Exilement Go back saith he to the new anointed King as he will not suspect thee being but a stranger so he is able to encourage thee according to thy merit which I had not time enough to do because of this my sudden misfortune Go back to thy own house in Jerusalem Mark Thirdly The Candour of David to his unkind rebellious Son in calling him King whereas he might have call'd him not only a Rebel but also a Brother-Murtherer and one who would be a Father Murtherer also His true Title now was a Tyrant a Rebel and an Vsurper oh the lenity and meekness of David in giving his graceless Son such a gracious Character and oh the self-denial of David who had
Chap. 7.8 which he did not the like for any other though at present he placed her in the Palace of David Which soon grew too narrow to entertain the Grandeur of Her that was the Daughter of so powerful a King whereas his other Wives were Daughters of such Nations as were Subjects and Tributaries to him Yet are we told here that Solomon did serve God and Himself before he served this great Queen for his Wisdom did well chuse in the first place to build a Temple for God's Worship and then a Palace for himself which he likewise finished and in the third place a Palace for this Queen distinct from his own but adjoining close to it therefore he finished his own before it Chap. 7.8 The second Means of confirming the Kingdom of Solomon were Internal which be two 1. His Piety And 2. His Prudence Remarks first upon his Piety highly extoll'd in ver 3. The 1. is Solomon is said to Love the Lord which is the great command Matth. 22.36 37. The fulfilling of the Law Rom. 13.10 and is not only the best ground of Obedience Joh. 14.15 but also laies an Holy constraint to do all Duty 2 Cor. 5.14 And this is said of Solomon to evidence the Sincerity and Ardency of his Soul towards God in his younger Years though his Zeal fail'd after The Second Remark is The Excellency of Solomon's Piety is first set off by the contrary to it namely the Impiety and Will-worship of the People ver 2. Contraria juxta se posita magis elucescunt One contrary placed by another gives Lustre to each other The People worshipped in high places which was expresly forbidden in the Law of God Levit. 17.3 4. Deut. 13.14 This was therefore Will-worship and Impiety in the People the Reason rendred there because no Temple was yet built this only excus'd them a tanto but not a toto in part but not wholly for they had then other places to offer Sacrifices at as Gibeon where the Tabernacle and the Altar of Moses were 1 Chron. 16.39 and 21.29 and 2 Chron. 1.3 5 6. And they had Sion where the Ark of God was 2 Sam. 6.16 17. and 1 King 8.1 and they having the Tabernacle were as much confined to it as to the Temple Deut. 12.2 3 4 5 6 7 8 11 12 13. But long Custom even from some Patriarch's Practice made this Heathenish Custom Jer. 7.31 Ezek. 6.3 4. Hos 10.8 More imitable and the Law of the Tabernacle less regarded But Solomon's Piety in building a glorious Temple must be the most probable means to call off the People from their former vain Customs both sweetly and swiftly The Third Remark is Solomon's piety is next illustrated by its own exercise in his Worshipping God both at Gibeon where the Tabernacle of God was ver 4. and at Sion where the Ark of God was ver 15. and though it be said Only he Sacrificed in High Places ver 3. which seemeth to tax Solomon of the same folly with the Wilworshipping People But this must be looked upon as very improbable that the Holy Spirit should so highly commend him for his transcendent Love to God and discommend him for so gross a failure and all with one Breath in one Verse Therefore those High Places there mentioned may relate to the People's practice or only to Gibeon and Sion where Solomon as we read only worshipped Though the word High Place be usually taken in an ill sense yet here ver 3. and 2 Chron 1.3 't is taken in a good sense which is plainly explained by the subsequent verses in both those places above quoted And though it be said here that Solomon Sacrificed in High-places in the Plural Number yet both those High-places are expresly mentioned to be Gibeon and Jerusalem both places permitted by the Lord untill the Temple was erected Compare ver 4 15. here with 2 Chron. 1.3 4 5. where we find recorded how Solomon did his Devotion in both those places As First At Gibeon call'd the Great High-place where was the greatest Synagogue in the Land for there stood the Tabernacle and the Brazen Altar that Moses had set up being brought thither as to its place the chief Residence of the Sons of Ithamar who waited on the Sanctuary when Shilo fell Thither did Solomon go and all the Congregation with him 2 Chron 1.3 and there offered Sacrifices described both in their quantity and quality ver 4 15. here and in that place God appeared to him ver 5. which was a Divine approbation of Solomon's Piety in this High Place There God gave him the Grace of Wisdom in the highest degree of a Spiritual Habit. And Secondly We read of his going from Gibeon which first submitted to Joshua Josh 9.3 4. and was afterwards given to the Priests and Levites Josh 21.17 up to Jerusalem where he stood before the Ark of God and offered up Burnt Offerings and Peace Offerings c. ver 15. and 2 Chron. 1.13 And there God gave him the Act and Exercise of that great Habit of the Grace of Wisdom before given him when he determined that dark and doubtful Case betwixt the two Harlots when he was saith Dr. Light foot but Twelve Years Old Thus far of Solomon's Piety the first Internal means of his Confirmation in his Kingdom The second means of his Establishment was his Prudence or Wisdom which is to be discoursed upon under a double Head The first is How Solomon obtained it and secondly How he Exercised it Remarks upon the former are First Solomon went to Gibeon to seek God by Prayer as well as by Sacrifice that he might be the better prepared to Build the Temple whereunto he now thought it high time to Address himself both after a Three Years preparation for materials and after the slaughter of Shimei the last of his Malecontents Now when he had spent all the Day in most Passionate and Pathetical Prayers for Wisdom in his so great Undertakings and Government 't is probable saith Peter Martyr N. B. He begg'd the same Petition in his Dream by Night for what we earnestly long for while we are Waking we usually Dream of them in our desires when Asleep The Second Remark is The Lord appeared to Solomon at Gibeon ver 5. The King had spent all the Day in due Devotion and God appeared to him at Night to evidence to him his acceptance of that Worship N. B. Dr. Hall hath this Divine Contemplation upon it Well may we expect to enjoy God when we have been duly and truly serving him That Night cannot but be surely Happy when the Day before hath been Sincerely Holy And in 2 Chron. 1.7 where the same History is recorded there is no mention neither of Solomon's Sleep or of Dream but barely That God appeared to him by Night which makes some Learned Men to think this was a Vision and not a Dream and the rather because Solomon so largely Answers God's Question in it The Third Remark is
placed in his Throne his Son Hezekiah whom God had reserved for an Instrument of his Glory and good to his People from the bloody Sacrifices of Ahaz to Molech and from the Massacring Hand of the Enemy who slew some of Ahaz 's Sons 2 Chron. 28.3 7. N. B. Nor must it be though a thing Impossible that Ahaz while so very young should beget Hezekiah seeing Judah when but a green Youth of 13 or 14 Years old begat Er his Eldest Son Gen. 38.1 2 3. as profound Paraeus observeth and seeing Solomon begat his Son Rehoboham as Sanctius saith when but about 12 Years old which he gathers from 1 Kin. 14.21 Beside Hierom doth assure us with a solemn Asseveration that he knew a Drunken Nurse was got with-child by her Nursling a Boy of ten Years old God so ordering it saith he that the secret wickedness of that wicked Woman might be discover'd Hierom. Epist 131. ad Vitalem Remark the Second Is Secondly upon his Parents from whence he descended as to his Father Ahaz Here we have a most Pious Son succeeded a most Impious Fathers As Ahaz was a None-such for Evil 2 Chron. 28.22 so Hezekiah was a None-such for Good 2 Kin. 18.5 2 Chron. 30.26 c. As to his Mother Abijah she was saith Vatablus a Woman very Famous for Goodness in those times as her Husband was Infamous for Badness She was the Daughter of Zachariah the King mentioned before say some but others more probably say she was the Daughter of Zachariah the Seer 1 Chron. 26.5 N. B. Hezekiah her Son proved the better Man for the Godly Instructions of his good Mother she could better prevail upon her Tender Son than upon her Harden'd Husband whose Pertinacy would not be moved at all by her Piety His pious Mother the Daughter of Zacharias the good High-Priest whom wicked Joash slew 2 Chron. 14.20 22. had so well principl'd her Son Hezekiah while he was young and under her Inspection and Tutorage that he did that which was right in the sight of the Lord like David his Father ver 3. both in sincerity of heart and in integrity of life And no sooner was he got into the Throne but his first Care was to Rectify and Reform Religion which had been notoriously Deformed in his Father Ahaz's days Whereupon our learned Gattaker makes an excellent Annotation saying Hezekiah most piously and prudently observed Hippocrate's Rule Si quid moves à principio move Apho. 2.29 for 't is said when he began to Reign then he began to Reform in the first Year of his Reign and in the first Month 2 Chron. 29.3 N. B. and in the first day of the first Month ver 17. he began his Reformation As all wise Persons observe wisely the Spring of the Year which is a Spring of Nature to be the most opportune Season for Purging their Natural Bodies So all prudent Princes prudently improve the Spring of their Reigns for reforming Religion redressing of Grievances c. as the aptest opportunity for such Enterprizes because Impressions may then be made more easily upon the Minds of the People and such as will last the longer saith the Lord Bacon c. Remark the Third Is Thirdly upon his Actions in Particular as they are said to be Right in God's sight in General ver 2. Mark 1. He opened the Doors of the Temple 2 Chron. 29.3 which his Father Ahaz had prophanely shut up 2 Chron. 28.24 and he Repaired them that were grown Rusty and decayed for want of use c. and other decayed parts of it Here is a blessed Pattern Mark 2. He Assembles the Priests and Levites makes an Elegant Oration to them full of Faith and Piety in every Passage wherein he lays his Royal Command as from the Lord upon them for the Sanctification of their Persons 2 Chron. 29.4.5 6 7 8 9 10 11. Herein his Prologue is very Pathetical and his Proposal is confirm'd by Cogent Arguments drawn both from Peril in neglecting as their Predecessors had done to bring great Plagues upon the Land and from Profit in performing their Duty their Reformation might procure God's Reconciliation ver 10. But his Epilogue ver 11. is much more Emphatical calling them his Sons tho' many of them might be Elder than himself but his Office made him their Nursing Father as Isa 49.23 saying Be not Negligent This is a good Memento for Ministers who ought first to Sanctifie themselves seeing they are set apart to Sanctifie other Persons and things Mark 3. He put the Priests and Levites when Sanctify'd upon the Purgation of the Temple 2 Chron. 29. ver 12 to 19. They brought forth all Vncleanness all Idols Trinkets Trash and Trumpery which his Idolatrous Predecessors had brought into the House of God to Prophane it yea and the Altar of Damascus which his Father had most prophanely set up in God's Temple justling out God's Altar out of its proper place into a by corner as before All polluted things they found there leaving nothing behind as a Nest-Egg to give the Hen of Idolatry any hope of a desired Day for returning they cast all into the Town-Ditch and into Tophet saith Grotius the fittest place for them Mark 4. Hezekiah then gave a New Consecration and Dedication to the Temple ver 20 to the end of 2 Chron. 29. Note here principally 1. in how small a Tract of Time what a deal of Trash may be Contracted Jotham Predecessor to Ahaz is commended for his endeavours after Reformation Ahaz succeeds and brings in so much Pollution into God's Temple as took up Sixteen Days to carry forth ver 17. tho' many hands of Zealous Priests and Levites c. were employ'd to purge it out Note 2dly in this Purging of the Temple which Hezekiah performed in the beginning of his Reign it may well be supposed saith Dr. Lightfoot that the Copy of Solomon's Proverbs was found mentioned Prov. 25.1 and was transcribed by some of Hezekiah's Servants out of the old Manuscript which probably was much soiled with Time and Neglect Solomon had his Thousand out of this his Vineyard of Three Thousand Proverbs 1 Kin. 4.32 and these Men of Hezekiah not only found but also communicated the Fruit thereof Cant. 8.12 N. B. 'T is good for Men to be labouring what they are able for the Glory of God and the good of others tho' it be but a Copying out another Man's Labours and preparing it for the Press and publick Service 'T is honest to be a Second or a Third saith Tully in following one that is first in good things Note 3dly Hezekiah's Zeal for God's Glory whose Father 's short Reign had so filled God's House with Filth His Son here rose early ver 20. and could not rest till he had Reformed all that was Deformed calling a Parliament here for that purpose Oh pray for such Ready Religious Reformers in our Day seeing Antichrist hath had so long a Lease Ahaz raigned but Sixteen Years 2 Kin.
In his personating his People he puts himself all along among the greatest of Sinners as the great Apostle doth saith Grotius in Rom. 7. this is to teach us saith Calvin that when we are publick Penitents and Petitioners for our People we must include our selves in the general Petition Mark 2. He doth not mince the Matter in his Confession of Sin but aggravates it to the heighth with a full Mouth and without any Excuse or Extenuation ver 5. laying load upon Sin as if it had now swelled like a Toad in his Eyes with four weighty Words We have sinned traded in it and that obstinately yea maliciously and rebelliously as if therein we would wage War against God In this Gradation is great Aggravation Mark 3. After this General Confession he comes to particular Sins as Omission of Duty in not hearkening to the Voice of God◠in his Prophets ver 6 10. this hath usher'd in Commission of Iniquity both in Princes and in People as Omission of Diet breeds Diseases so Omission of Duty breeds Commission of Iniquity therefore our Omissions of Good ought to be bewailed c. N.B. And the greater means of Grace God affords and we omit the greater is our Sin committed in omitting them Matth. 11.20 23 24. Heb. 2.2 3. and 10.28 29. Mark 4. He justifies God's Justice in all his just Judgments by the Babylonians ver 7.14 c. bewailing that General Defection God had found in all sorts and degrees and as it were making an Abridgment of all Jeremy's Lamentations ver 11 12 13. yet acknowledges that God's Mercy did triumph over his Justice James 2.13 and that he would in Wrath remember Mercy Hab. 3.2 for matchless Mercies are with God and Pardons ready prepared for poor Penitents ver 9. and his Promises are infallible ver 12 c. He will perform with his Hand what he had promised with his Mouth and do as he hath said 2 Sam. 7.25 2 Chron. 6.15 in returning us from Captivity as he promis'd by his Prophet Jeremy though we have not repented aright in one right Fast for seventy Years Zech. 7.5 Mark 5. Then he propounds 2ly His Petition for performing that great and gracious Promise of returning his People ver 16 17 18 19. Pleading with God that 1. He had deliver'd them from Egypt ver 15. so can put forth the same Power to bring us out of Babylon Thankfulness for former Mercies is an artificial arguing for future Favours 2. The Event will redound to thy own Glory for thy People Quarter Arms as it were with thee and their Reproach being thine also therefore wipe away this double Reproach that it may no longer reflect upon thee 3. Do this for thy Righteousness-sake though not that of Equity yet that of Fidelity 1 John 1.9 and seeing our Righteousness is but a rotten Rag do it through the Merits of the promised Messiah ver 16 17. Mark 6. And growing to the Conclusion of his Prayer the 3d. part He prays the more earnestly as Luke 22.14 tugging with God as resolved not to let him go without a Blessing as Gen 32.26 urging the set Time to favour Sion was now come Psalm 102.13 14. Do it Lord oh do it now c. ver 18 19. cold Suitors who want the Aspiration of the Spirit to pronounce Shiboleth do but beg a denial saith one c. N.B. Though it was certainly promis'd that this Captivity should last no longer than seventy Years by the Prophet Jeremy as above and Daniel being a Prophet himself did not at all doubt of the Divine Decree yet prays he this well-wrought Prayer as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies James 5.16 17. notwithstanding his Assurance of its Accomplishment either 1. Lest the Sins of the People should cause God to delay the Time of their Deliverance foretold by Jeremy saith Theodoret fearing it might not be an Absolute but a Conditional Promise as was the Promise that the Seed of Abraham should Inherit Canaan for ever Gen. 17.8 to wit upon Condition of Obedience 2. He knew well saith Hieron that God's Decrees and Promises do not excuse Man from Duty and Prayer but include and require it God will be enquired of for what he hath purpos'd and promis'd Ezek. 36.37 And 3. Calvin saith Non ergo trepide orabat Daniel did not Pray Doubtingly but rather Thankfully to shew his Thankfulness to God for his already giving such a Gracious Promise with a firm Faith that God was not Inexorable The Second Part of this 9th of Daniel is God's Answer to the Prophet's Prayer Illustrated 1. In its Time 2. In its Effects Remark the First As to the Time which hath a double Specification 1. When he had now newly done his Prayer ver 20. while his Affections were still upon the wing not falling down praecipitantly as the Bird that is shot dead but gradually as the living Bird doth or as the Bell-rope will be often hoising up after the Ringer have done ringing the Bell And 2. At the Evening Sacrifice ver 21. that was a solemn and set time for Devotion then it was that God Answered Elijah with a Miracle 1 Kings 18.36 37 38. and then it was that our Lord Christ paid our Ransom for Sin at the 9th hour of the Day Matth. 27.46 Mar. 15.34 Luke 22.44 c. which was the time of the Evening Sacrifice At this time Gabriel is sent by God with a Gracious Answer to Daniel's Devout Prayer N. B. 1. How quick is the Prayer-hearing God Psal 65.2 in hearing the Prayers of his People according to his promises Levit. 26.40 41 42. Deut. 30.1 2 3. Isa 30.19 and 45.11 and 19. They shall not seek the Lord in vain but while they are Praying he will hear Isa 65.24 N. B. 2. The Prayers of God's People are so pleasing to God that he doth not only beg them Cant. 2.14 but he will send an Angel out of Heaven with an Answer of Peace to them as Gabriel here God will want his Attendance in Heaven that he may comfort Daniel on Earth N. B. 3. God commands Gabriel to fly with swiftness of flight Hebr. to a weariness with this Comfort Astronomers say it must be an hundred and sixty Millions of Miles from Heaven to Earth All this vast space did this Angel in Man's shape come flying to Daniel in so little a time as betwixt the beginning of his Prayer to the end of it God heard with his Ear when scarce out of Daniel 's Mouth ver 23. Second The Effects of God's Answer after the Time aforesaid are Two 1. The Mission of Gabriel And 2ly His Instruction of Daniel Remark the Second The Angel here sent is described 1. By his Name of Gabriel which signifies the Might of the Mighty God whom the Man Christ Jesus that Great Doctor of the Church had sent to Instruct Daniel in some Abstruse Mysteries Dan. 8.16 17. which Daniel well remembred to his great Comfort here ver 21. and who was sent
three following Maladies for so soon as Nehemiah returned he found all the Frame which he before his departure had framed to be run out of Frame and notoriously disjointed so falls afresh to Reform that as the Devil and his Instruments had notably bestirr'd themselves in hurling all into a Confusion and Deforming during his short absence what he had Reformed so he upon his return as notably bestirrs himself to Reform what they had Deformed Remark the Fourth Some good Souls to free themselves from the guilt of sinful Silence inform Nehemiah what Eliashib had done This they did not to Disgrace but to Reclaim him and not suffer Sin to lie upon him this is Hatred Levit. 19.17 This Information put the good Man into a Paroxysm ver 7 8. into a pang of Passion that so Sacred a Place should be Polluted by Tobiah one who in many respects ought not to come there 1. being no Preiest 2. but a Stranger and not so much as an Israelite 3. One of the worst of Strangers a cursed Ammonite and 4. the worst of Ammonites a cruel Enemy to God's Church No wonder if his Spirit was moved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as blessed Paul's was at the Idolatry of Athens Acts 17.16 seeing this Pollution was performed by the permission of the High-Priest himself who ought to have punish'd the like Prophaneness in others and to Reform it c. Remark the Fifth Hereupon this Holy Man casts forth Tobiah's Vnholy Houshold-stuff out of the Holy Place tho' his Stuff was Stately and so Copious as to furnish many little Chambers of the Levites the Partitions whereof were all pull'd down by Eliashib's order to make only an Apartment for his Alley Tobiah a Room capacious enough to receive his Rich Furniture yet out all goes by this good Man and when thaâ—â—as done the Levites must Purifie it according to the Law Numb 19.9 and then fill it again with such Sacred Stuff ver 9. as God had appointed N. B. Oh that we could learn by this Example to empty our hearts of Sin and being Purified get them fill'd with Grace Acts 15.9 The Second Part of this Chapter relateth likewise the Second Malady together with a Second Remedy ver 10 to 14. Remark the First Relating to the Malady to wit God's Ministers were defrauded of their due Maintenance allowed them by God's Law As the People had heard out of Moses's Law that no Ammonite must enter God's House c. ver 1. this had startl'd them about Tobiah's Entertainment c. so they had solemnly Sworn that the Levites Portions should be duly and truely paid lest the House of God should be forsaken by them Chap. 10.37 39. Now is Nehemiah as much startl'd to find them guilty of gross Perjury in detaining the Levites Dues and forcing them thereby to forsake the City and shift as they could in the Country N. B. Want of maintenance forceth Ministers to leave their Charges saith Wolphius and pick up a livelihood out of Rustick labours c. Remark the Second Many Conjectures are made why the Portions of the Levites were not paid as 1st The People would not pay them tho' they had lately sworn to do it because the High-Priest Eliashib was now corrupted and they might think he had corrupted the Levites under him Like Priest like Levite therefore they detain'd their Portions that they might not be maintain'd in their corrupt courses 2ly They saw that Eliashib took those Portions paid in as he had done the Levites Chambers and converted them to his own private Service employing them for the entertainment of Tobiah and his other great Allies 3ly Saith Wolphius they might be sensible that Tobiah himself or some of Tobiah's Servants made a Seisure on them for their own proper Service which was a prophaning of Sacred things and therefore they abhorred the Offerings of God as others had done upon the like occasion 1 Sam. 2.17 When the High-Priest was so bad they might well think that the Levites were little better if the Head of a Fish do stink the Body soon catcheth the putrefaction c. But 4ly It might be saith Wolphius from the Covetousness of the People who took this occasion of advantage to reserve those Portions to themselves contrary to their late Solemn Covenant Chap. 10.37 N. B. Oh how apt are Men to Argue God out of his own Dues and how witty will Persons be with Excuses to save their Purses Remark the Third Those Levites that were thus defrauded of their Dues were truly Religious for 't is expresly said ver 10. that they did their Work and therefore were worthy of their Wages N. B. Even of that double Honour due to them 1 Tim. 5.17 the Honour of Countenance and the Honour of Maintenance which the Magistrate must manage or Religion will run towards Ruine as it did here till Reformed c. Remarks relating to the Remedy are First Nehemiah's Expostulation with the Rulers ver 11. wherein he sharply Reproved them for their Remissness and setting loose the Golden Reins of Ruledom swaying the Sword of Justice in vain which Wolphius calleth the chief cause of all this culpable Miscarriage insomuch as their passive connivence at least suffer'd all this Sacrilege Nor did Nehemiah rest in Words only but he added Deeds also in collecting all the scatter'd Levites from their Country Glebes into Jerusalem that Gods Service might no longer be neglected and his displeasure provoked for breaking their Covenant Chap. 10.38 39. setting them all in their own Stations to exercise their Offices Remark the Second This Remedy removed the Remora's ver 12. for then all Judah brought in the Portions of the Levites not only because they now were satisfied that they would be applied to their proper Use and no more Abused by Eliashib c. as before but more especially from that Veneration they bare to their good Governour 's Authority N. B. Luther complaineth If there were no Compulsory means by the Authority of Magistrates for the maintenance of Ministers and were they barely left to the Peoples Benevolence they would meet with a sorry pittance and be but poorly maintain'd But here Nehemiah's Authority brought in all sorts of Tythes into a Publick Treasury v. 12. a Place purposely appointed saith Piscator for their Reception Remark the Third Moreover Nehemiah constituted such Treasurers as were accounted faithful by common Fame for no Man saith Grotius can Deceive all Men because he had found the former Trustees perfidious in their Trust but these faithful Men he was confident would make a due Distribution ver 13. N. B. 'T is a point of very high Honour to be found faithful in Places of great Trust Numb 12.7 2 Kin. 12.15 and 22.7 2 Chron. 19.9 and 31.12 and 34.11 Neh. 7.2 and 't is Honourable to be accounted Faithful as here and 1 Tim. 1.12 to be so is the duty of all Stewards 1 Cor. 4.2 And those Treasurers here dealt faithfully 1. In Receiving readily 2. In
of God's Curse upon the unbelieving Jews Mal. 4. ver last Sixtus Senensis sets this Prophet Malachy so low as about five hundred Years before Christ Alsted makes the distance of Time betwixt this second and last Prophet and the Birth of Christ to be five hundred and twenty nine Years Alsted Encucloppad Lib. 33. Cap. 3. and so do other Authors To write an History of this interspace when the Spirit of Propheâ—y was withdrawn Hic Labor hoc opus est 't is hard Work APOCRYPHA CHAP. I. REmarks in General First are First Malachy knew that after him no Prophet should arise until the Days of John Baptist as is aforesaid therefore he shuts up his Prophecy with a most solemn Exhortation to the Jews that from henceforth after his Departure and in the Departure of the Spirit of Prophecy with him also They must read and remember the Law of Moses and with it the Prophets those Interpreters of the Law and excellent Commentators thereupon Mal. 4.4 Buxtorf observeth that a great Zain is put in the Hebrew Word Zakor Remember to intimate the necessity and excellency of this Duty of minding Moses Law c. during the Deficiency of Prophecy while there was no more any Prophet among them c. Psalm 74.9 from which Expression there some do conclude that this Psalm was penned after the Captivity for there was then Cathimath Chazon a Sealing up of Prophecy as Dan. 8.26 and 12.4 9. and though this sealing up and ceasing of that Spirit of Prophecy continued for some hundreds of Years yet at their Expiration Malachy tells them God will send them one as great as Elijah to prepare the way for the blessed Messiah Mal. 4.5 He saith not the same in Person as the Jews and Romanists fondly Fable in favour of such Mistakes as they have adopted the one that Jesus who was crucified was not the Christ and the other that the Pope is not the Antichrist because Elias the Thisbite is not yet come But the Angel of God better Interprets Malachy's meaning Luke 1.15 16 17. and so doth the Angel of the Covenant the Lord of Angels Matth. 11.10 11 12 13. and 17.9 10 11 12 13. though John deny'd himself to be a Prophet in their Sence John 1.21 yet doth not that contradict this for Christ calls him one greater than a Prophet Matth. 11.9 and the Evangelist Mark begins his Gospel with these very Words of Malachy Remark the Second In General The Books called Apocrypha which were written after Malachy's Death and after the departure of the Spirit of Prophecy were never received among the Canonical Books by the Antient Jewish Church to whom the Oracles of God were betrusted Rom. 3.2 the Authentick Catalogue whereof was collected by Ezra whom some suppose to be Malachy as above either alone or with the Assistance of other Prophets who lived in his Time and as neither Christ nor any of his Holy Apostles condemn any where the unfaithfulness of the Jewish Church in corrupting the Canon so nor do they honour the Apocrypha with one Quotation out of it N. B. The Synodicum set forth by Pappus tells us this Story that the Council of Nice made a miraculous Mound betwixt the Apocryphal and the Canonical Scriptures setting them altogether a little below the Holy Table and earnestly pray'd to the Lord that those Books of Scripture which were of Divine Inspiration might be found above but those that were of a spurious Extract might be left below and this saith Gregory God granted them graciously for a distinguishing sign between them N. B. We are commanded by the two great Apostles to give no heed to Jewish Fables 1 Tim. 1.4 and 4.7 and 2 Tim. 4.4 and Tit. 1.14 and again 2 Pet. 1.16 such as the History of Susanna and of Bell and the Dragon both additionals to the Book of Daniel and both which Jerom confidently condemns for a couple of Jewish Fables and no better a Character can be given of the History of Judeth whereof Josephus the Jewish Historian and an exact Searcher of the Hebrew History and the Antiquities of that Church maketh not the least mention of N. B. Luther boldly affirmeth that those Books of Judeth Tobit c. were at the first but Plays or Comedies acted as Stage plays and then converted into Histories afterward The best Title I find given them is that they might be sacred Poems c. and though Ecclesiasticus be the best undoubtedly of all the other Apocryphal Books for a Moral Discourse about the avoiding of Vice and the pursuing of Vertue c. yet therein is found a minture of many Matters saith Diodate contrary to Canonical Scripture and too low for the Majesty of God's Spirit Nor is it at all Historical and therefore improper for our present purpose in relating the History of the Jews Remark the Third In General though both the Books of the Maccabees be an Historical Narrative of the State of the Jews in this Interval betwixt Malachy and John Baptist yet was it not written by infallible Inspiration seeing then was a Cessation of Prophecy c. and though the subject of the first Book be very profitable and necessary for the understanding of Daniel's Prophecy c. yet seeing it cannot be made manifest that the Author of it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired of God therefore could it never be accounted Canonical having only the Greek-Translation and not any Hebrew Original Much less hath the second Book of Maccabees found Reception in the Church of Christ. Because First In the beginning of that second Book we have a strange Story how the Holy Fire that first came down from Heaven was found hid in the Earth after the Captivity and of the Altar Ark and Tabernacle all hidden by Jeremiah Secondly The other Part of that second Book which begins at Chap. 2. ver 20. besides the Description of the Death of Antiochus Chap. 3. is very much differing from that in the first Book Chap. 6. there is likewise the commending of Rhasis for murthering himself Chap. 14.41 to 46 which Act of self-murder the Doctrine of the sixth Commandment and of all Canonical Scripture is quite contrary unto and therefore all Learned Divines look upon it as a Fact rather to be pitied than defended And Thirdly The false Judgment that Author gives concerning Judas Maccabeus his Sacrifices and Prayers for those of his Army that had been slain in Battel for the Expiation of their Sins to turn away God's Wrath from the surviving Remnant of it as if that had been done for the Benefit of those who were dead for their Sins also Chap. 12.44 45. whereas the Holy Scripture giveth no Ground nor Approbation for using any Sacrifices or Prayers for the Dead and 't is contrary to the Custom of the Jews at this Day to do so Moreover Joseph ben Gorion who wrote these Matters in Hebrew and out of whose writings this Author took his Abridgement maketh no mention
they sent their Satanical Tools the Scribes and Pharisees from Jerusalem into Galilee to him to intrap and oppose him and to make a Party against him not unlike those that came down with a Commission to accuse Paul Acts 24.1 2 c. Thence began their Contest with Christ about Traditions c. Mat. 15.1 2 c. and Mark 7.1 c. These Pharisees pretended to be Princes of Sanctity as if they had attained the perfection thereof only and the Scribes cryed themselves up as Princes of Science monopolizing as it were the Key of Knowledge to themselves Luke 11.52 and Jerusalem was the Seat Principal both of the Priesthood and of the Kingdom therefore was this Conspiracy against Christ as David calls it Psal 2.1 c. so much the stronger as coming from that honourable Metropolis by the hands of such honourable Messengers for the Jews were made to believe if but two persons could go to Heaven the one must be a Scribe and the other a Pharisee The Remarks upon this Disputation are these 1. 'T is no new thing that corrupt Church-men do oppose Christ yea such as are most eminent of them even those may be lewd as well as learned and hypocritical Night-Birds that cannot bear the Light but do even as Batts beat against it c. Thus those Scribes and Pharisees would direct the Disciples and pervert them from following Christ The 2d Remark is Those eminent Hypocrites are fair in their pretensions while foul in their intentions Thus here they come to Christ as friends privately to tell him of his Disciples fault and seem so tender as not to tell of it publickly before the multitude yet sought to crush Christ's Credit thereby c. The 3d Remark is Nor is Non-conformity as to Humane Inventions which want Divine Institutions to be wondred at now seeing Christ's own Disciples were charged as guilty of it in transgressing against Tradition and the Authority of Antiquity c. The 4th Remark is Superstitious Formalists will plead Tradition against the Truth As those did here so do our New Pharisees now for the Old ones are fled and hid in the Popish Doctors as the Philosophers fled and hid themselves in the Hereticks as Pharisaism preferr'd their own Traditions above God's Word accounting it as great a sin to eat with unwashen hands as to commit Fornication So Papism deems the defacing an Idol worse than killiâ—â— a man eating an Egg c. in Lent c. than commiting Incest and for a Priest to have one Wife than ten Whores chusing rather to life by their own lusts than by God's Law c. The 5th Remark is Answers may be returned by way of Recrimination provided it be without mixture of morosity as here Christ doth not excuse his Disciples by saying that Civil Action of Washing we must not make an Holy and Religious Action as you do but accuses them of a greater fault in their wilful breaking God's Moral Law while they so zealously cryed up their own Traditions as if any Humane Authority could give a dispensation from the duties of it c. The 6th Remark is Zeal for Humane Ceremonies especially when attended with a negligent disrespect to Divine Commands is a plain and palpable evidence of Hypocrisie Our Lord calls the Pharisees Hypocrites for this c. The 7th The fountain of polluting a man's actions is the heart and not the mouth therefore Christ tells the multitude when these Hypocrites would not be healed this great Truth Mat. 15.10 c. intimating that the Pharisees were more defiled with those slanders which came out of their mouths than his Disciples could be by putting meat into their mouths with unwashen hands therefore were they plants to be plucked up designed for detection here and for destruction hereafter And so are the new Pharisees doomed likewise CHAP. XXIII NOW when Christ was wearied with the Jews Perverseness he turns himself to the Gentiles according to Acts 10.46 yet did he not that which he forbad his Disciples to do Mat. 10.5 Go not into the way of the Gentiles though that was no obliging Law to the Law-maker himself as it was to them but he only withdrew out of the Country of Genesareth and those Cities of Galilee into the parts of Tyre and Sidon there to hide himself in those antiently utmost Borders of Canaan from the Outrage of the inraged Pharisees c. as also to intimate that the Rejection of the Jews and the Reception of the Gentiles were approaching Mat. 15.21 c. and Mark 7.24 c. where the History of the Canaanitâ—â—h Woman is more briefly related than by Matthew yet in more various circumstances The Remarks of this History are these 1. As we should not take offence caustesly so nor must we give offence carelesly Christ will not give here in his Recess any occasion of cavils or quarrels to his followers who might object Dost thou go to the Gentiles which thou forbids others to do Therefore 1. Christ went not into those Gentile-Cities of Tyre and Sidon as appears from Joel 3.4 What have ye to do with me O Tyre and Sidon and from Mat. 11.21 Christ did no mighty works there but only into the Borders and Confines of that Country call'd Phaenicia which contained those Cities that Solomon gave to the King of Assyria who call'd them Chabul or dirty places lying in the Moorish Ground of Galilee 1. Kings 9.11 12 13. so that these Confines of Tyre so call'd Mark 7.24 did antiently belong to the Land of Promise as its utmost limits 2. Mark saith he went not thither to Preach the Gospel to the Gentiles which work he reserved till after his Passion and Resurrection but rather to hide himself from the malicious hands of the obstinate Jews c. And 3. This Gentile-Woman did come to Christ he went not to her yet she judged it inhumanity in him to give a repuise to her who voluntarily and from necessity came to him he received her as he had done the three Wise-men from the East for condemning the Pharisees perfidiousness by the Faith of this Female-Gentile The 2d Remark is Wheresoever any lost Sheep lay thither the great Shepherd resorteth to seek them out and to save them yea sometimes gives them hearts to seek out him as Isa 65.1 c. and as here Though this Phaenician was the Seat of the Remnant of the Cursed Canaanires who could not be driven out from the Tribe of Ashur c. Judg. 1.31 32 c. who used the Creek Tongue after Alexander and the Kings of Syria had conquered it therefore Matthew following the old Custom of the Hâ—â—rews calls this Woman a Canaanite Mat. 15.22 but Mark calls her a Greek Mark 7.26 not so because of her Birth or of her Language which rather was Syriack upon which she is also styled a Syrophaenician but both by Conquest as above and because the Jews branded all the barbarous Nations that belonged not to the Commonwealth
hereby the more probable that the 99. must be meant of such Men as are truly and effectually called whom he leaves in sure hands under the safe Conduct of his Holy Spirit who shall abide with them for ever John 14.16 17. and lead them into all Truth John 16.13 c. In both those Opinions the World even this present Evil-World must be this Wilderness wherein though Christ turns his Back of those proud Pharisees to find out the lost Publicans yet he leaves the called to his Spirit for guiding them through a forlorn World so that none can be lost untill himself find out all his uncalled c. The Fourth Enquiry How is this lost Sheep found by Christ Answer Christ is called Gods chosen Servant Isa 42.1.4 Matth 12.18 20. Who was sent upon this very Errand to seek out and lave the lost Sheep of the House of Israel Matth. 15.24 c. and he will not fail till he find and till he bring forth Judgment unto Victory because he looks not upon it as his Duty only as he is Gods Servant but it is his Delight also as he is Gods Son Ps 40.8 It was Meat and Drink to him to work his Fathers Will John 4.34 He took pleasure to be among the Sons of Men Prov. 8.31 Yea and he is very pittifull Jam. 5.11 and knows how to have Compassion upon the Ignorant and upon them that are out of the Way c. Hebr. 5.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies that he can bear any thing with Reason he is slow to Anger and will shew as much mercy as is meet still Travelling in the greatness of his Might Is 63.1 to seek out lost Souls How did he seek all places in the days of his Flesh upon Earth Luke 19.10 He goes to Samaria to find out the Samaritan Woman at Jacobs Well to Bethany to find Mary Magdalen to Jericho to find one Zacheus to Capernaum for finding the Centurion and thus he Travelled to many more places for the same purpose He went about doing good Acts 10.38 leaving no place unsought where any of his Lambs were lost he found some upon the Barren Mountains of pride Matth. 18.12 others he found caught in the Thicket as Abrahams Ram was Gen. 22.13 in the Thorns and Bryars of worldly Wealth yea others he found as it were buryed alive in the puddle or Clay of sinful pleasures All that the Father had given to him he would lose none John 6.37 39. not one of them could be lost John 17.12 as patient Jacob gave an Account of all that was lost to Laban Gen. 31.39 even so Christ to his Father and much more than so a None-such Shepherd Christ was more Patient than Jacob in enduring not only many-cold Nights but even the Agonies of Death for us may we not now say as they said John 11.36 Behold how he loved us His Philanthropy or love to Men Tit. 3.4 Luke 2.14 did much out shine his love to Angels for they fell from Heaven yet Christ did not catch hold as the Greek word Hebr. 2.16 signifies the Nature of Angels as he did the Nature of Man when it was even falling down to Hell among the Damned Devils â—o raise it up into Heavenly places Eph. 2.6 Christ went down to Hell to fetch us up to Heaven The Fifth Enquiry How is the lost Sheep when found brought home upon the Shoulders of the Shepherd Answer Is Twofold 1. To the Home here the place whether it is brought and that is Twofold the 1. is the Kingdom of Grace into which the Penitent Sinner is brought by the grace of Sanctification out of the Wilderness of Sin and 2. the Kingdom of glory into which that Penitent Soul is at the last brought by the grace of glorification which is the Transplanting of us as it were out of the Suburbs into the City from a State of Holiness to a State of Happiness 2. The manner how 't is brought home the Shepherd when he hath found his lost Sheep doth not chide it nor beat it nor push it home but he lovingly lays it upon his own Shoulders well knowing its Disability for returning and so brings it home to the Fold N. B. Note well 1. The infirmity of our feeble knees Hebr. 12.12 our own Clay Leggs cannot carry us to Heaven when left to our selves as Hezekiah was 2. Chron. 32.31 then we fall unless Everlasting Arms be underneath us Deut. 33.27 To hold up our goings in Gods paths Psal 17.5 A good Man may fall but he shall not be utterly cast down for the Lord upholds him with his Hand Ps 37.23 24. N. B. Note well 2. The tender love of our Lord to his lost Sheep not only in toiling himself so much to find us Nullum non movit lapidem he left no stone unturn'd up to find us out but also when found out to take us by the Arms and teach us to go and to pace Gods Precepts as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint signifies Hos 11.3 4. Like weaklimb'd Nurslings are supported by their Nurses Arm c. nor is this all our Lords love to us but he likewise bears his Lambs in his Bosom Isa 40.11 yea moreover as if all the aforesaid were still too little This good Shepherd lays his lost Lambs upon his own Shoulders as here wherein the High Priest under the Law was a Type of our Lord in bearing all the 12. Tribes of Israel upon his Shoulders Exod. 28.12.25.29 N. B. Note well 3. The safety of the Saints while they abide Hos 3.3 John 15.9 1 John 2.28 upon their Shepherds shoulders which are more strong than the shoulders of Samson Judg. 16.3 In his bearing away triumphantly the very gates of Death and Hell c. which are also so high that Satan himself though a Prince of the Air cannot reach them the Serpent may reach Christs Heel but he cannot Christs Head or Shoulders Gen. 3.15 Christ bears his Redeemed upon Eagles Wings Exod. 19.4 Deut. 32.11 12. N.B. Note well 4. Learn to love our Lord for his not disdaining to burden his Holy shoulders both with the sins and with the fouls of such worthless worms as we are and learn to lean upon him Isa 50.10 Cant. 8.5 and not upon thy own self Prov. 3.5 then thou needs not fear in an Evil Day Psal 49.5 N. B. Note well 5. Christ hath all the Furniture of a Shepherd not the Instruments of a foolish or Idol Shepherd Zech. 11.15 17. but of a Royal Shepherd called a Prince Ezek. 34.12 24. The Furniture Christ hath is 1. His Shepherds Scrip or Bagg out of which David took his small stones wherewith he smote Gosiah 1 Sam. 17 40 49. Thus Christ hurl'd three Scriptures as smooth stones at Satans head Mat. 4.4 7 10. and overthrew him 2. He hath his Shepherds rook or Staff whereby he drives on the Sloathful to mend their pace Prov. 4.12 1 Cor. 9.22 whereby he pulls back the unruly when disorderly and
resolve but return not All those parts of a True Penitent are found here 1. An Holy Meditation or Consideration of three things First de Malo Commisso of the Evil he had done in a wicked Life Secondly de bono Amisso of the good he had lost in forsaking his Father and Thirdly de Damno perpesso of his present perplexities thinking it better to venture upon a return home to an offended Father what ever he suffered thereby than to dye a lingring Death by a long Famine which he looked upon as little else than a self-murder c. The 2. part of a True Penitent is his Hearty Determination or Resolution of doing two Duties after his rising up and returning the first is his Confession which he looked on as a necessary Duty both for the Pardon of sin Prov. 28.13 and for preventing of Satan that accuser of Men Revel 12.10 or he accuses himself as likewise for the easing of his own grieved Spirit as Sea sick and Sin-sick Jonah did Jon. 1.9 10. The Second Duty is his Supplication make me as thy hired Servant ver 18 19. His Compassionate Father did prevent this particular prayer ver 20. Oh what a lowly mind was this proud prodigal blest with who before could not be content with the Dignity of a Son but now can stoop to become a Slave a Door-keeper a Dog Mat. 15.27 He could be content to be a Dog so he might but be Christs Dog as she was The Third part of a True Penitent is an Humble Resignation into the Hands of a Justly offended Father Submissively prostrating himself at his Fathers Feet like a right Son of Abraham whom God called to his Foot Isa 41.2 yielding himself up to his Fathers Will and Pleasure to do to him to deal with him and to dispose of him whether for kicking of him or for killing of him both which he had justly deserved as his Father thought good Thus he cast himself wholly into the hands of his Fathers Mercy without any Mediator to intercede for him how much more may we cast our selves on God in Christ our Mediatour N. B. Note well A True Penitent 1. Explores his wicked ways Lam. 3.40 2. Deplores his present Misery Jerem. 30.18 3. He doth implore Gods future Mercy Luke 18.13 The 3. Observable is the Consequents of this lost Son finding both himself and his way home again after all his lewd Carriages towards his Father is his loving Fathers lovely Carriages towards him ver 20 c. This is the Second part of the Parable as the first was the Prodigals both Impenitent Rambling and his at last Penitent Returning Remark the 1. How this good Father received this bad Son when returned when the Son was yet afar off and but coming slowly as one doubting of his Reception the Father ran to meet him and had Compassion on him and fell upon his Neck and kissed him N. B. Note Well 1. Though Man a Father in the fallen Nature be naturally very prone to take Revenge and too Tenacious in their Priviledge of punishing their offending Children yet behold here is a Man a Father who can out of his Fatherly Affections so easily forget and forgive the most notorious and None-such offences of this Prodigal Son and who can kiss him also when one would think this Son having no Mediator for him he should rather have kicked him if not have killed him than have kissed him N. B. Note well 2. All this is a lively Emblem of our Heavenly Father who is called the Father of Mercy 2 Cor. 1.3 and who pittyeth his Children as this Father did his Ps 103.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. signifies a pitty ex intimis Vesceribus a vehement moving to Compassion from the most inward Bowels this also is expressed Isa 49.15 Ezek. 16.6 and Jer. 2.2 And how is Gods preventing grace shadowed out here while the Son was yet a good way off the Father ran to meet him though a gracious God be slow to Anger Nehem. 9.17 Nahum 1.3 Psal 103.8 and 145.8 Prov. 15.18 and 16.32 Joel 2.13 Jonah 4.2 yet is he very swift to shew Mercy to poor Penitents the Father hence loveth you John 16.26 27. and Gabriel came flying swiftly with Comfort Dan. 9.21 23. God is said to meet such Isa 65.24 even the better half way tantùm Velis Deus tibi praeoccurret saith Bernard If there be in thee but a willingness to return thou having a Mediator God will run to meet thee while thou art yet afar off and prevent thee of saying Let me be as thy hired Servant ver 21. as this Father did his Son here N. B. Note well Such is the fullness of our Fathers love to us that though we have spent our first Portion we had in the first Adam yet hath he a new another and a better Portion for us in the Second Adam upon our return to him as the Father here c. God is not only a loving God but he is love it self 1 John 4.8 and Christ called our Everlasting Father Isa 9.6 Inn which receives all comers from all Quarters and by the posture of his Death Dying with his Arms spread abroad open upon the Cross the posture of Embracing Friends c. and crying him that cometh unto me I will in no wise cast out John 6.37 Answering all doubts at once with in no wise there Remark the 2. After the Father had kissed his new-found Son c. he said to his Servants bring forth the best Robe verâ— 22. wherein and in ver 23. there be four parts 1. Raiment for his Back 2. Ornament for his Hands 3. Shooes for his bare feet and 4. Feeding yea a Feast for his Hungry Belly N. B. Note well as to this Raiment in the first place 1. This Prodigal returns with Ragged Cloaths upon his Back as well as half starved with that mighty Famine as to his Belly yet must he have the best Robe put upon him N. B. Note well This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the first Robe and which Augustin understands to be the Dignity or Innocency of the first Adam which he lost by his fall indeed that was Stola prima the first Robe but it was not Stola optima the best Robe for the Righteousness of the Second Adam is a better Robe than that which Adam had or that which Angels have it being the Righteousness of God himself Phil. 3.9 The Robe of Christ's Righteousness wherewith he Cloaths his Redeemed is more glorious than that of Adam in the Covenant of Works for our Redeemer was made a Mediator of a better Covenant Hebr. 7.22 and he maketh us Kings and Priests unto God Revel 1.6 a Royal Priesthood 1 Pet. 2.9 for Robes are the proper Raiment of Royalty This Honour have all the Saints â—s 149.9 and the Covenant of grace with its Non posse cadere 't is not possible to fall from it is better than the first Covenant with its posse
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 â—â—y 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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-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
so hard to Cure that the Son of God must be killed before the Soul Stab'd by sin can be Cured No less than the warm Blood of Christ on the Cross can be a Salve Soveraign and sufficient enough to heal that Incurable Sore They are fools that think it an easie thing which Christ found so costly to Reconcile sinful Man unto an Holy God The 4. Inference is Oh! that we could do to the Cursed Body of sin so called Rom. 6.6 Col. 2.11 what those Cursed Kill-Christs did to the Blessed Body of our Saviour As they did to him so should we do to sin We should 1. Apprehhend it in its places of Retirement knowing its Haunts as Saul did David's 2. When Apprehended bind it Hand and Foot that it may not break out into any more Misbehaviour 3. Lead it bound with Hands behind away to be Judged in the Court of Conscience 4. Arraign it at that Bar not with false Witnesses but true ones whereof we need not want great Store when Process and Pleading against it are impartially managed Oh! what black large and long Bills of Inditenient may be drawn up against sin for doing us Mischief Imprimis at such a time and place Item in such a day and duty and a Thousand Items to follow that to the end 5. Condemn it therefore saying with Saul that which hath done this Deed shall Die though the Lot fall on my Son Jonathan my peccatum in Delicijs my best beloved sin 6. Then spit in its face the time would fail to Descant upon all 7. Crown it with Thorns 8. Beat it Buffet it and Scourge it yea let it be stripped as well as striped 9. Nail it to the Cross so fast that it may never stir Hands or Feet more but be Crucified The 5. Inference is Oh! that we could behold the Man how this God-Man Christ Jesus dyed with his Arms spread on the Cross as the place of his Birth was an Inn. which entertains all that come to it with great Gates wide opened So this was the posture of his Death ready to Imbrace all that come by Faith and Repentance and such as do so come he will in no wise cast them out John 6.37 The 6. Inference is Oh! how should our Consciences bleed to behold Christ bleeding to Death upon the Cross considering these following Motives as First that we were those Hard-hearted Jews and our Sins were the Nails which fastened our sweet Saviour to his suffering that worst of Deaths the most Accursed Shameful Painful Lingring and most exposed Death upon the Cross where he was Hanged thereon as our Surety in our stead Though those that beheld him then did mostly Taunt and Deride him while he was in Crucifying as above yet may not we do so when we behold Christ Crucified before our Eyes in his Word and Sacraments Gal. 3.1 1 Cor. 2.2 We must mourn over him whom we have pierced Zech. 12.10 and behold him with bleeding Hearts and not Crucifie to our selves the Son of God afresh and put him again to an open shame Hebr. 6.6 How much sorer punishment are such Sentenced to be worthy off Hebr. 10.29 c. It was we who Eat the sowr Grapes the forbidden Fruit and our Saviours Teâ—th are set on edge therewith c. Secondly That Christ Dyed the basest of Death's to teach us the Desert of our sins for which we all deserve to Die the worst kind of Deaths as he did for us whereby he hath not only purchased a more Calm Quiet and Comfortable Death that we may die in our Nests as Job saith chap. 29.18 that is at my own Home and upon my own Couch or Resting-place But also he Sanctified all sorts of Death to his Saints whether they be Hanged Drowned or Burned whether they be sawn asunder or slain with the Sword c. Heb. 11.37 Our Lord and sinless Saviour deserved to die the best of Deaths yea not to die at all seeing Death is the Wages of sin Rom. 6.23 Where no sin is found there no Death is due Yet as he became the surety for sinful Man so the worst of Deaths due to us himself dyed for us He dyed in a shameful place to purchase a better place for us to die in he died in the Field that we may die in our Houses he dyed in that base place of Skulls that we may die in the best Room of our Dwellings and he dyed on his Cross that we may die in our Beds and that among our Friends and with Ease and Comfort For Christ's dying among his Enemies and with utmost Extremity and Desertion hath purchased it for us But suppose any Saints be brought to die a Dolorous and violent Death as their Lord did and as many Martyrs in all Ages have done and still daily do and tho' they must say therein as the Penitent Thief said upon the Cross we indeed are justly in this same Condemnation for we Receive the due Reward of our Deeds Luke 23.40.41 yet hath our Saviour by suffering the bitterest of Deaths so Sanctified all sorts of such shameful and painful Deaths to his Saints that there is not one Dram no nor so much as a Grain though Deserted Souls do find a Scruple of the Poison of the Wrath of God therein Naturalists do relate that the Beasts of the Field dare not drink of the Fountain untill the Unicorn come first to dip in his Horn which sucks up all the Venom out of the Waters and then the Beasts dare drink most freely So our Saviour by his Cursed Death hath sâ—â—ked up all the Curse of every sort of Death into himself he hath drunk up the bitter part of the Cup leaving only the sweet for us Insomuch that all who die in the Faith Hebr. 11.13 though they be drown'd in Water on burn'd in the Fire c. yet do they die in the Favour of God though they die by the Frowns of Men Therefore should our Consciences be greatly concerned and our Hearts bleed freely melting kindly into Tears and Tenderness while a bleeding Dying Jesus is set before our Contemplations Oh! how melting should be our Meditations upon Christ's Death 'T is a Rule in Physick that Diverting the Circulating course of the Blood is the best Expedient for Curing any excessive bleeding in any part as bleeding a Vain in the Arm stops immoderate bleeding at the Nose Would to God we could thus correct our excessive Weepings for Losses and Crosses by Diverting that over-free because a Natural issue by giving a due Vent to our Weeping over our Dear Redeemer thus Dying and bleeding to Death for saving our Souls and making satisfaction for our sins Lastly Learn hence to love the Lord Jesus our Jonah as that Prophet Jonah could not endure the East-wind to blow and the Sun-shines Heat to beat upon his Head for himself yet could be content to be cast over board into the Sea to be Drowned for saving the Ship and its whole Crew So
Mary the Mother of our Lord all this time Answ 1. Some indeed do suppose that the Mary called the Mother of James c. Luke 24.10 must be the Mother of our Lord seeing that James is called the Lord's Brother Gal. 1.19 not as if Born to her who lived and dyed a Virgin but as born to Joseph her Espoused Husband by a former Venter as all the Greek Interpreters Affirm These Sons James Joses c. when their own Father Joseph was Dead still follow the Mother of the Family to wit the Virgin Mary their Natural Father 's Espoused Wife Answ 2. But it appears evidently that James and Joses c. were only Cousins to Christ though called his Brethren Matth. 12.46 Gal. 1.19 as born of his Mother's Sister Mary the Wife of Cleophas Matth. 27.56 Mar. 15.40 and such Cousin-Germans are called Brethren Gen. 13.8 29.15 So that it could not be the Blessed Virgin Mary to whom Christ appeared here but it was her Sister Answ 3. 1. Christ on the Cross committed his Mother to John with whom she was now and it is supposed doubted not of Christ's Resurrection 2. Christ's Work was not now to know any after the Flesh 2. Cor. 5.16 Deut. 33.9 3. Had he first appeared to her none would have believed her Hence we have not we hear not one word from any of the four Evangelist's of our Lord appearing at all to his Mother Mary much less first as the Jesuit Maldonate Asserteth for if the Disciples looked upon those Tidings which the two other Maries c. told them as Idle Tales Luke 24.11 how much more would they have Judged them as the Doting Dreams of a Fond Mother concerning her only Darling Son had she been the only or the first Messenger thereof A manifold Mystery may be learned from this History of our Lord's second Appearance As 1. Such is the power of Divine Love to Christ in the Soul that it is made thereby Restless in it's Inquiries after him when first they have found Peace and Satisfaction in an Injoyment of him The Center of the Soul is Union and Communion with a Sweet Saviour Matth. 11.29 and all Created Beings are Restless out of their Center Omne leve tendit sursum omne grave deorsum Fire and Smoak press upward Stones and ponderous pieces downward because there is their Center Thus was it with those Holy Women they had lost their Lord with whom they had found their best Felicity now they cannot brook any Distance or Estrangement from him and therefore do they diligently seek here after a lost Saviour 2. The stronger our Affections to Christ are the greater shall be our Honour and the quicker shall be our returns of Relief Thus the Lord dealt with these Holy Women who have here not only an Honourable Room in the Divine Records of the Gospel for their excelling others even the Disciples themselves in their love to the Lord but also they are the soonest Relieved with comfort from their Fears even by the same means wherewith the Adversaries were Terrified for the same Angel who frighted the wicked Watch away and leaving them to lie still under their Horrour and Affrightment yet he comforts those good Women with fear not ye as those that are fled do Nor was this all but their seeking after Jesus was Honoured with an happy finding of him before they were aware and much sooner than they expected Which therefore was the more Joyful a meeting to them 3. Such Souls as seek a lost Christ sincerely in the way of Obedience and in due use of God's Ordinances shall assuredly find him to their Satisfactson in due time The Lord meeteth those that do walk cheerfully in the way of Righteousness Isa 64.5 If we call he saith I will Answer and shew us Great and Mighty Things such as we knew not Jerem. 33.3 Such as draw nigh to God in Duty he will draw nigh to them in Mercy Jam. 4.8 Thus those VVomen were obeying the command of God's Angel and running to tell Tidings of Christ's Rising to his Disciples and Christ meets them in the way and both confirms and comforts them 4thly A new found Christ after some sad time of losing him must be held fast with both hands earnestly Thus these Good Women did who first fall down at Christ's Feet when they had newly found him and then they hold him fast by the Feet as resolving to lose him no more The former of those two postures declared their Humility and the latter their Love The Saints do the same still by clasping about him with the Arms of Faith cleaving close to him as if it were done by a corporal contact Thus the Shunamite clung close to the Feet of Elisha 2 Kin. 4.25 27 30. Thus also did the Shulamite with him whom her Soul loved She saith I held him when I had found my lost beloved and would not let him go c. Cant. 3 2 3 4. and again upon a second loss she charges the Daughters of Jerusalem if they found him to tell him that she was Sick of Love and nothing could cure her but his Presence and Imbracements Cant. 5.6 7 8. and when she found him she held him fast in the Galleries Cant. 7.5 There she gave him her loves ver 12. while his left hand was under her Head and his Right Hand Imbraced her Cant. 8.3 with Cant. 2.6 And thus are we commanded to cleave fast to our Lord for he is our Life Deut. 30.20 And thus that Good Man Barnabas who was full of Faith and of the Holy Ghost exhorted the Primo Primitive Christians at Antioch that with purpose of Heart they would cleave unto the Lord Acts 11.22 23 24. We need not fear that our Lord will rebuke us as he did Mary Magdalen John 20.17 saying Touch me not for then he was not to stay with her nor she with him As he now appeared in his glorified Body above the capacity of only Mortal to converse constantly with him and therefore must appear sometimes only till the Great Truth of his Resurrection was sufficiently confirmed and then disappear again So he had other work for her to do at this Juncture than to linger there in holding of him Because his Bowels now yerned for though he was now above all Passion Natural and Humane Passion yet not void of Spiritual and Divine Compassion towards his poor almost heart broken Disciples who were now crept out of their lurking holes and were now got together Mourning and Weeping for the loss of their Lord Mark 16.10 as she had been doing at the Sepulchre and therefore she must run quickly to relieve those Mourners with the same comfort where with both the Angels and Christ concurring with and confirming it bad comforted her self This was of more Importance and required more expedition than her Inconsiderate Zeal in desiring to hold him longer seeing he was not now at that point of time going to Ascend to his Father but
a wicked World casts upon them for so doing Thus those Holy men did here with the doors shut and thus they did after Acts 12.13 with ver 6.18 c. And 3. That the Zeal of God's glory and our Soul 's good should sometimes so eat us up as to make us forget to eat bread Thus was it with our Lord often Jo. 2.17 4.31 32 33 34. Matth. 21.18 c. And thus it was with the Apostles here who had a long fast for a Supper even the distance of time wherein the two Foot-men could foot it betwixt Emmaus and Jerusalem c. The Second Remark is the place where which in general was Jerusalem whence we may note that our Lord is oft better than his word of promise but never worse The promise was only that the Lord would go before them into Galilee Matth. 28.7 And there to make his Appearance to them yet better things were performed than were promised for no fewer than Five times had Christ now appeared to one or other of their Company either about nigh or in Jerusalem before that Solemn Appearance in Galilee afterward If inquiry be made why should Christ appear in Galilee according to that promise rather than in Judea 'T is answered for these Reasons 1st as Galilee Hebr. signifies Transmigration so herein was intimated the passing over of the Gospel of Christ from the Jews to the Gentiles mentioned Acts 13.46 2dly because he had more Disciples in Galilee than in Judea to whom he would have his Resurrection testified by Eye witnesses Acts 10.41 For there as some say he shewed himself to five hundred at once 1 Cor. 15.6 Christ was willing to satisfy many together and withal to confirm all 3dly Because in Galilee all his Disciples might meet more safely and freely than in Judea where they feared the Pharisees c. N.B. That place which bids Christ and his Gospel most welcome must be appointed the place of his meeting them But in particular the place was where there was a private House in Jerusalem and situated in some Retired part of it least obvious and exposed to publick View or Resort there were this Apostolical Society Assembled Secretly having the doors shut upon them for fear of the Jews John 20.19 Their fear that the malice of the Kill Christ's would were they discovered in their meetings break in upon them lay Sedition to their charge and much easilyer execute them than they had done their Master Therefore is the reason rendred both why they meet in the night time and why in a secret place and keeping the doors shut Teaching us 1st Not only that the Night time may be canonical hours for Divine Worship in case of persecution as well as the day as before for it was the practice of the primitive as well as of those primo-primitive Christians from fear in the Ten persecutions as Tertullian tells us and Pliny the Second in Traian's time speaks of cantus Antelucanos c. their singing Psalms together before the day did Dawn which was the greatest crime that Sage Heathen could find in them But also that God may be acceptably worshiped in private places when and where publick places are denyed c. For the Apostle's Rule is that men must pray every where 1 Tim. 2.8 He confines not God's worship to Temples God is as little a respecter of places as of persons hereby they had the Appearance of Christ among them according to his promise wherever two or three be gathered together in my name there will I be in the midst of them Mat. 18.20 whether the place be Publick or Private This 2dly Teacheth us that it is our duty to avoid all needless dangers The Apostles here well knew that those Jews who had Killed their Lord would make no scruple to Kill his Disciples therefore are they careful for their own security and not wittingly and willingly rush headlong into eminent and evident Hazards There is a Will-suffering as well as a Will-worshiping Though the Cross be needful and must be born when it lies betwixt us and our duty and God lays it on There is then no going aside from it or leaping over it yet must we have a care that we rush not or rashly run into needless Crosses and bring them without a call upon our own heads This is a tempting of God The care of the means belong to us but the care of the end belongs to God We loose the comfort of bearing the Cross which we wilfully wrest and wrestle our selves under This is to be righteous and wise overmuch and why shouldst thou destroy thy self Ecclus. 7.16 3dly It Teacheth us likewise how differing are the Actings of one and the same godly man according to the strength or weakness of Grace in him Thus it was with those Apostles while their Faith was weak they were for Absconding and creeping into corners c. But when their Faith was made strong by the powring out of the holy Spirit on Pentecost Day upon them then by the strength of their great Grace daily in the Temple as well as from house to house They ceased not to Teach and Preach Jesus Christ Acts 5.42 Even severe Stripes could not scare them from their duty now whom threatning words which brake no bones affrighted before Every man therefore must measure his own actings according to his strength or weakness The more or less strength a man hath accordingly is his courage more or less and none ought presumptuously to put forth themselves beyond the strength of their Grace received as is the man so is his strength Judges 8.21 and as is his strength so ought to be his undertakings and actings If we faint in our Spirits when in trouble then is our strength but small Pro. 24.10 That privacy in the Apostles here was no worse in their state of weakness but prudent piety but such a practice when grown up to a state of strength would have been no better than Pusillanimity where strength of Grace is there 't is better to stand the ground and rather die than fly But in case of weakness 't is safer to fly as that young man did Mark 14.51 52. than to dishonour God as poor Peter did in staying and then in denying his Lord. The 3d Remark is the manner how our Lord appeared to the Eleven This he did without giving any Indicant signs either of his approach by the Sound of his Foot-steps or of his enterance for the Doors were shut and no Key was heard to be turn'd nor any bolt drawn back to open them yet comes he in invisibly to them and stands in the midst of them though the way whereby he came was sensibly apparent to none There be divers opinions how this could be 1. Some say that Christ might slip in unseen when the Doors were opened to let in the two Disciples that came from Emmaus into the Room among them but this cannot correspond with the Scope of the
of Felix's Guard at Caesarea c. Acts 23.24 was a Devout Man The second Remark is 'T is a good evidence of true Devotion and of the Religious Fear of God when a Master obligeth all his Family to observe the same family-Family-duties in the fear of God with himself as much as in him lieth This was God's commendation of Abraham I know that he will teach his Children and his Servants the knowledge of my ways Gen. 18.19 And David would testifie his sincerity by his being sacredly serviceable to his Sons and Servants at home Psal 101.2 c. in a faithful discharge of that Family-Trust committed to him A good Housholder is like the Bee which whatsoever Honey it gathers abroad brings home to the Hive and House The lips of the Righteous feed many Prov. 10.21 those under his own Roof especially N.B. Every man is in truth what he is at home He is really what he is Relatively Follow Hypocrites home to their Houses and there you shall discern what they are Like Stage-Players who act the part of Noble and honest persons while you look on them upon the Theatre but follow them to the Tyring-Rooms where they divest themselves of their borrowed Robes then are they discovered to be but Shabby-persons and the vilest of Varlets This conscientious Cornelius was therefore Really because Relatively Religious As he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Devout Man Acts 10.2 a right Worshipper as the Greek signifies not resting in the King's Religion which was Heathenism as the Melchites which Nicephorus mentions who would be of the King's Religion whatever it was so had their name from Melech Hebr. a King or as the Herodians Matth. 22.16 who were meer Courtiers joyning in a conformity to Herod the Conquercur's Religion which was a Mongrel hodge-podge of Heathenism and Judaism Mark 8.15 So this Centurion tho' not circumcised which was not imposed upon the Gentiles Acts 15.10 24. yet forsook his Gentile-Idolatry and devoted himself to the Worship of the true God becoming a Proselyte of the Gate observing the seven Precepts of Noah and lived without any offence to the Jews and others call'd Proselytes of the Covenant who submitted to Circumcision and the whole Mosaick Paedagogy Yea he not only stands Recorded in Scripture with a famous Character of being a Religious Man in his private Devotion betwixt God and his own Soul but also in his Relative Duties and more publick Family Exercises This good man will not go to Heaven alone but would have his Houshold to go with him thither The third Remark is Oh how good God is to those that fear him The Lord would not let this Religious Souldier lose his labour in the practice of his Piety but Respects Records and Rewards all Though this man was no Jew nor lived under the Law no not so much as a Proselyte as some say because the Jews at Jerusalem cavilled at Peter's Application to him whom they looked upon no better than as an Heathen yet the great and gracious God who is no respecter of persons Acts 10.34 had respect to this man's person as he had to righteous Abel Gen. 4.4 Heb. 11.4 Matth. 23.35 First God had respect to his Person and then to his Performance It may justly be marveled at how this man a Gentile came to this Religious Devotion especially to such an high pitch of Piety as to abound so both in his much Alms to poor People and in his many Prayers to the Almighty God As this People to whom he gave much Alms were principally Jews whom he had the greater kindness for because they worshiped the True God So his Prayers are commended here with a double commendation Acts 10.2 1. From their Object He prayed not unto dumb Idols with the blind Heathen nor to Creatures Saints or Angels with the superstitious Romanists but to Jehovah the great Creator And 2. From their perseverance he prayed not by certain fitts and sudden starts in some pang or passion as of fear or danger thus did even Jonah's Heathen Mariners devoutly in a Storm c. Jonah 1.6 but he prayed always or at all times not taking time in a natural sense for then he must have neglected all other duties N. B. God will not have our General Calling to justle out our Particular There is a time for all things and every thing is saith Solomon beautiful in its season Eccless 3.1 11 17. But he prayed always taking time in a moral sense for the seasons and opportunities of that duty This he would not neglect whatever else he neglected gaining some suitable hours for secret communion with God and endeavouring to keep his heart alway in a praying frame and in a devout disposition Thus Rom. 12.12 Eph. 5.20 and 6.18 Col. 4.2 are to be understood to be constant and instant in prayer earnest as Hunting Dogs who give not over pursuing their Game till they do gain it While Prayer stands still the Trade of Godliness stands still also Nor may we say with Austin that Peter laid the Foundation of Cornelius's Faith for without Faith it is impossible to please God Heb. 11.6 Therefore must it be asserted that this Centurion had the seed of Faith at the least and some saving knowledge of the Messiah who was vulgarly discoursed of at that time in Jerusalem otherwise neither this man's person nor his prayer could have pleased God much less so rewarded for being so faithful in his little Matth. 13.12 as to have first an Angel and then an Apostle sent him for his farther Instruction and Comfort The second part of Cornelius's Conversion is the Organ or Instrument namely Peter the Apostle who undertook a special Journey to convert this Gentile Wherein the Causes and the Accidents are to be considered First The Causes of Peter's Journey and Passage from Joppa to Cornelius the Centurion in Caesarea which be twofold 1. The Remote Cause to wit Peter's Vision which is described in all its Circumstances as time place manner matter and end Acts 10.9 10 11 12 13 14 15 16 17 18. but the principal and proximate Cause was both Divine in God's commanding him to go verse 29 20. and Humane by the Embassage whereby Cornelius call'd for Peter to come verse 17 21 22 29. Peter obeys the Call both of God and of Man verse 21. Secondly The Accidents hereof are three 1. Who were his Companions verse 23. 2. How he was Expected verse 24. and how Entertained verse 25 26 c. The Remarks hereupon are these First The Apostle must be the Organ of Cornelius's Conversion and not the Angel that appeared to him The Angel indeed told Cornelius of the Acceptance of his Person and Performance which he might know as having not only a natural knowledge that attends the Angelical Nature and an experimental knowledge beholding daily the manifold Wisdom of God in managing his Church as in a Mirrour or Looking-glass Eph. 3.10 but also a revealed knowledge as Dan. 9.21 22 23.
As he had done first 3000. and then 5000. more by Peter's two Sermons as is above mentioned so here were also many Jews converted by this Sermon of Paul whom he exhorted to continue in the Grace of God ver 43. that is in the Doctrine of the Gospel which is called the Grace of God Hebr. 12.15 And the true Grace wherein we stand 1. Pet. ch 5. v. 12. well-knowing what fierce Encounters Satan usually makes to blast the blessed buddings and beginnings of Evangelical goodness in any N.B. Thus the same Sun of Righteousness which hardens Clay those reprobate Jews yet softens wax the other that were eternally elected 2ly The Gentiles were Docible where some of those Jews were Refractory and they were willingly ready to receive the Gospel that those obstinate Jews did so wilfully reject they besought that these same words might be preached to them the next Sabbath ver 42. Acts 13. or as the text may be read in the week-days between the Sabbath namely upon the second and fifth days of the week before the next Sabbath came on which they used to meet in their Synagogues as on the Sabbath-day according as their Rabbins say to the appointment of Ezra And the Apostles preaching upon those two Week-days did so wonderfully work upon their Auditors that upon the next Sabbath almost all the City was gathered together to hear the word N. B. Here we have a good warrant for Week-day Lectures where God gave a Testimony to the Word of his Grace both to the benefit and blessing of Jews and Gentiles ver 43 44. For not only many Jews and Religious Proselytes such as were come off from Paganism to own the true God in Iudaism followed Paul and Barnabas but also a great multitude of Gentiles ver 45. did embrace the Gospel When the perverse Jews saw that the Gentiles were made equal with them this inraged them with envy whereupon they stirred up some Female Unbelieving Proselytes and some of the Chief of the City against the Apostles so that they drove them out of their Coasts having a furious indignation at the great Confluence of the Gentiles and the happy growth of the Gospel This their contempt thereof did declare them unworthy of eternal life verse 46. N.B. Therefore the Apostles shook the Dust from off their feet in Testimony against those despisers as Christ had commanded Mat. 10.14 disdaining to carry away any of their accursed dust or have any farther Communion with them they then turned to the Gentiles according to the prophecy in Isa 4.9.6 v. 46 47 When the Gentiles understood by that Prophecy their own interest in Christ and their Calling to the hope of Salvation they received the Gospel with more Veneration and greater Joy and they glorified God who as he had ordained their Salvation as the end ordained also the hearing of the Word as their means to that end ver 48. Then in spight of all opposition the Gospel spread like Leaven throughout all the Region ver 49. Though the Jews stirred up those devout Women among them that were Zealous for the Law and against the Gospel to oppose it these tools they chused because faminae quicquid volunt valdè volunt Women are most earnest in what way they undertake verse 50. but they leaving the very dust as Heathenish behind them They went to Iconium c. CHAP. XIV Of Paul and Barnabas at Iconium Lystra c. THIS is the Fourth Journey where these two Apostles Paul and Barnabas had their next Station namely at Iconium Acts 13.51 14.1 a Town in Lycaonia near to that famous mountain Taurus where they went both together into the Synagogue of the Jews and so spake that a great multitude both of the Jews and also of the Greeks believed This Blessed success of the Gospel did again Invenome the Venemous Minds of the Unbelieving Jews with rage against the Apostles N.B. Yet as the more outragious were the Adversaries so the more couragious were the Apostles verse 2 3. who shewed as great constancy in performing their duty as their persecutors did obstinacy in persecuting them for it And no less were those Disciples that came along with them from Perga to Antioch and from thence to Iconium notwithstanding all opposition filled with joy Acts 13.52 having now the pardon of their sins sealed to them the Assurance of the promise of their Eternal Salvation and the Gifts of the Holy Ghost which they had at that time as an earnest and pledge to confirm their Faith in both N.B. In this place the Apostles continued a time sufficient for strengthening the New-Converts in the Obedience of Faith God the mean while strengthning them also with miracles wrought by their hands to confirm the Doctrine which they preached that it was from God Hereupon there arose a Schism the multitude was divided v. 4. N.B. Christ came not to send peace but a sword yet is he not the cause of division but the occasion only and that by accident too So it is said that sin is the occasion and not the cause that Grace aboundeth Such as quarrel at the Holy Scriptures because the Ignorant and such as are given up to believe lies do ground their damnable Doctrines and destructive Heresyes upon them are like the People call'd Atlantes who do use to shoot their Arrows against the Sun because it scorches them with its hot Beams God's Ordinances are not to be quarrelled with because by Man's Corruption they breed differences The Bellum Sacramentarium or discord about that Sacrament of Love was soon Kindled but lasts long 't is a Fire that is not Quenched to this Day c. N.B. This Dismal Division such as had been about Our Saviour Himself and his Doctrine John 7.43 like Thunder brought forth a dreadful Hail-shower so that the Apostles were furiously assaulted both by Jews and Gentiles backed with the Authority of the Magistrates whom those superstitious Matrons their wives most malevolently prompted thereunto so that they despightfully used them and designed to stone them verse 5. which by a good providence being understood N.B. They gave ground verse 6. Not so much to save their lives but least they should trifle away their precious time unprofitably there where their Ministry was now obstructed and which they might spend to better purpose in another place This Apostolical pattern doth warrant the practice of such godly Ministers as do flee from persecution to reserve themselves for better times It was both our Lord's Precept Matth. 10.23 and his own practice also Luke 4.30 John 8.59 c. N.B. Their shipping away to Lystra and Derbe made their fifth Journey ver 6. These were Cities of Lycaonia also that lay farther up in the Countrey where they preached the Gospel verse 7. Thus their Persecution in one place procured the furtherance of the Gospel as Paul's phrase is Phil. 1.12 in another place Thousands would never have heard of Christ had not the Ministers of Christ been driven
17.15 had made him so brisk in his work verse 5 6. his Spirit was then warmed with the company of these two good men as two flints tho' both be cold yet yield fire when smitten together Now some sudden pang of fear came upon him as he confesseth that in Macedonia his flesh had no rest but was troubled on every side without were fightings and within were fears 2 Cor. 7.5 here Christ came to comfort him using two Arguments to persuade his continuance in Corinth The first is The Promise of Christ's presence to protect him from harm c. And the second is That Christ had a great Harvest a Ripening in that City to be reaped by Paul's Ministry and he thus incouraged by this double Motive commits himself to his faithful Creator Christ for a year and six Months verse 11. Thus God promised his protecting presence to his Prophet Jeremy Jer. 1.17 18. and no less hath Christ promised to all his faithful Ministers Matth. 28.20 and tho' some of them be killed yet are they not hurt Rom. 8.36 38. N.B. From whence we Learn 2 Lessons 1. That though the Ingratitude and perversness of Hearers do oft discourage their Ministers yet God Animates them to their duty that for the invincible malice of some the Salvation of others may not be neglected And 2. Tho' God permit that his Ministers be Murdered by their persecutors tho' Paul was promised here a more peculiar protection from the killing Plots of his opposers notwithstanding God is with his Servants both in life and death and then most of all 2 Tim. 4.16 17 18. So their fury must make us more fervent that the Servants of the Lord may not be out-vyed by the Slaves of the Devil who cannot dare to do more evil than God's Servants are made able to bear both with patience and joyfulness c. The sixth Remark is Prophane Persons have a most prodigious prejudice against the power of Godliness exceeding low thoughts of the purity of Christianity Thus Gallio tho' brother in Law to that deservedly famous Seneca esteemed no better of Divine Doctrine than a Cento of Empty Words and Aery-Notions or Vain Discourseâ— saying If it be a Question of names or words c. verse 15. N.B. Yea his Brother Seneca who being Tutor to Nero Claudius the Emperor's Adopted Son procured the Consulship over all conquered Greece for his brother Gallio notwithstanding all his vast depth of humane Learning and his Exact knowledge in moral Philosophy yet did this Seneca but Jear the Jews for casting away a Seventh part of their precious time upon a Weekly Sabbath N.B. No wonder then if Gallio tho' a great man in the Roman Government and a good man too according to the extent of Moral Goodness for Historians give him this Character That he was a man of a most Candid Disposition an hater of flattery and addicted to no manner of exorbitant Vices c. yet being but an Heathen and acting by the Dins Light of Nature in the fallen Estate made so mean an account of the Mysteries of the Gospel N.B. However God made use of this Gallio and his Moral Goodness to preserve Paul from the bloody hands of the Jews who being Animated to attempt evil against Paul hoping that this new Judge would favour them against the Christians but he being a prudent Governour Supercedes the Jews Cavilling and Quarrelling Cause tells them he would meddle only with Civil Government and not with Religious matters wherein he had as he accknowledged no skilful knowledge So he made those Cavillers to be driven by force out of the Court that they might not any longer trouble the Bench with their as he thought unnecessary Controversies then the Greeks which the Syriack reads the Prophane beat Sosthenes an enemy as Austin saith to Paul hereby Christ performed his promise to Paul verse 10. Suffering no Man to hurt him verse 16 17. The seventh Remark is While Paul tarryed a Twelve-Month and an half at Corinth Acts 18.11 18. As Christ blest him by his presence with many Converts such as Crispus and Gaius and the House of Stephanas yea and Sosthenes also tho' supposed before to be Paul's adversary verse 17. 1 Cor. 1.14 and Epenetus Rom. 16.5 and 1 Cor. 16.15 called his first Fruits there because Converted at his first coming to Corinth so in the time of his abode in this City he wrote his first Epistle to the Thessalonians which was the first of all Paul's Epistles that he wrote N.B. Tho' the Postscript of that Epistle dateth it from Athens which as it is not Canonical so nor consonant to truth because this Epistle was sent by Silas the contract of Silvanus and Timothy as well as in Paul's name 1 Thess 1.1 and those two came to Paul when he was at Corinth Acts 18.5 nor was there any Church in Achaia while Paul was at Athens for from thence he went to Achaia and planted a Church at Corinth Acts 18. verse 1. but there was a Church in Achaia when he wrote that Epistle 1 Thess 1.7 However the occasion of it was the New-planted Church at Thessalonica was much discouraged to behold the Jews persecute the Christians and to lose by death some of their useful and Eminent Members the Apostle having notice thereof and the Devil either by disputes or by Tumults or by Layings in wait for his life hindered him from giving them a personal visit 1 Thess 2.18 Thereupon he wrote this Epistle to incourage and comfort them in the ways of the Gospel N.B. And the Apostle being informed of some mistakes put upon some passages in the first Epistle about the coming of Christ and still being hindered to go thither himself he writeth also a second Epistle wherein he taketh up the same argument and discourse again for thir further and fuller Establishment The eighth and last Remark At Paul's parting from Corinth he is shaven as a Nazarite in the Haven of Cenchrea belonging to Corinth according to the Law Numb 6.18 This he did verse 18. because He must needs go up to the Passover-feast at Jerusalem verse 21. That he might wait an occasion and take the opportunity of that prodigious concourse of people there and that he might be the more acceptable to the weak believing Jews who yet were Zealous of the Law Acts 21.20 21 23 24. and that by gratifying them in this condescention to the praescription of the Law he gained many to the Faith by becoming a Jew to the Jews 1 Cor. 9.20 in Circumcising Timothy Acts 16.3 N.B. Tho' these Ceremonial Rites dyed with Christ Eph. 2.15 16. yet were not buryed therefore were the Jews indulged in the observance of them till they came to a clearer sight of their Christian liberty and freedom from them so that Paul did not do this as any part of God's Worship nor was there any Dissimulation in the case for the Matter of purifying himself he did that heartily saith Calvin but for the
was quickly Metamorphos'd in the Ecclesiastick power of the Bishop of Rome in comparison of whose power that when Phocus had gratified Boniface the Bishop with the primacy for the supporting him in the Imperial Chair after he had murdered the Emperour Mauritious his Master and placed him self in it The Emperor's power was indeed very small ever after Therefore is he said to exercise all the power of the first Beast healing his former wound by reviving the adoration of Images under a new name of Saints by which Idolatry lived again and doth live yet is it also limited to 42 months Rev. ch 13. v. 5 12 15 and those two Beasts are but one Beast ver 17 18 c. N.B. That the Lord may make me as another Barnabas a Son of Consolation Acts 4.36 unto the Disconsolate Church in this our Day with a blessed Voice in the Temple Isa 66.6 I shall lay down this General Rule first that the choicest and most soveraign Cordials wherewith we ought to Refresh and Revive our Trembling Spirits when we are even fainting away with fear prevailing over our hope are the exceeding great and precious Promises of God 2 Pet. 1.4 which are called by the Evangelical Prophet the Breasts of Consolation Isa 66.11 Those are the blessed Suckling Bottles that all God's Children who are taught of the Lord Isa 54.13 John 6.45 must learn to suck that they may be satified so as no longer to look upon the consolations of God like small matters to them Job 15.11 for no small gifts can come from the hand of so great and so gracious a God who is the God of Consolation Rom. 15.5 and the Consolation of Israel Luke 2.25 He is the God of all Comfort 2 Cor. 1.3 that is of all true Comfort of all kinds of Comfort and of all degrees of Comfort He is the Fountain from whom they all flow and such a Father of Mercy as when one comforting Mercy is spent upon us God still abides as a Father able to beget more and new comforting Mercies for us that the Heirs of the Promises might have strong consolation c Heb. 6.17 18. even everlasting Consolation in our Lord Christ 2 Thes 2.16 Now as there is a Natural Instinct which instructeth Lambs and all such like young Animals immediately as soon as brought forth to suck the Teats of their Dams c. So there is a Divine and Spiritual Instinct which teaches all the Lambs of Christ to suck the precious Promises those blessed Breasts of Consolation that they may be as Napthali satisfied with favour and filled with the blessing of the Lord Deut. 33.23 Behold the marvelous congruity betwixt this Instinct of Nature in all young Animals and that great Grace of Faith in all God's Children 'T is said the Just shall live by his Faith Hab. 2.4 a Text so famous as to be three times quoted in the New Testament Râ—m 1.17 Gal. 3.11 and Heb. 10.38 All which Divine Scriptures do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unanimously hold forth the most eminent and most excellent exercise of that great Grace of Faith so exceeding useful to us both while we live and when we die The Just or truly justified ones cannot live without it 'T is as the Merchant Ship that fetcheth our food from far Prov. 31.14 even from Heaven it self sometimes as it did Manna Psal 78.24 25. John 6.31 This Grace makes men able to live even in the worst of times and sure I am none dare die without it 't is the saving Grace as Heb. 11.13 All God's Worthies died in the Faith c. Thus far in the general but now come to particulars N.B. We must learn all of us as becometh the Babes of Christ to suck out satisfaction to our Souls from such blessed Breasts of Consolation as are most suitable to our present condition of any kind of Calamity The first Instance I shall give here is that exceeding great and precious promise which God most graciously granted unto Abraham that Father of all the faithful Rom. 4.16 when a pang of fear came upon him and when his Faith was fallen below his Fear and his Fear was swollen up above his Faith then God comes seasonably and says to him Fear not Abraham I am thy Shield and thy exceeding great Reward Gen. 15.1 When Abraham was made able to suck out the sweet Milk of this precious Promise by the Mysterial Mouth of a lively Faith then his former fainting fits of a desponding fear were done away and then could he walk as it were hand in hand with his God through all his following Tryals and became able to follow his heavenly Father as we may say blindfold not knowing whither he went Heb. 11.8 yet all along well knowing with whom he went for he always walked as a Child in his Father's hand saying as David said afterward Though my God lead me through the Valley of the shadow of death I will fear no evil for God is with me his Rod and Staff still comfort me therefore surely goodness and mercy shall follow me all the days of my life and I will dwell in the house of the Lord for ever Psal 23.4 6. 'T is expresly said of Abraham that he staggered not at the promise of God through unbelief but was strong in faith giving glory to God and being fully perswaded that what God had promised he was able also to perform c. Rom. 4.20 21. Now what Malady of fear did here befal our Father Abraham may befal any of the Sons and Daughters of Abraham yea undoubtedly often times does so As Faith in God's Promise was this holy Patriarch's Remedy against his Malady of fear So accordingly it ought to be our Remedy also If we could believe more in the Lord our God we should be better established against all distrustful fears and be more prosperous in our works and ways 2 Chron. 20.20 Isa 7.9 for God proportioneth his performing unto the measure of our believing saying to us as to the Man in the Gospel As thou be lievest so be it unto thee Matth. 8.13 Mark 9.23 This is a very great Truth that whosoever of the Sons and Daughters of Abraham do their duty according to that Divine Command Rom. 4.12 of walking in the steps of faithful Abraham in this World they shall be sure of lodging in the bosom of Father Abraham as Lazarus did Luke 16.22 in the World to come c. The second Instance that I shall add alone here concerneth the Church of God in general as the first did every Child of God in particular both which may fall into fainting fits of hopeless fear this is that exceeding great and precious promise out of which all the Children of the Church ought to suck the Milk of consolation in a disconsolating day of distress upon the Church of Christ namely that blessed Breast of comfort recorded by Zechariah Rejoyce greatly O! daughter of Zion c. Behold thy King cometh unto thee Just