or Mother and all the People shall say Amen Deut. 27.16 Prov. 30.11 17. and many other Scriptures The Fourth Remark or Remarkable means whereby Jacob obtain'd the Blessing was the mutual diligence of the Mother and Son in the use of the most commodious means tending to that end Here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratia gratiam parit there was a Reciprocation of Affections betwixt the Mother and the Son and no love was lost between them The Mother overhearing what Isaac had said secretly to Esau proposes this project to Jacob for preventing the design and for pre-occupating the Blessing that it might be placed upon the right Object according to Gods Oracle v. 6. Gen. 27 and she injoins her Son in all filial Obedience to her Maternal Commands v. 8. he obeys yet not until his Objections which she thought not of were answered v. 11 12 13 15. In Rebekahs project for her purpose aforesaid there be three particulars First the Means prescribed that Jacob should take two Kids of her Dressing which Rupertus makes to be the Two Testaments as he doth by Blind Isaac represent Carnal Cardinals selling Spiritual Blessings for Temporal Morsels that the daintiest Bits might be pick'd out of both and that if the one were not dressed up pleasing to Isaac's Palate the other might be Rebekah knew her Husbands Diet and could Dish up what was delightful to his Tooth and Tongue ver 9. Wives ought to please their Husbands 1 Cor. 7.34 and Oh that we could bring Savoury Meat to our Maker who is our Husband Isa 54.5 and to our Father as we are his Children that he might bless us He hath said That he will eat our Honey-comb with our Honey Cant. 5.1 Crust and Crumb he will take in good part our sorry performances which come from sincere Hearts and such as regard not sin Psal 66.18 yet will reject the fat of Rams where Hands are full of Blood and Hearts of Sin Isa 1.11 15. The second particular is The putting into practice or Execution of those projected means Jacob must bring this Dish of Kids to his Father Isaac for Venison and personate his Brother Esau in so doing Against this Jacob objects plus vident oculi quam oculus many Eyes see more than one Esau my Brother is an hairy Man my Father peradventure will feel me c. ver 11 12. Here the plain Man must act the part of a Politician and of a subtle Man Gen. 25.27 yet not without some controuls and contradictions of Conscience Jacob saw more than his Mother and therefore saith I shall seem to him as a Deceiver This teaches 1. That the Pious could be Politick as well as others were not their Wit Wisdom and Understanding over-ruled by the working of their Consciences they are not so simple or filly as the World deems them And 2. A Pious mind hath a more mind to seem so than to be so So Jacob saith I shall seem to my Father as a Deceiver though this he could not be without fear and scruple 3. Plain Piety sometimes without some honest Policy is too simple to be safe as always Policy without Piety is too subtle to be good Our Lord bids his Disciples be wise as Serpents yet harmless as Doves Mat. 10.16 The Head of a Serpent and the Heart of a Dove are two good Ingredients in compounding the best Christianity which calleth us not to a silly simplicity and sheepishness to suffer every Crow to pull all the Wool from off our Backs when 't is in the power of our Hands to Right our selves in a right way both of Law and Gospel Christianity allows us as much of the Serpent as of the Dove A Serpents Eye is a singular Ornament in a Doves Head The Dove without the Serpent is caught easily the Serpent without the Dove doth Sting Mortally when Piety and Policy are well matched together this makes themselves secure and many safer from casting themselves into needless dangers All its Activity is Dove-like that Flies Provokes not the Hawk nor Projects Revenge 4. Policy is never matched aright with Piety but when 't is manag'd in such Means and Methods as are manifestly Subordinate and Subservient to the declared Will of God all the wicked Wits and Wiles of evil Men are indeed Subservient to the secret Will of God who doth order Mens most crooked ways of wickedness to a right and straight end for his own Glory The secret Will of God is no rule for Man to walk by for we may cross Gods secret Will and do well as David did in praying for the Life of his Child 2 Sam. 12.16 18. though God had decreed yea declared ver 14. it should die and Men may serve the secret will of God and do ill as Judas and the Jews did in Betraying and Crucifying of Christ Acts 2.23 God over-rul'd their worst of Actions for his Best of Ends the Redemption of the World This Subserviency to Gods secret Will will not warrant Humane Actions But Rebekah's project here was Subordinate to the declared VVill of God and her policy here was not only from a strong Affection to her Son but also from a strong Belief of Gods Oracle Gen. 25.22 23. which made her have such a strange Opinion of the success of her project saying to her scrupling and curse-fearing Son Upon me he thy curse Gen. 27.13 which she could not have so boldly spoken without a firm Faith upon the Promise and a real reliance upon the Oracle of God Though the Methods she took to deceive Isaac might be of her own devising rather than of Gods directing for setting him to the Rights that he might comply with not cross and contradict Gods revealed Will. ☞ Christians are frequently call'd the Meek so Mat. 5.5 and in Psalms and Proverbs often overcoming envy and ill-will more by patience than by pertinacy committing their cause as Christ did 1 Pet. 2.23 to him that judgeth righteously hereby with honest Naboth they come to be Sworn out of their Patrimony yet that place assures us there 's nothing lost by meekness for it both pronounces the meek blessed Ones and promises they shall inherit the Earth so much as God sees good for them and leave it to their Posterity Prov. 13.22 As Heaven is taken by violence Mat. 11.12 so is the Earth by meekness God loves no Tenants butter and he is the great Landlord Psal 115.16 nor grants longer Leases to any than to the meek whereas frowardness forfeits all into the Lords Hand Abraham makes a meek Remission of his own right of choice unto his Nephew Lot Lot taketh it and behold Lot is crossed in that which he chose but Abraham is blessed in that which was left him God never permits any Man to lose by meekness Objection the first Why did not Rebekah and Jacob shew meekness in committing their cause to God in the Contract 'twixt Isaac and Esau Answer 'T is answered This meekness of Christianity is a
Eyes upon the Wicked for evil and not for good Amos 9.4 He looks upon all created beings from Angels down to Worms Psal 113.5 6. Curat universa quasi singula singula quasi sola saith Austin He Eyeth All as if one and one as if all and no more This Ladder or Pillar of Providence hath not only a long reach from Heaven down to the Earth but also a large Eye looking well Jer. 40.4 unto and upon Cities Ezr. 5.5 Families Isa 49.16 and every Righteous Person Psal 33.18 and 34.15 Job 36.7 1 Pet. 3.12 as here upon and unto this poor Pilgrim Jacob numbring the very hairs of our Heads Matth. 10.30 setting an Hedge about us as Job 1.10 and a wall of Safety Isa 26.1 and 60.18 Ezr. 9.9 This Ladder is still let down from Heaven as here for the Comfort of Jacob so for all the Seed of Jacob still Angels are ascending and descending upon it all charged to look well to God's little ones Psal 91.11 as their careful Nurses bearing them up in their Arms while they are all along in this lower world and at Death carrying them away safe through the Air the Devils Territories Home to their Father's House into Heaven there laying them down in the warm bosom of Abraham Luk. 16.22 that they may be ever with the Lord 1 Thess 4.17 and there sing Hallelujahs to him for evermore in a beâ—er World How may this support us with Comfort in all our Trials and Troubles seeing Christ is at the top of this Ladder overlooking every Stone that is thrown at us as at Stephen Acts 7.55.58 and saying to us Fear not thou worm Jacob Isa 41.14 and as once he said to Martha If thou wilt believe thou shalt see the mighty power of God Joh. 11.40 so Jacob saw after this The Third Sense put upon this Ladder is it represents the Church's Pilgrimage through the World mounting up like Pillars of Smoak from Earth to Heaven Cant. 3.6 How hath she had her Ascensiones Fumi the rising Rowlings and Agglomerations of Smoak which though black and sooty as it is through manifold Imperfections and Infirmities attending her yet hath a principle within to carry her upward as it hath and comes more welcom and sweet to God than all the costly Evaporations of Myrrh and Incense and all the odoriferous Powders of the Spice Merchant as being perfumed with the fragrant Odours of her Redeemer's Merits and Mediation Hebr. 9.24 Revel 5.8 and 8.4 whereby her Prayers pass up as a sweet memorial Act. 10.4 and the Persons that be her Members are accepted in the Beloved Eph. 1.6 both go up as Incense Psal 141.2 and sometimes wonderfully Judg. 13.19 20. for besides the Inward principle aforesaid there is likewise an outward Influence lifting up both Prayers and Persons 1. Her Prayers being kindled and rarified by the fire of God's Spirit do move and mount upward as the Flame doth naturally toward Heaven Christ carrying them along as he did Manoah's Sacrifice in the flame whereof he ascended for it is his office to present the Churches Services before God and to procure their gracious Acceptance with him hereby they become right Heave-offerings to the Lord Exod. 29.28 wherein our hearts should be heaved up to Heaven 2. The Persons belonging to her themselves The Lord at the top of the Ladder lets down his long Hand and gives them many an effectual lift Drawing them to himself Cant. 1.4 Joh. 6.44 and 12.32 Causing them to approach to him Psal 65.4 for it is his gracious will that where he is there they may be also Joh. 17.24 therefore doth Christ both hold and hale them by the hand by the heart Hos 11.4 his left hand being under their heads and his right hand embracing them Cant. 2.6 in which posture he carries them gently in his bosom Isa 40.11 through the Wilderness of this World to Rest with himself in Eternal Glory Thus hath the Church been climbing up this Ladder in her Militant State both before the Law under the Law and after the Law under the Gospel to this present day and will be climbing to the end of the World the Angels attending her all along Deus videt Angeli astant c. therefore though she be bewilder'd yet in her VVilderness state she cannot miscarry 'T is with her as with Israel in their Pilgrimage from Egypt through the Wilderness to Canaan wherein they had Forty two Stations from Raamses to Jordan a long Ladder with so many Steps or Stages which pre-figureth the various wandrings of the Church and her many removes in this worldly Wilderness yet hath she the conduct as Israel had of the Pillar of Glory to protect them to direct them and to suit their Necessities Night and Day Exod. 13.21 22. chusing though not the nearest yet the safest way for them and ordering the matter so that evils should not be ready for them till they were made ready for evils Thus the Heirs of Heaven may not murmure that they are wanderers oh Earth and as younger Brohers shift from place to place Gods Pilgrims have no fixed Seat Gen. 47.9 1 Chron. 29.15 1 Pet. 1.17 and 2.11 Heb. 11.9 10 13 14. yet still they have this to comfort them they in all their wandrings have hold of their Fathers Hand and he of theirs conducting them from step to step upon this Pilgrim ladder until he Hand them to the highest step and from thence into Heaven The Pillar of Providence leads the Church-Militant through the World to be Triumphant in Heaven The fourth sense of this Ladder according to others is It hath the resemblance of Divine Predestination Descending from Heaven to the Earth and again Ascending from the Earth to Heaven the Eternal Decree and Everlasting Covenant of God concluding at the end in Mans Salvation In this latter way to wit of Ascension Gods Predetermination is the Root of the Ladder and Mans Salvation is the Top of it but in the former way of Descension God is at the top of it fore-knowing and writing in the Book of Life the Names of such as shall be saved and the several Steps thereof are 1. Election 2. Creation 3. Vocation 4. Justification 5. Adoption 6 Sanctification and 7. Glorification The two sides of which Ladder they make to be the Justice and Mercy of God Even the Heathen Poet Homer could dream of a Golden Chain which the Gentile Jupiter let down from Heaven to Earth whereby according to the Wisdom of the Antients he ordered all things according to his Will but our blessed Apostle Paul tells us better of a Golden Chain indeed whereby the True Jove or Jehovah manages matters concerning Mankind in an orderly manner Rom. 8.29 30. to the praise of the glory of his Grace Eph. 1.5 6. and according to the counsel of his own Will v. 11. Oh how should men mind more the lower Steps of this long Ladder and become better Scholars in the Grammar-School of Faith
with this Holy Patriarch we may remember to our comfort that our good God is not leading us through any untrodden paths for the greatest Friends and Favourites of Heaven hath gone before us in the same Dispensations we should follow their footsteps in patience and piety Heb. 6.12 Solamen miseris socios adhibere doloris 't is a comfort to the miserable to have Companions in misery yea patterns on Record that in this very path have run before us into Heaven Thus David was a Pilgrim and all Gods people 1 Chron. 29.15 and Psal 39.12 13. The Law taught this Truth Levit. 25.23 and the Gospel teaches the same 1 Pet. 2.11 commending to us those Patriarchal patterns Heb. 11.13 14 15. God dealing with us no otherwise than with them whom he dearly loved therefore should we be content to live in Tents as they did on Earth till we obtain our Mansion in Heaven and while our Commoration is below see that our Conversation be above Phil. 3.20 and Col. 3.1 2 3. Jacob was a poor Pilgrim still when Joseph his Jewel was Sold though he dwelt in Hebron a City at that time yet wanted he then the property and propriety of a Native or of a Citizen there but only dwelt in that City by a Tenure of Courtesie and then also the greatest part of his Family dwelt abroad by the same Tenure of Courtesie in Tents feeding their Flocks and Herds one while at Shechem and another while at Dothan Gen. 37.12 13 17. the former about sixty Miles from the City Hebron and the latter Dothan as far distant from Shechem being constrained to keep them at great distance for good pasture as Laban's and Jacob's Flocks were fed at the distance of three days Journey Gen. 30.36 Thus Righteous Lot so called twice 2 Pet. 2.7 8. dwelt in the City Sodom as a Sojourner only by a right of Courtesie So the Sodomites upbraid him as such and therefore his becoming a Judge say they was but an usurpation above Right Gen. 19.9 which shews also that Lot lived in an House of that City so strong that those furious Sodomites could not break in upon him nor break the Door thereof while a better Man his Unkle Abraham was content to dwell by the same Tenure of Courtesie in Tents only in the Plains of Mamre Gen. 18.1 9 10 c. even at that time when he had Gold and Silver enough Gen. 13.2 wherewith either to Build or Buy a stately Pallace and where he kept a good House even for entertaining of Angels three of them he most Hospitably Feasted with plenty of Provision choice of the best and fattest yea and with speedy preparation three Pecks for three Mens Dinners the best of the best too fine Meal the fat Calf Butter and Milk and Gods plenty of all yea and the good Man the Master of the Family standing by to bid them fall to and heartily welcome Gen. 18.5 6 7 8. while his Nephew Lot was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sore vexed with the sinful Sodomites shameless sin and labouring under it as under an heavy Burden yea tortured as upon a Rack as the word signifies 2 Pet. 2.7 8. in his better dwelling-place Hereupon the Author to the Hebrews makes all these three great Patriarchs Abraham Isaac and Jacob to be no better than Pilgrims in the World Heb. 11.9 only Sojourning in their own Land by Promise which is so exceeding Remarkable that I cannot omit it without making some more Remarks upon it As 1. It was better with Abraham in his Countrey House though but a Tent and with his Countrey Fare no Wine Venison or Delicates do we read of in the Treat aforesaid than it was with Lot in his City-Hall and with all his City-accommodation both for absolute necessity and delightful variety When the difference happen'd betwixt these two good Men as the Devil that grand Make-bait will disquiet the best with dissentions using Servants here to set their Masters at variance Abraham chuseth rather to suffer wrong from Lot than to strive for his own Right which he willingly parts with for peace sake He gives his Nephew the choice of either the Right Hand or the Left of the Land He loved Lot's Society so well as Communion of Saints is undoubtedly a great priviledge both in Heaven and on Earth that he said seeing we cannot fadge together we will not be any farther asunder than the Right Hand is from the Left that we may still be helpful each to other as the two Hands be Lot look'd upon his Left Hand the well-watered Countrey of Sodom and loved it so as to make it his choice He might have had the good manners to let his Unkle the better Man chuse first but the Dust of Worldly Wealth and the Lust of the Eye had so far blinded him that he saw not what at present beseem'd him as after wards he did when God so cross'd him in that which he chose and so blessed his Unkle in that Right Hand part which Lot left him See Gen. 13.7 8 9 10. And when Lot was taken Captive in his Left Hand choice of Sojourning in the City of Sodom he found Abraham a right Right Hand Man for his Rescue Gen. 14.14 16. Notwithstanding his living in Tents of the Field only yet was it on the Right Hand in Canaan after called the Holy Land and then better to dwell in than was wicked Sodom Gen. 13.13 The three Angels whom the Hebrews Name Michael Gabriel and Raphael found better Entertainment in Abraham's Countrey Tent Gen. 18.5 6 7 8. where he spake sparingly inviting them only to eat a Morsel of Bread but treats them nobly and bountifully his deeds were better than his words his performances than his promises than the two Angels were hansell'd with at Lot's City House where they were assaulted with that unnatural and beastly Buggery Gen. 19.5 Thus Abraham's not being curious in his own and his Families dwelling yet was courteous in Entertaining Strangers and so had better Guests than he look'd for even Angels Heb. 13.2 may serve to condemn the gross practice of Great Persons whose curiosity is expensive enough in trimming their great Houses but their Courtesie is too narrow to open their Doors to Strangers in kind Hospitality The Second Remark is There is a Conformity of Conditions in the Heirs of Grace and Glory All those Heirs of the Promise and of the Promised Land not only Abraham as above but also Isaac and Jacob were under the same Predicament of Pilgrimage They are all joyn'd together as sojourners Heb. 11.9 and 13 14 15. Sojourning sometimes in that Land of Promise and sometimes in other Lands Abraham himself sojourn'd off and on as we say in Canaan a compleat Hundred years being 75 years old when God call'd him out of Chaldaea to Canaan Gen. 11.4 and 175 when he died out of it Gen. 25.7 yet twice was he famish'd and forc'd out of it by Famine hereupon we find him in
prize Directors in unknown paths at a very great price so Moses did Hobab who could best look about for best conveniences for them For though they had the Cloud as their general Conduct yet that stood fixed chiefly upon the Tabernacle if not only Numb 9.15 but Hobab must give particular Directions in what part of that wild waste Wilderness Israel should pitch their Tents which vastly extended about ten or twelve Miles round about and Hobab best knew how to accommodate the Camp in all its parts with places where to pitch both nighest Springs of Water best for pasturing their Flocks c. and most secure from the Enemy Gods Cloud excluded not humane help and seeing Hobab holds his peace it seems his silence gave consent to the request c. Numb 10.32 c. The Third Guide to Israel was the Ark of God Numb 10.33 34. even this also is said to go before them to search out a Resting-place for them that which is there spoken of the Ark Moses speaks of God himself Deut. 1.33 and so doth the Prophet God espyed out a Land for them Ezek. 20.6 This is a Metaphorical Speech for Searching implies either Knowledge which could not be in the Ark made up of lifeless and senseless Materials or uncertainty of finding which could not be in God who knew all places uno Intuitu at one glance and so no doubtfulness could have place in him Nor may we imagine that the Ark could be a fit Guide while it was seated in the midst of the Camp which was only while they Encamped but when they Marched forward then was it born by the Levites in the Front of the Army and because but few of that vast Multitude could behold it in its so low a situation the Eyes of all Israel beheld the Cloudy Pillar that always remained upon the Ark after they removed from Mount Sinai and so the Ark under the Cloud went before them the Third three days Journey from Sinai as their first three days Journey was from Egypt Exod. 13.18 and the second was from the Red Sea Exod. 15.22 an hard task to travel so long without resting which some suppose was the Cause that made them murmur Num. 11.1 yet others are of opinion that when Israel went all those forementioned thrice three days Journeys the Cloud made intermitting Pauses in that time for their necessary Rest by Sleep and Refreshment by Food If not the greater was God's Power manifested in Enabling as well as Directing them However they had a new Incouragement in this last three days Journey which they had not before namely the Ark of the Covenant which was a figure of Christ who as a Learned Rabbi of our own Countrymen observeth walk'd before his Redeemed three days Journey in the state of the dead to his Resurrection upon the third day 1 Cor. 15.4 which was his seeking and searching for Rest and Peace unto our Souls in our Justification theâ—â—by Rom. 4.25 and 5.1 2 3 and 8.34 and Matth. 11.29 Heb. 4.3 10 11. and who said of himself Behold I cast out Devils and do Cures to day and to morrow anâ— the third day I shall be perfected c. Luk. 13.32 33. the Mystery whereof was prefâ—gured by Abraham's Journeying three days to Mount Moriah where he offer'd up his Son Isaac Gen. 22.4 c. But those murmuring Israelites had less Cause to murmur at those three days Journey all together not only presupposing those Pauses aforesaid which the Cloud made for Israel's necessary Rest and Refreshment Thus Travellers are said to travel three days Journey notwithstanding their Baits in the way and Night Lodgings in their Inns before they come to their Journeys end but more especially if the Pillar of Glory as the Jewish Rabbies conceive did for facilitating Israel's way level the Mountains raise the Valleys and lay all on a flat by burning up the Bushes smoothing the Rocks and making all a plain Path-way before them c. Moreover above all this If the Son of God cloathed with this Cloud as Rev. 10.1 and is said to come in the Clouds according to this Ancient Resemblance Dan. 7.13 Rev. 1.7 c. did take Israel by the Arms and taught him to go Hos 11.3 having his left hand under his Church's head and his right hand embracing her Cant. 2.6 as the Chaldee Paraphrast applieth that place to this Cloud and the effects thereof All these Auxiliaries in this happy Conjunction made Israel's Journey more easie and the less to be murmured at In this blessed posture is the Church now Marching in the Wilderness which after two days Christ will revive and on the Third day she shall live in his sight Hos 6.2 having three Guides 1. The Cloud of the Holy Scriptures 2. The Hobabs of a Gospel-Ministry And 3. The Ark of the Covenant yea the Covenant it self As God in Christ was the original Cause of all Motion and Rest so he is still the Guide of his Church in the way she should go leading his Flock in and out Psal 80.1 2. Joh. 10.9 under whose Conduct they feed in the way c. Isa 49.9 10. Rev. 7.16 and 12.6 14. and when there is a failure appearing the Church desires to be told where he feeds his Flock and makes them rest at Noon c. Cant. 1.7 As Moses sanctify'd both their journeyings and restings by Prayer Numb 10.35 36. so ought we to do Psal 68.1 2 c. in this Day The Eleventh General Remark from Israel's Removings from place to place is this The Instability of the Church's State under Moses's Law otherwise than under the Messiah's Gospel for then she was not come unto her Rest Deut. 12.9 as she did under Christ The Old Testament Church in the Wilderness sought Resting-places there Numb 10.35 but found none for she was then in Viâ only and not in Patriâ in her way to her Country so found no Rest but such as the Angels had in Abraham's Tent Gen. 18.4 and as the Ark had in the midst of Jordan Josh 3.13 but the New Testament Church believed in Christ and so did enter into Rest Heb. 4.3 c. Thus it is Prophecied of Sion's stayed State under the Gospel It shall be a quiet Habitation a Tabernacle that shall not be taken down not one of the stakes thereof shall be removed nor any of the Cords thereof shall be broken Isa 33.20 The Accomplishment whereof is shewed by the Apostle that the Law-Dispensation was to be shaken and remov'd that the Gospel-state which cannot be shaken might remain as an unremoveable Kingdom c. Heb. 12.27 28. As it was Joshua and not Moses that led Israel into Rest in Canaan so 't is Jesus that gives Rest Matth. 11 28. The Twelfth General Remark is as Israel moved or removed not either from or to any place but as the glorious cloud moved and removed therefore did they diligently watch its Motion with a watchful eye always upon it both Night and
a peaceable and harmless passage through Edom. N.B. This unkindness of Relations befel Christ himself his Friends laid hold on him looking upon him as a Mad-man Mark 3.21 And if this was done to the green Tree what may the dry expect Hereupon Christ forewarns us of the failure of Friends and not only so but of their opposition also that we may place our hope and trust in him alone Matth. 10.21 22. Psal 2.12 and 73.25 28. The fourth Remark is The unkindness of Friends ought patiently to be endured as passing through Wisdom's hands which appoints Time Place Measure and Manner Thus David still'd himself with this consideration that the hand of the Lord ordered the Tongue of cursing Shimei But more expresly here the Lord had forbad Israel to meddle with Edom Deut. 2.4 5. in which place Targum Jonathan thus paraphraseth Israel was commanded by the word of Heaven that they should not wage War with the Posterity of Esau because the time was not yet come wherein God would execute Vengeance upon Edom by their hands This is mentioned in Obadiah's Prophecy Therefore Israel at this time suffered patiently the unkindness of Edom and obeyed the Lord herein tho' the way which they after went through the Wilderness fetching a compass round about the Land of Edom and Moab to come into Canaan proved exceeding irksome and grievous to them so that their Souls were discouraged not only because of the tedious length of the way but also because of the many wants and woes that they found therein Numb 21.4 5. And Jephtha pleads this to vindicate Israel's Patience and Innocency Judg. 11.18 Hereupon Israel being denied passage through Edom turned away to Mount Hor Numb 20.22 which was their next Resting-place after they came from Kadesh Numb 33.37 which name signifies a Mountain upon a Mountain for Har Hebr. signifies a Mountain and Aaron or Aharon signifies a Man of the Mountain who died now on the top of this Mountain upon a Mountain so died near Heaven Numb 20. v. 24 28. yet leaving an holy Son to succeed him upon Earth The same hands of Moses that had put on his Priestly Garments for Glory and Beauty Exod. 28.2 and Levit. 8.7 8 9. do now pull them off to teach the disanulling of that Priesthood that now had contracted sin Numb 20.12 Deut. 32.50 51. and the bringing in of a better Priesthood by Christ who is the true Eliazar or Hebr. help of God Heb. 7.11 18 26 27 28. and who is a Priest for ever after Melchizedek's order and ever liveth to make Intercession for us c. ver 25. and 9.24 Aaron is said to die gnal pi Jehovah at the mouth of the Lord as if God had taken away his Soul out of his Body sucking it out with a kiss of Love the same is said of Moses Deut. 34.5 Numb 33.38 He died upon Hor hagidgad that is in a hole there of Gidgad or Gudgod Deut. 10.7 on the first day of the fifth month for his sin committed at the Waters of Meribah in Kadesh Numb 20.12 24 26 c. after his Priestly Garments were stripped off from him and put upon Eleazar his Son and then he was lamented by Israel all that whole month for thirty days N.B. Mourning for the Dead is honourable the People mourn for Aaron as after they did for Moses who was now reprieved only till they came to Nebo Deut. 34.1 4. thirty days whom they had dishonoured forty years 'T is the Lot of many of the Servants of God to have more honour after their death than they had in their life The Burial of Aaron tho' omitted here is mentioned Deut. 10.6 Both Aaron's and Moses's sin at Meribah is call'd Rebellion and both were doomed to death for it Numb 20.12 24. The best man's heel hath some Iniquity cleaving to it Psal 49.5 Some dirt sticks to all our feet John 13.7 c. so need washing and the brightest Lamps have need of God's Golden Snuffers at some time or other Israel then marched from Mount Hor to Zalmonah Numb 33.41 call'd so of Zelem an Image for there the Brazen Serpent was set up after Many Remarks more than ordinary are upon this Station Recorded The first is The Canaanites having heard of the overthrow which was given Israel thirty eight years before their coming to this Station Numb 14.45 and of the hand of God against them in their so long wandring in the Wilderness were hardened and emboldened to encounter them again at this time when they heard of their second approach towards Canaan Numb 21.1 and no doubt but the Devil did endeavour by this new Impediment which he stirred up to discourage Israel making them think that as their Fathers were through unbelief affrighted and entred not into the promised Land Deut. 1.27 32 35. so their Children hereby might also be deprived Yea and God for the Chastisement of their sins and for the Exercise of their Faith out of his unsearchable Wisdom suffered those Cursed Canaanites at the first to conquer them and to take some of them Prisoners a sorer affliction than what Job suffered The most wise God permitted this Malady worse than any before to befal them that his People might know when they came indeed to conquer the Land they did not conquer it by their own strength or for their own worthiness Psal 44.3 4. Deut. 9.4 The second Remark is This Malady that was matchless in all their former wanderings put Israel upon seeking out a suitable Remedy Hereupon they vowed a Vow c. ver 2. that if God would grant them Victory they would Anathematize all they conquered reserving nothing for their own use but destroy all as consecrated to God With this Religious Promise they joyned fervent Prayer for God's help which was the most probable way to prevail with God as their great Grand-father Jacob found it Gen. 28.20 36. and who is therefore call'd the Father of Vows Thus they found it also ver 3. where 't is said The Lord received the Prayer of Israel and gave up King Arad and his Canaanites into their hands c. then according to their Vow they devoted the Conquered Persons to death their Cities to be burnt but their Goods confiscate to the Lord were carried into the Lord's Treasury Levit. 27.28 29. as was done to Jericho Josh 6.17 19 21 24. But this Vow of destroying the Canaanite's Cities could not now be performed unless in some as first-fruits offered up to God for they being now far off in the Wilderness could not destroy the Cities lying in Canaan Numb 33.40 into which they came not till after Moses's Death and still Jordan was betwixt them and it 'T is not to be believed that they now entred Canaan and when they had destroyed their Cities returned again into the Wilderness to take that tedious Journey which was so irksom to them after Numb 21.4 Therefore this is spoke by way of Anticipation they now conquered the Canaanites Army
to him in his Temple 1 Kings 9.3 and 2 Chron. 7.12 c. the House of God was the place of God's manifesting his Presence 3. Ezra here Bewails not his own but the Peoples Sins whose Persons and Sins he taketh upon himself a publick Person that therein saith A Lapide he might become a Type of Christ 4. A Great Assembly attracted thither by a right Noble Loadstone their great and gracious Lord Ezra wept with a great weeping also and made the Place another Bochim observing that Rule of the Apostle Weep with them that Weep Rom. 12.15 They wept with weeping Ezra c. 5. Sanctius observes well here How unspeakable is the Good that is got by the Godly Example of such an High Prince and Holy Priest as Ezra was and so much Evil is learn'd by Evil Examples 6. Here were Anashim Venashim c. Heb. Men Women and Children weeping c. All these the Law of God commanded to meet together at their Solemn Meetings Deut. 31.12 and 29.11 Neh. 8.3 All Sexes and Sizes could not wash their hands in Innocency as Psal 26 6. therefore they all washed them in Tears being polluted with Sin Remark the Second Shechaniah's Oration to Ezra ver 2 3 4 5. Mark 1. Wolphius well observes tho' Shechaniah says we have Trespassed ver 2. yet was he not one of the Trespassers for his Name is not in the following Catalogue ver 26. but he saith We in the Name of the People and their several Families and his own among the rest Mark 2. Tho' his Father Jehiel and five of his Father's Brethren Sons of his Grandfather Elam were all Trespassers ver 18.26 c. yet this Pious Man durst thus couragiously and freely discharge his Duty evidencing thereby that he zealously Honoured God more than his nearest and dearest Relations c. Mark 3. He Counsels that they should fall immediately upon Action and make amends for their Errour and then in case of their Repentance and Reformation saith Piscator we need not despair of God's Mercy He observ'd that old and good Rule Ora Labora 't was not enough for them to Pray but they must join Practice with their Prayers as the Philosopher said to the Carter who had overturn'd his Cart and only call'd for Minerva to help him Stulte admotâ manu Invocanda est Minerva Thou Fool lay on Hands to lift up thy Cart as well as Pray c. Mark 4. He Counsels the Congregation to Covenant with God that all the strange Wives should be in due time put away ver 3. tho' they could not at that juncture accomplish it yet he adviseth they would bind themselves by a Solemn Vow with all convenient speed to perform it saith Wolphius knowing that this would be a means to fix the sickleness of their false Hearts N. B. As God covenants Mercy on his part so we Duty on our part If the Oath of God be upon us we cannot dare to slip Collar so easily but Conscience is commanded to cleave close to God with full purpose of Heart in every part and point of Obedience Deut. 10.20 and 30.20 Mark 5. Tho' this Pious Person had spoke with all Humble Submission of Acting according to the Counsel of my Lord as he call'd Ezra ver 3. having an Eye to his due Dignity and Authority yet in ver 4. hehold how boldly he bespeaks him even as Jehovah did unto Joshua Rise up and Act why liest thou on the Ground Josh 7.10 for there Ezra lay then saith Vatablus still weeping but Shechaniah rouzeth him up saying saith Wolphius thy Weeping without Acting will avail nothing c. Mark 6. Nor doth Shechaniah sawcily thrust himself into Ezra's Office saith Wolphius but submissively saith to him Gnalekah Hadebbar Unto thee this matter belongeth because thou hast both Dexterity to manage the Matter and Authority both from the God of Heaven and from the King of Persia to carry on a Right Reformation Mark 7. He bravely encourages Ezra to put his hand to the Work and he promises in the Name of the People as well as in his own that they all would assist him and strengthen his hands in God as Jonathan did David's in the Wood 1 Sam. 23.16 This was piously and prudently done saith Wolphius Remark the Third The Effect of Shechaniah's Oration ver 5. Then arose Ezra according to the Counsel of Shechaniah Oh how forcible are right and well-placed words unto an upright and well-prepared Heart Job 6.25 Ezra presently Acts in making not only Princes and Priests to Swear in the Name of the Lord saith Grotius but also all the People too lest the Mobile saith Wolphius should slip Collar as soon as gone which they could not so well do when once Cajol'd into the Cords and Chains of a Solemn Covenant with God N. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek for an Oath is quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Hedge to Hedge in our unruly Spirits and never did the Sacrifice under the Law when it was an untamed Heifer stand in more need to be fast bound with Cords to the Horns of the Atar Psal 118.27 than those loose and slippery hearts of ours do need to be confined within the compass of due Obedience with that Sacred Cord of oft renewing our Covenant with our God Every Sacrament is a new Obligation to pay the old Debt of Obedience c. Remark the Fourth Ezra after this Solemn Swearing procures a private Convention or Consistory in the Chamber of Johanan convenient for their Convening there ver 6. tho' he was still Fasting and faint yet no Food could go down with him until he had gone through-stitch with his Work and some effectual Order taken for Redressing that great and grievous Sin Hereupon this Holy Conclave or Council-Chamber when the Sanhedrim was present and Ezra sat President do Consider Consult and give Counsel what course must be taken then they Decreed in this private Council that a General Assembly a Publick Convention should immediately be called together by Proclamation to meet at Jerusalem ver 7. and the Penalty against Aweless and Lawless Persons that refuse to come within three Days they were to forfeit their whole Estates and to be cast out of the Church ver 8. This short space with such severity was purposely set down by this Secret Senate saith Wolphius that the Guilty might make no shifts for their Absence but be brought speedily to Answer in that General Assembly and that Reformation might by no means be any longer retarded Remark the Fifth The Parliament Meets and a vast Multitude attends ver 9. not daring either to out stay their three Days time because their Estates were at Stake or to be at too far a distance out of the reach of a Call and therefore they stood in the open Street near the Temple the sight whereof made them Tremble together with the sense of their Sins inwardly saith Masius and the smart of the great Rain and Cold outwardly
because it would be long before they were all accomplished whereas what were shortly to be fulfilled were forbidden to be Sealed 2 Chron. 21.12 Isa 8.16 Rev. 22.10 Fifthly Though a full understanding of those remote Predictions was reserved for after-Ages seeing Event is the best Interpreter of dark Prophecies yet the Pious would spare no pains running to and fro for increase of Divine Knowledge concerning the Fates of the Church in Daniel's Prophecies Sixthly Such pious Soul as can be at any care and cost as the Queen of Sheba and the Aethiopian Eunuoh c. for increasing Knowledge and wait upon God in his own way shall see some signs of the Times and admire the Praescience and Providence of God c. Psalm 77.5 6 7. Isa 26.8 1 Pet. 1.10 11 12. for whatever was written is written for our Learning Rom. 15 4. The Fifth Comfort was a Cordial from Michael or Christ himself as the former four were from the Angel Gabriel by Christ's Deputation This is proposed by way of a Dialogue or Conference betwixt our Lord and his two Angels the one standing on one side of the River Tigris and the other on the other side and Christ standing between the Banks upon the Waters as Matth. 14.25 signifying many Nations Rev. 10.2 c. and one of the Angels asks the Man Michael How long shall it be to the end of these forementioned Mysteries ver 5 6. Christ Answers with holding up both his Hands toward Heaven c. whereas the common use of taking Oaths is by holding up the right Hand only but our Lord assures both the Angels upon both the Banks with both his Hands concerning the Truth ofhis Answer that all the Fury of the Church's Fiery Adversaries should be finished at the end of Time Times and a half of Time ver 7.2 Time certainly determined by God but unknown and uncertain to Man which was Daniel's trouble ver 8. as he ingenuously acknowledged for the best know but in part 1 Cor. 13.12 and for whose satisfaction the Angels ask'd also as being ignorant too Matth. 25.36 Eph. 3.10 1 Pet. 1.12 If Angels much more Men may not know Mysteries 1 Cor. 8.2 The Sixth Comfort is propounded together with the seventh in a Dialogue betwixt our Redeemer and Daniel who occasion'd it by freely confessing he understood not Christ's Answer about the Time of the Church's Deliverance and the Restitution of all things in God's Worship Daniel begs an Explanation of that Mystical Number Christ Answers with good Words and comfortable as Zech. 1.13 ver 9 10. 1. Relating to Daniel himself though thou be greatly beloved yet must thou be Content to be of God's Court but not altogether of God's Council Thou must be satisfied to be ignorant of some things which are concealed of future Ages that are chiefly concerned in them ver 9. N. B. There is a laudable and a learned Nescience as of Vnnecessaries of Impossibles or of Vnprofitables such as how long we shall live when shall the World end which of Mortals are Reprobates and which are Elect c. 2. Relating to the Church in General that my People shall meet with hard Measures but they shall last no longer than until they be made White by that scouring black Soap ver 10. and Chap. 11.35 and when I have scoured and scourged my Children by such a race of Rebels the Rod of mine anger so desperately set upon sinning ver 10. then will I throw my Rod into the Fire and burn it The Seventh Cordial is propounded from Christ himself ver 11 12. where he tells Daniel of two comfortable Events more plainly the former is that after one thousand two hundred and ninety Days reckoning from the Time of Antiochus his taking away the daily Sacrifice and setting up the Abomination my People shall begin to prosper The latter is but after one thousand three hundred and thirty five that is forty five Days more they shall prosper much more in many Victories The Conelusion of Daniel's Prophetick History REmark the First Hereupon is the variety of Sentiments among the Learned some confining this Historical Prophecy of Daniel unto this Mad Antiochus only and others are of Opinion that it ought to be confined unto the Roman Antichrist only producing their Arguments on both sides to prove it But in my Judgment the best Opinion is that both Antiochus and Antichrist are included in this Prophecy the former as a Type and the latter as the Antitype Though the Scripture speak nothing in express Words of the Types of Antichrist as it doth of our Lord Christ's Types and Figures yet some both Antient and Modern Writers do affirm there be Types of Antichrist in the Old Testament As 1. Cyprian Interprets the King of Babylon Isa 14.13 to be his Type rendring this Reason if Babylon Literal be a Type of Rome which is Babylon Mystical in the Revelation then the King of Babylon must be a Type of the Roman Antichrist 2. Others make the Adulteress Harlot Prov. 5.15 c. to be the Image and Resemblance of the Whore of Rome 3. Others represent Antichrist from Gog and Magog Ezek. 38. and Rev. 20.8 But 4. and Lastly Many Learned Men make this Antiochus the Type of Antichrist because of the great Congruity between them in Daniel's Description As 1. Both were bitter Enemies to God's Church the one to the Jewish and the other to the Christian Church 2. As the one came before the first coming of Christ so the other before his second coming Remark the Second Though Bellarmine misimprove this second Parallel inferring from thence that Antichrist must Reign but bare three Years and half immediately before the second coming of Christ yet this is but a frivolous Consequence and not unlike that because Nebuchadnezzar the King of Babylon Cyprian's Type of Antichrist reigned thirty seven Years therefore Antichrist must Reign but thirty seven Years only but the Scripture of Truth giveth a far longer Lease to the Beast Antichrist c. Maldonate himself confesseth that the Spirit in Daniel seems to slide from the Life of Antiochus to that of Antichrist as was the Manner of the Prophets and of Christ our Saviour too thus David speaking of Solomon brings in Christ Psalm 72.8 c. so Psalm 16. and Isa 49. and 54. and 60. Chapters so Hos 11.1 with Matth. 2.15 and thus our Saviour speaking of the Temple speaks together with it of the end of the World Matth. 24. as the burning of the Temple was a figure of that last burning of the World Even so this Prophecy of Daniel after the Description of the two Parallel's Antiochus and Antichrist altogether alike in Pride Avarice Craft and Cruelty against God's People and in Idolatry and Blasphemy against God himself ends it with the end of the World but speaks not one Word that Antichrist shall Reign no longer than three Years and half therefore the Argument is frivolous and falls to the ground Remark the Third
so save only the difference of that was Descending but this is Ascending every sanctified Soul is taken up through the Roof of that House where it departs from the Body in an Heavenly Charet drawn by the Holy Angels and carryed therein into a Mansion of glory as the Prophet Elijah as well as the Patriarch Enoch were extraordinarily Translated in Body as well as Soul But on the contrary the Rich Glutton was as greedily seized upon by the Devils who carryed him down into Hell as the Angels had most Honourably handed Lazarus into Heaven The Glutton while he was Alive seemed to be set at the Right Hand of Christ in all his Worldly Felicity but now when he was dead we find him placed at the left Hand of Christ among the stinking Goats according to the Phrase Matth. 25.33 34 41. Whereas Lazarus in his life had seemed to be set at Christs left Hand in his Leprosie and Poverty yet after his Death he is seated at Christs Right Hand among the Blessed Sheep c. This difference made a great Man cry Mallem Craesus esse vivens sed Socrates morlens I would have the Rich Mans Life but rather the poor Mans Death N. B. Note well The Glutton is now gone to his own place as is said of Judas Act. 1.25 and possibly with as much noise as Judas did whose Bowels did Bityst out ver 18. Because he had no Bowels of Compassion towards his Master his Belly broke in the midst with an huge crack as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth yea and possibly with as much Stench and Noise in the Air as was at Cardinal Wolleys Death and Burial However he is now in a place where he had punishment without pitty who had shewn no pitty Misery without Mercy who had shewn no Mercy Sorrow without Succour Crying without Compassion Mischief without Measure and Torments without End and past Imagination This Teacheth us that great Truth Sinfull pleasures in this Life are punished with painfull Torments in the next Life Say to the Wicked it shall be ill with them c. Isa 3.11 Such go away into Everlasting punishment c. Matth. 25.46 Gehennae Meminisse non sinit in Gehennam Incidere saith Chrysostom to remember what Hell is for Horrour and Terrour might be a good means to hinder Men from being Hurryed into Hell Would but the Wicked Man take a turn or two in Hell daily by a serious and seasonable Meditation this would forewarn him of wrath to come c. If he be not forewarned it had been better for him that he had never been born Mat. 26.24 Mar. 14.21 N. B. Note well Here follows the Dialogue between this Damned Glutton and Father Abraham in whose Bosom glorified Lazarus was lodged from ver 23. to the end of ver 31. First the occasion of this Dialogue was this Damned Soul seeing afar off Lazarus whom he had despised on Earth so highly Advanced in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hell which is so called ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non Video as it is a place of darkness wherein nothing can be seen the fire thereof gives no light nor sight of Comfort yet is he said here in this dark Hell to lift up his Eyes which he had neglected to do unto God in Prayer while he was upon Earth and who could not now lift up himself out of this place of Torment yet can he out of this outer darkness as Hell is called Mat. 8.12 22.13 25 30. look upward to the light of Heaven for his greater Torment in beholding Lazarus Happy whom he would not look downward upon from his Pinacle of Earthly Prosperity in his Life-time and now feeling himself in endless Misery how-like was he to the blind Mole that never 't is said opens her Eyes untill she be dying Vtinam ubique de Gehennâ Dissereretur saith Chrysostom would to God Ministers would Preach of Hell every where that at least fear of punishment might drive Men from wickedness when love to Life and Salvation will not draw them to Holiness and the love of Christ constrains them not 2 Cor. 5.14 Thus far the Occasion now Secondly the Dialogue it self which consists of two General parts the 1. Is the Humble Petition of this Damned Soul which he in all simplicity presented unto Father Abraham sitting in a Mansion of glory with blessed Lazarâ—â— in his Bosom The 2. Is Father Abrahams Answer to his Petition entirely Negative rendring weighty Reasons why his Request must be Rejected both as to the cooling of his Tongue by sending Lazarus to Hell with a little water c. and as to the Converting his Brethren by sending Lazarus to them on Earth Take these few Remarks upon the whole The first in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Typical Exemplification is that the Souls have a distinct Existence and Subsistency differing from the Bodles of Mankind they dye not with the Body nor sleep after Death noâ— are they shut up in Subterraneal Caves but all Spirits or Souls at the Death of the body returns to God that gave them Eccles 12.7 from whence they receive their everlasting Doom of either Come ye Blessed or Depart ye Cursed c Remark the 2. As the Souls of the Godly do immediately pass after Death into a place of Bliss and Happiness in Heaven so the Souls of the wicked accordingly do then depart into a place of Torment and Misery The Scripture of Truth so called Dan. 10.21 doth not Note any middle place betwixt them save only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or great Gulf fixed a place unpassable from the two Extreams Abraham knew no passage and Holy Peter knew as little thereof 2 Pet. 2.4 Nor Jude ver 6. Therefore Popery in its Doctrine of Purgatory is but a Fancy and Foppery 't is but the Popes new discovery of a mere Chimera or vain fiction c. Remark the 3. Damned Souls are void of the least degree of Ease and Relief the time will come when the proudest sinner may have need of the Meanest Saint to relieve them after Death whom they would not relieve in their Life but rather Reviled yea and famished them yet cannot shall not they receive any Relief from them but this shall be an Aggravation of their Torments to behold those Happy whom they had formerly despised and themselves Miserable Oh! How wellcom might Lazarus be now to him in Hell whom he starved to Death at his Gates Remark the 4th In Hell there will be peculiar Torments for every part of wicked Men as 1. Their wanton Eyes shall be tormented with a sight of ugly Shapes of Devils 2. Their delicate Ears with the Horrible Noise and Outcries of Damned Spirits 3. Their nice and curious Smell with the Poisonfull stink of Fire and Brimstone 4. Their dainty Tast with a most Ravenous and unbearable Hunger and Thirst c. yea and 5. All the Sensible parts shall feel the intolerable Torments of
by Ezekiel Chap. 48.31 and more fully Amplified by John Rev. 21. ver 12.14 16. where the New Jerusalem is the Emblem is described to consist of 12 Gates which are 12 Pearls and had 12 Angels to watch them The Wall of that Holy City hath 12 Foundations whereon were written those 12 Apostles answering the 12 Tribes of Israel And the measure of this City is 12 Thousand Furlongs Then again Rev. 22.2 The Tree of Life that stood in the midst of the Street of that Holy City beareth 12 manner of Fruits yea and yieldeth its Fruits in every of the 12 Months of the Year in Winter as well as in Summer So that all along here is Relation to the affairs of the Church God seemeth to affect the number of 12 above all others Note From which weighty consideration Dr. Potter doth wittily and learnedly make his Remarkable conclusions both about the Measure of the Wall of this New Jerusalem and about the number of the Apocalyptick Beast Saying to the first That the measure of the Wall of the City is said to be 144 Cubits which cannot be the measure of the compass it being too little for that nor either of the heigth or breadth of the Wall it being as much too great for both of them therefore must it be meant of the Square-measure or Root-number of 12 For 12 times 12 make 144. So that the Wall was 12 Cubits high and 12 Cubits broad Rev. 21.17 The like observation that Doctor makes upon the 144 Thousand the number of Christ's sealed Servants Rev. 7.4 and of his Holy Retinue that would not comply with Antichristian Idolatry Rev. 14.3 4. The Square Root of which number is 12 also But on the contrary as the latter The number of the Beast is said to be 666 Rev. 13.18 The Square Root of which number saith he is 25 a number that is much affected by Antichrist in his 25 Parishes Cardinals Gates Windows Altars Articles Holy days c. As the number 12 is by our Lord Christ Matthias must be chosen to make up the Eleven remaining Apostles the Round and Root-number of Twelve and because no Apostle had power to ordain another the Lord himself must make the choice by ordering the lot to fall upon this Man Pro. 16. last Acts 1.26 And he must be such a Man as had been an Eye-witness of the Lord's Resurrection Acts 1.22 which was a point not only of greatest difficulty to be believed but also of weightiest importance for supporting the Christian Faith and not only of that but also of the whole Doctrine Life Death Resurrection and Ascension too whereof Matthias was one of the Spectators upon Mount Olivet which was the place from whence he Ascended into Heaven Mark 16.19 Luke 24.51 Acts 1.19 12. Bethany laying in the bottom of it and the Garden wherein he had his Agony and was betrayed c. And this Mount our Lord chused to Ascend upon be cause it was in the view of Jerusalem where he had been scorned condemned and crucified about the same distance from the City as was betwixt the Ark and the People Joshua 3.4 From hence the rather our Lord Ascended that he might begin to receive his Crown and Glory nigh to the place where he had endured his Cross and Contempt c. Because I did adjourn our Lord's Ascension to this proper place where we have not only the Twelve Apostles those same principal secretaries of the Spirit and therefore his Successors but also many more Disciples eye-wittnesses thereof let me here give a distinct Discourse upon it as before upon his Resurrection The Grand Remarks upon Christ's Ascension be reducible to those three Heads 1. The Antecedents 2. The Concomitants 3. The Consequents of it which was the Second degree of his State of his Exaltation as his Resurrection was the first And his sitting down at God's Right-hand a place higher than that of Angels those Ministring Spirits that stand about the Caelestial Throne is the Third degree In the general first Matthew saith nothing at all of our Saviour's Ascension nor doth John give us any account thereof Mark is very brief Mark 16.19 20. But Luke is large upon it both in his Gospel Luke 24.50 51 c. and in his Acts of the Apostles the undoubted Author of which Book was that Evangelist as the Preface plainly implies where he gives a more full History of Christ's Ascension Acts 1. from ver 1. to ver 13. Note The commonly received opinion is that St. Matthew wrote his Gospel Eight years after Christ St. Mark his Ten after St. Luke his Fifteen after and St. John his Forty two years after our Lord's Death St. Matthew wrote his Gospel in Judea so mentioneth nothing of Christ's Ascension because there was none in that Countrey who doubted of it being seen of above 500 so nigh Jerusalem c. But Mark and Luke wrote theirs out of that Countrey where they found many that heard nothing of it And seeing they both had recorded it There was no need for John to mention it whose principal work was to Relate such passages as had been omitted by all the other three The hardned Jews will by no means believe the Ascension of Christ into Heaven but on the contrary do make his Descent into Hell their principal and unquestioned Article blasphemously affirming that our Christ is tormented there in boyling and scalding Zoah or Dung because he received not the Traditions of their Chachamims or Elders yea they make him a false Prophet and a Prophane wretch like Esau aying The Soul of Esau entred into the Body of Christ for this cause they call Christians Edomites as the Jew of Maroceo pag. 172.173 saith More particularly now The first Remark of his Ascension is the Antecedents thereof which have a short relation by St. Mark Chap. 16.19 after the Lord had spoken to them to wit when he had delivered all the precepts and promises which his pleasure was to deliver to his Disciples during the 40 days he endured upon Earth N.B. though immediatly when he rose from the Grave his Right was to go up to Heaven but he waved his own Glory so long for the Churche's good Now having nothing more to say or do for settling his Church save only to Seal up all by sending the Holy Spirit he Ascends up into Heaven Luke Chap 24.50 51 is more large Relating how he led his Disciples forth as far as that part of the Mount of Olives which belonged to the Village of Bethany being a place where he had oft been praying and where as some say he mounted the Ass and Rode in Triumph to the City here will he take his Chariot of State and ride in Triumph up from thence into Heaven but first he doth lift up his hands and blesseth his Disciples here which was not so much the posture Accommodated to the Religious Action of his praying for them but rather a more Authoritative Act in the most
and Death c. throughout the World verse 8. yea and in such places where their Testimonies would be most opposed More than this was not at this time given them to know that Key of Knowledge hangs at God's Girdle Hence learn we that 1. Christ doth not always answer the desires of his Disciples though it be promised Prov. 10.24 absolutely and Psal 37.4 conditionally He sometimes will grant the desires of wicked men according to their will as to Ahab 1 Kings 21.29 c. and to Devils themselves as when he gave them leave to enter into the Herd of Swine Matth. 8.31 32. How much more hath he something to grant to his own dear Saints always ad salutem according to their weal but not ever ad voluntatem according to their will saith Austin as here c. 2dly What severe Reprimands hath Christ given in our day to the over-curious Inquirers about Times and Seasons who have out-lived their own Conjectures with shame c. The second Remark is the Concomitants of Christ's Ascension where we have a particular description both of it and its circumstances Mark only relates the Action of Ascending Mark 16.19 calling it Christ's Assumption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same word is oft used for Christ's Ascension Luke 9.51 Acts 1.2 11 22. 1 Tim. 3.16 't is read Received up in all those Scriptures and the Septuagint expresseth Elijah's being Taken up with the Greek Thema that signifies taken up 2 Kings 2.10 into Heaven or Heavens Acts 2.34 Heb. 8.1 Christ was taken up into that place of Rest and Blessedness to wit by God the Father to whom he useth to ascribe all things by the Ministry of Angels c. This was the happy close of all Christ's toils and travels upon Earth to be taken up and to sit down at the Right hand of God in Heaven an higher honour than that of Angels whose places are only places of ministration Eph. 1.20 21. Heb. 1.13 15. Thus far St. Mark goeth St. Luke in his Gospel steps a little farther saying He was parted from them as Elijah was from Elisha 2 Kings 2.11 and carried up into Heaven Luke 24.51 into a place far above the Heavens saith Paul Eph. 4.10 His Body moved upward in a direct line by little and little as if he had been carried or listed up by the hands of others whereas undoubtedly our Lord ascended by his own power which Elijah could not have done without the help of an Angel and therefore did his Disciples now adore him Luke 24.52 whereas before this we never read of any Act of Adoration they performed to him from their familiarity with him in the days of his flesh wherein they look upon him as one sâ—â—â— of God a great Prophet and 〈◊〉 Temporal Saviour 〈◊〉 But now his Deity being more clearly declared both by his Resurrection out of the Earth and by his Ascension up into heaven those Spectaâ—â—â—â— faâ—â—â—ow 〈◊〉 prostrate before him and do worship him as the Eâ—â—nal Son of God whom they took to be before only the Son of David yet the same Author Luke in his Acts of the Apostles gives a more ample description of our Saviâ—â—â—s Ascension in the several circumstances of it as to time manner measure c. Acts 1.9 As to the Time 1st When to wit when he had spokes whose things forementioned in the foregoing verses and all the other things which Matth 〈◊〉 Mark and Luke do likewise mention for settling his Church to the World's end 2dly The manner how 't is said He was taken up that is leisurely and by degrees not by any rapid motion that he might the longer delight the Eyes and Minds of his Disciples who were all that time looking stedfastly upon his gradual Ascending wherein had he been quick and sudden like a flash of Lightning in his Ascending up then those Eye-witnesses could not have found such complacency nor confirmation of their Faith 3dly The means whereby 't is said A Cloud received him out of their sight No doubt but this was a true and a most glorious Cloud every way comporting with his Divine Majesty and accommodated to become a Chariot of State for the Prince of Glory to Ride triumphantly in Yet may we not suppose that it administred any help to our Lord in his Ascension for he was not taken up by any external helps of it or of Angels as before but by his own internal power from his Divine Nature united to the Humane and from the Agility of his now glorious Body 4thly The place whence and whereunto every motion hath a Terminus a quo the place from whence and the Terminus ad quem or place whither it is made The place from whence Christ Ascended was the Mount of Olives or Bethany which was the place of his going to his Garden Agony and so to his Crucifixion which was also the place from whence he Ascended to Heaven This teacheth that God can make the very places of our trouble and torment as Sick-beds Prisons strange Lands into which we are banished c. to become places of our Triumph and Comfort even as Bethanies or Mount of Olives to us from whence we may mount up from our Earthly Crosses to take possession of the Heavenly Crown provided we be Christians indeed living and dying in the Image of Christ as our Lord did And if the place whither Christ went bodily thence be Heaven which must contain him till the time of the Restitution of all things as the Scriptures do assure us Acts 1.11 and 3.21 and Heb. 9.24 c. This then discovers the Folly and Foppery of Popery which affirmeth that the Body of Christ yea the very Flesh that was born of the Virgin Mary is in their consecrated Waters not only contrary to that sacred Truth above mentioned but also to that praediction of Christ himself saying If any man will say to you lo here is Christ or lo there is Christ believe him not Matth. 24.23 Where our Lord describeth the last Times containing the Rise Reign and Ruine of Antichrist whose chief Engine is to persuade Christ's Corporal Presence in their Popish Churches where he may be seen touched eaten c. thereby confining Christ's Body which is in Heaven to certain places here and there upon Earth yea to a thousand places at once 5thly The Witnesses whereof none of the wicked must be Witnesses of Christ's Ascension no more than of his Resurrection but only such as were ordained of God for both Acts 1.8 22. and 10.41 It must be only his own Disciples at the Mount of Olives near Bethany-Village they must not have it only by hear-say as others but shall be Eye-witnesses thereof None of the wicked Jews must be Spectators either of the one or of the other for his state of suffering by their wicked hands was now finished therefore a sight of him should not once be vouchsafed to any one of them thus our Lord manifested himself to his chosen
drawn in Gods Book Psal 139.16 Not unlike to the Letters printed upon the Paper which do answer the Printing Type The Divine Efficiency doth answer to an hairs-breadth the Divine Decree both in Creation and Providence Gods Decree is the standing Rule of his Efficiency Those exact slingers Judg. 20.16 could not hit the mark so well as God doth by his External Efficiency his own Internal and Eternal Decree There is no variation of the Compass in this case at all The supream end hereof is the manifestation of his own glory more particularly of his wisdom power and goodness Psal 8.1 19.1 103. last 104.31 145.10 148.5 Prov. 16.4 Isa 43.21 Rom. 11.36 Revel 4.10 11. 5.13 'T is true God had a complacency in the work of his hands when he saw it was all Tob Meod superlatively good Gen. 1.31 The Lord rejoyced in his works Psal 104.31 It did God good a◠it were to see all good and very good It was a delight to him but God saw this long before even from Eternity Non datur prius posterius in Deo The phrase imports God would have Man to see the wisdom power and goodness of God in all which he thus commends to our consideration a curious and glorious frame full of admirable skill and variety 2. The Subordinate or Subalternate End is for Mans Instruction and comfort 1. For Mans Instruction Hereby Man learns that there is a God Isa 40.26 Rom. 1.20 there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something knowable to Natural Reason concerning a Deity the World could not make it self neither could it be made by Chance or by a Concussion of Atoms c. The print and Character of the God of Heaven is legible upon every pile of grass growing on earth Praesentem Monstrat quaelibet Herba Deum Ovid. Let no man say he is not Book-learnt for every one may read the Book of Nature though he cannot read the Book of Scripture and learn thence the knowledge of God the Creator though not God the Redeemer and so abhor Atheism Ignorance and Idolatry Cursed be that God which made not Heaven and Earth Jerem. 10.11 This verse spoken at Babylon and therefore writ in the Chaldee Tongue whereas all the rest of the Prophesie is set down in the Hebrew was given to Gods people to make use of when the Babylonians sollicited them during their Captivity to worship their Idols in the Babylonian Language as a detestation of their Babel Idols saying to them Cursed be your Gods for they made neither Heaven nor Earth The same we may say of all the Idols both of Pagans and of Papagans 2. For Mans Comfort the Maker of Heaven and Earth may be hoped in for help above all Mortal Princes for he is a King Immortal and he is the all-powerful Creator and therefore can help without a peradventure Psal 146.3 4 5 6. Let Israel rejoyce in him that made him and new made him too Psal 149.2 or Hebr. in his Makers implying the Trinity of persons concurring both in Creation and Re-Creation or Regeneration which while Olymphus the Arrian Bishop denyed he was struck dead with three Thunder-bolts in a Bath How ought we to hang our Hope upon this great Creator that did hang the heavy Earth upon nothing Job 26.7 and yet it remains for almost six thousand years unmovable he commanded and it stood fast Psal 33.9 The whole Order of Nature remaineth as he first set it firm fast and unmoveable though it hang on nothing but upon Gods precept how much more ought we to be steadfast unmoveable 1 Cor. 15.58 having the sure word of Gods promise to hang upon 2 Pet. 1.19 The Devil and his Imps would overturn the comely Order of Nature they would as it were mingle Heaven and Earth together and so soon mar all but God confounds the Counsels and disappoints the Attempts of those tumultuating trouble-States and maugre their malice he preserveth Polities Laws Judgment and Equity without which Humane Societies could not long subsist God hath decreed to maintain Civil Government amongst Men to relieve the oppressed to punish the wicked to uphold his Church which hath so few friends on earth and so many Enemies both there and in Hell in despight of all This Decree of God not onely for her preservation in the world but also for her Exaltation above the world stands firm and inviolable as a Mountain of Brass Zech. 6.1 This shall bring her highest Adversaries into the lowest place even to that place which is fittest for them to be the footstool of Christ The Churches help is from the Lord that made Heaven and Earth Psal 121.2 and he will rather unmake both again than his people shall want seasonable help her help is in the Name of the Lord who hath made Heaven and Earth Psal 124.8 Gods power is the prop of her Faith and pricks her on to Prayer therefore we may commit our selves to him as to a faithful Creator 1 Pet. 4.19 a God of infinite might and mercy The Lord that made Heaven and Earth and therefore hath the blessings both of his Throne and of his footstool in his own hand will bestow his blessing both on and out of Sion Psal 134.3 God hath hitherto been our Eben Ezer The famous particular Remarks of the Wisdom Power and goodness of God in the Creation written as with a bright Sun-beam upon a Chrystal-wall for our more particular instruction doth here follow 1st The unchangeable Wisdom of God is made manifest 1. in the exact correspondency betwixt Gods Eternal Decree and his Temporal Creation which was the execution of it as before He is esteemed a foolish Builder or Workman who draws a better Mould in his mind and erects a worse with his hand but this Divine Artificer doth most dextrously accomplish by his wisdom in time what he had most wisely designed before time even from all Eternity 2. In the Curiosity of every Created thing there was both the heighth and depth of Divine Wisdom in every Creature hence David cryeth In wisdom hast thou made them all Psal 104.24 Every part of the Creation was performed in the perfection of Wisdom If God hath given man such wisdom as to contrive so many curious Engines and Artificial Instruments for measuring time almost to a perpetual Motion and Lands almost the whole Earth for all sublunary services how much more of wisdom hath the God of Wisdom who is wisdom in the Abstract wisdom it self that instructs man in all his Arts Isa 28.26 even in that plainnest of Husbandry and is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 11.10 which signifies the most Exquisite and Artificial Artist The lending power must needs be a more exact Artificer than the borrowing power man borrows all his power from God and all his Art and skill from him therefore must God needs be a most skilful Operator infinitely transcending the most sublime contrivances of men every Creature may say
the Body of Man before the Fall should have so much Beauty Lustre Splendour and Glory put upon it no doubt but when it came first out of Gods Mint it was a most curious silver piece and shone most gloriously hence Christ compares faln Man to the lost groat Luk. 15.8 9. As no Metal is better than Silver but Gold so no Creature was better than Man but Angels Man was made but a little lower than Angels Psal 8.5 before he became to be besmeared with sin his Body did even while naked undoubtedly glitter with a Divine glory being cloathed with a Royal Robe of Majesty and having upon him the Imperial Crown this gave Man Dominion over all Creatures Gen. 1.26 28. The Image and Superscription of God upon this Silver-piece did shine forth so splendidly that it put an awful reverence upon all Creatures towards Man who then had a most Beautiful Body every way suitable to his Divine Soul Hence the Fathers call'd Man in the state of Innocency The Cedar of Paradise the Picture of Heaven the glory of the Earth the Ruler of the World and Gods own delight The Glory and Beauty of Mans Body which was made by a Counsel called even the Master-piece of the works of Gods Head and Hands was no doubt say Divines like the Body of the Sun in the firmament Judg. 5 31. and like the Body of Christ in his Transfiguration when his Face shone as the Sun Matth. 17.2 and well might it do so for he is the Sun of Righteousness Mal. 4.2 And that Derivative Glimpse of Divine Glory put upon Moses in the Mount which caused his face to shine so as affrighted the people from beholding it Exod. 34.29 30. may well mind us what a Primitive Beam of Beauty the Body of Man had before the Fall God did not make Man in the likeness of the Goodliest Creatures but in the similitude of God himself and therefore he could not be without some Reflexive Rays of Royalty and Majesty even from top to toe when all his Members were Weapons of Righteousness unto God Rom. 6.13 Such a dazling Angelical glory had the Proto-Martyr Stephen put upon him as the Mediator Moses had before him so that his Face was as it had been the face of an Angel Act. 6.15 As there was a Visible glory in the Body of the second Adam Job 1.14 They saw his glory exceeding all the glories of the Sons of Men and becoming him who was the Son of God so without all peradventure there was a visible glory in the Body of the first Adam though inferiour to that of the second because of his Hypostatical union Col. 2.9 seeing he is call'd also the Son of God Luk. 3.38 Having no Father as Christ had none but God himself The Image of God was fixed upon Adams Body as well as upon his Soul whereby all the Beasts of the Field all the Fowls of the Air and all the Fishes in the Sea became subject to him and to that glory he was invested with Psal 8.5 6 7 8. and therefore as a sign of his Soveraignty and of their subjection they are all brought to him to receive their Names according to their Natures from him as from their Lord and Master Gen. 2.19 6ly That the Body of Man should be made in some sense Immortal The state of Innocency had this kind of Immortality It was not impossible for Adam to dye and it was possible for him not to dye A thing is said to be Immortal in four senses 1. Essentially Thus God is onely Immortal 2. Ex dono Creationis by the power of the Creation as the Angels and the Souls of Men. 3. Ex Hypothesi upon condition onely as Adams Body had been Immortal if he had stood in his Innocency This Innocency would have embalm'd his living Body better than all the Spices of Egypt could embalm a dead one Manna that was of it self Corruptible Exod. 16.20 21. lasted long and kept sweet many hundred years when laid up according to Gods Command in the golden pot v. 33. Hebr. 9.4 Obedience to God did not onely save it sweet on the Sabbath day but for some Centuries after as their garments lasted forty years Deut. 29.5 so mans Body might have lasted a thousand years in the way of Obedience yea and have never dyed Some say that the Tree of life was to be his constant food which should not onely be a Symbol of life but also a Supporter of it in an Immortal so far as innocent state that Tree would have so preserv'd his Radical Moisture and Natural Heat in an equal temper as well as in a lasting supply that Adams Body should never have had either wrinkle or Hoary Hairs but he should have lived in youthful vigour and in a happy vivacity for a thousand years upon earth and then without either anguish or sickness or pains of Death have been translated from Earth to Heaven the Reliques of this Natural Immortality made Adam live 930 years and Methusalem 960. However this is certain that the wages of sin is death Rom. 6.23 The body of Man without sin could not have turned into Corruption Death entred into the world by sin Rom. 5.12 before he had sinned there was Temperamentum ad pondus such an equal Temperature of Qualities and the humours in him had such an happy harmony that they could neither breed Distempers nor bring Death but as soon as he had eaten forbidden fruit he came down to a condition of Mortality Gen. 2.17 Adam dyed not that day but lived 930 years after yet then and thereby was his Body made liable to such Diseases and dangers as might deliver him up to Death 4. Something is said to be Immortal Ex dono novae Creationis by the power of the Resurrection So the Bodies of the Saints raised up by the power of God are thereby preserved in mansions of glory for evermore The Body which is at Death sown in Corruption shall be raised in Incorruption 1 Corinth 15.42 it is sown in Dishonour it shall be raised in Glory v. 43. having the glory of the Soul transparent in it as we see the colour of the wine in the glass so the glory of the Soul shall be seen in the Body and this glory shall be a Corporeal glory according to the Maxim Quicquid recipitur recipitur ad modum recipientis non recepti Every thing received is in the thing receiving or receiver according to the nature of the thing receiving and not of the thing received Thus the body being a Corporeal thing receiveth glory from the Soul after a Corporeal manner yea the body it self shall be made a glorified body it shall be conform'd to the glorifyed body of Christ as to the standard Phil. 3.21 the Terrestrial body shall at the Resurrection be made a Celestial 1 Cor. 15.40 or a Spiritual body v. 44. it shall be more like a Spirit than a Body So Diaphanous and transparent saith
3. If it be appropriated to the Prince of life and glory as Christ is called so the gate of Ezeâ—â—â—ls Temple was for the Prince Ezek. 44.2 3. A mans Mouth is his gate and his tongue in that gate should neither stir nor sit still but at Christs command there is a time to speak and a time to hold ones peace Eccles 3.7 Christs time of speech and silence is a seasonable and profitable golden time such God-praising tongues are indeed as the tongues of Angels 1 Cor. 13.1 whereas God-blaspheming Tongues are no better than the tongues of Devils those Incarnate Devils have their tongues undoubtedly touch'd with fire from Hell To conclude concerning the Body and its Parts in a word all the Members of Mans Body were the weapons of righteousness before the fall but since they are become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weapons of unrighteousness Rom. 6.13 which phrase imports the Devil to be a King who hath his strong holds 2 Cor. 10.4 as well as his Kingdom Matth. 12.26 Sin is his Captaâ—n-General commanding the whole Body Rom. 6.12 he hath his fighting Souldiers under him which war against the Soul 2 Pet. 2.11 and every member of the body becomes a weapon of sin in the hands of those Souldiers Rom. 6.13 Now the throat is an open Sepulchre ready to receive a Mort-morsel in its gaping nature Psal 5.9 which sends out much noisome stench and wherein is oft buryed the good name of their betters when their Tongues as a Rapier hath first run them thorough now the feet are swift to shed blood Rom. 3.5 Isa 59.7 as Pauls were till God stopp'd him in his cursed Career or run into all evil trotting apace and taking long strides towards Hell as if fearing Hell should be full and no room to be for them before they get thither Now the hand is an hand of mischief Psal 26.10 Mans right hand is a right hand of falshood instead of a right hand of fellowship Gal. 2.9 of Faith and Love yea the Heart that principal internal member as 't is primum vivens ultimum moriens the first that liveth and the last that dyeth was before the fall as the Throne of Solomon whereon the King sat and as the Sanctum Sanctorum the holiest place of the Temple wherein God dwelt but now 't is become Satans seat Revel 2.13 he hath filled the Heart from corner to corner Act. 5.3 and he hath filled it with Murther Adultery c. Matth. 15.19 yea with all unrighteousness Rom. 1.29 top-full of vanity and villany So that the heart of the wicked is now little worth Prov. 10.20 as little as may be till purchased by the merit and renewed by the Spirit of Christ 'T was a great Curse Elijah denounced against Ahab that his Ivory Pallace should be turned into a stinking Privy 1 Kin. 22.39 with 21.22 and 2 Kin. 10.27 yet far worse is befaln the Heart of Man which was holy and excellent but now is become a receptacle of all uncleanness See my Hearts Treachery at large While Adam was a wise man in his pure estate his heart was at his right hand he managed his matters discreetly and dextrously he was handy and happy at all his concerns but becoming a fool by his disobedience then his heart falls to his left land Eccles 10.2 this made him and his do all things aukwardly as those that are left handed ever after His Eyes were at first in his head Eccles 2.14 but sinking into his heels he ran away from God when his heart was touched with hell-fire in the fiery darts of the tempter Ebur nitidissimum adhibito igne nigrescit the brightest Ivory if smutched with the fire contracteth a filthy blackness then was the Ivory Pallace of innocent Adam sadly soiled CHAP. IV. Of the Soul of MAN HAving discoursed largely of the excellency of the Body which is but the House Scabbard and Cabinet the Soul is the Guest the Sword the Jewel in the Body I now come to speak of the Souls Excellency 1. in general As the greatest thing in the great world is Man so the greatest thing in the little world Man is the Soul which Jacob calls his honour Gen. 49.6 or glory as the word Chabod signifies The Soul is the glory of a Man not onely as it is the Breath of life and of a more noble nature than other Creatures but also as it is a beam of Eternity an abridgment of the invisible as the Body is of the visible world and as it is a Spirit that had its immediate original from the Father of Spirits Hebr. 12.9 Gen. 2.7 Num. 16.22 and seeing the Soul is a nobler part of Man than is the Body therefore 't is frequent in Scripture Synecdochically to put Soul for Man and Souls for Men Gen. 12.5 14.21 Exod. 1.5 c. The very light of nature hath called it Divinoe particula Aurae a Particle of Divine Breath that the Soul is of a noble nature is one of those Natural principles which Philosophers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common notions of the light of Nature like that the whole is greater than the part and like that one and two make three c. Nature dictates those Truths and so likewise that the Soul of Man is an excellent Creature and made for excellent employment insomuch that the Sage Heathen Seneca could say of his Soul Major sum ad majora natus sum quà m ut Corporis mei sim mancipium My Soul is a greater thing and made for greater ends than that it should be a bond-slave to my Body Hereupon Christ refers that great point that a Soul was better than the whole world Matth. 16.26 to their own though carnal Consciences intimating how it was Truth in it self and that if they had the least spark of natural reason left in them they must judge it to be so the bare recital of it was sufficient demonstration how much more doth the light of Grace far clearer than that dim light of nature discover the excellency of the Soul that it is a pretious Jewel which God himself made up and laid up in the curious Cabinet of the Body that at death is resigned up unto God again All Saints learn this lesson from their dying Saviour saying Father into thy hands I commend my Spirit Luk. 23.46 Our Lord had received his Soul as he was the Son of Man from God and now as a Sacred Depositum or pledge his Father had betrusted him withal he commits and commends it into his Fathers hands again as a most faithful keeper of it who within three days restored it to his Body at his Resurrection The like did David who was Christs Father and figure Psal 31.5 Into thy hands I commit my Spirit And this lesson that blessed Proto-Martyr Stephen learnt of his Saviour Act. 7.59 Lord Jesus receive my Spirit This was one of the seven Sentences which our Saviour spake upon the Cross and though undoubtedly
Gods Wisdom whereby he would have Mankind propagated by a natural Successive Generation that so the Power and Presence of God might continually appear in this Personal Propagation so a Woman was needful Hereupon God comes forth Gen. 2.18 in two things 1. In a Divine Deliberation implied 2. In a Divine Determination expressed 1. In the Deliberation there is the Consultation of Divine Wisdom with it self which is a Wisdom that as it cannot be mistaken in its own measures so neither can it prescribe wrong measures to others God is the infallible Judge and the wonderful Counsellor Isa 9.6 Rev. 3.18 I counsel thee c. hence the Psalmist prays Lord guide me with thy counsel c. Ps 73.24 The Parliament of Heaven had consulted before about giving Man his first Being Gen. 1.26 And now the second time a Consult is had about Mans well being concerning what is good or not good for man Gen. 2.18 The former concern'd his Creation the latter his Providence The first was how to make Man God's Master-piece This second was how to make a Mate suitable to this Master piece For there was no Help-meet Nullum Audjutorium naturae suae Accommodatum no fit Companion that Adam could find among all the Creatures God brought before him to be named v. 20. he saw 1 all other Creatures suitably sorted as Male and Female in their kind and 2 his own want of a suitable Consort after his kind The sense of this want puts him upon desiring one agreeable to his Nature His most gracious God gratifies his desire so comes from the Divine Deliberation to a Divine Determination of making a more glorious Creature than was to be found in the whole Creation the Woman call'd the glory of the Man 1 Cor. 11.7 Man may glory in this that God hath put such a glorious â—reature into his Bosom Vxor gloria viri gloria Vxor Dei as Bernard doth phrase it The Wife is the glory of man and Glory is the Wife of God As the Divine Deliberation was the product of Gods Wisdom so this Divine Determination was the product of Gods Goodness and that both in the Negative and in the positive part of it 1. In the Negative the Divine Determination is not grounded on uncertainty or propos'd in a doubtful manner God doth not say here I fear or I doubt 't is not good for Man to be alone but 't is a peremptory Proposition 't is not good c. and 't is prescribed as a remedy to mans Malady yet not Absolutely or Morally 〈◊〉 for then there was no absolute or moral Malady or Evil sound in the world â—ll mans sin had opened Pandora's Box as the Poets speak of Epimâ—thâ—us out of which issued all manner of evil upon Mankind so the Iron Age was brought in 〈◊〉 but Comparatively to wit it is not to good for Man to be alone as to have a Mate which all other Creatures had at that time all passing before Adam to be named Good is taken either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simply in it self or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Respectively relating to some circumstance Thus it was not good for man to be alone in several respects as aforesaid It was not good 1 in respect of the World because all Mankind were to come out of Adam's Loyns 2 In respect of the Church which was to be chosen out of the World 3 In respect of Gods Mercy and Justice the former of which was to be glorified upon the Godly and the latter upon the Wicked none of which would have been had Man been alone in the world Besides Rabbi Solomon renders another general Reason why 't was not good for Man to be alone For saith he had Man been alone on Earth as God was alone in Heaven then Man would have been reckoned the chief Lord on Earth as God is the chief Lord in Heaven but this Rabbi's Reason is the more reasonless because had Man been alone he could have no Posterity so to reckon him Again Good is manifold 1. Moral 2. Physical 3. Hyperphysical Thus Virtue is a Moral good Health is a Physical or Natural good and Grace is an Hyperphysical or Supernatural good Thus some things are said to be evil naturally that are not evil morally Poyson is a Natural not a Moral evil In this sence Sinning is said to be a worse evil than Suffering inasmuch as Sinning is a Moral evil and Suffering is onely a physical or Natural evil Now the Help-meet God made for Adam was this Threefold good to him a Moral a Physical and an Hyperphysical good This leads me to the positive part of the Divine Determination I will make him an help-meet for him Gnezer Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. and Adjutorium Lat. an Help-meet Engl. an Helper not an Hinderer Kenegdo Hebr. for him not against him or such another as himself alike in Form and Nature and in Gifts both inward and outward one in whom Man might see himself one to be an Alter-ego to him a Second-self Eph. 5.28 an Helper to him in both Lives an Helper 1 in Piety thus godly Couples make up a Church in their Houses being sweet Companions in Gods service as joynt Fasting and Praying 1 Cor. 7.5 1 Pet. 3.1 7. 2 In Society bearing each others Burthens and sweetning each others Conditions as Sarah was a graceful and grateful Companion to Abraham in all the passages of his Life c. 3 In Procreation and Education of Children 1 Tim. 2.15 and 5.14 4 In managing Family-matters as Prov. 31.10 27. God had a respect to all those four ends aforesaid in the state of Innocency now the Fall hath added a 5th end of having an Helper in infirmity as a remedy against sin 1 Cor. 7.2 9. Marriage is now Gods Medicine to cool and heal if rightly applied Mans hot and raging Lusts Hence it follows 't is not good for Man for any man for Man universally taken as in those words Except a man be born again Joh. 3.3 5. Any man Every man whether he be Prince or Priest whether in Church or State in Court City or Country whether Gentile or Simple 't is not good for Man any man to be alone either in a Natural Civil or Spiritual sense Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a publick Temper so loves not to be alone in any of these Respects If Communion be a priviledge in Heaven then it must be a blessing on Earth In order to the doing of that which God had determined for he always performs with his Hand what his Mouth hath spoken He 1 calls Adam into a deep sleep v. 21. as the word Tardemah signifies the Hebrews have three words for Sleep 1. Teuniugh a Slumber 2. Shenah a fast Sleep 3. Tardemah a deep Sleep such as is mentioned Gen. 15.12 and 1 Sam. 26.7 therefore the Septuagint calls it an Extasie or Trance Herein though his Senses were all locked up so that he felt no pain when the Rib
Devil saith he and not God who stands for due Order 2 Chron. 15.13 and 2 Kin. 17.25.27 God insists upon manner as well as matter and if the last Will and Testament of a man will not admit of after additions by others much less the last Will and Testament of Christ all prudential additions pretended for preserving the Grandeur of Divine VVorship hath been as without Divine VVarrant a very Shoe-horn to draw on Superstition and Idolatry in all ages of the Church The 3. Inference is Though we have a Sacrifice that is right both for matter and manner both what and how God himself requiteth yet must it also be rightly placed before it find acceptance it must come our of our hands into the hands of Christ that he may present it to God Thus every man under the Law was to bring his offering to the High-Priest and the High-Priest not the man himself was to offer it up to God for him It was death for any man to offer up his own Sacrifice the man might bring it but the Priest must burn it Lev. 1.5.14.15 and 2.2 8. So 't is no less a mortal crime for any to come to God otherwise than in and by Christ who is our High-Priest to present all our Prayers and Praises to God and in whom alone God is well-pleased Mat. 3.17 And we accepted Eph. 1.6 Both Persons and Prayers Joh. 16.23 'T is well supposed by some that Cain and Abel here did not offer up their own offerings themselves but they both brought them to their Father who was High-Priest to them and offered them up for them now what the first Adam was to them the same and much more is the second Adam to us Who is called the High-Priest of our profession Christ Jesus Heb. 3.1 As his Office was to purge and put away the sins of the people which was the Office of the Legal High-Priest Lev. 16.3 Heb. 1.3 and 9.1 Joh. 1.9.12.14.16 'T is Christs work to cleanse us from all sin in respect of Sanctification and Justification alas our best works have sin in them as well as our bad ones The blessed Virgin her self blessed God for her Saviour Luk. 1.46 47. The 2. General part is the Success of that Service which both those Brothers performed to God what acceptance both found with God Hitherto hath been carryed on a fair Congruity and Parity betwixt those two Brothers Cain was as good a man as Abel and is set before him in the Service as to the Circumstance and Substance thereof Now the Success of it shews a Foul Disparity the one is accepted the other is rejected God had respect to Abel and to his offering but c. Gen. 4.4 5. This disparity is demonstrated by three Remarkable passages or particulars 1. The Inversion of the Order 2. The Grounds of that Inversion 3. The acceptance and disacceptance or the nature and manner of both 1. Of the Order Inverted until now 't was Cain and Abel the Eldest is named first the Order of nature is observed because born first and while both came hand in hand to offer sacrifice both came to one Altar and both brought lawful and warrantable Worship no difference could be discern'd betwixt them as to man yet a vast disparity as to God Hence observe 1. Though amongst many worshippers of God in publick worship man can discern no difference but one is as good as another in both attendance and attention yet God can both in Intention and Retention All sit as Gods People Ezek. 33.31 And no mortal Eye can distinguish which is a Cain we which is an Abel yea a Cain may be the fore-horse in the Team and be most forward as to personal Attendance and Attention of Body as Cain had the priority here for as he was born first so he is said to come and offer first but the all-seeing Eyes of the immortal God Espies a difference both as to intention of mind and as to retention of memory in those great assemblies which wait upon God in hearing his Word Hence it was that God comes here to distinguish betwixt the Services of those two Sons of Adam and inverts the order aforesaid as it were thrusting back Cain and giving the precedency now to Abel so that he who was the last in the Sacrifice becomes first in the acceptance From whence observe secondly Though the world respect men according to their birth and breeding acoording to their outward Rank and Quality yea according to their seeming forwardness for that which is good yet God respects men according to their inward Condition and Estate of Grace and Holiness as he did Abel here and David elsewhere 1 Sam. 16.6 7. Man seeth the surface of things only his knowledge is but Skin deep as Samuel by an humane Judgment not as a Prophet mistook Eliab for the Lords anointed while he look'd upon the outward appearance and saw him a very proper and personable person and of a majestick presence but God corrected the Prophet saying I have refused him licet primogenitum pulchrum procerum though the first-born fair and of a full Stature all these are Ciphers which signify nothing without a figure set before them for the Lord looketh at the heart Cor Camera Omnipotentis Regis The Chamber of the great King The Initial letters whereof in Latin do signify the heart And this Prophet had seen the bad proof of Saul who was more proper and personable than Eliab 1 Sam. 10.23 Because he was not so tall and Eminent in Vertue as he was in Stature The World values men according to their greatness but the Lord according to their goodness for which little David was preferred before both great Saul his Predecessour and great Eltab his Brother whose Body was of a Goodly and King-like aspect but his mind was arrogant and uncourteous 1 Sam. 17.28 Thus Abel and David are 2. Instances of this truth A 3. Instance is Lazarus Luk. 16.19 20. In which Story Dives or the Rich glutton is placed before him a poor Beggar according to his place and dignity in the World but afterwards the Beggar is placed before the Glutton according to his Spiritual Estate in the Kingdom of God some learned Criticks do conjecture that Christ in that Parable did point out Herod under the name of Dives and John Baptist under the name of Lazarus yet among all that were born of Women there hath not risen a greater than John the Baptist Mat. 11.11 The 4. Instance is the preferring of Ephraim the younger before Manasseh the Elder Gen. 48.14 Where the Old Patriarch Jacob doth purposely and out of a deliberate Prophetick choice Cross his hands and blesseth Ephraim first who was the younger contrary to Josephs expectation who had placed Manasseh his first-born towards his right hand v. 17 18. Where we may behold a pair of holy Prophets at some variance in their Judgments yet not so much about the Substance of the blessing as
of the Execution whereof is Hell not Heaven where Eternal Life is happily enjoyed Thus 't is said God took him not the Devil to himself up into Heaven he did not cast him away with a Depart thou Cursed that the Devil might take him to himself and down to Hell but with a Come thou Blessed enter thou into thy Masters joy Mat. 25.21 23 30 Objection 1. How then did Enoch pay that Debt which is due to Nature How are those Scriptures fulfill'd which say What Man is there that sees not death Psal 89.48 and Death passeth upon all Men Rom. 5.12 and in Adam all die 1 Cor. 15.22 And 't is the Grand Statute of the Parliament of Heaven that hath appointed all Men once to die Heb. 9.27 and all dust must be turned to dust Gen. 3.19 Eccles 12.7 9. Answer 1. There is no General Rule but it admits of some particular Exception as every Grammarian knoweth The Supream Maker of that Law may dispense where and when he pleaseth with his own Law being above not under it Death was then but newly imposed as the Wage of Sin Gen. 3.17 19. The first Removeals of the three first Godly Men out of the World are very Remarkable as soon as Death was inflicted the punishment of sin after the Fall The First that died was Abel who died a violent death by the hands of his bloody Brother so he as it were swam to Heaven in his own Blood The Second that died was Adam who died a natural death He was like a Shock of Corn fully ripe to be reaped with the Sithe of Death shock'd up and carry'd into the Barn for the Masters use Job 5.26 He died in a full Age or in a good old Age Gen. 25.8 He was as willing to die as ever he had been to Dine or to rise up from Table after a full Meal But the third that was removed out of the World 't was not by a Temporal Death either Natural or Violent but by a glorious Translation Abel was hurried in-in the Jaws of Death violently and Enoch was hurried from the Jaws of Death as violently to despight of the Serpents Seed Cain's Posterity who bare as much Enmity to Enoch as Cain did to Abel Herein God shewed that as the Imposition of that Law or Curse of Death was from God so a Dispensation concerning that Law might come from him also 'T is the Supream Soveraignty of God to revoke and repeal his own Statutes when his unsearchable Wisdom judgeth it expedient for his own Glory and his Creatures Good All those fore quoted Scriptures in this Objection speak indeed of the general course of Nature now a particular Exception doth not infringe much less nullifie an Universal Order for to the Lord God belong Issues from death Psal 68.20 Christ hath the Keys of Death Revel 1.18 that is Dominion over it and the Disposal of it he can redeem from Death whom he pleaseth Hosea 13.14 for he hath destroyed death Heb. 2.14 Answer 2. The Scripture it self maketh some clear Exception from the general Rule The Apostle Paul saith in two places All shall not die but some shall be changed 1 Cor. 15.51 52. and 1 Thes 4.15 Now there is much difference betwixt Death and Translation for Death is an Act of weakness Paul calls it a sowing in weakness 1 Cor. 15.43 but Translation is an Act of power In the former there is a change as relating to the Body from better to worse A living Dog is better than a dead Lion saith Solomon Ecoles 9.4 But in the latter there is a change from worse to better in respect of the Body yet in this latter change there is that which is Equivalent to Death which is a putting off of all the frailties of this Life Thus God in the very Act of Translation took down Enoch's old House and whereas some God suffers to lye long in the Grave as the Primitive Patriarchs do sleep there from the beginning almost of the World to the end of it the general Resurrection yet God at that instant of time Built Enoch's House new again without any Root of bitterness or Seed of evil 2 Cor. 5.1 2 4. There was a sudden change of Enoch's Corporeal Qualities without either sorrow of Heart or sense of Pain As in his Translation there was a Cessation to wit from his Natural Life and so it was a kind of Natural Death before a Spiritual Body was given to him So in a moment in the twinckling of an Eye 1 Cor. 15.52 He passed through all those Stations that countervail the State of Death Resurrection and Ascension The third Enquiry is concerning the Effect and Consequence of his Translation to wit he was not found that is not on Earth for God took him to the same place whither he took Elijah which is expresly said into Heaven 2 Kings 2.1 11. for fifty Men did seek Elijah after his Rapture but found him not on Earth v. 17. And the same Phrase the Apostle useth concerning this our Enoch he was not found Heb. 11.5 Those whom the Lord takes up into Heaven may not be found either on Mountains or in Valleys on Earth God never le ts fall his prey as Birds of prey may sometime do none can pluck them out of his hand John 10.29 Our Enoch was not found that is in his old Estate and thus it is with every Saint who is translated from darkness to light c. He ceases to be what he hath been he is not found in the old Man or in sinful self 't is not he that now lives but Christ that liveth in him Gal. 2.20 for in him that is in his Flesh dwelleth no manner of thing that is good Rom. 7.18 Thus there is the Spiritual Translation of a Christian Col. 1.13 Acts 26.18 as well as the Corporal Translation of Enoch and both are accomplished by that Translating Grace of Faith By Faith Enoch was and so the Christian is Translated Heb. 11.5 yea and after both there is a non inventus a not finding The Mystery of the one putting off Earthly qualities and putting on Heavenly so centring in God is taught in the History of the other Enoch's local Translation The fourth Enquiry is The Ground of All to wit because he was a pleaser of God that is he gave God good content as a Walker with God of which I have spoke before Enoch was a Walker with God though he saw Abel slain for so doing This he did not only by Faith but by a strong Faith yea he Walked with God in despight of the World without distraction from the World and without digression into Vice for he set God always before him and walk'd rancounter to all the World which then wallow'd in wickedness It was then fill'd with Violence and Enoch defended the true Religion from their Violence so he as well as Abel did highly provoke them yet God suffer'd him not to fall into the hands of those Sons
Serpent or Dragon and his Seed shall be Chained up for a Thousand years Revel 20.2 This will be an happy time The third particular herein is Noah 's safety abode and progress in the Ark for a full year although the Waters of the Floud had such an extraordinary violence as some conceit in their covering the Earth as to rend some Islands from the Continent or main Land hereby some think England came to be divided from France by the narrow Channel and other like places although the Floud was as a Boiling-pot as before and prevailed most vehemently as the Hebrew word signifies Gen. 7.17 yet the Ark went upon the Face of the Waters v. 18. and was made able to live upon that rugged Surface Noah's Faith doth so fully relye upon his Pilot who shut him in that he neither fear'd nor felt but rode out the Storm even when sin had brought a second Chaos on the World reducing it to the confusion of the first Chaos Thus though Inundations of evil fill us with confusions yet God knows how to deliver the Righteous 2 Pet. 2.9 and to save his Ark the Church God brought a Beautiful World out of a confused Chaos at the first and he can a Beautiful Church out of the worst confusions now 'T is he that stilleth the rage of the Sea and the tumults of the people Psal 65.7 Man may stir strife but he can neither stint nor still it this is Gods work This brings to Noahs Egress The third Circumstance when God stinted and stiled the flood as he had stirred it up before God remembred Noah Gen. 8.1 he hath his book of remembrance Mal. 3.16 and forgets not man nor his labour Heb. 6.10 forgetfulness implies imperfection so can have no place in God the Butler may forget Joseph and Ahasuerus Mordecai but God will not his Servants the Spirit of Adoption in his Rom. 8.15 reminds him of his Isa 62.7 as 't is said after the manner of men 1. In order to his Egress three particulars are observable Antecedents Concomitants and Consequents 1. The Antecedents the Heavens clear up and the Rain is Restrained God keeps the Keys of the Womb Grave Rain and Heart in his own hand he opens and none can shut c. he gives the former and latter Rain and causeth it to Rain on one City and not on another Rev. 3.7 Joel 2.23 Zech. 10. 1. Jam. 5.7 Amos 4.7 2. The Waters sink down both by a drying wind and a summer Sun Gen. 8.2 God could have remov'd the Floud as he did the Plagues on Egypt in a moment of time as he at first Created the Waters in an instant but this decrease must be done by little and little for the exercise of Noah's Faith He that believes maketh not haste Isa 28.16 as Noah so we must stay some while under Gods Hand that we may prize Gods Mercy the more and not forget it 3. The Spies are sent out to discover the state of the Drowned World He that knew the time of his going in yet not of his going out of the Ark he sees the Sun shine and hears the wind blow this makes him long for liberty from Prison so sends out his Spies 1. A Raven because of a quick scent of a gross Food of a tough Constitution and when Tamed cannot easily forget his Station but will return to it NB. 1. The likeliest means always have not the best Success the Raven return'd not with Tidings but staid without to feed on Carcases So carnal Hearts like not the narrow Lists and Laws of Gospel-obedience but love better to feed upon the Carrion of carnal Pleasures in ways of Licentiousness c. NB. 2. The Raven represents the Law black with Terrour which being first sent out from the Ark or Church brings no Tidings of the abatement of the VVaters of Gods Wrath but with its harsh voice is to us as Jobs Messengers were to him a miserable Comforter The Law voce corvina curseth Gal. 3.10 but cannot comfort sinners The second Spy was the Dove both swift and simple Non leviter fallit fidem conjugii sed maturè studiosè ad nidum domum communem revertitur always faithful to its Mate and flying in great haste to its House or Columbary This second Spy the Dove like a true Citizen of the Ark returns with an Olive-leaf in its Mouth which as it signifies 1. The Gospel and the Preachers of it that do always allay the Terrours of the Law with the Comforts of the Gospel so more especially 2. The Comforting Spirit promis'd in the Gospel as Christ was the Grand Promise of the Old Testament so the Spirit both Comforters is of the New which descended as a Dove upon our Dear Redeemer Mat. 3. â—6 NB. 1. This Dove the Comforting Spirit hath indeed Wings wherewith to fly to us but none wherewith to fly from us unless sore grieved Eph. 4.30 and grievously vexed Isa 63.10 The Cherubims with the glory of the Lord do not lift up their Wings to be gone but upon great provocation by Adultery and Idolatry Ezek. 10.19 c. NB. 2. Josephus saith the Dove first returned empty with her Feet and Wings all wet and dirty but after with a Leaf of the Olive which is always Green and now more especially having lain under Water which shews that both Ministers and the Spirit which acts them must be patient proving if at any time either the first or second or third God will give them Repentance 2 Tim. 2.25 Melancthon at his beginning to Preach wondred that people would not be perswaded to the Obedience of Faith at his first pressing but he soon saw and said that old Adam was too strong for young Melancthon NB. 3. As Noah put forth his Hand to take in the Dove that brought the Olive Branch Gen. 8.9 11. so had we the Wings of a Dove Psal 55.6 to fly unto our blessed Ark carrying Green Graces along with us our Best Noah or Blessed Redeemer would certainly put forth his Hand to receive us Mat. 14.31 These were the Antecedents now the Concomitants 2. Consider his Egress it self 1. Noah doth not after his Twelve-month Confinement break out of Gods Prison nor devours his Release over-greedily though he could not but long yet he dare not too much tor Liberty and open Air but stays yet other seven days and again yet other seven days Gen. 8.10 12. all this time he staid before he open'd the Roof and two months longer before he went out and not then neither without a Divine Command The same Hand that had shut him in must also lead him and let him out NB. 1. Oh that we were thus wary to get a Divine Warrant for our Ingresses and Egresses for our goings out and comings in then the protection of Angels would be more peculiarly ours in our keeping the right Road-way Psal 91.11 12. NB. 2. As the Beasts and Birds c. came not confusedly out of the Ark all rushing
the Chaldeans or Romanists and touch not at all of their unclean things 2 Cor. 6.17 lest we partake of their Plagues Revel 18.4 c. Thus Abraham was call'd out of Ur of the Chaldees The sixth Note is Those Babel-builders Erect a Fabrick of their own framing with Brick of their own Burning 5164 paces from the ground having its Basis and Circumference proportionable to its height to secure them saith Josephus from another Floud they therefore designed its top should reach to Heaven Gen. 11.4 though some say 't was not so high as Ararat from whence they lately descended that Phrase is but an Hyperbolical Speech wherein too much is spoken that enough may be believed and all to declare their Ambition and Idolatry Worshipping the Work of their own Hands Inferences hence 1. Pride made our First Parents desire to know as God and it made those Builders desire to dwell as God Isa 14.14 whereas humility not haughtiness is the way to Heaven had they lifted up their Hearts to God as Psal 25.1 as they did against God they had nor been scattered 2. The nearer those Builders rais'd themselves up to Heaven so long as they were Earthly the more they exposed themselves to the Thunder-claps of Heaven thus their Folly thrust them into the Revengers Hand and as they would spare God some labour of coming down they meet him half way to fetch in their own Destruction greatness without goodness is dangerous Abraham is call'd from this place of Name or Earthly Greatness 3. Those Builders did not design to Build to Heaven because they loved Heaven but to get a Name and Fame on Earth what we do out of Ambition and not out of Conscience in Gods Worship there is Babel in us 4. When we forsake the Name of the Lord which is our strong Tower Prov. 18.10 and abide not in Christ 1 John 2.28 but go down to the Plains as those did from Ararat and raise up Mounts of our own Righteousness what is this but a multiplying of Earth for poor Ants to climb up to Heaven Coelum ipsum petimus stulittiâ saith Horace This sublime Folly and Idolatry Abraham is call'd from and so are all his Seed 5. God calls Abraham and us in him from the Confusion of Tongues it hinder'd Babel the Gift of Tongues did Build Zion Acts 2. but our Zion goes on no faster because our Tongues are divided and we quarrel about words as they did Dubartas as if we were Building Babel not Zion t is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a War about words mostly the good God amend this fault The 2 Terminus à quo or place from whence God call'd Abraham was Haran or Charan which signifies Wrath as before This place was not the nearest way from Ur of the Chaldees to the Land of Canaan us appeareth in the Maps of that Country but it being a Chief City famous for the Overthrow of Crassus Terah and Abraham c. might be tempted out of their direct way to go thither and to stay five years there where they got much wealth Gen. 11.31 and 12.5 Acts 7.4 until God came the second time to Abraham testifying to him concerning Haran as was once said concerning Athens that famous City of Greece 'T is a pleasant City to pass through but unsafe to Dwell in This Haran it seems was so delightful a City to dwell in that Nahor and Terahs Houshold which came with Abraham from Ur stayed there Gen. 24.4 10 15. yet was it Dangerous as well as Delightful to dwell in for such as stayed there and went not thence with Abraham c. to Canaan did fall to Idolatry Gen. 31.30 53. as before and Josh 24.2 Or 2. If they were not tempted thither by the Tempting Devil it may be said they were purposely led about by the most wise God as were Abrahams off-spring afterward Exod. 13.17 18. Whereas the distance 'twixt Egypt and Canaan in the direct way was as Philo saith not much above three days Journey yet God led them about God did carefully chuse their way nor the nearest but the safest for them he tempts not above what we are able but so orders the matter that evils shall not be ready for us until we be ready for them Here Terah died then Abraham was commanded to leave his Fathers house not in Ur to make his work more easy Some say this Haran was not far from the borders of Canaan old Terah reach'd no farther no more had Abraham done had not God given him a second pull As the Earth needeth the former and the latter Rain to bring on the Joy of Harvest so Abraham and all his seed need a former and a latter pull to bring on that Joy in believing a Joy unspeakable and full of Glory The first pull brings us only to the borders of Canaan from sin to duty c. To the Valley of Achor which signifies trouble Josh 7.6 Or Spirit of Bondage under some strong convictions yet this is a door of hope Hos 2.15 Isa 65.10 An happy inlet into the promised Lands there they began to eat first of the fruits of the Land Josh 5.10 At this door they hoped to have the Enjoyment of the whole whereof that Valley was a Pledge and Earnest 'T is thus with a Christian who is brought first into a Wilderness Hos 2.14 And into a Valley or low condition by sense of sin and fear of wrath and thence set upon Pisgah or everlasting Mountains alas we need converting grace often and confirming grace oftner The 3d is Terminus ad quem or place whither Abraham was called this was not named God did not tell it him in his Ear yet shew'd it him to his Eye Gen. 12.7 and Chap. 13.14 v. And seeing the more certain sense is Believing according to the Proverb This Countrey thus shewed and promised to Abraham was Canaan a Land that lay in Asia the less and so called from Canaan the Son of Cham the Son of Noah who possessed it yet there was this difference betwixt the person and the possession call'd after his name The man Noahs ' Son was curs'd of his Father Gen. 9.25 but the Land being the Land of promise Heb. 11.9 was blest of its God 'T is called Jehovah's Land Hos 9.3 And Immanuels Land Isa 8.8 The Land is mine saith the Lord Lev. 25.23 And God blest this his own Land so as to make it the most goodly Countrey abounding with all blessings Deut. 8.7 8 9 and 11.11 12. Yea the glory of all Lands Ezek. 20.6 Flowing with choice and cheap commodities so that it might well be call'd Macaria or the blessed Country the Hebrew word Canaan signifies a Merchant for this cursed Canaan with his off-spring the Canaanites did drive the Merchandize and Trade of wickedness for which that blessed Land was to spue them out Levit. 18.25 To make room for the blessed Seed of Abraham and therefore was it promised to him even when and
Road to Egypt Jer. 41.17 18. when they brought this request to Jeremy only in a pretence of piety and to put a greater Reputation on their fore-stalling Resolution might they have but Gods Approbation which seeing they could not obtain they will drive on their design at a venture tide Life tide Death fall Back and fall Edge come good or come evil Though they had promis'd under a Solemn Oath that which they never intended to perform ver 5. Oh hateful Hypocrisie ver 20. therefore they going into Egypt as into according to their thoughts the VVorlds warm Sun-shine they went out of Gods protection and put themselves into his punishing Hands and the Sword they feared and sled from did there overtake them ver 16 17. The Great God hath long Hands and the wicked cannot run out of the reach of his Rod Thus the Old Testament Worshippers limited God to a place confining him to their Temple whereas in the New Testament times such limitations were done away John 4.20 21. and Prayer may be made not only in the House of Prayer but any where every where 1 Tim. 2.8 any corner if but of a Chimney may now make a good Oratory yea the secret places under the Stairs Cant. 2.14 the voice is sweet there also The third particular is the Means wherein we often limit God as well as in respect of time and place Thus Israel must not have God to speak to them though it was a wonderful condescention and unparallell'd honour it must be Moses lest they die Exod. 20.19 compar'd with Job 33.6 7. And what great matters it was said would one from the Dead do Luke 16.30 Though Lazarus was such yet little regarded John 12.10 Thus Israel did so limit their Deliverance to the presence of the Ark that their Idolizing of it betray'd it into the Philistines Hands 1 Sam. 4.3 11 21. And thus when the Brazen Serpent a Blessed Means of Healing before was become an Idol to Israel Numb 21.8 2 Kings 18.4 it became Nehushtan or a common piece of Brass having no Vertue of Cure in it God makes us defie what we have Deified Zeph. 2.11 The fourth particular is the Manner wherein we oft prescribe to God Thus those cursed Carnalists cryed We will have Plenty with Purity and the World with Worship or we will have none of it Jer. 44 17 18. Thus Peace and Plenty is the Popish Plea as well as Antiquity and their strongest Pillars for upholding their rotten Religion and their Idolizing the Virgin Mary whom they call the Queen of Heaven as those did and equalling her Milk unto Christs Blood for Soul vertue The Wise Man saith Say not thou what is the cause that the former days were better than these for thou dost not enquire wisely concerning this Eccles 7.10 as if thou wert wiser than God to govern the World Alas the Times are the worse because we are no better we must not take non causa pro causa In promptu causa est the Reason is soon render'd wickedness is the true cause and not much Preaching or strict Worship as the World saith 't is hard Hearts that make hard Times Nay even Professors themselves will not own God unless he appear to them in their own manner whereas God sheweth himself in divers manners Heb. 1.1 Hence have we many famous Remarks As 1. That though blind Obedience as to Man is abominable yet as to God 't is highly commendable such as this of Abraham's was 2. Though this Obedience of Abraham was a blind Obedience as to his own Will yet was it not so as to Gods Will for Gods Will was the Rule of Abraham's Obedience 3. Though Abraham knew not whither he went Heb. 11.8 yet he knew well with whom he went even one with whom he was sure he could not possibly miscarry It David could say to Abiathar VVith me shalt thou be in safety 1 Sam. 22.23 How much more may Abraham's God say so to him Hereupon Abraham put God to it as a proof of the Truth of his Promise 4. Abraham knew not yet sollow'd not knowing whither but we know from the sure VVord of Prophecy whither our way leadeth to wit to Heaven 't is a shame for us not to follow Abraham's following God Blindfold brought him to the Earthly Canaan but our following God with our Eyes opened will bring us to the Heavenly Countrey 5. Such as never yet experienc'd Gods Call saying Get thee out of thy Countrey c. and the answer of a good Conscience 1 Pet. 3.21 their Hearts Ecchoing again to Gods Call Psal 27.8 in their Effectual Calling are yet in Ur of the Chaldees in the Countrey of Babel or Confusion They are yet in the Shadow of Death and Region of Darkness Mat. 4.16 Under the power of Belial and Servitors of Hell Alas the Devil is both their Master and their Father 6. Such as continue in an uncall'd condition yield up themselves to Satan VVorld and sinful Self as Abraham did yield up himself to his God They live in the very Suburbs of Hell under a cursed blind Obedience and are condemn'd already John 3.18 having the wrath of God abiding on them ver 36. consuming the Stubble Hence also have we these Excellent Inferences As 1. Mans Heart hath many Suitors there was never such contending about the Body of Moses Jude ver 9. as there is about the Soul of Man We should not ask so much who wooes our Hearts for there be many wooers thereof the Flesh the VVorld the Devil und God but who wins them Ask not so much whither goest thou as with whom goest thou If thou goest with Satan thou goest to Hell if thou goest with God thou goest to Heaven this latter question is resolved by answering the former If we know with whom we must know whither we go 2. Gods Call speaking to us with a strong Hand Isa 8.11 must fetch us oft from our false Rests as it did Abraham from Ur and Haran Rest without a change is suspicious Rest Till God say effectually Get thee out of thy Countrey c. we are setl'd upon our Lees Jer. 48.11 12. Till we can Experience an Heart-changing and a Life-changing Work we cannot be as Moses drawn out of the VVater Exod. 2.10 nor right Children of Abraham call'd from Chaldea to Canaan 3. If we be truely such then Children must resemble their Father in resigning up themselves to God as Abraham did and that upon these Motives 1. We are foolish and unskilful to order our own ways for either our Temporal Spiritual or Eternal good So long as Christ openeth not our Eye the Blind leads the Blind a Blind Understanding leads Blind Affections no vvonder if we fall into the Ditch God therefore must be our Guide even unto Death Psal 48.14 2. We have lost our strength as vvell as our skill by the Fall and are unable to cast our selves into the Pool of Bethesda when the Angel moves the Waters
must be Isaac and not Ishmael nor any other may none but Abraham be the Priest to slay this Sacrifice Can this Inhumane Action be done by no Hands but by the Hands of his own Father Must my own Hands destroy the Seed of my own Loins Is there no way to be faithful to my God but in being unnatural to my Son and in making my self a Monster of Parents to all the World 5. If I who profess Religion do such an Unparallell'd Irreligious Act how shall I hereby give just occasion to the Enemies of the Lord to Blaspheme to lay Reproach upon Religion and to Rail against God himself as if he were not only the Abettor but also the very Author of such matchless Villany Oh! how will all the Banks of Blasphemy against both God and Religion be broken down among the Heathen And how will Men spend their spite and justly angred indignities on me saying There goes the Barbarous Man that most brutishly Butcher'd his own Son 6. As I shall never be able after this Act to look any Man in the Face so least of all my own dear Sarah who will never Affect or Embrace more the Murderer of her Beloved Child whom she bred brought forth and brought up in Sorrow as 1 Chron. 4.9 yet now was become not her Jabez or Jazeb a sorrowful Son but her Isaac indeed a Son of much Joy and Laughter as the Name signifies Alas Whither shall I go and which way shall I turn me when all people shall hiss at the very sight of me and the Wife of my Bosom shall spit in my Face instead of Entertaining me for becoming a Butcher to her Dear Son How may she more justly Ring that loud Peal in my Ears saying as Zipporah said after to her Husband Moses Surely a Bloody Husband thou art to me twice over Exod. 4.25 26. Thus shall I make my Conjugium to become a Conjurgium my Yoke of Wedlock an unbearable Yoke when I have made her a most justly peevish froward and morose Woman continually scolding with me in all other after-occurrences and thus my Marriage shall become my not Merry-age but Marr-age by laying the Foundation by this Fact of continual Contentions Brawling and Brangling will be dropping scalding hot upon my Head uncessantly which I can neither cure nor carry patiently Prov. 19.13 How may the Dog-Letter r lead me a Dog-life and make me wish to live in the corner of the House-top Prov. 21.9 or which is worse in the VVilderness among Ravenous Beasts and Venemous Serpents in greatest danger and want of all necessary Accommodations ver 19. 7. And that which is still worse and nearer How shall I be able to stand before the checks and chidings of my own Conscience which I cannot fly from but must carry it in my Bosom to sting me continually and in all places and Companies for Murdering so dutiful and gracious a Son Had Isaac been a foolish Son which Solomon saith is the calamity of his Father Prov. 19.13 I might have been less troubled though David could never have done with his doleful Ditty Oh Absalom my Son my Son would God I had died for thee 2 Sam. 18.33 and 19.4 Notwithstanding his being a Graceless and Rebellious Son and Died by other Hands and not by his own yea Trussed up 'twixt Heaven and Earth as unvvorthy of either by Gods ovvn immediate Hand but my Isaac vvas a wise Son which made a glad Father Prov. 10.1 and 15.20 his Fathers Light as Abner and Joy or Laughter as Abigail signifie yet must I be the Murtherer 8. How can this my Murdering practice be reconciled to Gods gracious Promise How can Isaac Die and yet Live to be the Father of Nations and of that Blessed Seed Christ Jesus the Redeemer in whom all the Nations of the Earth were to be blessed Gen 22.18 Gal. 3.8 16. How can it be my way to keep Isaac for these great purposes promised thus wickedly to kill him Such and many more with the aforesaid might have been the carnal Reasonings of Abraham's Heart against his Obedience to this grievous command of God but through the strength of his Faith Fear and Love to God he doth not dispute but dispatch he doth not argue but obey the command God knew he spoke in that command to a faithful Abraham and Abraham knew he dealt with a most Holy God who was too kind to do him any harm and too just to do him any wrong therefore doth he Act his part and leaves Gods part to himself to order and issue all according to his own Wisdom Power and Goodness he obeys the command and leaves the Success of his Obedience to the great God who out of his Soveraignty giving no account of any of his matters to Man Job 33.13 had given our that command thus Abraham is said to Offer up Isaac Heb. 11.17 insomuch as he did Offer him up purposely though he did it not actually Inferences hence be 1. As Abraham did so every Child of Abraham ought to Evidence their Fear and Love to God Gen. 22.12 Now I know c. not as if God were ignorant at any time of any thing for he is Omniscient God knew Abraham's Fear of Love Hosea 3.5 before but now he made Experience of it when Abraham testified his Faith by his Obedience and declared it openly to all the World Oh that we could give such real Evidences of our Love to Christ as Abraham did here and as Peter did Mat. 14.28 29. in adventuring to walk upon a boisterous Sea c. Alas we murmur to wet our Feet where he and many Martyrs waded deep in the Salt Waters of Affliction 2. Our best Evidence hereof is to Offer up our Isaac to God our Herodias our Dalilah whatever is our Joy and Laughter not warranted by the Word as the Ambitious Mind its Honour the Voluptuous its Pleasure the Covetous its Treasure and the Envious its Revenge c. Alas the Spirit naturally in us lusteth to Envy Jam. 4.5 and will be as forward in Returning as Persecutors are in Offering Evil Revenge is said to be sweet 1 Sam. 24.19 We should Offer up this Isaac and not avenge our selves Rom. 12.19 but rather keep the Kings peace and so give place unto wrath that is to the wrath of God into which Mans wrath must be melted which is ready to seize upon our Adversaries if we do not by an over-hasty Revenge prevent it Psal 94.12 Luke 18.7 8. I say unto you saith Christ that ye resist not evil Mat. 5.39 for in some cases to resist is to be overcome saith Paul Rom. 12.21 There be three Scripture Phrases that teach us our Duty 1. Be still Psal 46.10 2. Stand still Exod. 14.13 3. Sit still Isa 30.7 'T is a thousand times better Aristotle could say to suffer an hundred injuries than to offer one Commit all in a way of well doing to a faithful Creator 1 Pet. 4.19 3. We must place our Confidence
resting on their own Revelations of a pretended Spirit The Prophets and Apostles making but one Foundation he that stands besides the one must stand besides the other also because both be but one and we must Build upon both or we can Build upon neither It may be said that Antinâ—mians truely so called deal with the Prophets as Papists do with the Protestants who condemn that in Calvin c. which they commend in Augustine c. so these seem to receive truth from an Apostle yet dare reject the same truth from a Prophet what is this but to regard Names more than Things in them both which indeed 〈◊〉 no better than to disregard the Writings of both the Old and the New The ninth Argument If the Doctrine of the Law and of the Prophets must abide for ever then none may presume to despise them c. but the foregoing is true therefore the following is so This is plainly proved Mat. 5.17 18. all the Scriptures of the Old Testament are comprehended under these two Names the Law and the Prophets Mat. 7.12 the Prophets being all the Interpreters of Moses Law and certainly none can abrogate that Law but Christ who is our Law-giver Isa 33.22 yet Christ saith expresly he came not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dissolve or loose the Law but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to accomplish it and so to establish it in the hand of a Mediator better and greater than Moses Gal. 3.19 as that Heaven and Earth should sooner pass away than one Jot or one Tittle should pass from the Law This was a needful Doctrine in Christs Time because the Pharisees would then have made void some part of the Law with their Traditions Mat. 15.3 4. Mark 7.13 Mat. 23.4 How much more needful is this Doctrine in our own Time when Antinomians now would make all the whole Law voâ—d and not obligatory to any Believer The Blessed Apostle Paul who was a pure Gospel Preacher and a most strenuous asserter of Free-Grace saw in his Day an Emergent Necessity of affirming this great Truth saying We establish the Law Rom. 3.31 which yet some men cry down calling Repentance a Legal Grace Humiliation a back-door to Heaven and grieving that they have grieved so much for their sins c. undoubtedly the Moral Law is in the hand of a Mediator as an Everlasting Rule of Righteousness to the end of the World yea and the Ceremonial Law is rightly called an Ordinance of Eternity Exod. 12.14 as it stands firm for ever in the things those Ceremonies did signifie let us not then think to build some New fine yet false Golden Bridge to Heaven Promising Pardon and Paradise to Sinners as Sinners and freeing Men from Doubting while in the Bonds of Iniquity This is a fair easy step and like the finding out of the new North VVest passage to the Indies which hath brought shipwrack upon all its undertakers The Law must be our School-Master to bring unto Christ Gal. 3.24 't is to us what Paul's Sister 's Son was to him Act. 23.16 17 18. to shew us our Danger and to send us to the chief Captain of our Salvation Heb. 2.10 who came not to destroy but to fulfil the Law The tenth Argument 'T was the practice of Christ and all his Apostles to make use of the Scriptures of the Old Testament This is obvious in all parts of the New Testament to every ones eye and observation Neither can we stop the Mouth of any gain-saying Jew but by Testimonies drawn from the Old Testament as Paul did Act. 9.12 c. which the Jews do acknowledge and not from the New which he acknowledgeth not for principles must be granted by both parties contra negantes principia non est disputandum Besides it might further be urged that many great Truths taken for granted by all sober Minds have yet no grounds of a Divine story but what is drawn out of the Old Testament as that it is lawful for Magistrates to punish Sabbath-breakers that it is unlawful for a Man to Marry his Sister c. or that the People may upon Emergency ordain without Officers according to Numb 8.10 These and many other Truths have no other proof but from the Old Testament all which do declare that it 's Divine Authority continueth still under the New and that rules may be drawn from it in all matters which are not Ceremonial or Judicial but of a Moral and Common and so of a continuing equity Whatever is unrepeal'd stands still in full force and vertue 't is a sufficient proof in such cases though out of the Old Testament to justifie many practices under the New they are both useful for Rules and therefore Christ calls him a good Scribe or Teacher of the Church who brings forth the precious treasure of Truth out of the treasury of both the Old and New Testament Mat. 13.52 ☞ It follows hence We must take heed of all Novel Notions which hold no Harmony with the Antient Truths We should contend for the Doctrine of Faith which was once that is of old delivered to the Saints Jude ver 8. 'T is one of the Sins of our Times and that none of the least Sins to despise Antient Truths The Lord complains how the False Prophets had led his people from the Antient paths Jer. 18.13 14 15 16. which he calleth a leaving the Snow of Lebanon whereby the thirsty Traveller used oft to be cooled and comforted and therefore in no wise to be left This Sin God calls not only a forsaking but also a forgetting of God and of all things in the World God cannot abide to be forgotten this he calls a very horrible thing and filthiness in a Virgin which is most abominable in as much as they had forsaken the Antient paths Heb. paths of Antiquity or of Eternity such paths as were chalked out by the Law of Moses and walked in by the Patriarchs and Prophets God tells them plainly their Sin was no less than a Land-desolating Sin Should not we then shun untrodden paths as dangerous and beware of new Lights that never bring new Hearts and avoid such new Notions as rather indulge than mortifie old Corruptions We should have an holy Jealousie or a Jealous Eye upon that which is Novelty No Man saith Christ having drunk old Wine straightway desireth new for he saith the old is better Luke 5.39 importing that the Rule of Gods Word is Antient and Eternal but the Dreams and Dotages of the Pharisees were New Upstart Mushroom Earth-sprung yea Hell-sprung Opinions and the Old Heaven-born Institutions of God must needs be far better than whatever Novel Inventions of Men obtruded on the Church either by Jewish or Popish Pharisees God therefore calls us to enquire after the old way which is the only way to give right Rest to our Souls Jer. 6.16 and even in Gospel times the Apostle John commends to us that which was from the beginning 1 John 2.7 and
the Depth of this Full-Sea or high Tide of Mercy Rom. 11.33 yea and to admire the Length Breadth and Heighth as well as Depth of Divine goodness Eph. 3.18 And 3. 'T is full of the finest Mercies tender Mercy that hath a soft Hand for a sore Heart Luk. 1.72.78 Jam. 5.11 Bowels of Compassion which makes God sometimes seem to Stagger between two shall I strike or shall I not Hos 11.8 Psal 78.38 Lam. 3.33 Luk. 6.35 1 Kings 20.31 Mercy pleaseth him Mic. 7.18 One Deep calls on another here our Deep misery his Deep Mercy Thus I might enlarge on all other Attributes But briefly 4. Gods Justice is ours by this Covenant as well as his Mercy in condescending to the Triumph of Mercy over Justice in accepting satisfaction from another even Christ for us in Absolving us from the condemnation due to us and in receiving us into the generation of the righteous though but with a borrowed righteousness of the Lambs lending 5. His Holiness is ours as the Pattern of our Piety and the Object of our Love and imparting it to us Eph. 4.24 6. His Truth or Faithfulness is ours which gives a being to all his Promises and converts them into Performances us his Love moved him to make them so his Truth binds him to perform them to wit in the best Season not suffering his Faithfulness to fail Psal 89.33 7. His Omnisciency is ours whereby he observeth all our wants and weaknesses taking care as well as notice of us in and under them even at all times 8. His Omnipotency is ours the Omnipotency of Gods Anger is Dreadful but of his Love is comfortable and when Love sets this Almighty Arm on work what can it not do Job 42.2 9. His All-sufficiency is ours a pretious and inexhaustible Treasure which hath supplied the wants of all his People in all former Ages and still is pressed down heaped up and running over to supply us in this present Age as it never yet failed so nor will it for ever 10. His Ubiquity or Omnipresence is ours this is our Cordial God is every where with his Saints at Sea or Land City or Country they are no where from their fathers ground 11. His Unchangeableness is ours he sits upon the Floods Psal 29.10 the World is a Fable of changes but the unchangeable God hath his Hand upon the wheel and mannages its motion to his own glory and his Churches good doing with his Hand what his Mouth has spoke 12. His Glory is ours and so is his Eternity Hath God an Earth for us upon which we now live and hath he not an Heaven for us a Glory and that Eternal In a word Gods Eyes Ears Hands Feet Breath Back-parts Head and Heart c. Which God is said to have in Scripture are all ours his Throne and Footstool c. All Grace Peace Comfort c. All in Heaven and on Earth ours 1 Cor. 3.22 Secondly Both the Names and Offices of the son as well as all the Attributes of the Father are ours by the Covenant 1st His two Natures the Hypostatical Union of the Godhead and Manhood is ours 1. As a sign that Man made sick by sin should Recover and not Tast of the second Death This sign God gave Hezekiah of his Recovery from a sickness unto Death that the Sun went backward Ten Degrees with its Shadow 2 Kings 20.8.10 And this Infallible sign that Mankind sick of sin shall recover inasmuch as the Son called the Sun of Righteousnes Mal. 4.2 hath gone back with his shadow of Glory Ten Degrees at least nay such as are Numberless To wit that infinite distance betwixt equality with God and the form of a Servant Phil. 2.7.8 Christ left that Glory which he had with the Father before the World was Joh. 17.5 and took upon him not only the Nature of Man but even of faln Man which was worse than if he had become a Toad Oh! How Low did Christ stoop to raise us up on High every Degree of his Descending is a certain sign of our so many Degrees Ascending 2. As a Screen to Sconce and shelter us from consuming Fire such God is in himself Heb. 12.29 which would soon kindle upon such dry Stubble as faln Mankind is therefore Christ became God-Man and so a Days-Man or Mediator between God and Man that the Flames of these Everlasting Burnings as God is called and which no meer Man can stand before Isa 33.14 should not take hold on us 3. As a Ladder our Lord applies Jacobs Ladder to himself Gen. 28.12 Joh. 1.51 he is the true Ladder of Life by which Faln Man must Ascend out of the Pit of Despair into the Heaven of Pardon and Peace with God The top of this Ladder toucheth Heaven with his Divinity and the Foot or Bottom of it rests on Earth with his Humanity whereby he reconciles Man to God and makes Heaven open and obvious to us provided we own him as our only Mediator and lay hold by the Hand of Faith upon his merits as upon the Rounds or Steps of this Heavenly Ladder such as seek to go up to God any other way must as Constantine the good Emperour once said erect his false Ladder and climb up alone and assuredly such climbers upon so short and so rotten Ladders not only venture their Neck-breaking but their very Souls shall fall down into the Bottomless Pit strange Ladders lead to a strange end and will not take and keep hold of us as the true Ladder doth as well as we of it and far better hold too 4. And Lastly As a Conduit Christ is the Conduit of Conveyance a Royal Conduit some magnificent Conduits there are indeed that are made upon days of great Pomp and solemnity to run some few hours with Wine as well as all other hours with Water but this Divine Conduit runs always with Wine and always with Water too and this Wine which perpetually flows from it is better than the Blood of the Grape Gen. 49.11 12. Deut. 32.14 'T is no less than the Blood of the Lamb of God yea the Blood of God himself Act. 20.28 Neither is the Water which continually streameth out of it Common Water but Living Waters Joh. 4.10 and 7.38 and Waters of Life Rev. 21.6 and 22.1 Christ is a Golden Conduit which Conveyeth through its Golden Pipes the Golden Oyl of Grace and Spirit Zech. 4.12 God blesseth us with all spiritual blessings in heavenly places in Christ Eph. 1.3 For our Faith first lays hold of the Manhood in this Hypostatical Union of Christ so climbs up to the Godhead Thus as Christs two Natures are ours by the Covenant so are his three Offices In Mans Creation Man was made like God but in Mans Restoration God was made like Man and became Mans Prophet Priest and King in respect to those three Offices the three Sages of the East offered to Christ at his Birth 1. Myrrh as to a Prophet 2. Frankincense as to
the First-born of Divine Dispensations God ever hath shew'd himself still better and better and so will for ever reserving his best Wine till the last John 2.10 to all Eternity when at last the first or elder Paradise which perished and was swallow'd up by the Deluge of Noah shall again give way to that second and better Paradise Luke 23.43 and 2 Cor. 12.1 2. and be swallow'd up by a Deluge of Eternal Glory This hath been Gods method of Dispensing Wisdom all along the History of Scripture as is very remarkable both as to Persons and as to Things or Dispensations 1. As to Persons the elder Sons in most or all the Families upon Scripture-record give place to the younger as Abel is prefer'd before Cain Shem before Japhet Isaac before Ishmael Jacob before Esau Joseph before Reuben Ephraim before Manasseh Moses before Aaron David before Eliab and Solomon before Adonijah c. 2. As to Things or Dispensations even the first Covenant it self as is before at large declared must be Rejected and as it were Reprobated and found faulty to be disannulled in order to its giving way to a second a more gracious and better Covenant than the old the new Covenant of Grace and assuredly the Promises of the last times are the best Promises both in the Word and in the World Glorious Things are spoken concerning the City of God Psal 87.3 Dicta praedicta told and foretold of the Church in the last times when the New Jerusalem the Mother of us all Gal. 4.16 shall come down from Heaven as a Bride out of her Bride chamber Revel 21.2 which clearly holds out there shall be as great difference betwixt the state of Gods Church now and that which is to come after Rome's Ruine as between the time of Honourable Persons only privately Betrothed and the High Joyful and Glorious Day of Solemnizing their Marriage in publick and as between the time of a Kings coming from a Forreign Countrey unto his Kingdom and his Actual Pompous Coronation and carrying on his Royal Authority as King indeed Alas now is only our Betrothing time the day of our Espousals Hos 2.19 Jer. 2.2 but the Marriage-day of the Bride with the Lamb will come Rev. 19.7 8. after Rome's Ruine chap. 18. and 21.9 10 c. There be Glorious Things foretold by the Prophets concerning the Christian Church See Isa 40. to the end of that Prophecy c. and if Christ did Glorious Things for his Church in the days of his Humiliation Luke 13.17 how much more will he do for Her in his Day of Exaltation nihil Honorificum non praedicatur de Ecclesiâ nihil quin sit Honorifi-centissimum all Honourable Things are spoke of Her which is the place of Residence for the great King Mat. 5.35 the God of Glory Acts 7.1 especially the last things the best Wine comes last John 2.10 Satan gives his best first Honey in the Mouth pleasure in Sin but a Sting in the Tail pain for Sin but Christ quite contrary his Work is worst at first the best is behind sweet Wages 2. Tim. 2.12 the best of Honey is in the bottom This latter Mystery hath an happy Hit and Co-incidency with the former and farther demonstrates how the great God and grand Governour of the World whirls about Created Beings in his Wheel of Providence which walketh its round in turnings and returnings Psal 90.3 Not only the course of Mans Life runs in a Ring or Round and sometimes a very short Round but also there is a circular Course even of all things as Solomon saith in divers places compared with that of our Saviour so oft repeated They that are first shall be last and the last first Mat. 19.30 Luke 13.30 c. which Moses expresseth in more veiled Terms The Head shall become the Tail and the Tail the Head Deut. 28.13 This did sometime befal Jacob and Esau as before and so the Church and the World But to Return now to that Grand Universal Individual and near concern of every Christian wherein Rebekah's Womb represents the Womb of Christianity As Rebekah had all Peace and no strugling within before her Conception so the Soul of Man before Christ be formed in it hath indeed a peace but 't is only a presumption like that of the proud Pharisee with his God I thank thee c. Luk. 18.11 12 prizing himself far above the Market taking his poor Counter and reckoning it for a 1000 Pound yea not only thinking himself better than every other Man but even worthy to hold conference with God himself How many think themselves with him as good as any meerly because they are not so bad as many This is but a false peace grounded it may be upon good meanings external professions c. Whereas a right and true Peace is always the Daughter of not a seeming but a saving Faith which is not only a Grace that pacifies the Conscience Rom. 5.1 c. but that purifies also both the Heart Act. 15.9 and the Life 1 Joh. 3.3 4. but Prophaneness as well as Presumption is an Attendant to a false Peace Deut. 29.19 Thus those presumers having the Devils Peace Matth. 7.21 23. thought verily they had been Sailing all along towards Heaven being Lull'd fast asleep in the Cradle of Security and knew nothing to the contrary untill they were Landed upon the Shore of Everlasting Death and Darkness and heard also that Direful Sentence Depart from me ye workers of iniquity though they came bouncing at Heavens Gates and thought to Enter with the first thither whither no unclean thing or worker of Iniquity can enter 1 Cor. 6.10 11. On the other Hand as Rebekah when she had Conceived found not her former ease or Peace which continued with her during her Twenty Years Barrenness but felt fearful commotions in her Womb yet understanding from Gods Oracle the meaning thereof she became becalmed and better pacified and in a Faith of Recumbency sat down satisfied at Gods Foot as her Father Abraham had done Isa 41.2 Crying no longer If it be so why am I thus She had then Peace and Complacency in her condition though still she felt concussions of her Burden in her even so it is with the Soul of a Christian wherein Christ is formed or Conceived Gal. 4.10 Though then the conflict betwixt Flesh and Spirit beginneth which causeth much Consternation of mind even to a crying out Oh wretched Soul that I am who shall deliver me from this Body of sin Rom. 7.24 Yet when the Oracle of God speaketh a with strong hand Isa 8.11 to this sore and sad Heart saying Be of good cheer c. Mat. 14.26 27. Let not your Heart be troubled Joh. 14 1. and their Sentence of justification comes from Gods Presence Psal 17.2 and 35.3 Then All 's at Peace Shalom Shalom Peace Peace perfect Peace Isa 26.3 And Shalom-Rab great Peace is upon and within that Soul Psal 119.165 To whom God hath
4. and not faint Luke 13.24 Rom. 15.30 till we obtain Benjamins Portion in sitting down at our Brother Josephs or Jesus's Elbow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strife earnestly not for the Cup till we spill the Wine 4. As Jacob buys that which he could not win a Spiritual Priviledge with Temporal Pottage so if we either by strife purchase or suite can attain to true Spiritual Blessings we are happy 5. On the other hand the Profane as Esau are despisers of Grace Gen. 25.34 parts with their Patrimony without regret or remorse and that for trifles Worldly things are no better than a Mass of Lâ—ntile-Pottage a right Son of Adam who sold his own and his Posterities happiness for a Morsel of Meat pretending danger of Death v. 32. whereas 't was more the greediness of his Natural Appetite and the greatness of his Carnal Passion and Affection so priz'd present profit before as he thought an empty Priviledge limiting it to this Life only as Job 21.13 Thus Sensualists sell their Souls for a thing of nought as Amos 2.6 whereas Christ who best knew the worth of a Soul as he alone went to the price of a Soul saith 't is more worth than a World Mat. 16.26 Godly Naboth was of a better mind saying God forbid a should sell away my Inheritance 1 Kin. 21.3 and indeed God had forbid him Levit. 25.23 Numb 36.7 Ezek. 46.18 so he fearing God in that corrupt age would rather be made a Martyr than break Gods Law the Selling of his Inheritance had been the purchasing of Sin and Disobedience but a good Man is bid to sell all that be may purchase not Sin but Christ that Pearl of great Price Mat. 13.45 as Jacob here parts with a part of his Pottage to an Hungry Hunter whom a little will not suffice in a time of Famine to purchase the Primogeniture which was a figure of Divine Adoption Jacob having bought the Birth right had a way made so gain the Blessing also in the getting whereof there be many eminent remarks or remarkable means whereby he got it As 1. Isaac's Blindness did concur towards it 'T is some wonder how Isaac came to be Blind so soon with Old Age seeing he lived above Forty years after this Gen. 35.28 29. being now but an Hundred Thirty seven years Old the very Age that his Brother Ishmael died at Gen. 25.17 which put him the more to mind his own End and to make his Patriarchal Will before he died though he lived long even Forty three years after How he came to be Blind so soon yet live so long is much marvell'd at seeing the same did not befal any of the other Patriarchs yet is he noted to be more Continent and Temperate than any of them having but one Wife Gen. 24.67 We may not think that Isaac's Blindness was caused by the Smoak of the Sacrifices that Esau's Wives Offered to their Idols as the Rabbies say or that it was an extraordinary Judgment of God upon him as hath been upon great Sinners as acts 13.11 c. but his Old Age being now an Hundred Thirty seven years old was incident to this as to other Infirmities Eccles 12.2 3 4 c. it being of it self a Disease and the Sink of all Diseases Yet this was ordered by a Divine Hand upon him at this time not because as Christ saith This Man had finned or his Parents but that the Works of God might be made manifest in him John 9.3 For God then sent this Blindness upon Isaac that by this means the Blessing might be as it ought by the Oracle conferr'd upon Jacob which Isaac with his Eye-sight would not have done This may be strong Consolation that our good God doth marvellously dispose of the Infirmities and Calamities of bis Servants in the best way of Subserviency to his own Glory Oh what mad work had Isaac made had he not been blind he would for his part have brought Destruction upon the World for as much as he wish'd to Bless Esau who upon any occasion would have sold the Blessing as he had done the Birth-right and besides being very wicked by despising this as he had the other he would have brought the wrath and curse of God upon the whole Earth Therefore Isaac's Blindness of Eyes seeing he had such Blindness of Affection to his prophane Son was a great Blessing and let us say with the Apostle All things work together for the good of the Children of God Rom. 8.28 The second Remark is The Expectation of his own death Isaac saith I am Old and I know not the day of my Death Gen. 27.2 no more doth any though never so young as soon saith the Proverb goes the Lambs Skin to the Market as that of the Old Sheep and the Hebrew saying is There be as many young Skulls in Golgotha as old Young men may die for none have or can make any Agreement with the Grave or any Covenant with Death Isa 28.15 18. but old Men must die 'T is the Grand Statute of Heaven Heb. 9.27 Senex quasi Seminex an old Man is half dead yea now at fifty years old we are accounted three parts dead this Lesson we may learn from our Fingers end the Dimensions whereof demonstrate this to us beginning at the end of the Little Finger representing our Childhood rising up a little higher to the end of the Ring-finger which betokens our Youth from it to the top of the Middle Finger which is the highest point of an elevated Hand and so most aptly represents our Middle Age when we come to our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Heighth of Stature and Strength then begins our declining Age from thence to the end of our Fore-finger which amounts to a little Fall but from thence to the end of the Thumb there is a great Fall to shew when Man goes down in his Old Age he falls fast and far and breaks as we say with a witness now if our very Fingers end do read us such a Divine Lecture of Mortality Oh that we could take it our and have it perfect as we say on our Fingers end Oh that there were such an Heart in us Deut. 5.29 só wise as to consider our latter end Deut. 32.29 Death to the Young is in insidus lyes in Ambush for them and is ready at all times to fall on if the Lord of Hosts give but the word but as to Old Men Death is prae Januis stands before their Door and is ready to step in over the Threshold to strike c. Hence cometh that saying That Old Men have pedem in cymba Charontis one Foot in the Grave already and the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Old Man is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a looking toward the Ground Decrepit Age goes stooping and groveling as groaning for the Grave It doth not only expect death but oft sollicites it Though we find not Isaac do the latter
many small glittering Spangles and the Sun it self no bigger than a Sieve while the Earth is beheld as a most vast body at the same time This could not come to pass if the Heavens were not prodigiously distant from the Earth which if a man may be supposed to be seated among the Stare and to look down upon it would certainly seem no bigger than a Pins-head or some very little point though it be seen by us near it and upon it to be a Body or Globe of an unspeakable magnitude round about Thus the vastness of that wide Interspace not much inferiour to that great Gulf mentioned Luke 16.26 betwixt Heaven and Earth it is Christ and Christ alone who is able to fill up I am saith he like a green Firr tree Hos 14.8 which is a Tree that above others maketh longest lanches and reachings forth from Earth to Heaven to shew how 't is the Merits of this blessed and bleeding Mediator that filleth up that great distance whereby Man that is afar off is made nigh to God Eph. 2.13 and hath Access unto him v. 18. and that with good Assurance and Success also Thus this Ladder Mystical as the longest of Ladders Literal Ship-masts and May-poles are made of Firr-trees Christ the green Firr-tree aforesaid hath a longer reach than the Tower of Babel whose top is said only in an Hyperbolical phrase wherein too much is said that enough may be believed to reach to Heaven Gen. 11.4 for Christ is so high an High-priest as is said to be higher than the Heavens Heb. 7.26 Oh bless God for such a Ladder so long and so high upon several accounts 1. What though our Foes be never so high yet the top of this Ladder over-tops them he is higher than the highest of them Eccles 5.8 Though they be never so high yet in things wherein they deal proudly the Lord Christ is above them Exod. 18.11 The most High cuts off the Spirits of Princes Psal 76.12 He slips them off with as much ease as a Man slios off a Flower between his Fingers from the Stalk or a Bunch of Grapes from off the Vine-branch therefore is Christ terrible to all the Kings of the Earth as the Psalmist saith there he is a dread to all the Dread Soveraigns who both over-tops them being all but his Vassals as those three great and good Emperors Constantine Valentinian and Theodosius did acknowledge and also sets the mightiest Magnifico's their utmost Bounds yea a day for them he appointeth he looks and laughs when he sees that their set day is coming Psal 2.4 and 37.13 The second account of Blessing God for this long Ladder is What though thy sins be never so high yet the top of this Ladder over-tops the highest of thy sins as well as the highest of thy Foes Suppose thy Sin to be one of those four crying sins 1. The Sin of Blood Gen. 4.10 2. The Sin of Oppression Exod. 2.23 3. The detaining of Hirelings Wages Jam. 5.4 4. The Sin of Uncleanness Gen. 18.20 21. All crying up from Earth to Heaven for vengeance though God be bound in Honour to stigmatize some such with severe stroaks of his own heavy Hand because those Disturbers of Humane Society are so secret sometimes in their sins as to pass Mans Cognizance or so powerful as to surpass Mans Judicature yet his Mercy hath triumph'd over his Justice Jam. 2.13 in the case of Manasseh who was a Defier of God a Murderer of Men and a Deifier or Worshipper of Devils yet found he Mercy which shews that Gods Mercy in Christ is higher than the highest of Mans Sin and the very notion of crying doth intimate that God in some cases is unwilling to punish Lam. 3.33 until urged thereunto by the importunity and provocation of our crying Sins Thus Salvian brings in God saying in the case of the Sodomites Misericordia quidem mea suadet ut parcam sed tamen peccatorum clamor me cogit ut puniam My mercy perswades me indeed to spare them but the cry of their sins constrains me to plague them Salvian lib. 1. de Provid Though thy sins do cry so far and so high as Heaven yet Christ thy Ladder of Love is higher than Heaven Heb. 7.26 and so is higher than the highest cry of thy most heinous sin thou canst not commit more than he can remit maist thou but truly repent The third account of Blessing God for this long Ladder is What though thy self be never so low yet hast thou a Ladder high enough for thee As it was with Zaccheus so indeed it is with us all he was of a low stature Luke 19.3 yet desirous to see Jesus he climbeth up into a Sycomore Tree v. 4. that he might view him from top to toe as he passed by So we are all naturally of a little stature in the faln estate as to the things of God we are so low and so far below those things that are above that in the croud of the World we cannot behold them neither can we by taking thought add one Cubit to our stature Matth. 6.27 no nor one Mite to our estate which God by his wise and powerful Providence hath allotted us Luk. 12.42 with Gen. 47.12 no not with all our carking care and troubling our own houses therewith Prov. 15.27 And if we cannot add any thing to our Temporal Estate or Stature much lest to our Spiritual which is hereby exceedingly hindred and hide-bound therefore we all stand in need to climb up this Ladder as Zaccheus did the Sycomore Tree that we may become many Cubits higher in our Spiritual Stature the better to discern things that differ and to discover the Excellency of Christ and every step we climb higher upon this Ladder makes a further and fuller discovery thereof this is a going from strength to strength Psal 84 7. and a growing in grace and in the knowledge of Christs Excellency 2 Pet. 3.18 And the higher we climb the more we are transformed into the glory of his Image 2 Cor. 3.18 Behold more a wonder This long Ladder is all of one piece the Mediator is but one 1 Tim. 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man throughout the whole And without the help of this long Ladder there can be no commerce or trading with Heaven The seventh excellent property of this Ladder is 't is a lasting yea an Everlasting Ladder Idol-makers chused the Tree that would not Rot to make their Idol of Isa 40.20 which indeed was not possible in the course of Nature that subjects all to Corruption tempus edax rerum the Teeth of time consumeth all things likely the Cypress tree Isa 44.14 as most durable however the matter must secure the form quite contrary to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or common Principles of natural Philosophy according to which the Form or Soul secureth the Matter or Body from putrefaction which immediately succeeds after the Souls departure John 11.39 Hence it seems these
hard things their Children may undergo in this Life Men should be mindful of this themselves and should be minding their Children thereof fore-warn'd fore-arm'd 't is then no surprize to them or theirs The Sixth Inference Remarkable is Suppose the aforesaid fall out yet the Children of the Covenant that both take hold and keep hold of it Isa 56.4 6. shall certainly have their loss of Temporals made up with Spirituals as Jacob here who had lost the Comfort of his Country and Kindred the company of a Blessing Father and of an Indulgent Mother no Camel or Coach he had to carry him yet hath he here a Ladder whereon he convers'd with Heaven and God at the top to counter-comfort him and to make up all his Losses out of his alone Fulness and All-sufficiency Now Malè cubans suaviter Dormit soeliciùs somniat though his Body lay cold and his Head hard when well wearied he both slept sweetly and dream'd more comfortably than ever he had done upon a Bed of Down in his Mothers house his Ladder of love makes up all his Losses and Jacob's Bethel became better hereby than his prophane Brother's Beth-aven Resolving to Murder him The Seventh Inference is All inferiour Affairs have their dependency upon and their disposal by their Superiour the most high God All occurrences that happen at the foot of this Ladder are ordered by him who is at the top of it and therefore Fate and Fortune are but the idle Dreams and vain Dotages of the blind Heathens A Godly Jacob cannot be banish'd by a Prophane Esau and put hardly to it here below but God's Eye is upon all and orders all for the best in all this hardship God was but proving Jacob to do him Good at his latter End as he did Israel after Deut. 8.16 we should not look too much upon the backside of this Ladder of Providence which seems black and rough but upon the foreside more which is more lovely and doth all things well Mark 7.37 Psal 84.10 and 85.12 and Rom. 8.28 we can never judge of Providence by piece-meal the injudicious Children and Fools cannot judge aright of half-done Deeds some Trades have their Finishers God is so to all though the Devil may be in the Alpha God will be the Omega as Jam. 5.11 he winds up all then beauty appeareth in every part of his work he is the high Chancellour The Eighth Inference is God uses the ministry of Angels in managing of the World in matters publick and private yet are they but Messengers of God Zech. 1.12 not Mediators for men Jacob did not apply himself to them as such Gen. 32.2 the Rabbies say every Country has its Tutelar Angel as that of Persia Dan. 10.13 the ascending Angels belong'd to Palestine whence Jacob was departed they therefore return to Heaven as having no farther charge of him and those descending belong'd to Mesopotamia whither Jacob was going to take their care of him undoubtedly there is an insensible hand of God and his Angels ordering all things However 1. Men must be as Angels that climb this Ladder of an Angelical or Evangelical Nature for none else were seen upon it And 2. We ought as they be as willing to descend and be abased as to ascend and be exalted their Pattern is for our Practice 3. And lastly 'T is matter of Confidence against the malignity of Men and Devils for Angels ministry is mightier for us than that against us Angels are more and more mighty than angry Men and enraged Devils The Ninth and last Remarkable Inference is More plainly to ask your hearts whereabout you are upon this Ladder of ten Rounds or Steps As 1. Examine your Conviction which is the first Step in your climbing work were you ever let Blood in Venâ Cordis in the Heart-Vein which conduceth to your Souls Health as much as Phlebotomy in Venâ Corporis or opening the Arm-Vein doth to that of the Body as those in Act. 2.37 they had compunction were pricked to the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were punctually pierced as if with the very Nails wherewith they had crucify'd Christ sticking fast in their own hearts Thus Paul tells of his own first workings that the Commandment came to him Rom. 7.9 How came it to wit with a witness having a vital penetrative Power in it The Law by the Spirit of Life without which 't is but a dead Letter let out the life-blood of Sin by its lively touch and brought him to Sense of Sin and to Conscience of Duty when the Sun shines in at the Window the Moats unseen before do then appear 2. Your Contrition hath your Rocky-heart been smitten with Moses Rod the Law as the Rock-Horeb was therewith God standing upon it to make Moses's stroak effectual to set the Rock abroach Exod. 17.6 then 't is that God blessing the means your hard-heart doth kindly melt into Tears and Tenderness in Gospel and Godly sorrow There is Dolor sensus a Worldly sorrow which may make a great noise but 't is this Dolor Intellectus that made Josiah's heart tender 2 Kings 22.19 and Mary's Joh. 20.13 so yours also when you weep as she did because your Sins have taken away your Lord Christ and you know not where they have laid him your friend 3. Your Conversion or thorough change a change in part only is to be a Monster and a turning from Prophaneness to Civility or f a little further to Duty is but a turn to Half-part 't is but the half-turn from West to North not the good-turn the whole-turn from West to East that Day spring from on high the round-turn from Sin to Christ that bright and morning Star Rev. 22.16 The want of this turn to the full counterpoint in setting the back to Sin and the face to God is that which God complains of They return but not to the most High Hos 7.16 You must be sanctified throughout 1 Thess 5.23 and the Thorn chang'd to a Firr-tree Isa 55.13 4. Your Desires after God come next your turning from Sin to God Examine what Palpitations and Pantings of Heart have you after God's Goodness after your Surfeitings of Sins sinfulness David's Soul followed hard after God Psal 63.8 following him Hot-foot as we say and hard at his Heels God's Right hand upholding him lest his feeble Legs and pursie Heart should faint and fail in the pursuit The Desire of the Prophets Spirit was after God Isa 26.8 9. This Desire begets Prayer as in Paul Behold he prayeth Act. 9.11 which he had never done before to any purpose though a strict Pharisee Act. 26.5 what pourings out of heart have you Psal 62.8 what spreadings of your Case before the Lord as Hezekiah did the Rolls 5. Examine your Delight in God Trahit sua quemque voluptas your Delight which every man must have hath been in Sin is it now in God is your close cleaving to this Ladder in your climbing-work the continent cause of
Death he seem'd to run to it and by seeking to shun the shelves should â—ow most likely be split upon this Rock Laban as a Lion had some shamefac'dness in him saith a Rabby but Esau as a Bear had none at all Jacob therefore Prays sends Messengers sends Presents and submits c. And all to pacifie this chafing Bear robb'd of his two Whelps to wit the Birth-right and the Blessing He that meets with such a Beast will not strive with him for the Wall but be glad to scape by him with any lawful condescentions For I fear Jacob's fear was not a sudden and involuntary violent fear such as wise Men are naturally subject unto upon the noise of some dreadful crack of Thunder or upon the news of some unexpected strange and horrible Casualties out of which they again recover themselves whereas Fools as the Stoick Epictetus observeth do abide in the same fear still sometimes to a Distraction but Jacob's fear was a judicious and setled fear as may appear by his careful and threefold Preparation 1. For War 2. For Prayer 3. For Presents In all which he did well placing his Prudence and Prayer in a way of Subserviency and Subordination to Gods Providence which is the proper place The Third part of his Prayer is The Arguments he pusheth on his Petition with and they are in number seven placing his particular Petition not in the Head but in the Middle of them The first is taken from the Divine Covenant v. 9. where he is Gods Remembrancer reminding him of that Covenant which God had struck with Abraham and his Seed so pleads and puts in for his own part thereof as his Seed Saying as it were Lord thou hast been graciously present with my Grandfather and with my Father Oh! be not absent from me both their and thy Son As thou hast deliver'd them out of all evil so deliver me Remember thy Covenant if not my Congregation Psal 74.19 20. Jacob herein doth as it were Appropriate God calling him the Tutelar God of his Fathers Family their Domestick Deity or Daemon that he might the more pathetically profess him to be his peculiar God too The second Argument is drawn from a Divine Command as the first was from a Divine Covenant saying Thou saidst unto me return ver 9. wherein he argues thus Lord thou knowest I did not depart from my Service in Syria upon my own Head neither by any rashness of my own Sentiments nor by the fond advice of any of my Relations either of my Wives or of my Children I am no Rogue nor Runagate 1 Sam. 25.10 that hath broke away from my Master as some evil Servants do before their time be out I have not been saith he like a Damm'd or stopt River that breaks its Banks or as some unruly Cattel that break both their Bands and their Bounds No I staid out my full time of my hard Service and stirr'd not a foot until I had thy Call Gen. 31.3 Seeing therefore it was not my precipitancy but thy precept that hath brought me into this great peril of my Brother Esau 't is but an equal and Righteous Challenge I make to claim relief from thee The third Argument is drawn from a Divine Promise as the second was from a Divine Precept urging Thou saidst I will do thee good ver 9. and 12. So Jacob interprets that Promise I will be with thee Gen 31.3 which indeed hath in it whatever Heart can wish or need require Promises must be prayed over God loves to be sued upon his own Bond to be burden'd with and importun'd in his own words Prayer is our putting Gods Promises into Suit 'T is neither Arrogancy nor Presumption to Burden God as it were with his Promise-Bonds As his Love mov'd him to make them so his Truth binds him to perform them and 't is our Duty to improve them as it was his Mercy to make them So Gods Mercy always calls for Mans Duty there is a sweet Reciprocation between them two we ought therefore to lay claim and make challenge in a way of Duty unto all that Aid and Assistance when we find our selves plung'd into perils which God hath promis'd to give us in a way of Mercy as Jacob doth here to whom this Promise of God I will be with thee was such precious Spice that twice he repeats it and ruminates upon it rolling it as Sugar in his Mouth and hiding it under his Tongue God spake it once he heard it twice as David did Psal 62.11 by an after-deliberate-reiterated Rumination and Meditation upon it He sucks and is satisfied with this Breast of Consolation Isa 66.11 He milks out or as the Hebrew signifies he wrings out as the hungry Child doth its Mothers Breast sucks so long as a drop will come and sucketh still till more cometh so Jacob the Patriarch here both presseth and expresseth Gods Promise squeezing out more comfort out of it than it seemed to contain 'T is very Remarkable how the Patriarch improves this Promise Veeheieh Gnimmak ero tecum I will be with thee Gen. 31.3 wringing it and squeezing out of it 1. Those words Veettibah Gnimmak ' benefaciam tibi I will do thee good or I will deal well with thee Gen. 32.9 And then again 2. These words Hetib Atib Gnimmak ' benefaciendo benefaciam tibi In doing good I will do thee good or I will surely do thee good v. 12. The Lord is good and doth good to Man even while he is evil and doth evil to God and Jacob here argues himself into an assurance that God would certainly do him good Mark well how kindly doth a Promise ripen grows both greater and mellower in the Hand of Faith which stretcheth and straineth it after an holy manner to the best and most happy advantage Could we but believingly pray over Gods Promises such Prayers would be nigh to God Night and Day 1 Kings 8.59 and he could as little deny them as deny his own Deity The exceeding great and precious Promises so called 2 Pet. 1.4 are the most fragrant and sweet-smelling Spices especially when well pounded by the Preaching of the Word to the Souls of Saints that are sick of Love 't is a sweet time with them when Christ brings them into his Banqueting-house stays them with the Silver Flaggons of his Wine-cellar the Holy Scriptures and comforts them with the Golden Apples that grow upon the Tree of Life the precious Promises Cant. 2.4 5. Then is Christs left hand under their heads and his right hand doth embrace them v. 6. and then it is when they are thus stayed and stablished under his Banner of Love when their Souls are thus satisfied with such transporting Joys that they can now be content to want what God will have them to want and to wait Gods time which is always the best time and his leisure for their Deliverance being hereby adjured themselves and they now adjuring others not to Dare the awakening
she to have her desire another Child to Joseph to make up Children but she down-right dies by that very means desired Her second Child that made her a Mother of Children according to her desire Give me Children or I die desired was the Death of her self the Mother She had a Child to wit Joseph and lived yea lived sixteen years after she bore him but if she will have Children and be so frettingly discontented at the want of them she must pay dear foâ—â—â—r discontent The bringing forth of Children according to her inordinate desire is the bringing forth of her own Life the Life of this Lad is the Death of his Mother as soon as her Son was come out of her Belly her Soul also went cut of her Body before which she therefore named this Son of sorrow Benoni but his Father as loth to have a daily revival of his dolesom loss call'd him Benjamin as dear to him as his Right Hand Yet this Right Hand Father as his Name signifies had Children that were famous for Left-Handed Slingers Judg. 20.16 most notable Marksmen Rachel dieth of Benjamin whom she over-desired Our desires after Sense-comforts should be moderate and submissive to Gods good pleasure we should be willing to want what a wise God will have us to want though as to Soul-comforts we may and must be earnest and importunate taking no nay-say at Gods Hands these things being so absolutely necessary we cannot live without them and we dare not die without them These latter being upper Springs Throne Mercies and Right Hand Blessings must be striven for with an eager importunity whereas the former being but nether Springs Footstool Mercies and Left Hand Blessings should only be sought for with an even indifferency so as to be pleased without them if God be not pleased to bestow them Rachel's over eager importunity for Temporal Blessings made her whatever use she made of her Fathers Idols no better than an Idolatress when it transported her into a mistaking of her Husband for her God as if he had been in Gods stead to give her Children at his will Rachel dieth by having her desire Oh bless God then for disappointments sometimes to have what we affect may undo us and our wishes taking no effect become the best Weal to us let God be wiser for us than we for our selves God grants our desires ad salutem though not ad voluntatem always for our weal not so for our will Blessed Jacob loses his lovely Rachel such losses happen alike to all to the good and to the bad Eccles 9.2 'T is the Jews Custom to break the Glass out of which the Bridegroom and the Bride drink that thereby they both may be minded of their own Mortality and that they as frail as Grass may only so love as to meditate upon loss Yet this loss of Jacob is qualified to him 1. Partly by his God who instead of a dying Wife gave him a living Son and such a dear Child as 't is said the life of the Father was bound up in the life of the Lad Gen. 44.30 So comfortable was the Son to the Father and so compassionate was the Father to the Son that if the Son died the Father could not live 2. Jacob 's loss was partly qualified by himself in two respects 1. In changing the Name of sorrow given this Son by his dying Mother into a Name of joy that is Benoni into Benjamin not liking such a standing Memorial of Mourning for his moanful loss he alters that Name by his own Authority and in a better Name as it were Buries his own grief which new Name importeth that though this Son was a Son of sorrow to the dying Mother yet he should be for his Mothers sake a Son of joy to him the living Father yea as near and as dear to him as his own Right Hand that is a Son of love Psal 80.17 and the more because this only of all Jacob's Children was Born within the Verges of the Land of Canaan 2 In erecting a Pillar upon Rachel's Grave to testifie his respect and continue her remembrance Deceased Relations may lawfully be thus honoured with such Monuments as have not any Superstition nor too much Pomp and Vanity in them such an one was this of Rachel's Sepulchre Gen. 35.20 not demolish'd as Superstitious either by Joshua or the Judges but is honourably mentioned in King Saul's time 1 Sam. 10.2 Such Memorials of the dead were for reminding the living that they might imitate the Vertues of the deceased so die in hope of a better Resurrection and doubtless the making of this Monument for Rachel's Tomb was some satisfaction and consolation to dejected Jacob. 'T is meet that sorrowful Men should make their own Burdens as light as they can so Jacob did here The Fourth Cross and Calamity that befel Jacob as returning home in his own Family was his eldest Son Reuben committed Incest with Bilhah his Father's Concubine Gen. 35.22 This Holy Patriarch Jacob was just like the Waterman's Oar in the hand of his God no sooner was he heaved up out of the Salt Waters of one Affliction but presently he was dip'd down again into another by the mighty hand of God's marvellous Providence Nay indeed He was not well-weighed out of the Salt Water of his Third Calamity Rachel's Death but he was presently plunged into this fourth Cross to wit Reuben's Incest The Death of his Dear Wife must needs cost him the shedding whole Showers of Salt Tears therefore properly enough is his Sorrows for it call'd Salt Waters And it could not but occasion in him a long and lasting Heaviness Especially If Jacob made Reflections upon himself how he might be somewhat Accessary to his Dear Wives Hard Travel by putting her upon Travelling 't is supposed on foot with an heavy Burden in her Belly and which was worse the pangs of her hard Travel came upon her in the very way of her Heavy Travelling even in the open Field too a place incommodious enough for such Hard and Hazardous a worâ—â— wherein all warmth and other Conveniencies are Requisite yea Necessary for a safe Deliverance Surely we may not suppose that so good a Man as Jacob was and so kind an Husband to his beloved Rachel could peaceably put his Dear Wife especially under her so sad present Circumstances upon unnecessary Hardships and Hazards Some doubt of Jacob's due Tenderness to his big-belly'd Rachel because God bade him go up to Bethel and Dwell there Gen. 35.1 Hence 't is objected Why did not Jacob Dwell or abide at Bethel as God had commanded him until Rachels both Delivery and Recovery but before both these he removes from Bethel toward Bethlehem or towards Ephratah which is Bethlehem Gen. 35.19 and the Prophet Micah Ch. 5 2. puts both these Names together Thou Bethlehem Ephrata But something must be said here for Jacob's just Vindication to wit 1. He understood God's Command for his Dwelling or Abiding at
motion I shall not determine however Gods high and holy Hand was in it whereby he bound the Hands of those conspiring Villains to the good Behaviour so effectually as if God had come from Heaven and had immediately manacl'd them so that they could not lift up all or them one Hand to Murder Joseph 2. The same God that did manacle their Hands before shackles their Feet now they cannot stir a foot without Gods leave no more than lift a Hand Oh how God coucheth those Blood-hounds and makes them lye down here till the Merchants of Midian come from Gilead to them Gods thoughts wore far differing from yea contrary to theirs They design'd nothing else in their sitting down to eat but to fill their paunches or it may be to stifle their Consciences which might probably prick them for what they had done by Feasting and making merry or to refresh their tyred Spirits being possibly almost spent in tugging poor Joseph or to rejoice together for being freed from their Dreaming Brother But God designed other and better things that is that they should remain there and not remove thence till the Midianite-Merchants came thither to rescue Joseph out of their unnatural inhumane and unbrotherlike Hands They sat down to rejoice for their riddance of Joseph had not their Consciences been fast asleep as Jonah was in the side of the Ship Jon. 1.5 they should rather have sate down to weep for their wickedness against him No doubt but there was the Devils Hand in this their posture of sitting down for surely he had drawn an hard Hoof over all their Hearts so that either they felt no remorse upon reflecting on themselves for their unparallell'd especially among the Patriarchs impiety at the present or if they found any regret and recoilings of their Consciences they fall on Feasting and mad Merriment-making thereby to muffle and muzzle up the Mouths of their horrible guilty Hearts as cursed Cain did when he had slain his Brother Abel went to Build a City that the noise of his Axes and Hammers used in his Building and Battering work might deaf and drown the hideous shrieks and horrid outcries of his own clamorous Conscience Gen. 4.15 16 17. Thus those harden'd Villains sought to ease their inward Gripes by eating and making much of themselves as if doing mischief to their Brother had been a meritorious Act and matter of joy they drank Wine in Bowls saith the Prophet Amos Amos 6.5 6. but not one Man was sorry for the affliction of Joseph who was then pining in the Pit while they were Feasting themselves because freed of him They should rather have been sick at Heart as Amos's his words import velo nechlu non condolent ceu cruciantur gnal sheverim Joseph they should have condoled it Cordially and the confraction of Joseph or their breaking him to Shivers as the Hebrew word is should have been a cor-dolium to them and break all their Hearts into shivers also Poor Reuben was indeed grieved so far as he durst shew it among so many that were outragious ☞ And Joseph forgat not his Half-brothers kindness when he came to his own Splendid and Courtly-greatness as before So God who is all Bowels will not forget them who commiserate his afflicted Joseph's and concern themselves to relieve them as they have opportunity and ability Thus we see there was the Hand of Satan in their thus securely sitting down as if they had not sinned at all but without controversie there was an Eminent hand of God in it that they must sit down there and not wander thence among their Flocks and Herds as was their frequent practice no they must stay in that place until the Midian Merchants came up thither and then God stirr'd up another friend to Joseph from among those very Conspirators against him beside Reuben aforesaid even Judah who takes the Divine hint of a fit and fair opportunity for delivering Joseph his Brother from dying by Famine as his Elder Brother Reuben who had deliver'd him before this from dying by the Sword This brings me to the second Remarkable Circumstance which the most wise and gracious God ordered in order to Joseph's Deliverance 'T was at that juncture of time when poor Joseph far enough off from his affectionate Fathers Eye and from all other Friends furnish'd for his rescue was most miserably handled by his merciless Brethren one while they would dispatch him outright by stabbing him and when wrought and brought off from this Resolution another while they resolve to destroy him gradually by famishing him so to die a lingring Death as before In pursuance of this sorer pain and punishment they had as Josephus saith bound Joseph with Cords put him into a deep Pit or Well that he might perish there with hunger while they were Banquetting with Delicates and Carousing Delicious Cups Immediately after saith Josephus they had gather'd in their Harvest and Harvest-joy was so great that the Jews solemniz'd it with Feasts of rejoicing Levit. 23.10 16 17 39 41. Deut. 16.9 11 13 14. and 't is ranked as with the joy of Marriage Cant. 3.11 when Man rejoiceth at the finding of his lost Rib so with the joy of Victory Isa 9.3 As in Times of peace the joy of Harvest is the greatest publick joy so in Times of War is the joy of Victory which oft-times after the sharpest Battels is grounded upon reaping the richest Booties as Numb 31.9 27. Judg. 5.30 1 Sam. 30.16 19 20 22 23. 2 Chron. 20.25 28. Psal 68.12 and 119.162 If Josephus judge right of the time of their sitting down to eat here that it was soon after Harvest no wonder if they had their transports in Feasting however at the same time their poor Brother was afflicted in Fasting and the time of their Mirth was the time of his Mourning It was certainly a sad Spectacle to see poor Joseph stript of his Colour'd Coat bound Hand and Foot with sharp Cords and cast down into a deep Pit wherein as Rabbi-Solomon saith were Serpents and Scorpions and all this done to a Brother by the Hands of his own Brethren 't is true we have not one word written in Scripture how Joseph took all these Injuries being Innocent from his Brethrens Hands nor what he said to save himself from being destroyed by them Yet their own Confession they made when God had put them upon the Rack of remorse for their Barbarity toward Joseph doth plainly intimate that he used many intreaties to them but their Hearts were so hardened that he could not be heard by them compare Gen. 37.23 25. with 42.21 But how much more sad a Spectacle was it to see poor Joseph in the Pit put there on purpose to perish and pine away where Serpents and Scorpions if there were any as the Rabbi boldly enough affirmeth would have done him the greatest kindness to sting him and dispatch him at once We may easily imagine what sighs and groans what prayers and tears poor
his Honourable Principality For he was going on seventeen when he was sold Gen. 37.2 and he was thirty compleat when he stood before Pharaoh Gen. 41.46 about nine years after he received his Father into Egypt after which he lived in Honour seventy one years and Died at an hundred and ten years old Gen. 50.26 This may comfort Gods suffering Servants and cheer up their Hearts that though for a season they suffer hard things under the prevailing power of ungodly Persecutors yet may they be assured that if they suffer not as evil doers 1 Pet. 4.15 God will plead their cause do them Justice and make them full amends for all their injuries as he did to Joseph and if he do it not as to him here be sure it shall be done hereafter Here was the second thing to wit the Providential Performance and Accomplishment of Joseph's Deliverance This brings in the Third General Head to wit Joseph's Exercise in this his Highest state of Exaltation and the second sort of sore Archers whereby he had 1. A Passive Exercise and secondly His Active Exercise or Employ in his Exalted Estate which was to lay up the fifth part of the seven Plenteous years against the seven years of Famine In performance of which Office he discharg'd his Duty 1. In his Fidelity to Pharaoh keeping Him and his People from being Famished 2. In his Filial respects to his Father 1. By sending Corn twice to him Gen. 42. 43. 44. 45. 2. By sending for him and all his into Egypt 3. By placing them in Goshen Section the Ninth By this time the Devil who plyes his time Rev. 12.12 thought it now high time to call out his Artillery-Company his Archest-Archers all to shoot at this High mark with their Forked and Poisoned Arrows This was fit matter for soul Malice in that envious one that even in one hour he enviously beheld Joseph's Iron-Fetters changed into a Chain of Gold his filthy Rags into fine Robes his straining stocks into a stately Chariot his Dark and Nasty Dungeon into a Splendid and Glorious Palace yea Potiphar's Slave and Captive Satan saw was now become his Old Masters Lord and Master and the ratling Noise of his Fetters which could not but be Irksome to Joseph's Ears but delightsome to the Devils was turned into the Honourable Trumpeting forth of Abrech or Bow the Knee before him as he Rode in the Royal Chariot up and down the Kingdom to gather in the Corn of the seven years of plenty When God had lifted up Joseph from a contrary Evil as he commonly doth to a Good just contrary to that Evil as of a Servant and Prisoner be was made a Prince and Ruler Nazianzen noteth well that Joseph was more afraid of Satan's Snares in his Prosperity than he was in his Adversity Then I say the Devil envied him and Muster'd up the Men of his House as his Tool the Lewd Lady had Muster'd up the Men of her House Gen. 39.14 to make them suborn'd Witnesses again Joseph even his Slaves and Vassals the Children of Disobedience Eph. 2.2 Those He employed as his Arch-Archers to shoot sore at Joseph who was now become a fair Butt to shoot at The Devil had already shot Jâ—seph down successfully three times from his Preferment As 1. When he was his Fathers White-boy and preferr'd before all his Brethren in his Fathers House then Satan got him sold into Egypt for a Slave by his Brutish Brethren 2. When he was preferr'd to be Lord High Steward in Prince Potiphar's Palace then the Devil sets on a Delilah to tickle him on the Right side and to tye him with the Green Withes of Youthful Pleasures and when this would not do then he by her subornation got him cast into the Traitors Prison sed pari successu the Devil lost his Labour in this also 3. When Joseph had found favour through Gods Presence with him there in the Eyes of the Prince-Jayler so that he was again preferr'd by him as a Lord-Steward over all his Prisoners yea over the Prince Butler and the Prince Baker whose Dreams He rightly Interpreted yet the Devil prevail'd to get Joseph still detain'd in Prison for two full years longer Gen. 40.1 He undoubtedly ordering that Courtier the Butler to forget Joseph so long Gen. 39.23 and 40.9 10 11 12 13. so that this Poor Man was kept Prisoner about three years for Joseph had lain long there and was made Steward of the Prison before the Butler and the Baker were brought thither This must be the Devils Design to drive Joseph into Despair who had hoped by the Mediation of the Restored Butler to be immediately delivered but being detained two years longer after this Hope it could not but be a very grievous Temptation to him causing him to cry out There is no Hope Jer. 2.25 because of this long delay no doubt but the Devil had an Hand in all this that this Butler while he fill'd Wine in Bowls for his Master and drank Wine in Bowls himself for two years together yet all this time remembred not the affliction of Joseph as the Prophet expresly saith Amos 6.6 but the Great God who is the God of all Spirits had sent a Dream into Pharaoh's Sptrit which none of the Devils Magicians could Interpret at the end of the two years the Devil is thereby baffl'd Joseph must be deliver'd must Interpret and for that Advanced to be Lord of the Land I am afraid we have too many such Butlers advanced Courtiers who all forget poor Joseph and never Request Pharaoh for his Favour and Freedom Yet though they do God will remember his Joseph's and may pull those Forgetters of him by the Ears in due time as he did the Butler Gen. 41.9 to Release and Advance Joseph Now when Satan had so successfully shot Joseph down as he thought these three times Oh how slippery then are all Worldly Promotions some Exemplifications we have in our time c. as is aforesaid though his Bow abode still in strength and saw Joseph made or to be made the second Man in the Land then in all probability he bestirr'd himself against him Though Moses doth not mention expresly the particulars hereof yet gives he some such hints from whence it may be rationally inferred As the Devil had assaulted Joseph upon the Left Hand before in his State of Humiliation so now He sets upon him on the Right Hand as to his State of Exaltation designing either to prevent it beforehand or to procure his downfal after In order hereunto His first Archers must be the malicious Magicians who could not chuse but much malign Joseph for Interpreting Pharaoh's Dreams which they could not do Gen. 41.8.15 from this short Relation Moses mentioned 't is no improbable deduction to say that these Chartummim Hebr. the Wise-men and Wizzards of Egypt must withstand this Holy Hebrew young Man seeing they were of the same sort of Sorcerers so called Exod. 7.11 as
them that they despis'd him and call'd him Blasphemer c. as Joseph's Brethren call'd him Dreamer Gen. 37.19 3. They conspir'd the Death of Joseph So did the Jews against Jesus ut suprà 4. They strip Joseph cast him into a Pit when they had condemn'd him Gen. 37.23 24. Thus they dealt with Jesus Mat. 27.28 casting him when judg'd and strip'd into an horrible Pit of Misery Psal 28.1 5. Both were sold as above and 6. Joseph When Sold was hurried to Potiphar and Jesus to the High Priest 7. The Jewish Synagogue as base to Jesus as Potiphars wanton Wife to Joseph 8. Joseph 'twixt Butler Saved and Baker Hanged So Jesus 'twixt two Thieves one Penitent the other Impenitent 9. As Joseph At thirty after three years was released so Jesus about thirty after three days was raised Thus Congruous is the Type with the Antitype herein but much more in the Exalted State as Joseph's so Jesus's bow abode in strength and as Joseph was raised out of the Dungeon seated at Pharaohs Right Hand saved Egypt and his Brethren from perishing So Jesus was rais'd out of Death's Dungeon seated at his Fathers Right Hand and saves his Church and Brethren from utter Destruction More particularly 1. As Joseph was so Jesus is the grand Zapnath Paaneach the Revealer of Secrets Joh. 1.18 and the Saviour of the World Isa 4.3.11 Act. 4.12 2. As Joseph had fulness of all food laid up for the Hungry So it pleaseth the Father that in our Jesus should all fulness dwell Col. 1.19 3. As Joseph's full Garners invited all Lands to come to him the Lord of the Land for supply yea even his very Brethren who had been so Bruitish to him So our Jesus his fulness invites all Lands to look unto him to be saved Isa 45.22 He hath gifts even for the Rebellious Psal 68.18 Act. 3.20 4. As Joseph provided Storehouses for every City that they needed not to Travail far Gen. 41.48 so Jesus lays up Food in every City 't is our happiness that the Word that Bread of Life we have so nigh us 't is brought home to our Houses God Rains down Manna at our Tent Doors Rom. 10.8 we need not say Who shall go up to Heaven to fetch it For us Neither is it beyond Sea c. Deut. 30.13 14. Manna was Rained down Round about the Camp Exod. 16.13 't was no more but their stepping out of their Tent Doors and it lay ready there for them yea Quails as well as Manna which came down in the Dew as Christ that Angels food doth in the Ministry of the Word Blessed be God we have yet neither a Famine of Bread as those poor Egyptians then had nor a Famine of the Word we need not go from Sea to Sea c. to seek it and yet not find it as Amos 8.11 12. yet though the Word be nigh us our Joseph or Jesus his Store-Houses be in every City and in every part in this City some are so lazy they will not stir to the Door to it nay some are so wretched that unless God would set up a Pulpit at a Play-House or Ale-House Door they will not come to hear it 5. As there was no pressing to Joseph till plain Poverty most Penury most powerfully pinched them Gen. 42.1 2. they were Hopeless and Helpless as to themselves gazing upon one another as at their Wits end and not knowing whither to turn them So till we be emptied of all the Dough of our own Righteousness we bring out of Egypt with us Exod. 12.34 39. Then and not till then do we hunger after the Heavenly Manna 'T is the pinched Soul that prizeth Christ That Soul cries like one ready to perish by Famine Give me Bread give me Christ or I die I cannot live without him I dare not die without him 6. As Joseph the Vice-Roy and Lord of the Land having the Kings Privy-Seal a Gold Chain and Royal Rubes did make himself strange and spâ—â—e roughly to his almost famish'd Brethren when they came to him for Corn Gen. 42.7 Notwithstanding their bowing to him ver 6. wherein they unwittingly accomplish'd his Prophetick Dreams which those Mockers little thought ever to have done to that Dreamer that he might bring them the sooner to a sight and sense of their sin yet all along scattering Pledges of his favour to them as filling their Sacks and restoring their Money ver 25 28. This was all the Revenge he design'd against them for all their Roguery against him He steals these two kindnesses upon them notwithstanding all his strangeness and roughness toward them Even so dealeth our Dear Jesus with his Brethren though they come bowing before him He hideth his love from Job but it was from Increasement of love to make him know his transgression and his sin Job 13.23 24 and 19.11 Job judged himself as hated of God like an Enemy All that Fire of wrath which he complain'd of was but to burn up his Corruptions only and to sever the sin which God hated from the Son whom God loved Jesus was never nearer Mary Magdalen than when she was bleared with Tears for his absence John 20.13 16. and though he spake roughly to the Syrophoenician Woman calling her a Gentile-dog yet had he a design of love upon her Mat. 15.25 28. He giving her the Key of his full Treasury not only fills her Sack but also restores not her Money but what was better her Daughter Our Jesus the Fathers Vice-Roy Lord of all Acts 10.36 having the Signet of the Everlasting Gospel and being Clothed with the Royal Robes of the Richest Righteousness doth sometimes take state upon him seems as a stranger Jer. 14.8 9. and suffers the Children of Light to walk a while in Darkness Isa 50.10 till they be duely truely and throughly humbled then doth he them good at the latter end Deut. 8.16 7. As Joseph could no longer Refrain himself than while his Brethren were brought lew enough upon the Rack of Conscience Gen. 42.21 28 35. and 43.18 and 44.13 14 16 34. but passionately proclaims I am Joseph your Brother Gen. 45.1 3. No sooner had their Sin found them out Numb 31.23 their own Guilt made them timorous and every strange occurrence affrighted them making them mistake and mis-interpret Mercies for Mischiefs but immediately they had Joseph's Steward comforting their distressed Consciences saying Peace be unto you fear not c. Gen. 43.20 23. but bringing Benjamin with them then they shall be cheated with the best of good Cheer They were richly feasted and made exceeding merry v. 29.30 34. yet all this while they knew not that all this Kindness came from Joseph their Brother This was an high point of Heavenly Wisdom in Joseph who well knew how Hypocrites will hang down their heads like a bulrush Isa 58.5 while some Storm of Trouble lyes upon them yet if fair-weather follow they lift up their heads as bolt-upright as ever Something they will do
own House the Temple but upon their Dwelling Houses also Thus Gods later House of the Christian Church planted at Rome c. by the Apostles was laid Desolate also for when Religion did degenerate from its primitive power and purity was become Barren being all moss-be grown with Formality and made in time not only a matter of Form but of Scorn also about the Sixth Century the Saracens in the East and those Barbarous People the Goths and Vandals in the West broke in and bore down all before them Thus also we may well expect the removal of our Candlestick a Treading down of our Vineyard and utter Desolation The like Sins bring the like Judgments God may call for a Famine c. If we will not hear his Word we may hear his Rod Mic. 6.9 yea and feel his Sword too Elisha hath his Sword as well as Hazael and Jehu 1 King 19.17 though of another nature to wit his Threatnings and Imprecations all which were infallibly accomplished such as stand it out against the power of two Kings shall yet fall by the Hand and Power of Prayer and when ever our Elisha's unsheath and brandish their Sword of the Spirit which is the Word of God Eph. 6.17 't is a fair warning that the Sword of Jehu and of Hazael are at Hand see Hos 6.5 and Jer. 1.10 all these aforesaid are for our examples 1 Cor. 10.6 and for our Caution and Admonition v. 11. God Hangs up as it were some in Gibbets for publick patterns of Divine Justice Alterius perditio nostra fiat cautio The Torture of others should be a Terror to us Lege Historiam nè fias Historia worthily are they made Examples who will take none Foelix quem faciunt aliena pericula cautum To take warning effectually at the Destruction of Wicked Men for their wickedness is a right and the best washing of our feet in the Blood of the wicked Psal 52.6 with 58.10 the Righteous seeing the Ruine of the Irreligious are made themselves the more Religious thereby The Perdition of the one is for caution to the other and not to take warning is a sure presage as well as a just Merit and desert of utter Destruction which if we Repent not will be our Portion our Candlestick our God and his Gospel will make a removal from us and then wo unto us Hos 9.12 this may be as surely foreseen and foretold as if Letters had been sent from Heaven to such a purpose as were sent to the seven Churches of Asia The Fourth Remark is Though Jacob had a well grounded Faith and good cause to Hope well both of his Warrant for his Journey into Egypt of his welcom thither and of his welfare there yet some strong pang of fear did possess him in his passage from Hebron Had not his Faith been below his Fear and had not his Fear got above his Faith God had not said to him at Beersheba where he pray'd for a prosperous Journey those chearing up words Fear not to go down to Egypt Gen 46.1 2 3. Jacob might justly see sufficient cause of Fear upon sundry Accounts As 1. His Father had been forbid to go thither in the like occasion of Famine Gen. 26.2 2. The very Journey might seem too far for him now become so frail and feeble through old Age he might fear to die by the way 3. In going to Egypt he feared to seem a forsaker of the Land of Promise which was the Pledge of the Heavenly Canaan 4 He feared that coming into that Impious and Idolatrous Country his Righteous Soul would be vexed with their unrighteous Conversation as Lot had been i◠Sodom 2 Pet. 2.7 and with their Idolatry also for about this time began their worshipping of a Pide Bull or Cow named Apis from whence the Israelites learnt to worship a Calf Augustine de Civit. Dei lib. 18. cap. 4. 5. He might justly fear likewise the Debauching of his Posterity by the Pleasures and Treasures of Egypt Hebr. 11.26 wherewith they being bewitched in that pleasant and plentiful Land might not only become Dissolute and Sensual in life but also lay aside all Thoughts of returning to Canaan 6. Jacob might lastly fear not only the corrupting of his Family both in Worship and Manners but also their Slavery in that Country which was foretold by God to Abraham Gen. 15.13 and so his going now thither seem'd to hasten that Misery upon them which would of it self come soon enough without his going down to fetch it These and the like might be the many Grounds of Jacob's Fears as on the one hand he admits not of that fond Stoical Apathy which is no better than a stupid blockishness so on the other hand his ordinary Faith might be run down by an extraordinary Fear through those carnal Reasonings of a wicked Heart that through Satan's Suggestions pored too much downward upon the rushing and roaring Streams which ran so swiftly under him and his until he was help'd to look upward at his God and the God of his Fathers who had hitherto kept touch with them in his Promise by the Almighty hand of his Power and Providence c. whatever Jacob's Fears were he took the right Method to get rid of them He prays down his Fears and prays up his Faith The very Heathens will not dare to take a Journey without first offering Sacrifice much less ought Christians whose Father Jacob did not dare to neglect it He consults with God as David did after saying Shew me the way I should choose that my Soul may dwell at ease Psal 25.12 13. and 32.8 and the Prayer-Hearing God gives him an Answer of Peace Gen. 41.16 and sweetly counter-comforts him against those his Fears aforementioned As 1. The same God who forbad his Father to go down bids him the Son not Fear to go down 2. As to all those Mischiefs of Soul and Body to thy self and to thine thou fearest may be met with in Egypt fear them not for I will go down with thee c. v. 3 4. thou shalt have me thy Antidote against all those Evils 3. Neither shalt thou die by the way c. but thy Son Joseph shall close up thy eyes when thou diest 4. Whereas thou art afraid that the Egyptian Servitude shall suppress thy Offspring I will there make of thee a great Nation c. This made him couragious Inference hence is First Oh happy and thrice happy are the Children of Jacob the close walking Christians who with their Father Jacob have God saying to them I will go with you both in all your Journeys by Land and in all your Voyages by Sea and not only so but also I will go down with you into your Graves and I will surely bring you back again from thence This is as good Security as can be to God's Servants both while they live and when they die For 1. While they live God is their good and their comfortable Companion
is Omni-present The Second Mystery in the History is as Jacob adopted Joseph's Children saying They shall be mine v. 5. and my Name shall be upon them v. 16. In like sort God adopteth all whom our Joseph our Jesus presents and represents as his Dear Children saying I will be a Father to them and they shall be my Sons and Daughters 2 Cor. 6.18 This is call'd a Royalty or Prerogative Joh. 1.12 which Nonnus Paraphraseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stiling it Heavenly Honour such as is amazing 1 Joh. 3.1 and good reason that worthless worms are hereby made higher than earthly Kings Psal 89.27 Thus also the Name of God and of Christ is put upon all his adopted Children hence they are call'd Godly and Christians They are call'd by his Name 2 Chron. 7.14 Jer. 14.9 Deut. 28.10 They are married to Christ Rom. 7.4 so have their husbands Name put upon them Isa 4.1 as Solomon's Wife was call'd the Shulamite Cant. 6.13 of Shalom Peace from whence was his Name Oh that we could take hold of the Skirt of that Jew Jehovah our Emanuel Zech. 8.23 saying Let us be call'd by thy Name to take away our Reproach Isa 4.1 Isa 63.19 Jer. 15.16 Deut. 28.10 would we but avouch the Lord for our God he would surely avouch us for his adopted Children Deut. 26.17 18. we should say to Christ as that Roman Lady said to her Husband Ubi tu Caius ibi ego Caia I will not only bear thy Name but will also live in thy Presence and thou shalt be a Covering of Eyes to me as Gen. 20.16 I will not be sick of a Pleurisie seeking any more than thy self I will be satisfied with thy favour Deut. 33.23 Psal 65.4 when thou tellest me where thou feedest Cant. 1.7 8. I will feed and lye down with thee Psal 23.1 2 3 4 5 6. There is a Cornu-Copia all good with thee The Third Mystery in this History is There may be Difference of Opinion for a time betwixt the Holiest Persons and Relations as betwixt Jacob and Joseph here The Father was contradicted by the Son when he saw him cross his hands to lay his right hand upon his younger Son as about to convey the strongest and most honourable Blessing by this sign of the stronger and more honourable Hand upon Ephraim Though Jacob guided his hands wittingly and wisely Gen. 48.14 yet this posture displeased Joseph saying not so my Father v. 17 18. suspecting it to be some Mistake of his Father from the Dimness of his Eyes v. 10 11. which might disenable him to discern the Elder from the Younger so though he was well pleas'd with his Father's Blessing yet being displeased with his symbolical Posture he endeavours to correct the supposed Error of his Fathers hands with his own whereby he run into a real and worse Error himself Though the Eyes of Jacob's Head were Darkened yet those of his Heart and Mind were inlightned with a Prophetick Spirit whereby he understood God's Mind more than Joseph did and therefore he refused both his Correction and Direction saying I know my Son I know v. 19. Thus we see here is a pair of Holy Prophets the Father and the Son divided and in contrary Disputes yet not about the Substance of the Blessing but about the Ceremonies and Circumstances of it wonder not then that Differences do happen now in the True Church and the Doctors thereof be oft Divided It ever hath been so as Here before Christ and as afterward after Christ Gal. 2.11 and Act. 15.39 It will be so for ever But mark the Differences are only in Points less Material and such as concern not the Foundation This Difference betwixt Jacob and Joseph was about a Matter of Ceremony Joseph though a great Prophet and Diviner insisted too much upon the Ceremonious part would have the right hand imposed on the elder Son and so falls into a double failure 1. In binding God's Grace to the Priority of Nature 2. In distiking the Divine Motion of Jacob's Prophetick Mind which thus guided his hand Thus this mighty Man of God who could before Divine all things now knoweth not that the workings of Grace are not according to the Order of Nature and that Divine Blessings go not by a Natural and Carnal Seniority but by a Spiritual and Eternal Election Rom. 9.7 8 11 12. Joseph saw not this now for God reveals not all things at all times to his Prophets as before NB. The quarrel about Ceremonies is Ancient even in Father Jacob's days 't was also in the very Cradle of the Christian Church Col. 2.8 c. Soon after what coil was about Easter-keeping even to Blows and Blood Augustine in the Fourth Century complains hereof worse far when Antichrist rose then Formality are up the Reality of God's Worship as Pharaoh's lean Kine did the fat so down to 'twixt Luther and Calvin c. The Heart-burnings 'twixt Ridley and Hooper about Cap and Surplice was ended in Body-burnings in the Marian Days Peter Martyr advised Queen Elizabeth not to carry the Gospel upon the Cart of needless Ceremonies Some call them Innocent but oh how mischievous have they ever been in separating chief Friends as Jacob and Joseph here and many more ever since the Lord stand up and step in to stem the Tide and stop the Torrent of such Quarrels in our own Times The Second Part of Jacob's Last Will differ'd from the First For 1. The first was private few persons probably being present at its making but this second was more Solemn and Publick being his last farewel to the World All his Sons must then be call'd together who at that time lived in distinct Places and Families 2. The former Will He made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he was about to Die Hebr. 11.21 but this latter was made when he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word used v. 22. to express Joseph's being at the very point of Death So Jacob in Gen. 49. had just finish'd his course as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and had finish'd the work God gave him to do in the World Joh. 17.4 after the first part Jacob said Behold I die Gen. 48.21 but after this second he died indeed he immediately gather'd up his feet and gave up the Ghost Gen. 49.33 3. The first concern'd only Joseph and his two Sons begot by him upon the Body of his Egyptian Wife 'T is somewhere said in Scripture that Jacob's Sons were of Cham which cannot be meant of his Twelve Sons for they were born to him before he came into Egypt but it must have Reference to those two whom he adopted there to be as much his proper Children as Reuben and Simeon Gen. 48.5 Now Joseph marrying an Egyptian Woman by whom he had those two Sons They were on the Mothers side the Sons of Cham so Jacob's Sons in this sense are said to be of Cham. Besides Judah also married the Daughter of Suah a Canaanitess Gen.
38.2 contrary to his Duty Gen. 24.3 and 27.46 and 28.1 whereof Judah could not be ignorant yea and before Salmon married Rahab of Jericho there were others of Jacob's Offspring that married Wives descended from Cham as Simeon had Saul the Son of a Canaanitess Gen. 46.10 Upon this account therefore Joseph presented these his two Sons to Jacob that they might receive his Patriarchal Blessing that they might be adopted by him as his proper Sons and have Israel's Name put upon them Gen. 48.5.16 lest any should judge it some prejudice to them because Born in Egypt and of an Egyptian Mother so reckon them of the cursed Stock of Cham and not Heirs of the Covenant and of the Promised Possession Hereupon also the Author to the Hebrews Ch. 11.21 mentions Jacob's Blessing these two Sons of Joseph by faith but not a word of his Blessing the Twelve Patriarchs mention'd by Moses Gen. 49. which Jacob undoubtedly did by Faith also The Reason is this because it was a more transcendent Act of Faith in Jacob to Bless these two Sons of Joseph being half the Sons of cursed Cham by their Mothers side than it was to bless his own Twelve Sons who were immediately descended from him in his Marriage at his Fathers appointment Gen. 28.2 Both Rachel and Leah owned and obeyed the true God Gen. 29.32 33 34 35. and 30.6 8 13 17 18 20 22 23. and 31.16 Ruth 4.11 whereas Ephraim and Manasseh's Mother was the Daughter of an Heathenish Idolatrous Sun-worshipping Priest Gen. 41.45 in a City of wickedness as On or Aven Ezek. 30.17 signifies because they Sacrificed to the Sun there thence was it called Heliopolis a City of the Sun and Potipherah chief Ruler thereof under Pharaoh was High Priest of the Sun Therefore must it needs be an High Eminent and most Sublime Act of Jacob's best and most raised Faith to Adopt and Bless the Off-spring of such a Mother wherein he over-looks the Honour of her Extract being a Princess as well as a Priests Daughter as before it seems Priests were no mean Men among the Egyptians for one Man might be both Prince and Priest and some suppose Joseph spared the Priests Lands for his Feather in Laws sake Gen. 47.22 others better say 't was Joseph's burden to indulge Idolatry he had no Heart to it yet must have an hand in it and could not help it as the King's Officer whose Commands he must obey herein or incur the utmost Displeasure both of Prince and People which yet condemns the contempt of a better Ministry now half-starved by Men of better knowledge Jacob had no respect either to the Nobility of their Blood they were born of or the vastness of that Wealth and Honour they were born to or yet the goodly stature and properness of their Persons for that is a seeing as Man seeth and judging by the eye of sense 1 Sam. 16.7 but he looked upon them with an eye of Faith yea of a strong lively Faith in his weak and dying state a Faith most illustriously Illuminated by an extraordinary Prophetick Spirir whereby though now he was a poor Pilgrim in Egypt leaning upon his Pilgrim-staff he mentions Gen. 32.10 yet now presents it as a Scepter to Joseph signifying his Dominion puts the name of Israel which was the greatest of Names upon both his Sons so that they are called no more the Children of Joseph as the Children of Judah the Children of Reuben c. but the Children of Israel And lastly he no otherwise disposeth of the Kingdoms of Canaan to them than if himself had been peaceably possessed of the Royal Throne in Jerusalem Jacob acts in Blessing Josephs two Sons as one of God's Privy Council preferring the Younger before the Elder This was his Heavenly Wisdom which he would have had no need of had the Elder right to his right hand and his right-hand Blessings that is done in the common Course and Custom of Nature but here he was to shew the Freedom of Grace which required more than ordinary Wisdom making the last to be first and the first last what he did herein was by Divine Inspiration And as if he had been one of God's highest Courtiers as well as Counsellours He bestoweth both Temporal and Spiritual Blessings upon them v. 16.20 as if the Key of El-shaddai had hung at his Girdle and as if the Bona Dona Throni Seabelli the good Gifts both of God's Throne and of his footstool the riches of Heaven and Earth had been all in his Power to bequeath to whom he would at his pleasure My Redeemer saith he bless both the Lads there he puts the Blessings of Redemption upon them and let them both increase like Fish into a Multitude there 's the Blessings of Providence which did so miraculously multiply them that at their going out of Egypt Manasseh was Forty two Thousand seven hundred and Ephraim was Thirty two Thousand five hundred and though all these perish'd in the Wilderness yet were they at their entry into Canaan again multiplied in both these Sons to Eighty five Thousand and two Hundred men meet for War Numb 26.28 34 37. the like Blessing was confirm'd on them by Moses Deut. 33.17 and Joshuah acknowledged them to be a great people Josh 17.17 All which sprang out of Joseph whom Jacob bewailed for dead twenty three years Learn here from this History a manifold Mystery As 1. As these two Sons were born in Egypt and of an Egyptian Mother so we are born in the State of Sin and by our Mothers we are Children of wrath yet may our Heavenly father Adopt us and put his Name upon us 2. As the Elder had the left hand and the Younger the right so is it as to the Jewish and Gentile Church held forth in the Parable of the Prodigal who was feasted within doors though the younger and less deserving while the Elder was without Luk. 15. 3. It teacheth also that the Church of Believers shall stand at Gods Right Hand as Sheep and shall have Right Hand Blessings upper Springs to bring them thither Whereas the people of the World are put oft with Left Hand Blessings only nether Springs and at last turn'd oft as Goats to Christs Left Hand 4. May we become through Grace Ephraim's which signifies Fruitful and Manasseh's which signifies forgetful or forgetting Could we but forget those things that are behind our own Follies and Vanities and learn to be fruitful in good works God hath a liberal Legacy for us and will bring us out of this lower Egypt to his high and Heavenly Canaan 5. May we be but Josephs as Jewels in a puddle retain our Lustre as he did in Egyptian Slavery and holding fast our righteousness not letting it go in the worst of times and places c. Job 27.6 and holding holding up holding out holding on holding fast and firm our Hope and Confidence to the end Heb. 3.6 then doubt not but Jesus the Blessed Testator
25. They must be Pharaoh's Slaves and Drudges in Building Treasure Cities for him Exod. 1.11 At this Juncture Moses is born brought out of Eminent Danger brought up a Courtier by Pharaoh's Daughter banish'd thence into Midian and there Married c. Exod. 2. from Midian God calls Moses sends him Embassadour to Pharaoh with small Success Chap. 3.4 5 6. Pharaoh harden'd his own Heart adding Sin to Sin the Devil hardened it as God's Jâ—ilour and as a Spirit tempting to Sin but God harden'd it in a Judiciary way as a Punishment for his Sin Then came the ten Plagues upon him and his People Chap. 7.8 9,10 11. each higher and deeper drenching than other Secondly The Concomitants when God had by his ten stroaks at Pharaoh's hard heart extorted a Dismission of his People out of the Tyrants hands Israel began his Journey out of Egypt having first the Law of a yearly Passeover ordained for their Observance Chap. 12. and the Consecration of the first-born Chap. 13. They depart from Succoth not the right way to the Mediterranean Sea by Palestine but to the Red Sea by the Wilderness thence coming to Aetham c. Pharaoh pursues them Chap. 14. and is Drowned for which was Sung a Song Chap. 15. At their coming to the Wilderness of Sin they want Meat Chap. 16. at Rephidim They want Drink and are Assaulted by the Amalekites Chap. 17. Moses complains of the Burden that the Government of Six hundred thousand Men c. should lay upon his Shoulders Chap. 18. Then they came to Mount Sinai the place designed for meeting God Exod. 3. and Chap. 19. Thirdly The Consequents are two great things First The Giving of the Law And Secondly The Erecting of the Tabernacle As to the first There was 1. The Preparation for it Chap. 19. 2. The Promulgation of it Chap. 20. not only of the Moral but also of the Ceremonial and Political Laws Chap. 21 22 23. Then 3. the Confirmation of all by a Solemn Covenant entred into betwixt God and Israel Chap. 24. and when forseied by the Golden Calf was again renewed with the two Tables of Stone c. Chap. 34. As to the Second the Pitching of the Tabernacle The Form 1. was shewed to Moses in the Mount. 2. The Matter And 3. The Makers of it all prescribed by God and described in his Word Chap. 25.26 27 31. 4 The Worshippers in it the Priests Habits Ordinations and Offices Chap. 28 29 and 30. Next follows the Obstruction of this work by the Idolatry of the Golden Calf Chap. 32. but 't is removed by a Reformation Chap. 33. Upon which the Materials of the Tabernacle are brought together and all placed in their due form and order for erecting the Tabernacle Chap. 35 36 37 38 39. And Lastly When the Tabernacle was compleatly Erected God himself comes and Consecrates it Chap. 40. Now come we to make Remarks upon all these three Premises The first Rank is from the Antecedents of Israel's Deliverance out of Egypt The first Remark from hence is That Divine Compassion is the Foundation of the Churches Deliverance out of her deepest distresses and not any Desert on her part c. The Church of God had lain long even two hundred and fifteen years in a distressed state God having turned the Egyptians Hearts to hate his people Psal 105.25 as much as they had loved them before during all the time of Joseph's Government This fault we may not father upon God as if he were the Author of this Sin for he is not of any Jam. 1.13 14 15 as it is impossible to be so 't is abominable to think it Man's Inclination to Good is properly and peculiarly from God but his Inclination to Evil is from his own depraved heart drawn out by Satan's Suggestions and must be ascribed to God only by Accident God did this saith David that is not positively but permissively in giving the Egyptians an occasion to hate his People for by his multiplying them so marvellously through his Blessing c. They conceited that the Israelites would soon grow stronger than themselves c. Psal 105.24 One and the same Fire softens Wax but hardens Clay God did not infuse this Envy into them the Sun setting is only by Accident the cause of the Night whereof the shadow of the Earth is the proper Cause c. All Hearts are in God's Hands who fashioneth them as to their liking or disliking of others at his pleasure yet without Sin This was a Judiciary Act in God to suffer the Egyptians thus hardly to handle the Hebrews 1. Because some of them were faln to Idolatry Ezek. 20.5 7 8. and 23.3 8. Josh 24.14 2. To wean them from Egypt and to make them long for Canaan 3. That by a just Title they might spoil their spoilers 4. That God might glorifie himself by pouring forth his ten Plagues upon Egypt 5. Because the Sins of the Amorites as well as of the Egyptians were not yet full Gen. 15.16 And 6. Because the Hebrews were not brought to a true and due Humiliation for their Sins till their long and hard Affliction handed them to a saving sense thereof How remiss they were in their Repentance and how hardly wrought up to it God's Complaint of them doth Demonstrate Ezek. 20.7 8. that is I might say what I would they would do what they list so that God was so highly provoked with their obstinacy as his Justice made him say I am just ready to Resolve your Ruin in Egypt and never Redeem you out of the House of Bondage God had as much ado to forbear Killing them as he had Moses in the same Country for neglecting to Circumcise his Child Exod. 4.24 the designed Law giver must not be a Law-breaker But behold how God's mercy triumphs over his Justice Jam. 2.13 but I wrought for my own Names sake c. Ezek. 20.9 10. No sooner were Israel brought to a right sense of their Sins so as they sighed groaned and cried to God but immediately Divine Bowels began to yern and to be broached and bleeding over them Exod. 2.23 24 25. and 3.7 8 and 6.5 and 22 23 27. When Israel understood that God had a seeing Eye an hearing Ear and a commiserating Heart together with his Promise of an helping Hand They fall down prostrate to adore him Exod. 4.31 c. And then began Divine Bowels to yern and to flow forth freely and fully in order to their Deliverance Thus saith God When Israel was a Child then I loved him and called my Son out of Egypt Hos 11.1 that is not so much 1. Because all young things be lovely especially Children not only for their pretty features but for their Innocency ignosceney c. But rather when Israel was unlovely a mere Child having nothing of worth in him to make him desirable while he was an Infant in his Birth-blood Ezek. 16.6 c. the Church's Infancy takes Date from her being in Egypt's
his firm fast hand-hold and heart-hold of Faith he had of Heaven its Antitype at his Death 〈◊〉 This faithfulness of Moses and Israel in fulfilling the Promise their Fore-fathers had sworn to Joseph Gen. 50.24 25. bolds forth to us this great truth That the will of the Dead must faithfully be performed so the Apostle saith The Testament it confirmed when the Testator is dead Hebr. 9.17 God will surely revenge their quarrel whose Souls he hath received into his Heavenly protection whose godly Legacies and Bequeathings are reversed and their Last Will and Testament not rightly fulfilled for as God professeth himself the special Protector of the Fatherless and Widow so he will maintain the cause of the Dead that are Fatherless as to the World and their Souls are as it were Widows for a time while they are absent from their Bodies Woe to them that are unfaithful to the Dead who will assuredly be much more so to the living This is also considerable that whereas the Patriarchs sold Joseph into Egypt they did not only sell him thither but their Children carry'd his Bones thence and not his Bones only but of those Patriarchs also Acts 7.16 who had equal Title to that Land of Promise with Joseph so would not be left in the Land of Bondage Now the carrying of the Bones of all the Twelve Patriarchs along with them out of Egypt could not but be a continual corroboration of Israel's Faith in the Wilderness and encourage them to expect with patience the accomplishment of Gods Promise c. But Israel's carrying dead mens Bones in their Company was nothing comparable such an encouragement to them and a Corroboration of their Faith as was that of having the living Lord not only for their Companion but also for their Captain Conduct and Convoy from Rameses through the Wilderness all their two and forty Journeys coming to them in their Removal from Rameses though not mentioned till their third station at Aetham for they had then a need of Gods guidance to direct them the right way as well as afterwards and the Lord their Guide never left Israel till they came to pass over Jordan where they were commanded to follow the Ark not the Cloud The Remarks upon this are many and eminent as follow The first Remark is The Lord could by many other means have manifested the presence of his Majesty in his guiding Israel but here for their greater comfort he doth shew himself by some visible signs of his presence 'T is said The Lord went before them in the Cloudy Pillar by Day and in the Pillar of Fire by Night c. Exod. 13.21 Divine condescention is marvellous here now was the Church but a Child Israel is so call'd when call'd out of Egypt Hos 11.1 God puts her not off with naked Signs or verbal Promises barely but give her a most lively Representation of his presence in this Cloud not as if the great Jehovah could be included in a Cloud for his Immensity is incomprehensible and he fills both Heaven and Earth with his Omnipresence the very Light of Nature in the Sage Heathens could say Jovis omnia plena and praesentem monstrat quaelibet herba Deum God is every where Ubiquity is his Attribute and therefore this Cloud could not include or conclude the Omnipresent God but he only condescended here to the Childish capacity of his Infant-Church by letting forth one single Ray of his Invisible Majesty in this glorious manner for his Churches Encouragement and Direction in a wayless Wilderness And indeed this is the glory of the Old Testament that it had so many glorious Appearances of the great God in such a familiar way c. The second Remark is who this Person is that thus gloriously manifested himself in this Cloudy Pillar He is call'd Jehovah here Exod. 13.21 and the Angel of God Exod 14.19 and such an Angel as was both of Gods Name and Nature Exod. 23.20 23. the Angel of Gods presence Isa 63.9 who was indeed the Lord of Angels even the Son of God whom Paul plainly calls Christ and whom the Israelites tempted by their Disobedience in the Wilderness 1 Cor. 10.4 9. and who is Typified by this Cloud Isa 4.6 leading his people c. for Christ protects and directs yea every way is a congruous Salvo to the wants and weaknesses of his Church and Children in the Wilderness of this lower World as this Cloudy Pillar was here which various ways represented our Redeemer 1. As Christ is the Pillar and Supporter of his Church in the World as upon a Sea of Glass mingled with Fire Rev. 15.4 where her standing would be both too hot and too slippery were it not that Christs Left Hand is both under and over her Head and his Right Hand doth embrace her Cant. 2.6 as her Upholder 2. As Christ sheweth us the way to Eternal Life This Cloudy Pillar did direct Israel through the Wilderness to the Earthly Canaan but Christ leads his Redeemed to the Heavenly Countrey Heb. 11.14 through this present evil World so call'd Gal. 1.4 taking them by the Arms and teaching them to go Hos 11.3 4. yea himself saith I am the way the truth and the life John 14.6 He is the way to walk in the truth to walk by and the life to walk with c. 3. As Christ openeth to us an open passage through the Red Sea of our severest Afflictions which even threaten to swallow us up but indeed by his Grace doth preserve us He led Israel by the Head as well as by the Hand down the Deep as the Rider doth his Horse down the Hill and made their way so firm and plain that there was nec lutum nec lapis in semitâ suâ neither Quagmire nor Mud to stick fast in nor any Stones to stumble upon He led them gently and leisurely with his glorious Arm till he brought them to rest in the Land of Promise Isa 63.11 12 13 14. so he will do so to us may but our Souls and Sufferings he Dyed Red with his Blood Heb. 9.12 13 14. 4. As this Pillar was call'd a Pillar of Fire and of a Cloud Exod. 14.24 for it was but one in Substance though divers in Offices 'T is call'd one in the singular number Exod. 40.38 Numb 9.15 16 21. 1 Cor. 10.3 Psal 105.39 c. yet the same Cloud covered the whole Camp from the heat of the Sun in those not Countreys very injurious to Travellers especially in that Sandy Defart of Arabia directing them all the day in their Journeyings but was as Fire to give them light in the Night whether they rested or travelled So Christ consists of two Natures the Fire represented his Divine Nature and the Cloud his Humane both handing us to Heaven Thus there is much congruity more in the Sequel but some disparity The third Remark is The excellent properties of this Cloud far exceeding and excelling all other common and ordinary Clouds shewing
grows stale and putrefies after a nine Days wonder and in celebrating the high Praises of God as they were so should we be punctual and particular insisting upon every distinct Circumstance of our glorious Deliverances Note 1. This is the first mention of Singing in Scripture yet no doubt the Patriarks used it as they kept the Sabbath though not mentioned till Exod. 16. 2. The Enemies of the Church are the Enemies of God Thou hast overthrown those that rose against thee Exod. 15.7 What men Act against her he accounts as done against himself Act. 9.4 There is a League Offensive and Defensive 'twixt God and Her Hatred of Her did harden Pharaoh's Heart to the highest and hurried him to bid Battel to God who was too hard for him 3. They were all Men Women and Children Baptized in the Sea 1 Cor. 10.2 and so saved Baptism is said to save us 1 Pet. 3.21 when 't is Inward also and Christ when Baptized was proclaimed then well pleasing to God Mat. 3.1 4. God will by his Mercy when we merit it not lead his People to the Habitation of his Holiness Exod. 15.13 as Jacob Gen. 32.10 Psal 78.52 53 54 Jer. 50.19 Isa 33.20 His Promises are his Performances The Lord will reign Exod. 15.18 and the Time shall come when God shall strike his Foes and make them as still as a Stone and sink as Lead with Sin into Hell then Saints shall sing Hallelujah Rev. 11.15 17 c. Exod. 15.14 15 16 17 c. This being the most famous History of the Church's Conflict with and Conquest over the Egyptians her Enemies and containing in it so many eminent Gospel mysteries I cannot conclude my Discourse upon it here without making some more Remarks upon that great Text of the Apostle concerning it Heb. 11.29 where we have these two great Points 1. The Church's Danger And 2. Her Deliverance After He had given many excellent instances of the Efficacy of Faith in particular Persons then comes He to this Efficacious Faith which was seated and most effectually Acted in the Church in general of that Day 1. The Danger was more especially before and behind Not unlike the Protestant's danger at the Battel of Newport in the Netherlands when that brave General the old Prince of Orange said to them Ye must either eat up those Spaniards or drink up that Sea The Church here had the like choice or if the could not do either they must climb up to Heaven which because they could not do Heaven comes down to them and both drinks up the Sea and eats up the Egyptians for them The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.29 signifies swallow'd down 't is said God bowed the Heavens and came down Psal 18.9 And 't is the Church's Prayer bow Lord the Heavens and come down Isa 65.1 as if she should say Let not the Lord lay hid any longer there as to some it may seem but break through all Letts and appear powerfully as out of an Engine speedily for thy distressed People who had here a Sea before them yea a Red-Sea which if so called as some say because of it's Red Complexion had the Colour of Wrath. God breaks open all doors and comes to melt down Mountains c. Here Moses was involv'd in the same Danger with the Church and undoubtedly step'd the first step into this Red Sea as Israel's Leader and Mediator drying it up for them c. Thus our blessed Messias imbarks himself in the same Bottom exposing himself to the same Danger with his Church when the Devil the Prince of the Air Eph. 2.2 that Red Dragon who pour'd out a floud to drown the Woman when he could not devour her Man-child Rev. 12.4 5 15 16. rais'd up a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Storm Aristotle calls a Town-swallower and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mighty Tempest to drown both her and him Math. 8.25 Mar. 4.37 Luk. 8.22 Isa 54.11 The Church Militant is a rowling tumbling Ark as Noah's Ark was sailing here upon a Sea of Glass a brittle World which as it will not so it cannot support her and that Sea is also mingled with Fire Rev. 15.2 meeting with many Combustions in it Joh. 16.33 Dreadful Tempests and Temptations from a Tempting Devil whose Shop is this wicked World out of which he takes all his Tempting Tools Acts 14.22 2 Tim. 3.12 The Church hath not all dry Land call'd Terra firma but some Sea yea an Ocean of trouble in her way to Canaan Oh that we would not suffer Christ to sleep still but awake him with fervent Prayers as the Disciples did crying Lord save us we perish Math. 8.26 And Master carest thou not that we perish Mar. 4.37 c. The Church Triumphant is above Motion Mutation and Molestation being safely landed in Mansâ—ons of Glory where Jesus our forerunner did leap first to Shore and took the first handsel of Heaven Heb. 6.20 being the first Fruits of them that rose from the Dead 1 Cor. 15.20 2. The Deliverance from this Danger and Distress which was Miraculous in many Respects 1. In respect of Time it was wrought when Israel knew not what to do as Jehosaphat 2 Chron. 20.12 or which way to turn themselves as David 1 Sam. 23.24 25. and were at their Wits end as the Mariners in a Storm Psal 107.23 c. The Tide of second Cause was at the lowest Ebb with them and then seasonably steps in the first Cause the Cause of Causes as Aristotle calls the Great God and saves them by a way they little expected even such Terrible things as we look not for Isa 64.3 the Lord Works for his Church such as never were done before Deut. 4.32 33. c. Where the Lord extolleth those Magnalia or wonderful Works We read how our Lord raised from the Dead 1. One in the House not yet carried out to be buried Mat. 9.25 2. Another upon the Bier in order to his Burial Luk. 7.14 3. A Third after he had been Dead three Days and was laid in his Grave beginning to stink Joh. 11.43 All which was to demonstrate that his Church is never brought so low nor ever lost so far but still Christ is able to recal and recover her The Eternal God is her refuge and Everlasting Arms are underneath her c. Deut. 33.27 Who after two days will revive her and the third Day she shall live in his sight Hos 6.2 Yea though nothing be left of her but dry Bones God will Prophesie over them inspire the Breath of Life into them and they shall stand up in their Lot alive before him Ezek. 37.2 5 12 to 15. She shall say as the Mother of our Lord did being his beloved Spouse and Bride The Lord hath looked down from Heaven upon the low Estate of his Hand maid Luk. 1.48 c. 2. It was Miraculous in respect of the Way as well as Time Israel went not over it but through it It had been easie
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
sudden a Disease and his Warrant for recalling her to the Church was a sufficient expiation of it self The 5th Remark is In the midst of Wrath God remembers Mercy Hab. 3.2 Here was a mixture of Mercy in the midst of Miriam's Misery and a special honour was put upon her under this great dishonour for as much as all Israel stayed in this Station those seven days mourning for her 'till she was recovered and restored whereas no such stay for other Lepers is ordained in that Law Numb 5.2 4. This was a peculiar favour to Miriam because she was one of those Guides whom God sent before his People Mic. 6.4 Exod. 15.20 N. B. Sol. Jarchi faith that because she had once staid for Moses when he was cast into the River Exod. 2.4 therefore the Lord put this honour upon her that the People should not journey all that time v. 15. but stay still for her Restoration Nor was this her All and only Honour Thargum Jonathan addeth the Lord speaking thus to Moses For thy sake I will cause to stay the Cloud of my Glory the Tabernacle and the Ark as well as all Israel 'till she be healed and handed in to you This was so Remarkable a Dispensation that there is God's Memorandum set upon it Remember what the Lord thy God did to Miriam by the way c Deut. 24.9 like as was afterwards upon Lot's Wives transformation into a Pillar of Salt Luk. 17.32 We are required to remember those severe instances of God's vengeance upon the Disobedient for our humbling If God was so severe against so great a Prophetess for murmuring at Moses oh what will he not do against such as rebell against the Messias who is counted worthy of more Glory than Moses Heb. 3.3 and if they escaped not who refused him that spake on Earth how much less can we escape if we slightly refuse him who speaketh from Heaven Heb. 12.25 for Christ is not the Servant but the Son even the Lord from Heaven 1 Cor. 15.47 So on the other hand we should remember Divine Tenderness toward murmuring Miriam in that she came not to Korah's calamitous end c. God heard her mournings as Jer. 31.18 20. as he had her murmurings v. 2. recovers her from her Disease and receives her into his favour This we should remember also for our encouragement to Repentance Now when this Remora was removed the Cloudy Pillar began to remove forward and all Israel at its Call and Conduct remove also from this unhappy hindring Hazeroth v. 16. and came to Encamp again at Rithmah Numb 33.18 which is also call'd Kadesh-Barnea Numb 13.3 26. Deut. 1.19 c. in Paran's Wilderness c. Now hath the Pillar of Glory brought his Church in the Wilderness Acts 7.38 to her Fifteenth stage or Station namely to Rithmah so called from the Juniper-Trees say some that grew there as 1 King 19.4 abounding in that place or as some of the Rabbies affirm because the evil tongues of the Spyes who were sent to search Canaan Numb 13.3 and brought up an evil report thereof were like Coals of Juniper Psal 120.3 4. kindling a Rebellion among the People Numb 14. and the same place in this Wilderness of Paran is also call'd Kadesh-Barnea Numb 13.26 and 32.8 Deut. 1.19 'T was call'd Kadesh because the Lord was there sanctified upon the People as Numb 20.13 and Barnea was added which signifies the Wandring Son because here was the Decree made for their long wandring in the Wilderness thus had it differing Names from differing Hebrew words The Remarks upon this Fifteenth Station are First Israel is now come not very far from the South point of the Land of Promise Numb 13.26 compared with Deut. 1.2 19. Here Moses at the request of the People Deut. 1.22 23. sends Twelve Men to Spye the Land but especially at the Command of God Numb 13.1 2 3 It was God's Command that they should forthwith without any further search go up and possess the Land Deut. 1.21 for God had himself Spyed out the Land for them Ezek. 20.6 and search'd it out for their best accommodation Deut. 1.33 but this satisfied them not they say We will send Men before us Deut. 1.22 seeing must with them be believing empty Man will be Wiser than the most Wife God Job 11.12 It was unbelief that prompted them to this practice for they could not enter because of unbelief Heb. 3.19 Yet the Lord yielding to their importunity and winking at their infidelity permitteth them to fend Men the Princes of the Twelve Tribes who should all have been faithful Witnesses for Lying Lips become not a Prince Prov. 17.7 The business was weighty those of the baser sort were not imployed but Rulers and Princes in it and therefore their false Report was the more notorious Rebellion and the ground of that resolve of returning to Egypt Numb 14.3 4. as if better than now when at the Borders of Canaan Thus it may be with many Professors like the Scribe of whom Christ said thou art not far from the Kingdom of God Mark 12.34 when he only began to lift up his head towards Heaven answering our Lord discreetly and better than the Pharisees used to do 'T is sad when a Ship draws nigh her desired Port and then is blown back with a contrary Wind into the Wide Ocean and there perisheth these Men perished in the Wilderness Heb. 3.17 The 2d Remark is Israel being now near Canaan Twelve Princely Spyes are sent to search the Land whether it were Fat or Lean Woody or Champaign c. and whether its Inhabitants were strong or weak few or many how they dwelt whether in Tents or in strong Holds c. Numb 13.2 3 17 18 19 20. these were their Instructions Where Note 1. These Twelve Spyes went not all together but probably by two and two going to divers quarters that with more speed and less suspicion they might make the discovery Thus our Lord also sent out his 70 Disciples Luke 10.1 2. They were instructed to begin their search in the South part of the Land of Canaan which was both the nearest and the worst part of the Land as it was Wilderness and waterless as Negeb Heb. signifies Judg. 1.15 Psal 126.4 Josh 15.1 3. This is the manner of Merchants to shew their worst Goods first and afterwards their best and they must pass the Mountainous Country which was Inhabited by Canaanites Amorites c Numb 14.40 45. Deut. 1.44 3. Those Spyes spent forty days in searching by inquiry whether the situation was pleasant the provision of Wood Water c. plentiful not as Jericho with a pleasant Situation but unwholsom waters 2 King 2.19 20. which was not so by Nature when Israel first possessed it but probably by a special Judgment upon Hiel's presumptuous Rebuilding it 1 King 16.34 A sudden view could not answer all their Enquiries N. B. Nor may we Ride Post in searching the Isle of Man our selves take time
are the ways of an Holy God to those of wicked Princes 1. The Angel blames Balaam for going so soon Balak blames him for coming no sooner 2. The Angel did withstand him as an Adversary the King welcomes him as a Friend with Royal Entertainment therefore he flew Oxen to Feast him ver 40.3 The Angel met him with a Sword to signifie that the same should be his end if he persisted in his wicked way but Balak met him with a Banquet this worse part Balaam chuses and ends as a Fool Jer. 17.11 The Tenth Remark is The Devil and his Servants are imitating Apes of God and his Servants as to outward observances Here Balak hath his Chapel built in an high place and Dedicated to Baal that signifies a Lord or Patroon ver 40 41. here he has his Altars and Sacrifices yea and Idolatrous Feasts at the appointment of Balaam Numb 23.1 c. and 25.1 2. Deut. 12.2 All this was in Imitation of God and his worship for as God sends his People help from his Sanctuary and succour out of Sion that high and holy Hill Psal 20.2 And comes to bless them from all Places where he Records his Name Exod. 20.24 So the Idolaters Thought their high Places were the fittest Places for obtaining their requests in even from God himself though it were for Cursing his People from those high Places Balaam makes an Experiment what his Conjuring Imprecations might avail against Israel Yea both Balak and Balaam with the Princes of Moab and Midian do wickedly concur with one Consent to set up their abominable Idolatry and Sin upon high being no more ashamed to serve Baal than the Godly are to do Service or offer Sacrifice unto the true God N. B. Now follow the accursed Endeavours of Balaam to curse Israel which he attempteth three times to accomplish in Numb 23. But all those three times he was basely basted and befooled with over-ruling Disappointments by the God of Israel of these three attempts in their order The First attempt of this Sorcerer of Satan is described by these particulars First The two Circumstances of Time and Place are specified in the last verse of the foreging Chapter Secondly The Causa sine quâ non was this false Prophet's hope of bribing God with both his Sacrifices required by Balaam v. 1. and prepared by Balak v. 2. and with his Prayers which he mumbled over when alone v. 3. and boasted before God of his Supererogating Devotion v. 4. then Thirdly The Event hereof was The notorious frustration of his impious Enterprize wherein First Whereas Balaam endeavoured to procure a Magick Oracle under a Divine pretence yet God over-power'd the Devil and his Instrument commands Balaam to return unto Balak and bless Israel v. 3 5 6. God's over-ruling power over Balaam's Black and Necromantick Art was the Efficient cause of frustrating his endeavours Secondly The Material Cause was both the mind and the tongue of this mad Prophet were by a mighty hand from Heaven marvelously Metamorphos'd so that he contrary to his Cursing Intention and Resolution blesseth Israel and loudly preacheth God's loving kindness as unrepealable towards them His Sermon he preached was partly Apologetical saying Tho' I was called to Curse yet am I so restrained from it as if my hands were bound and my mouth muzzled up from doing it v. 7 8. and partly Encomiastical wherein he is forced to affirm to the very face of Balak that the People whom he called him to curse were blessed c because of their Prerogative Power and Amplitude above all other People and therefore he wished the same fate and felicity of them to himself that his end might be as happy as theirs v. 9 10. N. B. Now follow the Remarks upon Balaam's first attempt The First is Balaam's Altars and Sacrifices v. 1. are supposed to be his Worship to the Devil upon these grounds First Because all this was done upon the high places of Baal and Baal's Worship was no other than a Worshipping of Devils Levit. 17.7 Deut. 32.17 Psal 106.37 1 Cor. 10.20 Revel 9.20 Secondly Because Balak a Pagan and a Worshipper of Baal did joyn with Balaam in this Worship yea it was a Worship wholly in Balak's name and upon his account Now it seems improbable that Balak would be at all this Cost and Preparation for the true God whom he Worshipped not but rather for Baal-Peor whom he Worshipped Numb 25.3 Thirdly Because 't is expresly said that Balaam used Inchantmems Numb 24.1 Namely Spells Charms and Communications with the Devil and such Diabolical Arts seem best accommodated to accomplish his Diabolical End to wit for Cursing Israel Fourthly Because he look'd out a solitary place v. 4. chap. 23. wherein to Conjure and call up Evil Spirits who appear mostly in darkness and solitude that thereby he might satisfie Balak's desires and in this solitary place he might possibly be possess'd and fall into such horrible Raptures and Transports as he would not be seen in lest he should be contemn'd Fifthly Because he had not yet consulted with God before he Sacrificed c. Hence it may be inferred that his Worship was not as from God so nor to God but Superstitious from the Devil and to the Devil Sixthly Because he erected Seven Altars as if he were Soothsaying from the Seven planets or from the Seven Daemons which he believed did preside those Planets and did govern their influences so did expect an Oracle from them The Second Remark is others suppose Balaam's Worshipping here was to the true God and their grounds are these First He might be the Prophet of God as the Sibyls were and as was Caiaphas Secondly He calls the true God his God Numb 24.13 and Names him Jehovah Numb 22.5.18 Thirdly 'T is very improbable that the true God should vouchsafe such Divine Revelations to him had he been a Prophet of the Devil then would he have been a Prophet of God and of the Devil too Fourthly The Neighbourieg Nations near the Patriarchs might learn the manner of Sacrificing to Jehovah such as the Aramites Moabites Midianites c. and might retain it 'till Moses's time by Tradition from their Ancestors tho' corrupted with their own Superstitious and abused to much impiety Fifthly Balaam's number of Seven Bullocks and Seven Rams was a Sacred Number Sanctified of God for many Mysteries hence the 7th of days was the Sabbath and the 7th of years was the Jubilee by God's appointment And more Examples of this Mystical Number may be seen in Ainsworth's Notes upon Levit. 4.6 Hence we read often Seven Days unclean and Seven Days lamenting the Dead c. Besides God directed Job's Friends to offer the same number of seven Bullocks and seven Rams c. Job 42.8 Yea and David's Sacrifice at the bringing up of the Ark was of the same Nature and Number with this of Balaam's 1 Chron. 15.26 And so was Hezekiah's for the Kingdom 2 Chron. 29.21 Sixthly After the same manner doth
out that Night lay hid in the Mountains all the Seventh Day and on the Eighth returned to the Camp which three Days are counted just as the three Days of our Saviours Burial The Fourth Remark is The difference Remarkable betwixt those two Spies Joshua sent and the 12 Spies Moses sent who proved ten too many Numb 13. c. Those two were rightly qualified both with Wisdom and with courage for their special Spying work which the ten that Moses sent were wanting in First Their Wisdom was evident in giving a full Relation of all Occurrences in their adventure unto General Joshua alone and not to the Mobile or Multitude as Moses's Ten did well knowing that Neutrum Modò mas modò vulgus the vulgar are apt at such a Narrative to take in impressions either of too much fear or too much forwardness as they did in Moses's Day Numb 14 18 40. Secondly Their courage vers 23. They did not discourage the Hearts of the People as the ten cowardly Spies did with Stories of the Anakim Giants and of Cities Walled up to Heaven c. but these two tells Joshua vers 24. that God had delivered the Land of Canaan into Israel's Hands as if it had been already done c. We do not Read of any such desperate dangers that Moses's ten Spies met with in their enterprize as those two Spies of Joshua's did yet the fewer that their hazards had been the lesser was their courage and encouragement So true is that of Solomon He that sends a message by the Hands of a Fool cutteth off the Feet and drinketh damage Prov. 26.6 Whereas those two the more mischievous Perils they met with the more Magnanimous they were made by their escape from them and the more did they promise to themselves and to their People Israel a compleat Conquest of Canaan In fine Tho' those two Spies were Men of courage yet were they not Fool-hardy but their Wisdom had the conduct of their courage They do not over-daringly outface danger either in Rahab's House or in their return home but improve the means where the Lord had not promis'd Miracles upon this Account our Redeemer saith to Satan Thou shalt not tempt the Lord thy God Matth. 4.7 So as to neglect means c. CHAP. III. Josh the Third relateth the miracle of Israel's passing through Jordan in all its circumstances of time place manner c. The First Remark upon this Relation is the solemn preparation of Israel for their best Reception of this Miracle of mercy Israel had three Days time not only to provide necessaries for a march from Shittim to the Banks of Jordan Josh 1.11 but also to prepare themselves both in Body and Soul with Ceremonial and Spiritual Purifications to render them capable of that glorious Efficacy of Gods powerful presence in dividing Jordan vers 5. God oft call'd them to a sanctifying themselves for his presence Exod. 19.10 15. Levit. 20.7 8. Numb 11 18. c. a due preparation for Gods presence brings a true participation of it and the more that our minds are purified for meeting the Lord the more influence hath his presence upon our Spirits and the deeper impression it maketh upon our memories The Second Remark is the Cloudy Pillar being now departed at Moses's Death shewing the shadows of the Law cannot lead us into the Land of promise The Ark of the Covenant being a Type of the Angel of the Covenant Mal. 3.1 the Lord Jesus takes the Conduct of Israel through Jordan into Canaan Josh 3.3 11. which shew that the order of the march of the Ark of God in Moses's time was in the midst of the Camp Numb 2.17 c. But now this course was changed in Joshua's time for the glorious Cloud being gone the Ark of God must go before Israel who must follow after it denoting That as there was no other way of entrance into the Earthly Canaan but by following the Ark of God so there is no other way of entrance into the Heavenly Canaan but only by following the Lord Jesus Christ Joh. 14.6 Act. 4.12 Matth. 16.24 The Third Remarks is The much Congruity or Parity 'twixt this Ark the Type and Christ the Antitype as 1. The Ark was made of Shittim-Wood Exod. 25 10 c. A Wood most durable and not subject to putrefaction So Christ was neither subject to the corruption of Sin nor to the putrefaction of the Grave Heb. 27.1 and 4.15 Psal 16.9 10. 2. the Ark was covered with pure Gold So Christ had the Gold of his Godhead covering his Manhood Col. 2.9 3. it had the Tables of the Testimony and pot of Manna c. so Christ had Treasures of Wisdom hid in him Col. 2.3 c. Fourthly the Ark was an Assurance of Gods presence with Israel Josh 3.11 calls it the Loâ—d of the whole Earth which is added to corroborate Israel's confidence for if that God who made the whole Earth out of nothing and governeth all things contained in it by his wise and powerful providence did dwell in the Ark that passed over before them there could be no place left for incredibility or so much as doubting of their ill success where the Ark was there God was Hence the Ark is call'd Gods Face Psal 105 4. and 't is call'd God himself Psal 132.5 wherewith God was present in casting down Dagon and plaguing the Philistins 1 Sam. 5.2 3 4 6 9 10 11 12. and 6.19 20. Where the Ark is and where the ordinances are there God is c. Thus. Christ is both the cause and the assurance of Gods merciful presence with us Joh. 17.21 The Son's union with the Father is an assurance of our Union both with the Father and the Son and of theirs with us Fifthly a reverend respect must be had to the Ark of God so that the People must not come near to it but keep at distance from it two thousand Cubits or a thousand Yards Josh 3.4 Which distance was prescribed to affect their Hearts with a due Veneration to Gods presence whereof the Ark was a Sign in which respect at the giving of the Law there were bounds appointed about the Mount Sinai to keep the People from approaching too near it Exod. 19.12 Thus Gods Command concerning this Ark was they shall not go in to see it Numb 4.20 The Men of Bethshemesh paid dear for their peeping 1 Sam 6.19 Gods secrets must not be searched into Deut. 29.29 Hic oportet mirari potiùs quà m Rimari Arcana Dei sunt Ara Dea a presumptuous prying into the work of Gods Arcanum's is not only an Impious curiosity but 't is also forbidden upon pain of Death as above and Peter giveth charge against that Curiosity as against Theft or Murder 1 Pet. 4.15 't is Bucholcer's Counsel Tu fuge ceu pestem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We should be wise to sobriety and not rush rashly into Gods ordinances or Sacraments Dr. Hall saith well God loves at
slew them in their Flight Therefore 't is said The Lord fought for Israel ver 14.42 melting the hearts of their Enemies and making them run away in a Fright God Affrighted them Josh 2.11 and 5.1 The Third Remark is The Unparallell'd Trophies of this Glorious Victory even hung up in Heaven it self far more famous than those hung up in Westminster-Hall even in the very Coelestial Orbs Namely the standing still of the Sun over Gibeon and the Moon in the Valley of Aialon ver 12. while the full Conquest was accomplished This was effected by the power of Joshua's Prayer and by the force of Joshua's Faith For he was stir'd up by an extraordinary instinct of God's Spirit to pray for this Miracle unto the Lord this is call'd His speaking to God ver 12. and he had confidence of success Therefore did he venture to utter his Command upon those two great Luminaries to obey him even in the presence and Audience of the People while they were pursuing their Enemies Joshua feared that the length of an ordinary Day would not last him long enough to compleat his Conquest therefore did he beg of God to lengthen out that Day by the Sun and Moons standing still that he might have time long enough for his great Work in cutting off those Cursed Canaanites before they could reach their fenced Cities Let us as Moses did Exod. 3.3 turn aside to behold this Bundle of Wonders taking a prospect of the particulars both in the History and in the Mystery First in the History First Behold and Wonder that the Glorious Sun of the Firmament which runs its race with a Gyant-like strength Psal 19.5 should yet be stop'd in its Race-running by the Command of a meer Mortal Man saying only Shemesh Dum Sun be silent Hebr. yet these words spoke to it puts a spoke into its Chariot-wheel and hinders this Champion in his full Career and stops this Bridegroom from going down to his Bride unto whom he is said to hasten Ecclesiast 1.5 Running Six Thousand Miles in one Hour according to the Computation of Learned Artists Secondly Behold and wonder that the Primum Mobile the whole frame of the moveable Heavens should obey the voice of this Man and stand still with the Sun So that the Supreme Sphere wherein are the fixed Stars stood still also so that the whole Course of the Heavenly Bodies was altered It was no Poetical Phrase as some interpret ver 13. but it was really done though no Heathen Writers mention any such halt made in the Heavens for we have no Authentick Author among them till the Trojan War which was a Thousand Years after Joshua N. B. Note well here was a Sabbath of Heaven for such as had not kept a Sabbath on Earth which might be just so many Sabbaths of Years from the Creation as there were Days in their Solar or Lunar Year or just so many Jubilees from the Creation as be Weeks in the Year This may help to fix Chronology right as Sadler in his Olbion observeth Thirdly Behold and wonder that not only the Sun and the Heavens but also the Maker himself of the Sun and the Heavens even the great God of both Heaven and Earth did obey the Voice of a Man ver 14. This was what God promised that Man should Command God concerning the Work of his hands Isa 45.11 Oh Glorious Condescension that a Mortal Man should Command the Immortal God c. Fourthly Behold and wonder that one Day should become two Days without any Night intervening There was no Day like this ver 14. not only because God obeyed Man as above but also because of the length of this Day being as long as two Days for the Sun is said to make an Halt and hasted not to go down about a whole Day ver 13. That is for the space of a whole Artificial Day between Sun-Rising and Sun-Setting for that was the Day which Joshua both needed and desired a Day to give him Light for his Work that the Night might not come too soon to hinder his pursuit and Slaughter of the Enemy No Day was like this in length about that Climate the Comparison being so limited and not of Universal extenty for the Hyperboreans as Greenland c. have a longer Day of half a Year long no not Hezekiah's Day wherein the Sun run back ten degrees which as some compute consisted of 32 Hours but this Day consisted of 36 Hours if not of 48 according to the Opinion of others Secondly As to the Mystery First Behold and wonder How the Sun 's standing still so long over Gibeon without Variation could not but greatly confirm the Faith of those New-Converts the Gibeonites when they saw God's Glorious Candle shine upon their Heads so long together without any declining as that was the expression of Job's comfortable time Job 29.3 so this was a Confirmation of their Embracing Israel's God Secondly Behold and wonder how Joseph's Prophetick Dream was here fulfilled There it was foretold that the Sun and Moon should do obeisance to Joseph himself But here it is performed that the Sun and Moon do Obeisance to a Son of Joseph even to this Joshua as Gen. 37.9 Hereupon this Miracle was sealed with a Miraculous Day of three Days long as Dr. Lightfoot saith Thirdly Behold and wonder how great is the power of Prayer even a kind of Omnipotency is ascribed to it as Luther said It hath a Command over all the Elements As 1. Over the Air Jam. 5.17 2. Over Fire 2. Kings 1.16 and 1 Kings 18.37 38. 3. Over Water Exod. 14.15 16. And 4. Over the Earth Numb 16.29 c. Psal 106.17 Yea 5. Over the Sun and Moon here 6. Over the Angels 2 Kings 6.17 7. Over God-Man Christ the Lord of Angels Gen. 32.26 Hos 12.4 and Matth. 15.26.28 8. And Lastly Over the Great God Exod. 32.10 where God bespeaks his own freedom as if Moses's Devotion had been stronger than God's Iudignation saying Let me alone So here and Isa 45.11 Fourthly Behold and wonder How in the Gospel a more Glorious Sun than this Sun of the Firmament stood still even the Sun of Righteousness Mal. 4.2 when blind Bartimeus cryed to him 't is said expresly Jesus stood still Mark 10.49 because he had power with Christ by his strong Faith breaking through all Obstructions as the clouded Sun doth c. casting away his Coat though a Beggar he stands not upon the loss of it and above all in stopping this Sun of Righteousness in his Journey Therefore his Name is celebrated in the Gospel when many Mighty Monarchs are either passed over in silence or else lie shrouded up in the Sheet of Shame Oh that we with our cries could constrain Christ to stop his departure from us as they did Luke 24.29 crying Vespera jam Venit nobiscum Christe maneto Extingui lucem ne patiare tuam 'T is towards Evening Oh that at Evening time it may be light as
ashamed to call Israel his Brethren Hebr. 2.11 but saith to them as that Joseph did I am Joseph your Brother Gen. 45.4 though Israel was now found of them in Dothan indeed namely in a State of most desperate Defection from God and under a most Deplorable Desertion of God for now God had forsaken them and had given them up into the hands of most Cruel and Tyrannical Oppressors Therefore is it said God sold them into their Enemies hands Judg. 2.14 Renouncing all his own right in them and delivers them up as the Seller doth the thing sold into the Buyers hands This Phrase is oft used Judg. 4.2.9 Psal 44.12 13. Isai 50.1 and Judg. 3.8 Now Christ comes to be their Redeemer The First Remark upon this Second Chapter is The person who is the Visiter of Israel in their forlorn Estate and comes as an Honourable Embassadour from God to his People c. Hereof I find various Opinions As First The Rabbins will have it to be Phinehas that came up from Gilgal to Bochim ver 1. but this is exploded as ridiculous because Phinehas had not his Habitation in Gilgal but in Gibeath-Phinehas the Name of a City bearing his Name in Mount-Ephraim given him not by Lot but by an extraordinary Gift to the High-Priest near unto Shilo that he might be at hand to officiate as need required Josh 24.33 But more Ridiculous is the Second Opinion of some who say this must be some Infernal Spirit because his posture is expresly said to be a coming up ver 1. whereas the Coelestial Angels are always said to come down to Men But 't is said here he came up from Gilgal not from Hell or Ascended out of the Earth as 1 Sam. 28.3 The Third Opinion is better and more allowable that this was some Created Angel who took upon him Humane Shape and thereby had motion of a Man from Gilgal to Bochim ascribed to him But the Fourth Opinion is the best of all that it was our Blessed Messiah as above mentioned who is call'd the Angel of the Covenant Mal. 3.1 and who first appeared to Joshua at Gilgal as the Captain of the Lords Host Josh 5.13 14. and whose presence had protected them and prospered their Armys in the Conquest of Canaan all the time that Joshua's head Quarters were at Gilgal and until the Tabernacle was removed to Shilo Josh 18.1 N. B. Therefore is he here said to come up from Gilgal to remind them First Of God's Mercies to them in their preservation from their Enemies and their prosperous Proceedings against them from Gilgal And Secondly Of their Duties to God whereunto they had so solemnly obliged themselves both in their Circumcision and in their Renewing the Covenant with God at Gilgal yet after all these unexpressible Obligations they had notoriously degenerated and were departed from God's Law into Apostacy and Idolatry Moreover Let it be considered in the next place that he speaks not here like a Created Angel much less like some Mortal Man in the Name of the Lord as the Prophets use to do but in the person of the Lord himself appropriating the wonderful Works of the Lord as done by him the present Speaker namely their Deliverance from Egypt their Conduct through the Wilderness into Canaan who is expresly called Christ 1 Cor. 10.4.9 and of his keeping Covenant with them ver 1. This could not be the Speech of a Created Angel for Moses refused such a Conduct Exod. 32.2.3.15 much less of any meer Mortal Man And Lastly Let it be considered that Israel Sacrificed at Bochim upon Apparition of this Angel unto the Lord ver 5. as was done by Gideon Judg. 6.19 and by Manoah Judg. 13.16 17. when the Messiah appear'd to them now it was not lawful to offer up any Burnt-Offering save upon that one Altar in the Tabernacle unless upon extraordinary occasions such as these were wherein God gave them a special Dispensation The Second Remark is The Messiah's Errand to Admonish Israel and the effect of his Admonitions upon the Minds of Israel First The Admonisher Recognizeth to their remembrance the Miracles of Mercy God had wrought for them heretofore ver 1 2. chargeth them with breaking Covenant and therein with gross Ingratitude whereupon he threatens them that he would no more drive out those Cursed Nations remaining still amongst them through their sinful sparing them contrary to God's Charge Thus the Lord made their Choice to become their Judgment saying ye have saved those that will destroy you ver 3. Then follows the gracious effect of the Messiah's most powerful Admonition He is that Prince whom God exalteth to give Repentance unto Israel Act. 5.31 as he doth here where they manifest the truth of their Repentance now given them 1. By Weeping ver 4. And 2. By Sacrificing ver 5. Thus were they wrought upon by the Word preached the Preacher whereof was the essential Ward John 1.1 who spake unto this People as he spake after to the Prophet even with a strong hand Isa 8.11 this was that which melted their Hearts into Tears and tenderness First They lift up their Voice and wept ver 4. That is they prayed and wept they wept and prayed for they being now convinced of their sins and fearing that those Threatnings of grievous Calamities from the growing power of the Canaanites would come upon them and having a just apprehension of an Approaching Misery their sense of Israel's sin and their fear of God's Wrath do effectually excite them both to confess their Sins to Implore God's Mercy and to deplore the sad Defections that were found among them Alas Preachers may now weep in secret because so few of their Hearers do weep in publick Under the Droppings of the Sanctuary many â—it that never drop a Tear for their sins too many are like Witches who some say cannot weep yet a little allowance must be lent to dry Constitutions N. B. In the Besieged City when the Besieging Enemy can stop the Wells and stay the Water-courses of it he hath great hope soon to win it so hath Satan the like hope to gain Remorseless Souls that are never let bloud in the Heart Vein as those were at Peter's Sermon Acts 2.37 and those at Christs here who had fill'd God's Bag with their Sins and now will fill his Bottle with their Tears Job 14.17 and Psal 56.8 Secondly They offer'd Sacrifice unto the Lord there also ver 5. not thinking it enough to pray and weep and to call the place where they wept Bochim that is the place of Weepers but they Sacrifice there too for the Expiation of their Sins whereby they testified that they mourn'd not despairingly but still had a firm Faith in Christ's Merits represented by that Sacrifice and that though Christ had told them 't is true I have been with the Tribe of Judah c. under Caleb's Conduct and made them Victorious yet now even Judah did tolerate the Canaanites also therefore I will be
of Israel Immedicabile Vulnus ense Recidendum est nè pars sincera trahatur A Second Reason may be this No doubt but God's pure Eyes did utterly abhor those Abominable Villanies found at this time in the Tribe of Benjamin God could not look upon them but he must loath them and therefore determin'd their utter Destruction which must be done by the hands of Israel and this second Loss must more Exasperate and Enrage the Israelites against Benjamin on purpose to effect the Extirpation of the Benjamites The Fifth Remark is The Third Battle in this Civil War the Proverb is Beware the Third time for the Third time pays for all this held true here Had Benjamin bewared this Third Battle it had been better for him but being flushed with his two former Victories and even drunk with a double Success he scorned to make any Motions of Brotherly Accommodations On the other hand when Israel having bought more wit and paid so dear for better learning by their two former Losses can now find the right way of doing all things well and according to God's Will then the total and final Victory falls into their hands and this Victory was obtained by Three Special Means First By their Sincere Repentance described in the Various Indications of it ver 26. Secondly By a Divine Assistance both prayed for by them and promis'd by God to them ver 26 27 28. And Thirdly By a Stratagem Related in the whole ver 29. to 36. and then in its parts from ver 86. to 48. First of the first Means their Real Repentance now they go up to Shilo humble themselves before the Lord by Fasting and Prayer for their Sins having before bewailed only their Losses whereof they now were more sensible as being the true procuring causes of both their former Miscarriages in Battle Nor were they so slight formal and perfunctory in those Duties of Humiliation as they had been before but like right Mourners their Sorrow was now according to God they sorrowed after a Godly sort 2 Cor. 7.9 10 11. and this they did from Morning to Evening offering up to God not only Burnt-Offerings to make an Attonement for their sins but also Peace-Offerings to testifie their Thankfulness for the Victory which though not yet won yet they were confident God would give it to them This was a true Triumph of Faith before the Victo-having now sought God after a right manner Secondly Of the Second Means A Divine Assistance In the Second Battle upon their Inquiry God had bid them go up against Benjamin ver 23. but he did not promise his Assisting presence therein nor indeed did they pray for it at that time but now as they find a praying Heart for God's Presence so God finds a pitying heart Psal 10.17 to promise his presence to them ver 27 28. They enquire of the Lord now about their Success which they had not done before as not doubting of Victory in the two former Battles going to them as Men go to a Lottery with Heads full of Hopes but return'd with Hearts full of Blanks But now God gives them a full and satisfactory Answer to all their Desires a promise of Divine Assistance which gave them Assurance of obtaining the Victory N. B. This was done in Phinehas's Day which gives some light that it was long before Samson and 't was done by Vrim and Thummim which is mentioned Numb 27.21 and which Josephus saith used to have great splendour and brightness in the pretious Stones when Victory was foreshewed Thirdly The Third Means was the Stratagem they made use of for the circumventing of Benjamin the liers in wait ver 29. even round about Gibeah 1. 'T is Remarkable that though the Israelites had been much corrupted by their familiar conversing with the Conquered Canaanites yet were they not tainted with that Pagan Superstition of observing some places more unlucky than another as Benhadad thought fighting in the plain Valleys was more lucky and fortunate than fighting on the rising Hills 1 Kings 20.23.28 but Israel did not impute their discomsiture in the first Battle to any unluckiness of that place where the Battle was fought but pitched their Second Battle in the very same place as it is expresly recorded ver 22. N. B. There be indeed two Learned Authors Serrarius and Tirrinus that do blame Israel very much for their Sublime Temerity in chusing this place so unfit to fight in for say they Gibeah stood upon a rising ground as its very Name in Hebrew importeth therefore the place which Israel chose to fight their first Battle in against Gibeah was lower than it which must needs be a great Advantage to Benjamin fighting their Foes from the upper ground and as great a disadvantage to Israel who could not so well reach them that were above them with their Blows as the other could do them that were below them it was then no wonder if Israel were defeated in that disadvantagious place in the first Battle They add farther Ibique Iterum Hoste contempto stultâ Audaciâ pugnare voluerunt that is notwithstanding Israel had been discomfited once by the disadvantage of the place they fought in yet from a Contempt of Benjamin's small number and a presumption from their own Multitudes they by a fond Audacity and a fool-hardy Humour make a desperate Adventure to fight Benjamin in the same place in a second Battel N. B. But now they had learned a little more Wit by their late double Losses and hereupon they take a wiser course in dividing their Army into three parts The First was to lay in Ambush upon several Sides of the City The Second was to entertain the Benjamites in Battle and to feign a Flight that Benjamin might be drawn out of and at a due distance from their fortified Town and that the Ambuscade might then arise to Storm and Fire the City The Third part was the Main Body a Reserve for them that Counterfeited a Flying to flie unto So that in this Third Battle they confine not themselves to the former unfortunate unsuccessful place but they fight against Gibeah on every side round about it Secondly 'T is very Remarkable here likewise that in the two former Battles while they relied upon their own Power and Number and when they had no promise of Victory from God they were so daring and confident as altogether to neglect all Stratagems of War as presuming there was no need at all of them therefore God punish'd their presumption with the sad Slaughter of Forty Thousand Men in the two former Fights But now when they had got from God a promise of Victory which was both Infallible and Unfailable they think no Policy or Stratagem superfluous though they were assured of the Victory before this Third Fight by a particular absolute Promise well knowing now that as God will be trusted in the belief of his Promises so he may not be tempted no not when we have his Promise by a wilful
to better from Moab to Canaan further off from Sin and nearer to God Then may the afflicted Soul say with David I know that out of thy very faithfulness thou hast afflicted me Psal 119.75 as if God had not been faithful to my Soul unless he had thus afflicted my Body and with Job also When God hath tried me I shall come out as gold Job 23.10 With her Daughters in Law Hence Obser 2. Godly Souls should lead convincing lives Such and so amiable was the conversation of godly Naomi in the Eyes of those two Daughters of Moab that it convinced them both to love her and her People and to go along with her out of their own Native Country unto her Land Solomon speaks of four things that are comely in their goings Prov. 30.29 to which I may add a fifth to wit a Christian who should have an attractive Grace and Comliness in his going also All those that are within should have a lovely Carriage and Conversation in the very Eyes of those that are without that all such as see them may acknowledge them they are the Seed the Lord hath blessed Isa 61.9 Matth. 5.16 Phil. 2.15 1 Pet. 2.12 Plato saith If Moral Vertue could be beheld with Mortal Eyes it would attract all Hearts to be enamour'd with it How much more then would Theological Vertue or Supernatural Grace do so Cant. 6.1 the Daughters of Jerusalem were ravish'd with that Beauty they did behold in the Bridegrooms Spouse and those Daughters of Moab were ravish'd with that loveliness they had seen in their Mother-in-Law so that they would go along with her also True Grace and Godliness is such a blessed Elixar as by a Vertual Contaction it communicates of its own property to others where there is any disposition of goodness to receive it as here That she might Return from the Country of Moab Hence Obser 3. Every Heart should hang and Hanker Heaven ward as Naomi did Homeward from Moab to Canaan Moab was a place where Naomi had been courteously entertained otherwise she had never continued there for Ten years this was killing Kindness and Courtesie to continue her so long there until the Lord weaned her from it by embittering it to her how many of the Worlds Darlings are made to Dote upon this Deceitful World by living in the height of the Worlds Blandishments But God deals with his Children as Nurses do with theirs he lays Soot or Mustard upon the Breasts or rather Botches of the World to make them weaned Children as David was Psal 131.1 2. a bitter Life makes them look for a better Life and causes them to cry with Paul Cupio Dissolvi I desire to be dissolved and to be with Christ which is far far better Phil. 1.23 yea and backsliding Souls when God hedges up their Way with Thorns Hos 2.6 Are then made to cry I will return to my first Husband for then was it better with me than now v. 7. Eccl. 11.3 What way the Tree leans that way it falls North or South Hell-ward or Heaven-ward V. 6. This present evil World may have the same Character which Athens of old had from the old Philosopher 'T was a pleasant place to pass through but unsafe to dwell in for the Blandishments of the World because so doubtful are therefore more deceitful and because so luscious and delicious they are therefore the more dangerous as Lactantius said For she had heard in the Country of Moab Hence Obser 4. God will certainly revive his people with some good news from Heaven when their Hearts are almost dead within them upon Earth God reserves his Living and Almighty hand for a dead lift and now sends this good news from a far Country which was as cold Water to her thirsty Soul Prov. 25.25 This cheer'd up her drooping Spirit that was almost dead within her by her manifold Afflictions even a complication of Calamities had well nigh kill'd her when this true Divine Cordial came to her This is one of Gods methods first to kill and then to make alive first to bring to the Grave and then to bring back again 1 Sam. 2.6 Psal 90.3 Psal 16.10 and 18.16 the good news God sent concerning the Weal of Sion to his People as they sat weeping by the Waters of Babylon Psal 137.1 2. was a little reviving to them in their Bondage Ezra 9.8 and when His People were humbled he then granted them some Deliverance 2 Chron. 12.7 Heaven is call'd a far Country Mat. 25.14 good news from thence brought in by the hand of the Holy Spirit witnessing with our spirits that we are the Sons of God and if Sons then Heirs of this far Country of that fair City whose Builder and Maker is God Heb. 11.10 Oh how welcome should that be to us and how unspeakably comfortable 1 Pet. 1.8 Thus 't is reviving to every good Soul in particular as well as to the Church in General Naomi was revived with this News That the Lord had visited his people Hence Obser 5. God hath his visiting times and seasons in Relation to his own People which is twofold First Sometimes God Visits their Sins Jer. 14.10 and then he fulfils his word of Threatning Evil against them This is call'd God's Visiting in his Anger Job 35.15 but he retains not his Anger for ever neither will he contend forever Isa 57.11 lest the Spirit fail c. Hence comes Secondly That he sometimes also Visits in mercy It soon Repents the Lord concerning his Servants he presently cries It is enough stay now thy hand 2 Sam. 24.16 pro magno peccato parum supplicii satis est patri Terence he will not always chide nor keep his anger forever Psal 103.9 to prevent swooning in the Child that 's a whipping our Abrech or tender Father as the word signifies will let fall the Rod and falls a kissing it Jer. 31.20 to fetch Life again into his pleasant Child when seemingly most displeas'd with him This is that visit which David begs Oh visit me with thy Salvation Psal 106.4 Thus the Lord visited Sarah with a visit of love Gen. 21.1 and thus the Lord visits his People when he doth Redeem them Luk. 1.68 Christ hath his Visitations as our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or chief Bishop 1 Pet. 5.4 to see his Vineyards Cant. 6.11 which he sometimes doth find to over-do his expectation as there v. 12. but mostly to under-do and then he lays down his Basket and takes up his Axe c. In giving them Bread Hence Obser 6. Grace and Bounty follows Want and Penury through Divine goodness to his People After a long scarcity of ten years God Visits them with plenty This holds true both in the Temporal and Spiritual Famine Am. 8.11 Israel wanted Bread when Moab had it The Reason is rendred Am. 3.2 The Sins of Moab were only Rebellion against God as of Subjects to their King but sins of Israel were base treacheries as of a Spouse
or Queen to her Husband God will surely Plow his own ground whatever become of the wast he may send both those Famines on us and on others Yet after all he will Visit with Bread V. 7. Wherefore she went forth out of the place c. Hence Obser 1. A State of Vanity a Place of Idolatry ought to be gone out of and not rested in Naomi goes out of Moab an Idolatrous Place and People and all Saints are called upon to go out of Babylon a Land of Graven Images Jer. 50 8 38. Isa 52.11 2 Cor. 6.17 18. Rev. 18.4 we should tremble to persist and to live in any Place or State we are afraid to dye in to dye in Sin or in a state of Vanity is worse than to dye in a Ditch or in a Dungeon the latter doth but only endanger the Body in the Life natural but the former endangers both the Soul and Body as to the Life Eternal If this be the place wherein you are then with good Naomi hasten out of it Obser 2. And her two Daughters-in-Law with her is this 'T is very comely and commendable for Mothers and Daughters especially Daughters-in Law to hold a good correspondency together as they did here 't is a very blessed sight to see relations walking hand in hand together all going the right way to wit from Moab to Canaan The very remembrance of David and his Family walking in Troops to the House of God was a sweet comfort to him Psal 42.4 but 't is sad when one goes one way and another another way especially if the way lead to Moab and not to Canaan 't is sad when those of a Man's House are his Enemies Mat. 10.36 And a Man's Foes shall be they of his own houshold 't was a sad time that the Prophet speaks of Micah 7.6 When the Son dishonours the Father Mennabel Hebrew Be-Nabals or Be-knaves him for of Nabal comes Nebulo a Knave this is a Monstrous wickedness Mal. 1.6 and a sure sign Satan hath set his Limbs in that Son that is without natural affection to do so 2 Tim. 3.3 4. which foretells such Sons shall be in the dregs of time the last and worst of days The Daughter riseth up against her own Mother The Daughter in Law against the Mother in Law This happen'd in the Marian days as the Book of Martyrs doth mention some there were so Graceless at that time as to witness against their own Parents and were a means of their martyrdom Those two Daughters of Moab will rise up in Judgment against all such for they were kind to Naomi And they went on the way Hence Obser 3. 'T is the duty of every Soul to make some passage and progress Heaven-ward as they did towards Cannan 't was Naomi's home and Heaven is our Home our Country our Fathers House and Vbi pater ibt omnia a Platonist Plotinus could say and the Penitent Prodigal said better In my Fathers House is Bread enough I will arise and go to my Father c. Luk 15.17 18. though as Naomi we meet with hardship in the way yet Heaven will make amends for all better fare at Home Obser 4. Some sets out sair for Heaven yet goes not far enough to obtain it Orpah set out as fair for Canaan and was as forward as Ruth at first yet fell she short of it by not persisting 'T is the Evening that Crowns the day a fair day should never be praised until night Exitus acta probat The end commends the action The end is better than the beginning Eccles 7.8 He that continueth to the end the same shall be saved Mat. 24.13 God loves not lookers back but Thunders against them Heb. 10.26 27 38 39. Remember Lot 's Wife Luk. 17.32 She set out from Sodom with as much seeming Resolution as the rest did yet either out of Curiosity or Covetousness she did but turn her self back and she was turned into a Pillar of Salt Gen. 19.26 to season us and to preserve us from the putrefaction of Apostacy Orpah went out of Moab seemingly resolved V. 8. Naomi said to her two Daughters c. Obser 1. The Woman that feareth the Lord openeth her Mouth with Wisdom Prov. 31.26 her mouth is not always open but duely shut and discreetly opened her tongue did not hang so loose as the Tongue of a Bell which upon the least touch will be tolling no Wisdom opens her Mouth and a tincture of Piety and Charity was upon her Tongue The Jesuits forbid Women to speak of God and his Ways yet do they notoriously nourish their Wantonness Surely the good Women in both Testaments never heard of the Jesuits Doctrine of Devils so called 1 Tim. 4.1 nor bad this good Naomi see what savoury speech proceedeth from her â—o return each to her Mothers house Hence Obser 2. Temptation tries the truth of Affection 'T is true Naomi might say seriously to them Iâ—e Redite Go Return out of her love towards them as she was loth to lead them into an afflicted condition by their living with Her who was now left in most pinching Poverty It grieved her more for their sakes than her own that the hand of the Lord was gone out against her as she says v. 13. she had both Age and Experience that had acquainted her with Afflictions and so could better bear them than they that were young and therefore she thought it best to bear her Affliction by her self alone and not to Involve them into the same also this might be her tender Affection to them but it seems rather a trial of the truth of their Affections to her for hereby the soundness of Ruth's love but the rottenness of Orpah's was discovered v. 14. Orpah thought now she might leave her Mother with Credit because now she might do it with consent Temptation trys what Metal we are of When Satan's Temptations meet with and draws out our own Corruption then and there is our danger The Lord deal kindly with you Hence Obser 3. Parents ought to Pray and to Pray heartily for their Children This she did for them thinking this Motherly Benediction was the most effectual Valediction having neither Gold nor Silver to give them All have Prayer that have Hearts for their Children Oh that Ishmael may live and let Reuben live c. Gen. 17.18 Deut. 33.6 Isa 29.22 23. As ye have dealt with the Dead and with me Those two Daughters of Moab had shewn Conjugal kindness to Mahlon and Chilion Sons of Israel while they lived and gave them an honourable Burial when they died yea and in honour of their dead Husbands they remained Widows in mourning with their Mother-in Law to that time therefore she thus Prays for them Hence Obser 4. 'T is God's usual method of Providence to render like for like either of good or evil This Naomi believed and therefore she thus prayed The Lord be kind to you as ye have been to me and to my Sons your Husbands
Bond of Religion that it makes the Saints of God not only desirous but even resolute also both to live and die together Thus Peter said to Christ I will even die with thee as well as live with thee and so said all the Disciples Matth. 26.35 Thus David begg'd of God Gather not my Soul with Sinners nor my Life with Bloody Men Psal 26.9 He could be well pleased to die with Saints as Ruth here with Naomi but he liked not to die with Sinners as that Religious Woman once said upon her Dying Bed Lord let not my Soul be gathered amongst Sinners in Hell for thou knowest I never loved their Company while I was upon Earth I will Die Hence Observ 2. All Persons and People should so live as those that do expect them and their Relations may die So Ruth did here expect it both for her Mother and for her self 'T is the grand Statute of Heaven 'T is appointed unto all People once to die Hebr. 9.27 As there be some that do promise themselves great things by such and such of their Relations which possibly are snatch'd from them before they be aware as the Priest was served who promis'd to himself great preferment when he heard his Uncle was made the Pope yet his next Tidings be receiv'd was that the Pope his Uncle was dead which made him cry out Alas I never thought of his Death So there be others that live so Licentiously as if they should never die never come to Judgment as if they were to have an Eternity of pleasure of sin in this World as Psal 49.10 11 12 13. Solomon doth wisely cut the Cocks-comb of the Younker's Courage in sin with a stinging But at the end of all his Jollity that Marrs all his Mirth But know that for all these things God will bring thee to judgment Eccles 11.9 'T is sublime folly then for Persons to have such Inward Thoughts as if their Houses or Lives should be for ever 'T is very remarkable the first Doom that ever was denounced in the World was about the entring of Death Thou shalt surely die Gen. 2.17 and the first Doubt that ever was pronounced in the World was about the not entring of Death Ye shall not surely Die Gen. 3.4 ever since that time though the Doom hath been exactly executed in all Ages which was in the first Age denounced There is something of the Spawn of that Old Serpent left still in Man's Nature prompting to doubt of that whereof there is the greatest certainty Death is certain though the Day of our Death be uncertain Although every Man granteth that he shall surely die yet there is scarce any Man that futureth not his Death and thinketh not he may live yet and yet a little longer he may live a few more fair Summers he may see This is Folly in an high degree especially that sond Conceit of an Immortality and abiding here for ever which Ruth here had not so fully confuted by daily experience There will I be Buried Hence Observ 3. As Burial is one of the Dues of the Dead so dear Friends desire to be Buried together Ruth desires to be Buried with her Godly Mother It is very observable That the first purchase of possession mentioned in Scripture History was a place to bury in not to Build in Gen. 23.9 The Seed of Abraham God's Friend should be mindful of their Mortality and not fondly Dream of an Immortality this Blessed Proselyte to the Faith of Abraham Ruth is very mindful of her both Death and Burial 'T was a great Curse upon Conijah That he should be Buried with the Burial of an Ass Jer. 22.19 That is his Corps shall be cast out like Carrion into some by-corner he lived Undesired and he dyed Unlamentented and then had not the ordinary Honour of a Burying-place but was thrown out into a Ditch or on the Dunghill to be devoured by the Beasts of the Field and by the Fowls of Heaven a Just Hand of God upon this Wicked Man that he who had made so many to weep by his wickedness should have none to weep for him at his departure he who had such a stately Palace to sin in while alive should not have so much as an ordinary Grave to house his Carcase in when Dead Many great Ones have so lived that they have met with in the end the Death of a Dog and the Burial of an Ass Abraham therefore is careful for a Place of Sepulture for him and for his as Ruth doth here for her own and he would not be joined with Infidels in Burial but he desires and purchases a distinct burying place from them who neither had Belief nor Hope of the Resurrection of the Dead they offered him the free use of their common Burying-place Gen. 23.6 but he will rather pay for a Propriety to him and his than hold such a Community with them for he was desirous to be separated in Burial from them who believed not the Resurrection with him as Ruth doth here and his place purchas'd for Burying in was at Hebron which signifies Society or Conjunction for there lay as in their Repository or Resting-place those Godly Couples Abraham and Sarah Gen. 23.19 and 25.9 Isaac and Rebecca Jacob and Leah Gen. 49.31 and though Jacob Dyed in Egypt yet took he an Oath of his Son Jâ—seph for his Burying of him in that place Gen. 49.29 30. and 50.5 This was the common desire of all the Godly Ones in Scripture to be according unto Scripture Phrase gathered unto their Fathers as desirous to sleep with those in the Bed of Dust with whom they hope to awake to Eternal Rest Thus Ruth doth here with Naomi such Sepulchres are Symbols of the Communion of Saints and of the Resurrection of the Dead Hence the Hebrews do call their Burying-places Beth-Caiim the House of the Living and Job also calls the Grave the Congregation-House of all Living Job 30.23 the publick or common meeting place of all People as the Apostle after him calls Heaven The Congregation-House of all the First-Born Hebr. 12.23 Thus Christians may have an honest care as Ruth hath here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with whom they be Buried and where they are lay'd when they are Dead that as they lived together and loved together they may lie in the Grave together and not be divided sometimes in their Death as 2 Sam. 1.23 however not in their Burial 'T was a sad Judgment denounced against that proud Lucifer not Belzebub of Hell as some Antients say but Belshazzar of Babylon that he should not be joined in Burial with his Compeers and Fellow Kings in Funeral State and Pomp c. Isa 14.20 The Lord do so to me and more also this is a form of Imprecation frequently used in Scripture wherein more by an Aposiopesis is understood than expressed The Evils Imprecated are not expresly mentioned yet thus much this form of Speech implyeth Let God bring what evils
John 4.14 to wit thirst after the Vanities of the World and surely such as thirst after the Worlds Fooleries have not yet taken an hearty Draught of those Blessed Waters Fourthly He gives us not only Water but Blood yea the Blood of God Acts 20.28 and his Blood is Drink indeed John 6.55 Which the Young Men have drawn Hence Observ 3. As Boaz so God hath his Water-drawers to wit out of the Wells of Salvation Isa 12.3 4. He hath such famous Fountains as that was Numb 21.18 Which the Princes digged called thereupon Beer-Elim the Well of the Mighty Ones Isa 15.8 God hath his Bartholomew's which signifies Water-drawers his Ministers of the Gospel which draw Water to wit The words of Eternal Life John 6 68. The rich and precious promises whereby we are made Partakers of the Divine Nature 2 Pet. 1.4 and of the Holy Spirit so frequently and fitly compared unto water Psal 42.1 2 Isa 44.3 4. Ezek. 36.25 John 8.11 and John 3.5 The Spirit is a Coelestical Water that doth not only wash white and makes fruitful but also cools and quenches our Thirsts after Righteousness 'T is the Work of God's Bartholomew's or Water-drawers to draw out this Blessed Water for Thirsty Souls and that with much Mirth and Melody as they did with Singing Numb 21.17 and with Joy Isa 12.3 4. as well as with much Sweat both of the Brow and of the Brain N. B. And 't is very observable that no less than Three Thousand of God's Water-drawers or Bartholomew's were suspended from their publick Water-drawing upon that famous Black Bartholomew-Day so call'd that very Water-drawer Day as the word Bartholomew signifies gave a stop to so many Water-drawers from drawing Water out of the Wells of Salvation in their publick Ministry not only tying their Hands but also stopping their Mouths by an Act of Uniformity And 't is remarkable also that this Bartholomew-day so call'd was that very Black and Bloody Day of the Parisian Massacre in France wherein many Thousand Protestants were Murdered by the Red-Letter Romanists V. 10. Then she fell on her Face c. Here shineth forth Ruth's Grace of Humility wherewith she was clothed 1 Pet. 5.5 and with many other Graces Hence it was that she found so much favour in Godly Boaz's his Eyes to exalt her from her low Estate as followeth Hence Observ 1. The most lowly shall be the most lofty such as humble themselves under the mighty Hand of God God will exalt thou them in due time 1 Pet. 5.6 Self-Abasement is the readiest way to right Advancement They that duly and truly abase themselves shall be soonest advanced of God When Job abhorr'd himself in Dust and Ashes then God turn'd again his Captivity Job 42.6.10 and David when low and little in his own Eyes was brought to the Crown and Kingdom of Israel c. That thou shouldest take knowledge of me This Ruth admired as one altogether unworthy to find favour in his fight being but a poor stranger how much more should we admire that we should find grace in he sight of God Hence Observ 2. God's manifesting his Love to poor us and not to others in the World is matter of great admiration How did the Apostle cry out with Admiration John 14.22 How is it Lord c We may all say with Ruth here Why And what cause hath moved thee thus to cast an Eye of favour on me who am but a Stranger a Stranger to God and to all goodness at first yet that time is a time of Love Ezek. 16.4 8. Non sum dignus Domine quem diligas Austin What is Man that thou art mindful of him Psal 8. And what is Man when thou art unmindful of him Hebr. Anochin Nochria I am a Stranger we may all say V. 11. It hath fully been shewed me all that thou hast done c. Her Faith to God and her Love to Naomi was much noted and noticed Hence Observ 1. True Piety cannot want its due praise Fame follows Vertue as the Shadow doth the Body at the very Heels If there be any vertue there will be some praise Phil. 4.8 By faith the Elders obtainted a good report Heb. 11.2 Though they be dead as Abel yet speaketh or are spoken of ver 4. and the Faith and Works of the believing Thessulonians sounded out as an Eccho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the World 1 Thess 1.8 Thus all the People of Bethlehem soon knew that Ruth was a Vertuous Woman Ruth 3.11 Hence also Observ 2. 'T is a blessed evidence of true Piety to prize highly the Piety we behold in others especially in the Instruments of our Conversion Thus Ruth highly prized that Holiness she saw in her Mother-in Law that had been the means of turning her from the Idols of Moab to the God of Israel and therefore she sticks close to her in all Offices of Love V. 12. The Lord recompense thy Work 'T is Boaz's hearty Prayer for Ruth who wanted the World's Wealth yet wanted she not good Works such as God both regarded and rewarded Hence Observ 1. Every labour of Love even in those that have not Alms to give the Lord regardeth and in due time richly rewardeth The blind Romanists have shrunk up good Works even to an hand breadth as if it consisted only in giving of Aluâ—s Ruth had none to give yet her good works in her Pious Loving and Courteous Carriage to her Mother-in-Law in her Old Age were with the Lord Isa 49.4 who gave her a rich Reward according to this good Man's Prayer for her yet not out of merit either de congruo or de condigno as the Romish Doctrine phraseth it but of his free Grace and Fatherly Love as a Father rewards his Son that serveth him Mal. 3.17 A full Reward be given thee Hence Observ 2. Such as shew the kindness of God to the Saints in distress the Lord will shew the kindness of God in giving a full Reward to them Thus Jonathan had shown the Kindness of God to David in distress 1 Sam. 19.2 and 20.2.4.42 A God-like kindness and David judged himself obliged to shew the kindness of God to Jonathan's Seed and Son 2 Sam. 9.3 Jonathan swore David to shew him the kindness of the Lord 1 Sam. 20.14 Such kindness as the Lord sheweth to his People and such as they that have their Hearts soak'd in the kindness of the Lord towards themselves do shew one to another loving mutually out of a pure heart fervently 1 Pet. 1 22. Thus Ruth had shown the kindness of God to Naomi and Boaz prays that the Lord would shew the kindness of God to Ruth for so doing and give her a full Reward which was given to her even in this World when she became Wife to that Rich and Religious Man that thus prayed but especially in a better World when she became a Glorified Saint in Heaven where the full Reward is given indeed and that as a free gift Rom.
Night is this 'T is the great Grace of God that strengthens Frail Man to resist Temptation No doubt but Boaz found Gods strengthening Grace to enable him for resisting the Temptation or otherwise he had led himself into a Temptation which we pray God may not do so with us by this Advice and been a Tempting the Tempter to Tempt him which needs not seeing our own Hearts will Tempt us without the Devil Jam. 1.14 15. V. 15. Bring the vail c. The Apron Sheet or Mantle Women in some Countries do wrap themselves in such kind of Plads or Mantles when they go abroad It must be some capacious thing to contain Six Measures of Barley Hence Observ 1. True Vertue or Grace makes persons Universally good Boaz was a Gracious or Vertuous Man as Ruth was a Vertuous Woman he is not good in one kind or respect only but in other respects also He is good in his Charity as well as in his Chastity he adds one Grace to another 2 Pet. 1.5 As he robbs not Ruth of her Chastity so he bestows upon her his Charity saying to her Bring the Vail that I may fill it with my Corn not to take it from her as the Churlish Watchmen did to Christs Spouse Cant. 5.7 He measured Not fill it at random but took time to measure it out It may be that he might keep an exact account of the increase of his Field and of Gods blessing therein that he might know how near he came to Isaac's blessing whose Field brought him an hundred-fold Gen. 26.12 which is the utmost that Christ mentions of increase in the Parable of the Sower Mat. 13.23 Hence Observ 2. Gods blessings bestowed on us should be recieved by us in an exact reckoning we should receive them pondere mensurâ numero by number weight and measure to take the tale to ponder the weight and to behold the quantity of them is an excellent way to get a Thankful Heart and a Rendring Disposition with David Psal 116.12 Six measures of Barley So that he knew what he gave her he gives not hand over head as one in hast Hence Observ 3. As Charity is no Churle so neither must it be Blind or Extravagant His liberality is not lavish in laying out Gods blessings but he giveth in Judgment and with Discretion not without consideration Prudence is the General Guide and Universal Mistress in all Acts and Exercises of Vertue Psal 112.5 The Hebrew is Shesh Segnorim Six Barleys Had he given her six Barley Corns his gift had been more niggardly than bountiful The former substantive being cut off by an Ecclipsis 't is supplied by adding a Bushel or an Homer it cannot be the former for it was not possible for Ruth to carry six Bushels of Barley which weighs one hundred and sixty pound weight neither could her Mantle contain it This measure therefore must be an Omer which is the tenth part of an Ephah Exod. 16. v. last which came nigh to our Bushel which also her Mantle might hold and her Shoulders might bear however 't is doubtless as much as she could well carry Boaz will not send her away empty but laden home Hence Observ 4. As Boaz so much more our God never sends home true suitors empty He giveth and he giveth liberally he giveth Grace he giveth more grace Jam. 4.6 and more Grace even a bosom full of blessings even as many as they can bring Faith to bear away Every Sabbath and Sermon or Sacrament Christ cries to us as Boaz to Ruth his suitor bring hither thy Vail not a little but a great Faith that I may fill it Open thy mouth wide that I may fill it Psal 81.11 Faith is the receiving Grace God proportions his performing to our believing As thou believest so be it unto thee Matth. 8.13 The greater that the Vessel or Water-pot is which is carried to the Well the more Water it bringeth home in it The greater that the sacks were which the Patriarchs in the Famine carried with them into Egypt the more Corn they contained to carry home in them for themselves and for their Families V. 16. When she came to her Mother who probably knew her not it being yet Dark and therefore asked Who she was This shows that Ruth hasted home for three Reasons First For the Danger of the way it being so early and before Day Secondly For the burden she bare to be disburthened Thirdly For her Joy that she might communicate to her Mother her happy success Hence Observ 1. As Ruth did so every good Soul should basten home to wit to Heaven we should have Pauls Cupio dissolvi I desire to be dissolved and to be with Christ which is far far better Phil. 1.23 and that upon the same cogent Reasons that made Ruth hast home N. B. First The Danger we are in while we are in this Dark Forlorn World Secondly The Burden of Sin we carry upon us Here Thirdly The Joy we hope for at our Fathers House hereafter Who art thou This Question Naomi asked before she opened Ruth the Door who in the dark could not well be discerned though poor People fear not Robbing Hence Observ 2. As Naomi so Gracious Souls should look well to their Doors examine all comers saying Who art thou Keep the Door of your Hearts Prov. 4.23 And cover it Numb 19.15 All that the Man had done to her That is said unto her Hence Observ 3. A good Mans saying is looked on as good as doing as Gods Dicere est facere The Lord spake and it was done Gen. 1. often And his benedicere est benefacere his blessing is benefiting He is faithful that hath Promised Rom. 4.21 2 Tim. 2.13 Heb. 10.23 and 11.11 So when a good Man hath once promised any thing we then say 't is as good as done Hence Observe lastly 'T is Saints Duty to exchange their experiences to be telling one another what the Lord hath said to and done for their Souls Psal 66.16 as Ruth did to Naomi here what the man had said to her or done for her Happy is that Soul which can say Christ hath promised me Marriage hath contracted with me to spread his skirt over me V. 17. He said to me His Heart and Tongue were relatives in this liberal Love Hence Observ 1. Love in the Heart will discover it self every way In the Eye in the Mouth and in the Hand too Eat not the Bread of him that hath an Evil Eye Prov. 23.6 Dat bene dat mulltum qui dat cum munere vultum He put her not off with cold Complements Jam. 2.15 16. saying be warmed with a fire of words or be cloathed with a suit of complements If Love be in the Heart 't will be in the hand too Go not empty This liberal man Deviseth liberal things Isa 32.8 By liberal things shall he stand Hence Observ 2. Giving not Getting Handing out not Hoarding up is the true way of right Thriving One
would think that a man of a publick spirit who is more for laying out in doing good to others than for laying up only for his own good is most likely to fail and fall but God hath promised he shall stand by liberal things for this is Lending to the Lord Prov. 19.17 't is a Laying up Treasure in Heaven and a laying hold of Eternal Life 1 Tim. 6.17 18. The Lord gives command that Masters should be liberal to Old Servants Deut 15.13 14. Thou shalt not send him empty away but give some liberal acknowledgment that God hath blessed thee by his Labours N. B. How then ought People to be liberal according to their Ability to the Servants of Christ especially Old Ministers that hath laboured long in Word and Doctrine V. 18. Sit still my Daughter That is stir not abroad to be as some Women would be tattling the matter to others but rest in what is done and wait on God for the Issue Hence Observ 1. When lawful means are rightly used then should we wait upon God for the End The care of the means belongs to us but the care of the end belongs God 'T is good to be active in respect of the means and to be Passive in respect of the End We must commit our selves in all well doing to the Lord Psal 37.5 1 Pet. 4.19 Vntil thou know how the matter shall fall 'T is said to fall because all Earthly concerns as it were falls down out of Heaven according to the Heavenly Decree And whatever God hath ordained to be done or to fall out in the World by his Divine Decree before all Time the same he brings to pass by his Divine Providence in the fulness of time Hence Observ 2. All matters concerning Mankind are appointed by a Divine Decree in Heaven before they be accomplished by a Divine Providence upon Earth Even all Matches and Marriages are made in Heaven before ever they come to be solemnized on Earth Godly Naomi looks upward and teaches her Daughter to do so to take special notice how Gods Providence would work in this matter So Casts this burden upon the Lord that they both might be sustained Psal 55.22 'T is our work to cast care and 't is Gods work to take care Casting all your care upon him for he careth for you 1 Pet. 5.7 We must let God alone until his Big-belly'd Decree bring forth Zeph. 2.2 with his own Work which is then only well done when 't is done by himself The Man will not be at Rest She knew he made Conscience of his Promise and would be restless till he had paid that Due Debt Hence Observ 3. Conscientious Persons should be restless until they make good payment of their Promises Alas how few Boaz's are in the World who pay what they promise Ruth CHAP. IV. Verse 1. THEN Boaz went up to the Gate This was the place of Judicature among the Jews and the likeliest place to meet this Kinsman either going out to or coming in form his business in the Field Hence Observ 1. The most probable means ought judiciously to be used in order to the accomplishing of our purposed ends Thus Boaz being restless for obtaining his Promised end Chap. 3. last uses the likeliest means to obtain his End And he makes a judicious choice Of sitting down in the Gate where he might not only meet soonest with his Friend but also where he might have the assistance of the Aldermen or Elders of the City to Hear Examine and Judge of the matter in hand N. B. Many a Man loses a good end for want of right means tending to the end The Serpent beguiled Eve in directing her to wrong means for the proposed end Ye shall be as Gods was the end but the means used to obtain this end was more likely to make them Devils than Gods Behold the Kinsman came by This remarkable passage of Providence hath a Behold upon it Hence Observ 2. A marvelous Providence doth attend Gods Servants that do wait upon God in the way of Obedience The guiding hand of God doth make many an happy hit in the occurrences of his People As before so here the Man whom he wanted and waited for must needs come by at such a seasonable time and so give an expeditious Issue of the cause depending N. B. 'T is our loss not to observe what we gain by many an happy hit of Providence as one to my self this Day and on many other Days Christ must needs go through Samaria John 4.4 Oh! happy are they that as the Samaritan Woman are just in the way That Christ must needs go Christ will look upon such Thus the comely contexture of various Providences are very marvelous to those that make observation of them Ho such a one Peloni Almoni Hebrew Oquidam singularis Both those Words Daniel contract into one in Palmon calling Christ Palmoni Hamadabbar or most Singular Speaker or one above all Names Dan. 8.13 Almoni comes from Alam mutus to signifie we are mutes as to asking after Christs name seeing it is Secret Judg. 13.18 And wonderful Isa 9.6 and Jupiter Amon among the Heathens signifies Hâ—ns tu Quis es Oh thou who art thou According to the Inscription upon the Athenian Altar to the unknown God Act. 17.23 Hence Observ 3. God and Christ are Incomprehensible 'T is one of the Attributes of God His Nature cannot be comprehended by any Name hence the Spouse Names him not but crys Emphatically Oh thou whom my Soul Loveth Cant. 1.7 And Mary calls Him him him Three times over without a Name Joh. 20.15 and Christ saith to Manoah Why askest thou thus after my Name seeing I am called as I am called and such is thy weakness that it surpasseth thy Conception As Gods Being surmounteth all Created Beings so his Nature surpasseth all Names and Notions N. B. But heré â—eloni Almoni which have no proper signification but are used as our Hear you Sir parallel to those Phrases in such and such a place 1 Sam. 21.2 2 King 6.8 Do show that the Spirit of God will not vouchsafe to name the Name of such a notorious Worlding that preferr'd his own Land before God's Law which commanded him to continue the Name of his Deceased Brother by Marrying his Widow Deut. 25.6 7 8. Hence Observ 4. That wicked Worldings which love their own Land better than God's Law are not worthy of a name either of God or Man No doubt but Boaz knew well enough the Name of this Kinsman he being a Man of Quality and sate next to Boaz above all the Ten Aldermen or Elders yet the Holy Pen-man of this Scripture though Inspired by the Holy Spirit 2 Pet. 1.21 doth not vouchsafe him a Name as a Punishment for his Pride and Ingratitude who was so over studious of his own Name that his Dead Neighbours Name he regarded not at all yea he despised that Vertuous Woman Ruth neither did he mind the Law
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
glittering glory as the Mobile were at Herod's Grandeur when Cloathed with a Cloak of Silver Act. 12.21 22. 'T is a wonder good David could be silent when he saw how his Son's Pride thus Budded Ezek. 7.10 He should have endeavoured to Cross it and to Crush it in the Bud but alas He was too much blinded with the fondness of his Fatherly Affections and God's Holy hand was in it to bring upon David those Evils out of his own House which he had threatned chap. 12.11 for his Sins The Third Remark is The means whereby Absalom stole away the Hearts of the People from their Right Owner his own Father v. 2 3 4 5 6. All the means he used were all farther Additions to his most Princely Pomp c. Herein Mark 1. That he might be the more popular he Riseth early he Seats himself in the place of Judicature to hear the Peoples Causes to put a slur upon all the King's Judges as if sluggards and careless and none like him for self-denyal and diligence Mark 2. He smoothed the Plaintiffs up with plausible words telling them that their Causes were good right or wrong and Condemned those Judges that had formerly heard the Case and given Verdict against them This pleased the Plaintiffs Mark 3. He Reflects upon his Old Father as one Super-Annuated and past publick Employ so minded not to promote the publick good but sets up such Judges as are bribed and will not do the People Justice N. B. This was a most sordid slandring of his good Father of whom the Holy Scripture giveth a better Character that David Executed Justice and Judgment among all the People chap. 8.15 Mark 4. He wishes that the People would make him Judge seeing the King would not having only brought him into favour at Court and then would he work wonders in pleasing all People N. B. 'T was a great over-sight surely that such an Arrogant Ungrateful Lying Hypocrite was called no sooner to the Bench. Mark 5. When the Vulgar sort came to do him Obeysance Bowing to this Molten Calf made up of Golden-Earings He with a Counterfeit Courtesie took them and kissed them tho' they were Scoundrels and Skullions of lowest Degree So sordid was his Spirit and nothing Royal in it not a dram of David in him and here if ever true Partus Sequitur Ventrem The Birth follows the Belly for assuredly while he was thus Ambitiously Aspiring after a Kingdom he could thus crouch to any Inferiour fellow were his Cause good or bad He had more of his Mother a Pagan Geshurite than of his Father a Godly-Israâ—lite c. Mark 6. Thus he courted the People and collogued with them till he had stolen away all their Hearts And this Thief acted so Slily and Secretly that neither the People nor David himself did discern or discover it The Second part of this Chapter is The Concomitants of Absalom's Conspiracy ver 7 8 9 10 11 12. Upon which Remarks are First The time when this Conspiracy began to be put into Action after its long hatching in secret c. 'T is told us It came to pass after forty years ver 7. About the Computation of this time I find various Opinions N. B. The First is Wherein Arbang Hebr. four is Read for Arbagnim Hebr. forty Thus the Syriack the Arabick and Josephus the Jew Reads it But this is generally exploded notwithstanding the probability that Absalom's conspiracy might require four years time to raise his Rebellion in against his Father because it is of dangerous consequence to allow of any Corruption in the Hebrew Text. The Second Opinion is That these Forty years must begin their computation at the time that Israel asked a King then was an observable alteration of the Government of Israel and so as fit to be made an Epocha or account of time as both the Greeks and Romans did from the like grounds and now the Lord as it were Intimated unto Israel Ye have been mad for a King now shall ye have so many Kings that ye shall not know which of them to follow and many of you shall perish in following the Usurper c. All which and the manner of a King Samuel foretold them of they saw fulfilled in Absalom But this Account from Saul's first year makes it more than forty years The Third Opinion Reckons these Forty Years from the beginning of David's Reign in Hebron who Reigned in all Forty Years in the last of which Absalom raised his Rebellion having catched hold of a Praediction saith Rabbi Levi that David should Reign no longer and lest Solomon should succeed he sets up for the Succession himself in David's last Year N. B. But as Reckoning from the First Year of Saul's Reign makes the time more than forty years so this reckoning from David's first year of Reigning makes it less than forty for the Rebellion of Sheba followed this of Absalom and the three years Famine beside that fell out in the days of David for the Sin of Saul c. Mention is likewise made of David's Wars with the Philistines wherein David was personally present and in danger which could not be in the last year of David's Reign when he was decrepit and kept his Bed but now when David fled from Absalom he was able to walk on foot c. The Fourth Opinion is Therefore the most probable to reckon this forty years from David's first anointing by Samuel which gave him a just Title And though that was then secretly done yet was it known to all after so might be a fit period of time to reckon this forty years from The Second Remark is The Place where Absalom began his Rebellion namely Hebron where he pretended he would pay his Vow he had made at Geshur in Syria v. 7 8. thus he makes Religion a Cloak for his Rebellion pretending like a crafty Hypocrite to pay his Peace-Offerings of Thanksgiving to the Lord for returning him from his Banishment among Pagan Idolaters and restoring him into the King's presence and favour where he might also be present in the pure Worship of the true God Yet resolvedly intending to ruine David in his being as well as in his well-being and lest his Father should suspect him he goes not away without his leave well knowing that his Pious Father would not hinder but further his Devotion and would rejoyce at his Son 's retaining his Religious Desires after the true God having been so long conversant among the Syrian Courtiers where he saw nothing but Idolatry and Debauchery The Third Remark is David's ready grant to his Son 's Religious Petition v. 9. 'T is a wonder so Wise a Man and so Sagacious a King as an Angel of God Chap. 14.17 yea and sometimes so over suspicious as in the case of Mephibosheth afterwards yet no distrust will his heart harbour concerning Absalom upon whom he doted N. B. One would think David might have said to his Son Is not Sion as proper
sacred Measure which was the largest according as God had instructed Him 2 Chron. 3.3 And according to the Direction his Father David had given him from God 1 Chron. 28.11 12 19. 2. The Breadth was twenty Cubits which was a third part of the length And 3. The heighth of the House was thirty Cubits as distinct from the Porch and to be reckoned from the Pavement to the upper Sieling Thus the Temple was twice so long and large every way as was the Tabernacle Exod. 26. Vilalpendus asserteth that those Measures must be understood De vacuo Templi spatio of the empty space of the Temple and if the thickness of the Walls be comprehended the Longitude amounts to a hundred Cubits the Latitude almost sixty and the Altitude fifty this makes it a spatious as well as a specious Fabrick indeed yet nothing comparable to that Temple described by Ezekiel Chapters 40 41 42 c. Which is a Representation of Gospel-times the Measures of the Prophet's Temple there are much larger than all the old Jerusalem was in the whole Circuit of that City and the new Jerusalem which the Prophet describeth there is likewise larger than the whole Land of Canaan was Fifthly The Parts and Apartments thereof Remarks are First The Porch of Solomon's Temple was one hundred twenty Cubits high 2 Chron. 3.4 which was a kind of Tower or Turret to the Temple yet of the same Proportion and Harmony with the abovementioned for its Altitude carried a Congruity to its Longitude which was twenty Cubits as six to one and to its Latitude being ten Cubits ver 3. as twelve to one twelve tens and six twenties make up the heighth of it an hundred and twenty N. B. This Porch did not stand at the West end of the Temple as Capellus well observeth but at the East end as both Josephus and Ezekiel testifie for the most Holy Place toward which the People prayed stood Westward therefore was it doomed a great abomination in those twenty five Men to turn their backs upon the Sanctum Sanctorum and their faces towards the East Worshiping the Rising Sun Ezek. 8.16 and the same Author adds N. B. That the Romish Custom hath given a situation to our Temples or Churches quite contrary to that which God himself prescribed both for the Tabernacle and for the Temple the Porches or passage of entrance were at the East End of both those Edifices whereas our Porches are placed at the west part of the Church and the Chancel in the East must have and hold the High Altar Peter Martyr saith here this Porch was built at the East end because God would not have his People to Symbolize with Heathens who worship'd toward the East as Cicero and Vitruvius do testifie but above both Ezekiel better affirms it Ezek. 8.16 Now God calls the face of his Hebrews quite contrary to Pagans that they might not pray to the East and give Adoration to the Eastern Sun with Idolatrous Gentiles This Porch saith Sanctius was for Muniment as well as Ornament for Fortification as well as for Magnificency The Second Remark is The Windows of the Temple named here next to the Porch v. 4. which were narrow without to keep out the weather yet broad within to diffuse the light Junius saith from Rab. Jehudah that they were glazed to secure from Wind Rain c. and they were so seated in the Walls that none on the outside of the Temple could give an unmannerly peep into the Temple yet was it a most lightsome place being built with many Windows all placed in a most comely order one opposite to another on both sides of the Building So it was a Type of Christ the Light of the World that whosoever believeth should not abide in darkness Joh. 12.46 and whose first Work in the New Creation as in the Old was to make lights Acts 26.19 The Third Remark on the External parts were the Galleries or Chambers Three stories high five Cubits to each v. 56. These were for the use of the Priests that served at the Altar and for the Treasure of the Temple and tho' the Tabernacle had no such Chambers yet had the Priests Tents for the like purpose round about it Numb 3.38 and each one of those Chambers in these three stories as they were higher so they were larger than other the Wall they were built upon not against as in our reading for that would hinder light was broader at the foundation and bottom and became narrower and narrower towards the top therefore the ground floor Chambers must be narrower and contain only five Cubits the next story six and the third story seven Cubits N. B. To shew say some the several Degrees appointed by God in the Church the highest story for the Apostles the second place for the Evangelists and these both are extraordinary Officers but the lowest rank which are ordinary and continued be Pastors and Teachers Eph. 4.11 The Fourth Remark is The winding-stairs which were to be ascended for passing up to the top of those Galleries v. 7 8. where the Spirit of God takes an occasion from these stone stairs to tell us that not only they but also all other stone work of the Temple were built of stone hewed and squared before hand every stone exactly fitted for its proper place according to the direction of the Architect This was done partly for conveniency of Carriage from the Quarries partly for the magnificence of the Work and commendation of the Workmen N. B. But principally for Mystical signification as this Temple was a Type both of the Church on Earth in which the Master Builders Christ's Ministers should take the utmost care that no noise of the Ax or Hammer of Contention be heard therein and of the Church in Heaven which cannot but consist of lively stones and such as have been before hand hewed by God's Prophets Hos 6.5 N. B. VVe likewise must learn by those winding-stairs more particularly how we ought to aspire after perfection and be continually climbing up Jacob's Ladder the Lord Jesus Joh. 1.51 until we get up to God at the top of it Gen. 28.12 and step from thence into the Battlements of the Heavenly Mansions The Fifth Remark is The Roof of the Temple v 9 10. wherein First The Matter is mentioned it was made of Cedar and Secondly The form it was a flat Roof with Battlements round about We may suppose the Beams of this Roof on the inside were as the Ribs of a Man's Body encompassing it on both sides for Kimchi reads Gebim v. 9 quasi costas as it were Ribs so it was Vault-wise as an Arch within the inner Roof was Arched that it might be more beautiful and glorious to behold especially when Cicled with Cedar and covered with Gold all over within Those Beams or Ribs were born up by several Buttresses v. 6. built with the Wall for that very purpose and were not put into the Wall as is the manner of
recorded likewise Psal 18.11 12. 97.2 N. B. And Rab. Maimonides gives the Reason that God appears in a Cloud in a condescension to Man's meanness Mercabah Velo Harocheb Man cannot behold the Sun in Rota in the Circle Vehemens sensibile destruit sensum saith Zabarel Man may see the Chariot God rode in as Moses did Exod. 33.20 but not the Rider himself 't is too vehement an Object for Man to behold without destruction of his senses and of himself also So Solomon saith here to them Ye may see this created Image but ye cannot behold God in Shecinah in the splendour of his glory Remark the 2. Then by an holy Apostrophe Solomon having satisfied their trembling Spirits turns from them to praise God v. 13 14 15 16 to 21. for performing his promises to David Mark 1. Solomon now sate upon the Brazen Scaffold that was purposely built for him in this solemnity 2 Chron. 6.13 Mark 2. Solomon was in a Divine Rapture of holy joy for that glorious sight of God which he beheld from the Brazen Scaffold when he thus broke forth to speak first to God's Servants and then to God himself Mark 3. He blesseth God with all the Congregation as Junius reads it both for his precious Promise to David his Father and for his more precious performance of that Promise to himself his Son O happy Solomon in such a Father and no less happy David in such a Son Mark 4. This memorable mercy of Delivering Israel out of Egypt is oft mentioned in Scripture as here v. 16. as a rousing motive to real thankfulness N. B. O what cause have we to bless God for Christ who delivers us from wrath to come 1 Thes 1.10 Hell is worse than Egypt and the Devil than Pharaoh Mark 5. Peter Martyr notes from v. 17.18 God sometimes approves such things which he will not have performed as David's readiness to build God a Temple was acceptable to God 2 Sam. 7.11 c. we are bid be ready to every good work Tit. 3.1 a ready heart makes the best riddance of Religious Duties this is God's revealed will that we should be ready and so God accepted of David's desire and intention N. B. Tho' God's secret will and decree was that David should not do it but reserved it for his Son Solomon thus Herod Pilate and Judas did according to the determined Decree of God Acts 4.27 28. yet are condemned for acting against God's revealed express command thou shalt not kill so David and all Believers are approved and commended of God not because they obey God's Decree but his Precept and Providence c. Mark 6. The performance of God's Promise ought evermore to be magnified with most inlargment of heart as Solomon doth here as one ravished therewith v. 19 20 21. God is much glorified in such acknowledgments Thou hast fulfilled with thy hand what thy mouth hath spoken and hast done as thou hast said 2 Sam. 7.25 1 Chron. 17.23 with v. 24. here and 2 Chron. 6.15 God never suffers his faithfulness to fail nor alters the promise that went out of his mouth Psal 89.33 witness the constant and continual experience and testimony of all Saints in all Ages and Generations not one instance extant to the contrary The Second Part of Solomon's Oration after the laudatory is the precatory his Prayer to God after his praise of God most lovely checker'd work Remark the First is the posture of Solomon in his praying work which is threefold here 1. His standing bolt upright with his face towards the most Holy place which was a sign of the erection of his Spirit and the stedfastness of his faith in God standing was his posture while he was praising God But 2. When that was done he kneeled down upon his knees 2 Chron 6.12 13. to make his following supplication this posture did signifie his lowly humiliation of Soul and an acknowledgment of the Lord's Soveraignty over him and over all the Mighty Monarchs of the World for by him all King's Reign Prov. 8.15 Rom. 13.1 4 c. His Third posture was the spreading forth of his hands towards Heaven v. 22. 2 Chron. 6.13 this was to signifie his expectation of God's blessing and his readiness to receive it with both hands and heart this is a posture the light of Nature hath taught the very Pagans when they pray saith Aristotle De Mundo Cap. 7. and Virgil makes it the gesture of a Praying Heathen Sustulit exutas vinclis ad sydera Palmas Aeneid lib. 2. This posture is oft mentioned in Scripture as Exod. 9.29 Psal 143.6 Isa 1.15 c. Remark the Second is the matter of his Prayer v. 23. and so on to 50. Mark 1. Solomon after his Preface v. 23. wherein he strengthens his Faith and stirs up his Devotion proposeth in Prayer first that God would establish the Kingdom in the Family of David according to his Divine promise v. 24 25 26. well knowing that such as would have Promises turn'd into Performances must first put them in suit and press God to do it Ezek. 36.37 Thus Jacob did Gen. 32.9 and David did Psal 119.49 and thus also Elijah 1 King 18.42 in that posture as he lay in his Mothers womb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he Prayed a Prayer or Prayed earnestly Jam. 5.17 18. stretching and straining every string in his heart to express and increase his Devotion importing his own misery and imploring God's mercy N. B. Solomon pleadeth the performance of one promise at the time present that he might prevail with God for the performance of another for the future 't is an holy way of incroaching upon God from experience of former favours to advance in expectation of future mercies also God hath is a blessed medium of arguing that God will Psal 85 1â—2 3. there be five thou hasts ' and then comes in thou wilt v. 8.2 Cor. 1.10 Mark 2. Solomon corrects his petition for God's presence in the Temple even in an extasie of admiration v. 27 28 29. saying Such is thy immensity O God that the highest Heaven the most spacious place that ever was created cannot contain thy Infinite Essence within the compass of their circumference how much less this Temple of such narrow dimensions compared with Heaven it being but a small spot of Earth Oh astonishing condescension that thou wilt cause thy Name to dwell in this place Deut. 12.11 and tho' it cannot comprehend thee yet shew thy self graciously present here to grant my present Prayers and the future Prayers of thy People v. 30. Mark 3. The Particulars in Solomon's Prayer as First In case the guilty cannot be convinced by Witnesses and he plead Not guilty if he dare swear it at thy Altar which should awe him as the place of thy presence then Lord set a brand upon him as upon Cain and as Numb 5.16.21 for his perjury for a right Administration of Justice v. 31.32 Secondly In case Israel be defeated by their Enemies
come Mark 6. The exact accomplishment of this Prophecy 2 King 23.15 16 17. doth demonstrate the absolute certainty of God's Praescience in Ordaining and of his Providence in Ordering even the most contingent things in the World for the matter of this Prophecy was in it self uncertain and wholly depended upon Man's Will both as to the having of a Child and as to the giving him this Name N. B. Hence it plainly appeareth God can effectually and infallibly over-rule Man's Will which way he pleaseth to perform his glorious purpose as in this case and in that of Cyrus Isa 44.28 and 45.1 foretold almost two hundred years before that Prophecy was accomplished Mark 7. Tho' the time was long through the long sufferance of God before this Threatning was fulfilled yet the certainty of it must now be assured by an extraordinary sign that the truth of the Prediction might strike the greater terrour upon this New King and his new Hedge-Priests yea and upon the People also that joyned with them in their Idolatrous Worship when they heard how the bones both of this new Prince Priests and People all Idolaters should be burnt in disgrace by the Command of Josiah descended of David whose house they had in Rebellion rejected Remark the Third is When neither Mercy nor Ministry will reclaim Jeroboam the Third means God makes use of was to prevent him with a Miracle His new Altar cleaves asunder Suâ sponte nullo deturbante saith Peter Martyr on its own accord no humane hand causing the rupture and fraction v. 3 5. the sight of this Miracle must needs amaze the relapsing Israelites who might well reflect upon themselves saying do the Stones of our Altar rend in twain without us and our stony hearts rend not at all but remain whole within us moreover How can we stand before such a God whom we have forsaken when those very Stones of our new Altar erected in contempt of him cannot stand in their places but rend asunder at the very reâ—â—â—e of his Prophet And what sorry things are those our two New Gods that cannot protect their new Altar perhaps some of the Spectators might have such misgivings of heart and some reflections and remorse c. N. B. But Jeroboam whom it most concerned hardned his own heart and made it harder than any Stone in his Altar so that instead of bowing his knee in humbling his Soul before the Author of this Miracle he stretches forth his hand and crys lay hold upon the Instrument of it which occasioned a second Miracle namely the shrinking up of the Sinews of Jeroboam's stretched out hand c. ver 4. Remark the Fourth Here comes in the fourth means God made use of to humble the heart of this abominable Apostate the first was a Miracle of Power to Rend the Altar as a reproof to their first Idolatrous Worship but this second is a Miracle of misery to this Vsurping Man for cooling his courage and restrarning his rage against the Lord's Servant here was the Arm of an Idol-Shepherd clean dryed up and yet his eye was still so darkned that he will see nothing according to Zech. 11.17 His hand that he had now stretched forth for revenge God fixed it in that posture so that he could not pull it back again to him N. B. Behold the Man in misery This Miracle had so bound him to good behaviour that he could neither hold his Censer to burn Incense unto his Idols upon his new Altar now rent asunder nor could he smite the Lord's Servant for reproving his Idolatry because all motion from the muscles was quite lost so that this proud Prince stands like an antick Statue pointing out the High-way to Travellers yet Israel returns not to God c. Remark the Fifth Still a Third Miracle is necessary to take off the misery which the second Miracle had inflicted upon this Rebell new King v. 6. Here he is fixed in the posture of an Image God manacles this Tyrant's hand as he hath promis'd to perform for his People upon all other Tyrants and Persecuters of them Ps 76.10 Some whereof are so case-hardned that no File can bite upon them to take off their rust neither ministry nor misery nor miracle nor mercy can in the least measure mollifie some obdurate and obstinate Offenders Jeroboam here came very nigh to this desperate case N. B. And 't is a Question whether the hardness of his heart did not exceed the dryness of his hand especially if he did believe his False Prophets who as the Rabbins say told him it was only a Chance that had happened unto him to keep him from thinking that he was smitten of God However here are some meltings in this stout stomach and stubborn heart of haughty Jeroboam he is so far humbled under God's mighty hand which had hampered his outragious hand into a withered unmoveable posture as to pray the Prophet whom he was so enraged at to intreat the Lord for removing God's Anger and for restoring his Arm Here was some Conviction and Confession too yet only squeez'd from him by extremity He saith intreat thy God not my God for he had chosen new Gods which he would not renounce and return to the true God N. B. However the Man of God right like such an one was easie to be intreated and prevailed with soon to Pray for a Persecuter as Moses had done before him for Pharaoh Exod. 8.8 9. yea and God himself was as ready to hear the prayer of his Prophet for even a wicked Persecuter His hand was restored Righteous men's Prayers have a prevailing power with God Jam. 5.16 yea for Pharaoh c. Exod. 8.12 13. Remark the Sixth Jeroboam's frowns at this man of God are now turned into fawnings upon him v. 7. when his hand was healed Wonders will work the proudest into some kind of courtesie N. B. The Prophet had not now taunted him with opprobrious Language saying how canst thou expect I should pray for the healing of that hand which just now would have smitten me go to thy New Gods and ask healing of them c. no he had learnt from Heaven to do good for evil upon Earth this constrams Jeroboam to be courteous in offering him a Reward yet his heart remained hard else his healed hand would have pull'd down his Idols N. B. Tho' the light of Grace had not healed his Heart as the Power of God had healed his Hand yet the Light of Nature had learnt him the Law of Gratitude He will be thankful to the Instrument while he is unthankful to the Author Therefore He both invites him to Dinner and offers him a Reward as Naaman did Elisha for the Cure of his Leprosie 2 Kings 5.15 Remark the seventh is The Man of God's refusal of the King's kindness and Royal Rewards ver 8 9 10. Wherein Mark 1. No doubt but this Prophet stood need of Refreshing being wearied with his Journey and Labour it being now High Noon
own present wants but begs my last bit of me c. here 's not a word of such carnal Reasonings She doth not dispute but dispatch c. Hence Lavater Grotius Peter Martyr c. Admire the Strength of her Faith Mark 10. The kindness of this Widow in Baking the first Cake for Elijah was well requited with a Prophet's Reward Mat. 10.41 42. she afforded one Meal for him and He many to her and hers ver 15 16. neither the Meal in the Barrel nor the Oil in the Cruise was made less by daily use for three Years together which was the time of Elijah's absconding from Ahab in this place as He had hid himself for six Months in a Cave at Cherith as above N.B. This multiplying of Meal c. was Elijah's Third Miracle which Grotius compareth to those two Miracles of the blessed Messias in multiplying a few Loaves c. Mat. 14.19 and 15.36 Remark the Third is The History of Elijah's raising this Widow's dead Son to Life which was his Fourth Miracle c. This is described by many Circumstances of Time Place Means and Manner from ver 17 to ver 22. and the Event or Effect of this Miracle namely a farther Confirmation of this new Gentile-Proselytess's Faith v. 23 24. Mark 1. The time when this 4th Miracle was wrought some say was about two years after Elijah was entertain'd and maintain'd as well as absconded by this compassionate Widow Long had she lived under the mercy of this multiplying Miracle Now lest she should forget her self and be Exalted above measure her mercy must be mixed with misery and sickness is sent to kill her Son out-right which Famine only threatned to do an heavy cross now allays her high comfort Mark 2. Her passionate expostulation with the Prophet v. 18. in her extream perplexity she rashly imputes the death of her Son to the presence of the Prophet as if her Son could not have died if Elijah had not been her Guest Thus apt are we to mistake the grounds of our afflictions and to cast them upon wrong Causes Erpennius saith she was conscious to her self that she had not conversed with this most Holy Man so holily and reverently as she ought to have done in the midst of her passion saith Peter Martyr she retaineth her penitency acknowledging her sin was the Mother of her misery and feared the Man of God had complain'd to God of some miscarriage in her Mark 3. The place where this Miracle of raising her Son to life was wrought to wit upon the Prophet's Bed this Holy Prophet answers not passion with passion tho' he was of a fiery temper but calmly takes the dead Son out of its Mother's bosom and lays it upon his own Bed v. 19. that there he might in private pray the more fervently to procure his life again that as he had shut up Heaven from giving Rain so now must he open Heaven to return the Soul of her Son And indeed every word he poured out in Prayer v. 20. was a word of weight and wonder Peter Martyr observes every word is an Argument from the Topicks or Persons 1. From God whose Office it is to be kind to Widows and who is Lord of Life and Death so canst restore from Death to Life 2. From himself I am thy Prophet and thou art my God this will redound to my disgrace if unredress'd what will the World say But God bless me from entertaining God's Prophets if this be the effect thereof 3. From the Widow shall my God and my self requite her kindness with such an act of unkindness she is a Widow so a most passionate Lover of her Son and cannot subsist without her Son's support Let not this affliction of the loss of her Son be added to the affliction of her Widow-hood Mark 4. Elijah observed that old Rule Ora Labora Pray and Labour thus he did by stretching himself three times upon the dead Child v. 21. as if saith Lavater he would have hatch'd him alive as the Hen doth her Eggs but rather it was that his sense of the Carcasses coldness might heat his own heart the more into most fervent Prayer which at the third time prevailed Mark 5. As the means of the Miracle was Invocation and Incubation so the manner of it was by the Soul 's returning to the Body v. 22. which shews he was really dead by such a separation and that the Soul shall return to the Body at the Resurrection This is the First Instance we read of any that was raised from the Dead and this was Elijah's Fourth Miracle Mark 6. The Effect of all v. 23 24. teaching 1. The Immortality of the Soul 2. Effectual fervent Prayer avails much Jam. 5.16 3. To receive a Prophet is not in vain Mat. 10 41 42. 4. Her Faith by the Meal and Oyl which stagger'd at her Son's death was now confirmed by his reviving and 5. This evidences the truth Heb. 11.35 that Women received their dead raised to life again lastly Jerom thinks this Dead Son raised to life was Jonah the Prophet but others do think otherwise saith Peter Martyr however this truth appears that Miracles confirm Faith Heb. 2.4 and that those who work them in truth are sent of God Joh. 3.2 and 9.17.30.33 c. 1 Kings CHAP. XVIII THIS Chapter relateth Elijah's Embassage to King Ahab upon the account of procuring rain after such a long dreadful drought and dearth This Embassage consists of two parts First The Injunction and Secondly the Execution of it then follows the Event thereof Remarks first upon the Injunction as First The Time when ver 1. namely after Israel had laid gasping under a parching Drought and a destructive Famine for Three Years and Six Months James 5.17 in which time no doubt but many a Curse was belched forth by Baal's Worshippers at Elijah for his shutting up Heaven so long from Rain whereas he only had declared it as God's Judgment for their Idolatry 'T was God's Hand who only made use of Elijah's Tongue only to say what God would do chap. 17.1 Thus Embassadors suffer for the sake of their Master that sends them upon Displeasing Embassages They should have railed at their own Sins Remark the Second When Elijah had absconded so long at Cherith's Cave and Sarepta's Widow's God calls him forth from his Hiding-place and bids him Go shew thy self to Ahab with this Message 1. Acquaint him with the Cause of the Famine 2. Advise him to remove the Cause procuring it And 3. Promise him Rain upon his Reformation No Rain must fall saith Dr. Hall till Elijah be seen of Ahab he had carried away the Clouds with him and so must bring them again should Rain have faln in his absence and before his appearance then had it not been according to his word ch 17.1 God herein took care to maintain the Honour and Authority of his Prophet Remark the Third Is Elijah's undaunted Courage in venturing at God's command thus
satisfying a sorrowful People then present but he knew God would not so quickly give the Water of Rain this must be waited and prayed for lest the Prophet should grow proud thereupon saith Menochius And though the Prophet's Prayer was not presently heard for his Servant six several times returns without sight of any Sign yet he continues instant in Prayer Mark 5. At the seventh time the Sign appear'd to his Servant ver 44. N. B. What at first is not granted by perseverance may be obtained We must wait patiently upon him who waiteth wisely upon us Isa 30.18 to give us his gracious Mercy when it will do us most good N. B. God sees it good sometimes to suspend his Mercy after six Motions for the tryal of our Faith and exercise of our Patience but he fails not at the seventh if we faint not Luke 18.1 5. Though at first but a little Cloud appears God gives his grants of Mercy gradually yet may that greatly increase Zech. 4.10 Job 8.7 Mark 6. Elijah full glad of the first Answer of his Prayer in this small sign sends his Servant to Ahab with this good News that the Rain he long look'd for was now on the Wing and that if he hastned not away 't would be before him Ahab hereupon betakes himself to his Chariot Elijah becomes his Lacquey both to encourage the King in his well-begun Reformation and to evidence his own Humility notwithstanding all his Power in opening and shutting Heaven both for Fire and Water and though he was now an old Man Chap. 19.4 and faint with long Fasting and Prayer as well as wearied with his Sacrifice yet the Hand of God enabled him to out-run Ahab's Chariot into which it may be wondred why the King did not hand him He runs into Jezreel not fearing Jezebel to Preach saith Peter Martyr more Light to the People c. Thus have we two more Miracles of this Prophet his Praying down Fire was his Fifth Miracle and his Praying down Water in the present great Rain was his Sixth Miracle this latter being as grateful as the former was frightful c. 1 Kings CHAP. XIX THIS Chapter contains the Prophet Elijah's Banishment from Jezreel first to Beersheba then to the Desart and then to Mount Horeb and secondly his Return from thence with his Actions and Effects thereof Remarks First upon Elijah's Exilement as 1st Ahab comes to Jezreel with strange Tidings to tell Jezebel ver 1. No doubt but he did it to prevent others that might exasperate her with many Aggravations Sanctius saith That Ahab was now well-affected to Elijah from whom he and all Israel had now received new Life as it were by the present Rain after its absence for so many Years whereby they were half kill'd with Drought and Dearth N. B. It cannot be doubted this timorous and too much uxorious Husband told his tale in the fairest manner for the satisfaction of his Wife who was an imperious whorish Mad dame and for his own Honour and Vindication He made the best saith Dr. Hall of Elijah's Merits telling her of his Challenge to Baal's Prophets of his Conflict and Victory of the Fire that fell down from Heaven of Israel's Conviction and of the Prophets of Baal unavoidable Execution of the Prediction and Fall of those happy Showers and of Elijah's officious attendance in Lacqueing it by his Chariot c. only laying the slaughter of Baal's Prophets to Elijah's charge that thereby he might put off the blame thereof from himself Remark the Second Jezebel instead of being convinced by all this Relation and saying that God who thus commands Fire and Water shall be our God and justly are our Seducers perished instead of relenting she ranteth and rageth which P. Martyr calls the Brand of a Reprobrate that would not be reclaim'd either by Judgments or by Mercies She sends a messenger before hand ver 2. as scorning to kill him secretly but resolving to make him a publick Sacrifice Thus she breathed her Rage before the time of open Execution intended and all to affright Elijah out of Jezreel into which he was so confidently come thinking that he would look upon it as below him to flee like a Coward without courage N.B. The Message of this mad Bel-Dame amounts to this That in despight of God she resolves to ruin his Prophet c. But this fore-threatning Elijah was the means of infatuating this wicked Woman and disappointing her Designs by the over ruling of Providence Remark the Third Elijah flees ver 3. Praemonitus praemunitus fore-warn'd fore-arm'd This he might lawfully do by divine Direction but because we hear nothing thereof therefore saith P. Martyr it was an Act of human Frailty 't is said The hand of God was upon him to bring him to Jezreel but there is no mention of the same Hand of God in leading him from Jezreel Elijah now gives Proof that be was a man subject to like Passions with other men James 5.17 He who had so couragiously confronted the King a whole Conclave of Four hundred and fifty of Baals Prophet's and the whole Common-wealth of the People all alone being now left to himself is affrighted out of all his Courage into Cowardice by one weak and wicked Woman he fears and flees ver 3. First Opinion Some learned Men excuse Elijah saying 1. He had lawfully fled before this Chap. 17.2 3. tho' we hear not here of divine Direction as there yet would we willingly presuppose it so divine a Prophet surely would do nothing but by God's Direction 2. The lawfulness of fleeing in case of Persecution is warrantable by God's Word in many instances not only Moses fled from the fury of Pharoah but our blessed Messias himself did so Matth. 4.12 and many other times and hath justified it in us likewise not only by his Example but by his Precept also Matth. 10.23.3 Lavater adds Elijah knew the Wrath of a Woman was implacable especially of such a wicked Woman as Jezebel who was rather hardned than softned by his late Miracles so would irreconcilably torment him for slaying her Priests of Baal c. Second Opinion But others condemn him for forsaking his Station wherein God had now placed him For 1. Peter Martyr saith there is not the same reason for Prophets fleeing as for private Persons 2. This Prophet had lately a most large Proof and such an ample Experience of God's All-sufficient Protection against Prince Priests and People that he ought not to have feared the Face of a weak Woman whom God could have cut off in a moment 3. His presence was now necessary to push forward the new begun Reformation to destroy the Priests of the Groves as he had done the other 450 and to root out Idolatry c. Whereas his dastardly withdrawment made the King to cool and discourag'd all the People so that notwithstanding their late uncontrolable Convictions they return'd to their old Idolatry again when they had lost Elijah
because they were Nephews and near Kindred of Ahab's House 2 Chron. 22.8 for his immediate Brethren were all carried away by the Arabians 2 Chron. 21.17 he slew also Ahab and Jezebel's Domestick Chaplains who were Princes of all the other Priest saith Sanctius and who were fed at Ahab's Table as 1 Kings 18.19 a fair warning this was to Baal's Priests Remark the Second is Jehu's Popularity after all this Severity ver 15 16. Mark 1. Jehonadab a Rechabite of Jethro's Stock 1 Chron. 2.55 a Man famous among the People say Junius Peter Martyr and Piscator both for his Prudence and his Piety as both appeareth from this place and from those precious Precepts recorded Jerem. 35.6 he hearing how Jehu was God's Instrument to execute Justice upon Ahab's House comes to congratulate him Mark 2. Jehu meets him who as Josephus saith was of his old Acquaintance salutes him with all insinuating Candor and Kindness asking him how he approved of his Person and present Proceedings Jehonadab heartily answers with a double It is it is Hebr. to shew his Heart approved of his Actions and he gave him his Hand also as a sign of his Approbation even the right hand of Fellowship Gal. 2.9 Mark 3. Jehu did well in desiring Jehonadab's Company to countenance his Proceedings among the People with whom he knew him to be had in great Veneration So he hath him handed into his Chariot N. B. 'T is Piety as well as Policy to join friendship with the Religious Mark 4. Here begins Jehu's unsoundness to appear in saying Come see my Zeal for the Lord. Sincerity is most suspicious of it self and better conceited of others John 21.15 16 17. Jehu prefers himself before Jehondab in saying before Is thine heart right as mine heart is and he now not questioning his own heart as he did Jonadab's must have his Zeal seen Ostentation is an Evidence of Hypocrisy it must be noted and noticed c. Secresy is a good sign of Sincerity Mark 5. His Actions were indeed Zeal and Justice and not Cruelty because done according to God's Revealed Will which is the Rule of all Righteousness Jonadab had only heard of his former Zeal against Ahab's House and now Jehu must have him see his following Zeal against Baal's Priests afterwards Mark 6. But before this he went to Samaria and flew all the remainder of Abab's Allies ver 17. so that not one remained to Revenge the slaughter aforesaid This Zeal Jonadab saw c. Remark the Third Jehu's Zeal Jonadab likewise saw in abolishing the Worship of Baal from ver 18 to ver 27. wherein Mark 1. Jehu's decoying all the Priests of Baal into his Net pretending an extraordinary Sacrifice to Baal but intending the Priests of Baal themselves should be made the Sacrifice c. N. B. This zealous Act of Jehu some learned Men judge laudable as well as lawful alledging 1. That Solomon dissembled his slaying of the living Child 2. That Elijah called all Israel and the Worshippers of Baal together accordingly And 3. Jehu did but seem to allow of Baal's Worship for a little space that he might the better manifest his speedy dislike and detestation of it c. N. B. But Augustin the Schoolmen Peter Martyr c. all concur that this was a pernicious as well as an officious Lye as it was a Profession of Idolatry for the time and a Confirmation of Baal's Worshippers So this act was a publick Scandal for the present his Words being manifestly false and spoken with a design to deceive though with a pious Intention which alone cannot excuse from Sin c. and they answer the aforesaid Objections 1. 'T is an unalterable Principle that we must not do the least evil of Sin no not for the procuring of the greatest good Rom. 3.8 2. That act of Solomon to discover the true Mother c. is expresly called the Wisdom of God 1 Kings 3.28 wherein no indirect means were actually made use of 3. P. Martyr answers to that of Elijah that he called not the Baalites to Sacrifice but to see a Miracle c. besides in Elijah's Days the Baalites did daily Sacrifice to Baal but durst not do so now and if Jonadab did concur with Jehu herein 't was his human Infirmity Mark 2. Jehu having gull'd and beguil'd the Prophets and Priests of Baal into his Trap by proclaiming a solemn Assembly of every individual Person of them upon pain of Death if any absented ver 19 20. So that the House of Baal was top full as that they stood mouth to mouth Hebr. ver 21. He calls for Baal's Sacred Vestments ver 22. N. B. The Devil endeavour'd saith Peter Martyr to imitate God in Holy Vestments this was a new and another pious Fraud as the Phrase is to make the Worshippers of Baal think that Jehu was serious and sincere in his Profession Quod volumus facilè credimus 'T is natural and usual most easily to believe what we desire and wish to be true 'T is a wonder saith Osiander that there should now be so many Priests of Baal that so great a number were here assembled as to stand peh la peh Hebr. face to face to fill the House seeing Elijah had cut off such abundance of them but Jezebel saith he had sedulously recruited that slaughter And 't is also a wonder saith Menochius that so many Priests should dare to come now to the Temple of Baal when they had so many grounds of Suspicion that this was not done for their Approbation much less to Reward them for their pains as 1. They could not be ignorant how Jehu had slain Ahab's Houshold Chaplains those Priests of Baal ver 11. and had they not hence fair warning to fear Jehu 2. Jonadab's Presence with Jehu ver 23. might well have made them jealous of Jehu for they knew him an utter Enemy to their Idolatry 3. Jehu's search for the Servants of the Lord among them ver 23. might likewise make them suspect a design against them but they were besotted and infatuated by God saith he and went on without Wit or Fear as an Ox to the Slaughter and as a Fool to the Stocks as before c. Mark 3. As soon as the chief Priest of Baal 2 Chron. 23.17 had made an end of his Sacrifice to Baal Jehu commands Eighty Soldiers to slay them all c. ver 24 25. Thus saith P. Martyr those Worshippers of the Devil did symbolize with the Servants of God in sacrificing Faciunt Vespae favos Drones mitate Bees and Apes Men. This was an Apish Imitation And thus long saith he did Jehu delay his destroying them till their Sacrifice was done because all the Baalites were not at first come but some dropped in every moment and the Law of God commands that Idolaters shall be slain Deut. 13.9 And when Jehu had destroyed the persons he falls upon the Things of Baal ver 26 27. destroying Baal both ways out of Israel ver 28.
Those Gelilim Heb. dirty or dungy Deities Jehu doom'd to the Jakes as fittest for them Remark the Fourth is upon Jehu's illaudable and unlawful Actions wherein Mark 1. He thus far did well but had ill Aims and Ends in his well doing N. B. While God's way and Jehu's lay together he kept constant in fulfilling God's Will so far as Matters tended to settle him in his Throne and Kingdom but when those two ways parted then Jehu departs from God ver 29. there was malun opus in bona materia Works materially good may not ever prove so formally and eventually He made an end of Baal but not of the golden Calves which made an end of him He did much but not all the rusty hand of a Dial seems right at some time of day Mark 2. The Lord sent some Prophet to promise him Prosperity to his Posterity for four Generationss because he had done well ver 30. which was a Privilege not vouchsafed to any King of Israel after the Division of the Kingdom N. B. This shews God will not be indebted to any Man none shall say Obeying God is an hard Bargain noâ— may we judge by outward success saith P. Martyr for Jehu was an Idolater Mark 3. Jehu had a dispensatory Conscience following God well in such Duties as suited with his Designs but no farther ver 31. He did well in its Kind but partially saith Grotius the Matter was not amiss but for the Motive Manner and End no whit well because saith P. Martyr it came not from his Heart A Man may recover of a Fever and die of a Dropsie Jehu cast off Baal but kept Jerohoam's Calves lest it should cost him his Kingdom A Region and Regiment was more in his Eye than Religion was Mark 4. Now begins Hazael to exercise those bloody Butcheries upon Israel ver 22. which Elisha had foretold Chap. 8.12 for Jehu's Calf-Worship He conquer'd not only Ramoth-Gilead lately recover'd by Joram but all that rich Country of Gilead ver 33. It was first got by Moses and now first lost saith P. Martyr by Jehu who reigned 28 years and then died ver 34 35 36. a longer time than any of this Predecessons his four Sons successively succeed him 1. Jehoaaz 2. Joash 3. Jerobram and 4. Zachariah 2 Kings CHAP. XI THIS Chapter returns to the History of the Kingdom of Judah ending at the Death of Ahaziah slain by Jehu Chap. 9.27 2 Chron. 22.9 now 't is reassumed here ver 1 2 3. and 2 Chron. 22.10 11 12. which relates first the Vsurpation of Athaliah and then the Succession of Joash Remarks first upon Athaliah are First This Athaliah was Ahab's Daughter married to Jehoram the Son of Jehosaphat by whom she had Ahaziah who going with Joram to Ramoth Chap. 8.28 left his Mother to govern the Kingdom during his absence This gave her the greater Advantage to usurp all after her Son's Death advancing her self to the Throne by destroying all the Blood Royal descending from David that she might have no Competitors to the Crown Remark the Second Idolatry was so deeply Rooted and Riveted in that degenerate Family of none-such Ahab that it could not be routed out but by rooting that whole corrupted stock many of that Royal offspring had been slain by Jehoram 2 Chron. 21.4 others were carried away Captive by the Arabians c. 2 Chron. 21.16 17. others were slain by Jehu 2 Kings 10.14 the Remainder this wicked Woman Athaliah destroys here so as she thought there was none left to lay claim to the Crown Remark the Third This Athaliah the Daughter of Ahab was so wickedly inhumane that she destroyed not only that Seed-Royal which were born of other Venters but also even those that sprung out of her own Womb doubtless some of these she slew were so descended thus her Idolatry and Ambition had quite cancell'd out all natural Affection N.B. Nor was this all but the Devil did design by her bloody Hands to Root out the Race whereof Christ was to be born Josephus saith that out of Envy that Diabolical Vice as Austin calls it she sought to destroy the House of David as Jehu had destroyed her Father Ahab's House This she did saith Peter Martyr out of her Zeal to uphold Baalism in Judah which she saw to her grief rooted out by Johu in Israel And he excellently addeth N.B. That Jehosaphat's Posterity was destroyed also hereby to teach us that God will not spare the Seed of his Servants who fall to Idolatry and to testifie his utter abhorrency that any of them should contract Affinity with Idolaterâ— c. Remark the Fourth God over-shoots the Devil in his own Bow though the Devil design'd to destroy all the Seed-Royal of David by this wicked Woman and she endeavour'd it to her utmost But God remembred his Promise to David that he would leave him a Lamp in Jerusalem 1 Kings 15.4 to this Promise Joash owed both his Life and his Kingdom by vertue of which he was miraculously preserved N.B. Grotius observes that the House of David was preserved in this one Child as once Gideon's House was in one only Son Judg. 9.5 and P. Martyr is of opinion that the Nurse laid this young Child among the Carcases of those that were slain as if he had been slain also and she told it to that compassionate Princess Jehosheba who with the Advice and Assistance of her Husband good Jehoiada convey'd the Child away from the King's Children into a Privy Chamber of the Temple and there hid him and his Nurse to attend him She did herein as God himself aftewards did with Jeremy and Baruch Jer. 36.26 and with the Holy Child Jesus Matth. 2.14 and as Moses had been hid from slaughter Exod. 2.2 c. Remark the Fifth This Jehosheba the Aunt and Hider of Joash was a King's Daughter yet a good Priest's Wife The Holy Priests were then in such high and honourable Veneration that even Kings Marry'd their Daughters to them She was Daughter to King Jehoram but not by that wicked Woman Athaliah say Piscator and Peter Martyr but by another Wife because so Holy a Priest as Jehoiada was would not have dared to marry her of an Idolatrous Family And had Joash been Athaliah's own Child she might better have taken him to her self and under that colourable pretence have exercis'd her Tyranny But more probably she fear'd that the Crown would be carry'd from her to another Family Remark the Sixth Athaliah Revels it out in her Tyranny for seven Years supposing all safe she promotes the Idolatry of the House of Omri She either believed that Joash was slain with the rest of his Brethren or if she suspected that this Child was saved yet she might think an Infant could do her no great harm for she fear'd not to confirm her usurped Kingdom in a few Years to her self so as not to be shaken by a weak Child or she held it no Policy to hold up such a surmize and
Jehoash's Reign did Elisha fall sick and die ver 14 c. In which famous History the Antecedents Concomitants and Consequents be very remarkable 1. The Antecedents Elisha falls sick of his last Sickness whereof he died being as 't is computed above an Hundred Years old Here he lays for some long time languishing upon a Bed of sickness where this King came to visit him and wept over him though he was a wicked Man not for any real respect to God's Prophet did he do thus for then would he have followed his Counsel in forsaking the Calves c. but for the inestimable loss in him both to himself and to the whole Kingdom now greatly Distressed hoping that as Elisha was well known to have done great things for Israel in former times so he might yet give it one lift more out of Misery before his departure by Death N. B. Hereupon he cried to him Oh my Father my Father c. These very words this same Elisha had cried to Elijah when he was taken up c. 2 Kings 2.12 and now he heareth as much cried to himself by this King who ascribeth no less to the Servant of Elijah than he had done to his Master intimating saith Vatablus that Elisha had helped Israel more with his Prayers than all their Chariots and Horsemen could do This was a just remuneration of Elisha's Veneration to his Master Elijah Remark the Third Elisha to shew himself a Father as he is here stiled twice over both to King and Kingdom at his last farewel bids Jehoash bring Bow and Arrows c ver 15 16 17. This was the first sign portending Deliverance by Victory saith Sanctius Mark 1. The King brings the Bow c. at the Prophet's bidding because he expected some Comfort from Elisha therefore he readily obeys him Mark 2. The King at the Prophet's Command puts his hand upon the Bow that is his left hand upon the Bow and his right hand saith Menochius upon the String and Arrows which signified that Jehoash must yet War against the Syrians with Success Mark 3. Elisha puts his hands upon the King's hands the Prophet saith Piscator was in God's stead whereby he signified that God would be with him and fight for him and that his good success must come from God Mark 4. Elisha bid open the Window Eastward not only toward Syria but also toward the Israelites beyond Jordan which now the Syrians had subdued Mark 5. Elisha said Shoot the Arrow of the Lord's Deliverance which the Prophet helped him in God's place to shoot signifying that the Arms of his Hands should be made strong by the Hands of the mighty God of Jacob Gen. 49.24 for the recovering saith Menochius the Reubenites Gadites c. from the Syrians Mark 6. The Prophet promiseth such success as Israel had at Aphek 1 Kings 20.26 where they slew an Hundred thousand Syrians c. ver 28 29 30. and thus Jehoash should have destroyed the Syrian Armies upon Condition had not his Unbelief hinder'd it Remark the Fourth Elisha's second Sign was to declare the number of his Victories foretold by the first Sign saith Sanctius ver 18 19. The Prophet commands him to smite the Ground with the Arrows not distinctly directing him as he did in all the other Acts how oft he should smite but leaves him to his Liberty therein the Prophet himself not knowing the number of his Victories saith Piscator but God had told him he should learn that by the number of his strokes therefore Elisha was angry at the King's Negligence that he had not smitten the Ground with all the six Arrows in the Quiver saith Junius but only with three of them for his Idolatry made him soon weary with work well begun The Prophet was angry with the King for his Remisness saith Menochius because he might easily have understood by the former sign and by Elisha's comment upon it that this likewise was designed as a second sign of his success against the Syrians therefore he ought to have done it oftner and earnester Remark the Fifth is The second Circumstance of Jehoash's Misfortune in the Concomitants of it namely the Death and Burial of Elisha ver 20. which sheweth that N.B. 1. The best of Men are but Men at the best being subject to both Sickness and Death 2. Some Servants of God after a due preparation pass through the Gates of Death ere they be aware some fiery Chariot of a short acute Fever or some sudden stroke translates them to Heaven as was Elijah others lay long and lingring upon a Bed of Languishing beholding the Gates of Death afar off wisely improving their Sickness to be better prepared for their expected Departure as did Elisha here 3. Though Godly Ministers may be but lightly esteemed in their life-times yet their deaths and departures are usually bewailed yea sometimes even by bad men as by this King here who had now lost his Chariots and Horsemen Remark the Sixth The Consequents hereof A marvelous Miracle was wrought by Elisha when dead and buried ver 20 21. Mark 1. This was a strange addition to his many even twenty Miracles which he wrought while he was living This Miracle God vouchsafed to shew how dear his Saints are to him even when dead Mark 2. The occasion of it A Band of Moabites invaded the Land now when Baal was set up which they durst not do before Hos 13.1 before saith an Expositor none durst budge against the Name of Ephraim but after Baal came in every paltry Adversary durst venture to trample upon Ephraim as if a dead man c. Mark 3. These Moabites so affrighted those Men that were carrying a Corps to the Grave they durst not bear him end-ways to the Grave prepared for him but in a great fright cast the Corps into Elisha's Grave which lay in their way and no sooner had it touch'd the Bones of Elisha but immediately the Man reviv'd c. Mark 4. This Miracle was to strengthen Jehoash's Faith in Elisha's Prophecies some say this revived Man went to the King to encourage him in his Expedition against the Syrians telling him God would raise up the dead state of Israel Isa 26.19 himself was a sign N. B. May we but touch a Crucified Christ by Faith this will quicken us more Remark the Seventh The Accomplishment of Elisha's Prophecy in reviving the half ruin'd Israel by the hands of Hazael ver 22 23 24 25. God was so tender of his Covenant wherein he had made himself a voluntatry Debtor and would not as yet cast out his People and tho' Hazael made havock of Israel all Jehoaaz's days yet God smote him with Death now and Benhadad his Son is conquer'd three times by this Jehoash as Elisha had foretold to recompence him for his kind visit of sick Elisha as Wolphius that succeeded Peter Martyr noteth and to stir up all men to be kind to God's Ministers 2 Kings CHAP. XIV and 2 Chron. CHAP. XXV
the Heb. Vaiegnather signifies Though he had cast off his God and had been inexorable to him yet his God had not cast off him When his Soul was greatly humbled for his great Sin then was he quicken'd to pray for Pardon ver 13. which was the ready way to meet with Mercy from God who is High and Mighty and Merciful too Isa 57.15 and 66.2 and then God likewise granted him his Inlargement which he desired this undoubtedly was done though we are not told how by God's moving the Enemy to shew him Mercy according to his precious Promise Jer. 15.11 and according to Solomon's Prayer 1 Kings 8.46 47 48 49 50. which was here performed when he had his Bonds loosed and dismiss'd to return to his own Countrey N.B. 1. This Confutes that Novel Opinion both of the Old and of the New Novatians who teach that the great God hath no Mercy for great Sinners None though never so sinful if they have not sinn'd that Sin unto Death need to despair of Mercy seeing a Sinner of the vastest size found Mercy here If Men can but find a Praying Heart God will find a Pitying Heart and an helping Hand N.B. 2. The Rabbins report their uncertainties whether Manasseh got out of Prison with the King of Babylon's good leave or he made his escape And some say his Prison doors were opened his Chains loosed c. and he was delivered as Peter was afterwards Acts 12.6 7 10. but 't is enough for us to know The Lord knows how to deliver his 2 Pet. 2.9 Remark the Third Manasseh being returned home his first work was saith Josephus to reform Religion and then to repair the Walls ver 14. which probably were broke down when he was taken Captive yea and the Lord's Altar which he himself had defaced in his Idolatrous Humour and then to destroy those Idols which in that Humour he had before adored ver 15 16. which Deeds on both hands were good Evidences of his true Repentance and which no doubt he had vowed to do in his Distress observing God's Rule Vow and Pay Psalm 66.13 14 c. Remark the Fourth When this Reformed King had reformed his Kingdom save only the High Places that old Superstitious and unremovable Custom and had reduced his People to rights whom he had formerly seduced to Sin 2 Kings 21.9 then he died in the fifty fifth Year of his Reign and sixty seventh of his Life and was buried in his own Garden 2 Kings 21.18 by his own Last Will appointed as holding himself unworthy for his former Abominations to be buried in a Royal Sepulchre The latter Part of both these Chapters relate the Life of Amon his Son and Successor the fourteenth King of Judah and one that was old enough when he succeeded being ten Years older than his Father when he began to Reign and being born as is supposed in the Time of his Fathers Repentance yet doth he imitate his Fathers Sins notwithstanding all the former fearful Fruits thereof but not his Fathers Graces He humbled not himself as his Father had done but waxed worse than he say the Rabbins in burning the Book of the Law wherefore God soon cut him off after two Years Reign because saith Tirinus He would not be made wiser by his Fathers Example His own Courtiers conspired against him and slew him 2 Kings 21.19 to 26. and 2 Chron. 33.21 to 25. N.B. But because Josiah his Son was very Young so could not revenge his Fathers Death therefore the People undertook it as a special Part of Justice 2 Kings CHAP. XXII and 2 Chron. CHAP. XXXIV THESE two Chapters contain the History of the beginning of good Josiah's Reign a most Pious Son of a most Impious Father Amon who well knew all the Calamities that befel his Father Manasseh for his most notorious Impiety Yet was not caution'd is kill'd and buried in a Private Place Remarks upon Josiah First He was the youngest King being but eight Years old when he began to Reign ver 1. that ever sate upon the Throne of Judah as young again as Vzziah 2 Kings 15.2 Dr. Lightfoot well observeth that God had a great deal of Work to be done by Josiah therefore he sets him upon the Throne betimes to accomplish that Work which he had cut out for him in the World and which God had foretold in his Word should be wrought by him N.B. Giving him then his Name about three hundred forty Years before he was born 1 Kings 13.2 Remark the Second This Name which God himself had given him so long ago signifies the Salvation of God to which High Name his renewed Nature did excellently Answer both as to himself for he made God his Salvation by believing in him and as to his People whom by God's Help he saved both from Idolatry and from a foreign Enemy all his days His good Mother Jedidah which signifies the Lord's Darling did undoubtedly drop in Divine Instruction to season her young Son so soon as he was capable to receive it insomuch as he sucked in a savour of Piety with his Mothers Milk and began betimes 1. to do that which was right c. 2. To walk in the good ways of David And 3. more carefully than David He avoided all Aberrations on both hands but kept God's Cause-way Numb 20.17 1 Sam. 6.12 Deut. 5.32 Josh 1.7 Prov. 4.27 until he came to his last Step till then he step d right ver 2. Remark the Third No sooner had Josiah pass'd the time of his Minority living under a Tutor and Protector as Grotius well observeth and come to the Age of Sixteen Years the Eighth Year of his Reign 2 Chron. 34.3 than he began publickly to shew his Zeal for God wherewith his Soul had been seasoned in his Childhood as above Upon which Account too much good cannot well be spoken of this pious Prince that while he was now just entring into the Age of manifold Temptations and a State much expos'd unto many Touthfui Lusts and having now no Protector over him but had the Administration of his Kingdom wholly in his own hands without the Controul of any Superiour yet even at Sixteen Years of Age he begins to be in good earnest for a publick promotion of a Religious Reformation Oh Mirror of Piety at such an Age when commonly Youth is addicted to Vanity Eccles 11.10 Remark the Fourth His Reformation of Religion as described 2 Chron. 34. hath Circumstances of Removing 1. the High-places with their Groves c. ver 3. 2. The Altars and Idols which he Demolished ver 4. 3. He burnt the Bones of the Idolatrous Priests 2 Kings 23.20 Defacing their Sepulchres ver 5. 4 He in a word purg'd forth Idolatry both out of the City and out of the Country far off as well as near hand ver 6 33. so great was his Zeal Remark the Fifth Josiah's Repairing the Temple 2 Kin. 22. ver 3 to ver 20. 2 Chron. 3 34. ver 8 to ver
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
of Dew in a Shell-fish so Christ was Conceived of the Spirit 's Dew in the Virgin 's Womb Besides Daniel tells us that this precious Little Stone was not Digg'd out of the Bowels of the Earth but was cut out of the Mountains of Heaven a most curious piece and a Cut of the Art of Heaven even the overshadowings of the Holy-Ghost and All this without hands Dan. 2.34 and 45. or any Humane Helps The 4. Is That Christ is not call'd the Son of God in respect of his Humane Nature for then there would be in the Person of Christ two Sons One of the Father and Another of the Holy Ghost Christ was Conceived of the Holy Ghost non 〈◊〉 matically but Operatively yet so Secretly and Mystically as the Virgin her self 〈◊〉 not How Luke 1.34 The 5 is That as no Mother know's the manner of her Natural Conception so much lesâ— can meâ—o Flesh and Blood conceive Aright of the wonderful Conception of Christ Psal 139.14 15. Eph. 4.9 't is high presumption for us to search into so deep a mystery The Union of Three Persons into One Nature in the Trinity and the Union of two Natures into one Person in Christ's Incarnation are Deep Wells and as she said John 4.11 we want wherewith to draw 'T is a Great Mystery 1 Tim. 3.16 But to let pass those Nicer Notions yet Solid Speculations of the Learned whereof many more might be mentioned by me If they did not more Appertain to Academick Schools than to an Evangelical Pulpit I come now to more Practical Points and to Declare that Mystery of Godliness which is couched and comprehended in the History of Christ's Conception As First Lo here How low did our Lord stoop in his first step of his State of Humiliation N. B. Christ stoop'd thus low to begin at the far end of Sin which begins at our Conception The Seond Adam was not made a perfect man at the first as the First Adam was Christ Condescended so low as was 1. The Distance betwixt His Father's Bosom John 1.18 and the Foundation Stone Isa 28.16 which is always First laid and laid always lowest yea sometimes in some Stately Structures is laid by some Royal Hand Sure I am This sure Foundation-stone was laid by a Royal Hand even by the Almighty Hand of the King of Kings I have laid it saith the Lord. And He laid it Low fundamenta latent yea as low as Hell in his Agony and Susserings c. Oh how this Foundation-stone did sweat as the common ones commonly do against a Storm even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grumos sanguinis Clods of Blood before the storm of his Passion Luke 22.44 And this foundation-stone was first laid both before The Foundation of the World in the Eternal Purpose of God Eph. 1.4 3.11 1 Pet. 1.20 Tit. 1.2 Rev. 13.8 and 17.8 And at the Foundation of the World too in the Evangelical Promise of God Gen. 3.15 Christ is the first born of every new Creature Col. 1.15 and before all things ver 17. moreover this Foundation-Stone that it might the better bear up the weight of the whole Fabrick according as the nature of the place and the matter do require is both broader and stronger than the rest of the Building both by the grace of Union and by the grace of Unction Christ was the Broader by the Hypostatical Vnion of his two Natures and by the Extraordinary Vnction wherewith he was Anointed above all his Fellows Psal 45.7 Receiving the Spirit without measure Joh. 3.34 And he was the stronger by both those ways of Vnion and of Vnction as having a Divine Nature as well as an Humane and the former to corroborate the latter Thus Nature provides deepest Roots for tallest Cedars quantùm vertice tantùm radice the higher the Tree or Structure the deeper is the root or foundation Austin saith rebus ad ima tendentibus in iâ—o ponitur fundamentum c. An House's Foundation is laid low because by its own weight it presseth downward but there it is staid in its place hereby from sinking lower So not can the Church sink lower than Christ who is our Eliakim on whom all Vessels of grace great and small hang firmly Isa 22.24 2. Christ stooped so low herein as is the distance betwixt the Sate of Innocency and the faln State Here was stooping upon stooping In the former Christ abased himself more than if a King for the good of his Subjects should be content to become a Toad This were a great Abasement but behold that was a greater in Christ for the Philosopher could say there is no proportion betwixt a finite and an infinite Being greater is the disproportion betwixt the Son of God and the Son of Man than betwixt the most Glorious King and the most contemptible Creature in the World God is the Maker of them both Prov. 22.2 and all Creatures are not only made by the same hand but also of the same matter the King and the Toad are both made up of Earth and when they dye both are turned into Earth again yea into such Earth as cannot be distinguished the one from the other But in this latter here is still a lower stoop That Christ should assume the faln Nature of Man It was Solomon's Wonder But will God dwell on the Earth behold the Heaven of Heavens cannot contain thee c. 1 Kin. 8.27 How much less this Temple though made so glorious as Hands of Mortals could make it That was wonderful Condescension yet this is more that God would vouchsafe to Dwell in the very Defaced and Burnt Temple The State of Man's Innocency was like the Temple in its Glory then all Creatures did Him Homage Had the Son of God taken that first State of Adam upon him though that had been much yet this is more to take the Faln State upon him when Man's Nature was faln into Disgrace with God his Maker and was bound over to the Devil by his Treasonable Disobedience While a Nobleman keeps the King's favour and his own Splendour and Grandeur 't is no Disgrace for his Men to wear his Livery as it is when He is Proclaimed Traitor And this was Christ's Case of Condescension to take the Nature of Man when faln into Disgrace with God c. Yet the Son of God was not ashamed to wear the Livery of this Faln Nature nor to call Sinful Mortals his Brethren Heb. 2.11 Taking not only the Substance of our Flesh and all the properties of our Bodies and all the faculties of our Souls but also the Unblameable Infirmities of our Nature as to be Hungry Thirsty Weary as before yea to grow in Stature and to Increase in Wisdom and Knowledge c. Luke 2.52 Christ took our Miserable not our Culpable Infirmities upon him and Christ did not grow in the Knowledge of Vision or in that Infused this belongs to Saints on Earth as That to the Glorified in Heaven both those Christ
not once questioning their Merits nor upbraiding them with their former failings or present infirmities James 1.5 And tho' his Errand was to heal the Soul of sin and death yet willingly he heals the Body and so he doth now c. The 4th Remark is All sorts of persons rich and poor young and old male and female bond and free out of all kind of places Villages Towns Cities and Countreys must come to Christ as to their common Saviour for safety and Salvation of Soul and Body as the People did here when once they were made sensible of their own wants and weaknesses All must come to him for all are one in him Col. 3.11 The 5th Remark is As Christ comes no where but there he hath an Errand so he sendâ— his Gospel to no place but for some special end some fresh Vein of Election to break forth No Housholder will light up a Candle but when he hath some work to be wrought thereby No Husbandman will send his Servants into the Field with Sithes or Sickles but there is more than Thistles and Nettles to be reaped thereon The Ministry of the Gospel was sent to the Gentiles that the Elect might be gathered Isa 49.6 Acts 13.48 And hence the Apostle gathers an Argument of the Thessalonians Election 1 Thes 1.5 The 6th Remark is Such Souls have a right sense and science both of themselves and of their Saviour that do seek to him and implore his saving help and so imploy him as the Saviour of the World Thus this People do here among whom Christ presently sound some that found him Thus Genezareth became the Garden of a Prince as in Hebrew it signifies or engendring Air to it self as some interpret it from the fresh gales the neighbouring Sea sends to it from its curled Waves and here brought them the sweet gales of the Gospel c. or as others interpret Geâ—esar the beginning of Nativity so it became now to the Gentiles to whom Chrise transported over Sea his precious Gospel from the Jews The 7th Remark is Such Souls at know Christ aright will not only seek to him themselves but they will endeavour all they can in their proper stations to bring in to him their Relations and Acquaintance also as this People did Nemo fibi nascitur sed multorum utilitati men are born for the benefit of many Nascitur indigne per quem non nescitur alter He is unworthily born by whom others are not helped to be â—â—w horn Charity is no Churl No sooner had Andrew found the Messiah but he calls his Brother Peter John 1.41 and Philip Nathaneel ver 45. Thus Relations brought the Palsey-man upon his Bed to Christ Mark 2.3 Thus the Prophet saith They shall bring their Friends in Litters or Charets upon Mules or Horses Isa 66.20 N.B. Note well We should bring all ours to the Ordinances doing at least the Office of the Sermon Bell call them to Christ and lay them before the Lord for healing we know not what he may do for them There is healing vertue under his Wings Mal. 4.2 When the first Iron Ring of the Chain is drawn by the Loadstone that draws the second and that the third c. till the whole come in we should help our Neighbours to heath and to Heaven c. The 8th Remark is The greater our measure of Faith is the less will be our limiting God to signs Some are satisfied with their Saviouris speaking a word at distance as the Centurion others must have Christ come to their house and lay on his hands as Jairus Here they must only touch the hem of his garment Matters were well mended with these men since their rejecting of Christ and his Gospel Mat. 8.34 now are they Ripe as before Raw so press upon him in crowds as to touch him behind before and on each side and all Touchers were healed The Evangelist John expresly relateth chap 6.22 That the very next morning many of that multitude which Christ had miraculously fed with five Loaves the day before do follow him it Capernaum and find him there asking him Rabbi when camest thou hither ver 24.25 and by what meanâ— for they â—â—mired both the time when and the manner â—ow well knowing the Journey by foot was very long and that he came not along with his Disciples in the Ship when he dismiss'd them over night Christ answers ver 26. not to what the was asked but knowing their hearts admonishes them of their Carnality that they followed him for Lâ—aver more than for Love and as Augustin phraseth it did not love or seek Jesus for Jesus sake This being the very day of the Synagogue Serâ—ice in the City of Caâ—enâ—â—um ver 59. Christ takes that occasion to Preach that excellent Sermon in the Synagogue to them from ver 16. to the end of the Chapter wherein he reclaims theâ—â— from their expectations of perishing food c. to bused daily 〈◊〉 Miracles as he had done the day before and that for forty years together as Israel was fed by Mâ—leâ— not with Barley bread but with Manna Angels food c. Christ calls them up to seek the more Spiritual Food that endureth for ever whereof Maâ—â—â— was but the Type and himself was the Antityâ—â— and that they must expect an other food now from him than the â—ating of his Flesh and the drinking of his Blood this â—â—â—â—â—ed such a monstrous Doctrine to many of them that they will follow him no more We may nor understand that in ver 60. to he any of the twelve Disciples no now yet of Judas the Devil nâ—rryâ— but it was many of those that were more frequent followers than others of him among whom saith Epiphaâ—â—â— Mark himself became a Deserter stumbling at this seeming inhumane saving of eating Man's flesh but was reclaim'd by Peter After these things saith John 7.1 to wit Christ's Miracle about the Corporal Food feeding 5000 with five Loaves and his Oracle or Sermon about the right Spiritual Food the eating his Flesh and drinking his Blood spiritually by the mouth of Faith he still remained in Galilee where they were not such Zealots for the Law so not such hot Persecutors of Christ and would not walk in Jury or Judea because the Jews sought to kill him being blinded and incensed by Satan as Pharaoh c. were against Moses which made him flee to Midian Exod. 2.15 for now Christ's Fame and Name was mightily spread abroad by his Doctrine and Miracles his Disciples marvelously increased c. therefore the Sanedrim seek to kill him as Herod had done the Baptist Hereupon he declines Jerusalem still because he would not be Assassinated in a clandestine seditious manner which answered not the Father's Appointment and because his hour was not yet come for when that came he did willingly present himself in that City and in the very Temple c. However such was the malice and rage of the Sanedrim against our Saviour that
said thus 'T is better staying here where no body will know in what place we are than go down and expose our selves at Jerusalem c. wherein Peter's mistakes be many besides those before mentioned For 1. He expects to have his Country in the Way only to it that is Heaven upon Earth 2. Thinking Tabernacles were necessary in a State of Glory 3. Neglecting the good of all others while he can but secure himself as Augustine observeth Beside these 4. Had he understood the Harmony 'twixt Christ with the Law and the Prophets represented by Moses and Elias then one Tabernacle might have well held them all as they do all Tabernacle with sweet agreement in the Gospel So Beda or 5. His three Tabernacles might have been more properly propounded for the three Persons in the Trinity without equalizing in his as honourable habitations for the two Servants as for the Master or 6. If to the Trinity his three Tabernacles might have been reduced into one because the Three Persons are Three in One. The 7th Remark is All men would have Heaven without Hardship the Crown without the Cross They would enter into Paradise but not through that rough Way and narrow Portal of Affliction as Peter here who liked not to venture himself among the Christ-killers at Jerusalem but would rather have his Happiness on Mount-Tabor But He was mistaken yet many more ways than as aforesaid for 1. He would have a Glory which his Eye might see whereas no Eye can see that Glory God hath prepared for his Saints Isa 64 4. 1 Cor. 2.9 2. He would have Christ's Kingdom in this lower World expresly contrary to Christ's own words My Kingdom is not of this World John 18.36 3. He would have a lasting felicity upon Earth whereas Paul saith We have here no abiding City but we look for one in Heaven c. Heb. 13.14 11.10 14 15 16. 4. He must have three Tabernacles whereas the Seat of the blessed is but one entire Tabernacle Psal 15.1 Rev. 21.3 Thus being intoxicated with but one drop of the Wine of Coelestial Glory He wist not what be said as he had done when he bid Christ Depart from him Luke 5.8 and as these two James and John knew not what they asked c. Mat. 20.22 when they with Peter here would sit in the Seat of Honours yet liked not to Drink of Christ's Cup much less to be Baptized with his Baptism N. B. Note well We would all have the Rose without Pricks and this is our Folly as well as Delicacy c. The Third Concomitant Circumstance of Christ's Transfiguration is the Cloud that over-shadow'd them which brought the third Coelestial Testimony of Christ's Glorification It was both a Splendid Shining and a Loud-speaking Cloud The Remarks whereon are these 1st A Cloud comes from Heaven while Peter was speaking Mat. 17.5 to correct his gross mistakes he was talking of his Tabernacles of his Booths of Boughs here as fit Covertures for these Glorified Bodies then came the Cloud to confute his Errour intimating that no Tabernacle made with hands was a suitable shelter for such dignified Persons no it must be a Pavilion that comes down from Heaven Acts 7.48 Isa 66.1 c. N. B. Note well Thus Christ calls us off from Earth to Heaven saying I have Meat to Eat that ye know not of John 4.32 Peter under his mistakes must have no answer from his Master for he deserved it not but the Father answers for the Son John 5.37 in sending this Cloud c. Here Heaven comes down to the Earth to fetch up our Hearts from Earth to Heaven and Grace will not leave us till it bring us to Glory The 2d Remark is They were overshadowed with this Cloud to teach them they were in no capacity as yet to behold the Splendour of Coelestial Glory as when Moses's Face shone It was covered with a Vail that the People might be able to behold it which they could not look upon without being dazzl'd before Exod. 34.30 33. So the Transparent dazling glory of the Messias was allay'd by this Cloud to their capacity here God is consuming Fire Heb. 12.29 And who can dwell with this Devouring Glory Isa 33.14 Therefore hath God temper'd himself to Man in giving Christ as a Sconce or Skreen betwixt us and Everlasting Burnings Therefore is He call'd the shadow of a great Rock in a weary Land Isa 32.2 He is a Days-man betwixt God and us Job 9.33 that God's Terrour may not make us afraid ver 34 35. Hence Job saith to God Take away thy Terrour from me and then will I plead with thee Job 13.21 22. whereupon Elihu undertakes in God's stead to speak to him c. Job 33.6 7. The 3d Remark is They were over-shadowed to prevent their prying Curiosity into this present glory c. Solomon saith The Eye is never satisfied with seeing Eccles 1.8 and there is a natural Itch in Man to see God Moses must needs see His Face Exod. 33.18 23. so would Elijah have done 1 Kin. 19.13 God indeed doth sometimes open a glimpse of his Glory from Heaven but because of mans weak capacity he soon shuts it again God sent this Cloud to hinder the Disciples from their prying too deep into this dazling glory God sets bounds to our Understandings as he did to Israel both at the Mount and in the Temple the People must not approach either the top of the Mount or the Sanctum Sanctorum where the Divine Shecinah did shew its glory The closer kept the more admired sight would exclude and extinguish Faith Christ said to Thomas 't is not Seeing but Believing John 20.29 This is to make us long more for Heaven as the Disciples for Glory which was here shadowed from them The 4th Remark is This Cloud overshadowed them to separate Moses and Elias from them the Cloud was cast between them and then those two Great Prophets departed from the Mount 'T is natural to us to desire one from the Dead to instruct us as Dives to Abraham Luke 16.27 30. but the word says I shall go hence and be seen no more Job 7.8 Psal 39.13 Though Moses and Elias did by a peculiar Dispensation appear here to wait upon their Lord in his Transfiguration yet must they not become Preachers to the Disciples c. No They must be gone when the Voice came out of the Cloud Jesus must then be seen alone not because Moses and the Prophets are not to be heard Abraham said otherwise Luke 16.29 But 1. That this Voice might be understood of Christ only and not of them And 2. To shew that the Law and the Prophets must give place to Christ and his Gospel The 5th Remark is This overshadowing Cloud was to put a difference 'twixt Earth and Heaven as being a Symbol of the Invisibility of God here below 1 Tim. 6.16 where we only can see God's back-parts Exod. 33.23 some foot-steps of God only
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
or matter of it and Secondly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Formale or Form of it both those must be well minded N. B. Note well 1. The Material part may not be wrested as if it justified griping Usury or that it proved any Austerity in God unbecoming to God c. This were no better than to squeeze Blood in stead of Milk out of this Sacred Scripture which indeed is as it is called a Breast of Consolation Isa 66.11 N. B. Note well 2. Therefore the Formal part of this Parable must mostly be minded take these Similes for its Illustration as 1. Though it be the Plough-share only that plows up the Ground in order to Sow Seed upon the Soil yet all the other parts of the Plough are needful Contributors to that plowing-work and 2. Though it be the strings of a Musical Instrument only that make the sweet Melody to our Ears yet the Back the Belly the Bridge and the Handle especially the Bow c. are all necessary parts for Accomplishing the Musick even so in some Parables some passages are Annexed which do signifie nothing sometimes saith Augustin concerning the Main Scope of it yet are added for the sake of those passages which do signifie something yea the chief thing designed by it c. N. B. Note well 3. Therefore as we may not abuse those passages aforesaid either for Mans Usury or for Gods Austerity so nor any of the other superadded sayings as to think that the Saints shall be made Rulers over Cities or that there shall be any Expostulatings of Man with God in the last Day or that the Gifts of God given to one shall be taken from him and given to another or that there shall be any sending of Mens Messages after Christ c. Multa Talia in parabold sunt quae Vexari possunt saith Austin there be many such passages in some Parables which may be Misimproved 'T is a true Maxim in Moral Philosophy Omnit similitudo non currit cum quatuor pedibus every Similitude or Parable doth not run upon four equal feet c. In this Parable Mat 25. There be four principal parts to be considered The First two are the Lords Traveling and the Servants Trading contained in ver 14 to the end of ver 18. And the Second two are the Lords Returning and the Servants Reckoning contained in ver 19. to the end of ver 30. First of the first of those four to wit of this Lords Traveling The first Enquiry is who is this Traveller c Answer The Evangelist Luke calls him a Nobleman Luke 19.12 By whom is meant our Blessed Messiah who is truly Noble every way as 1. By his Birth Nobly Descended as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie for he was by Birth the Son of God 2. By his Beauty which was Noble indeed the Spouse beheld him as White and Ruddy of a most lovely Complexion above all Cant. 5.10 to ver 16. And the Disciples saw his Glory the Glory as of the only begotten of the Father John 1.14 3. He is Noble for his Wealth too as full of Grace and Truth John 1.14 It pleased the Father that in him should all fullness â—â—â—ell not the fullness of a Vessel only but also the fullness of a Fountain never to be drawn dry Col. â— 19 No Nobleman hath any such fullness the fullness of the Firmament of the Earth and of the Sea are all his All Treasures are â—id in 〈…〉 Col. 2 3.14 He is Noble also in his Candid and Kind Disposition this is his True Generosity to Give Gifts even to the Rebellious c. Ps 68.18 Pâ—ssâ— Nolle est 〈◊〉 Nobile to bâ—â—ble to take Revenge upon Rebels and not to be willing to do it is the Character of 〈◊〉 truly Noble Mind Naturalestis say the Lion is so Noble an Animal that Satis â—â—t prostrasse Lâ—oâ—â— 't is enough for the Lamb to fall down at the Foot of the Lion than his Magnanimous Mind looks upon it as below him to devour that prostrate Prey Sure I am it holds most true concerning this Lion of the Tribe of Judah Rev. 5. â— Who most freely Pardons Truly Penitent Persons such as Humble themselves at his Feet Where he seeth a casting down he then gives a lifting up and saves the Humble Person Job 22.29 He Remembers and forgets not the Cry of the Humble Ps 9.12 Especially such as Cry God be Merciful to me a Sinner as Luke 18.13 The Second Enquiry is What is that far Country into which this Noble-Man Traveleth Answer It is Heaven it self into which our Lord passed at his Ascension and then sat down at the Right Hand of God the Father God the Son went up with a merry Noise Ps 45 5. And we ought to look up after him as his Disciples did at his Ascension Acts. 1.9 We need not say Who will go up into Heaven for us Rom. 10.6 And as David said Who will bring him into the strong City Ps 80.9 For our Blessed Mediator hath Insisted upon this point That his Departure out of this World was as needful and expedient for us at that time as was his first coming into the World John 16.7 He went up into this far Countrey as our Embassadour of Peace who hath his Residence in the Court of that King of Kings to Negotiate all the Affairs of all his Redeemed and this Great King the Father did bid his Son welcome home to that Glory which he had with him before the World was John 17.5 And which he had out of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Love to Mankind Tit. 3 4. left for a while during his State of Humiliation And the Father provided for his Returning Son a most easie and glorious Seat at his Right Hand to Rest in after all his Sore Travels here below and to Intercede merein continually for his Church and Children upon Earth c. N. B. Note well For our Comfort our Advocate in Heaven will not excuse himself from pleading for us as too many Lawyer-Advocates do in Inferior Courts among us saying they cannot stand in the Crowd 't is either too Hot or too Cold c. so will be absent and wanting to us when our Cause comes to be Tryed c. But our Blessed Saviour is a surer Friend in this Superiour Court having all Accommodations of Ease and Satisfaction he sits always at Gods Right Hand and there appears as the Rainbow Gen. 9.12 to 15. To be an Everlasting Remembrancer unto God concerning his Covenant with Man Nor will he nor can he forget any of his Redeemed as the Chief Butler forgot Joseph and Remembred him not Gen. 40.23 He is our High Priest who beareth all our Names upon his Heart or Breast place for a Memorial before the Lord continually as Aaron did for his Israel Exod. 28. ver 29 30. The Third Enquiry What is this Nobleman's Errand c. Answer We are told Luke 19.12 That it was to
in Scripture that the Last Will and Testament of Dying Jesus was faithfully performed by his Executor John From that hour that Disciple took her to his own home John 19.27 We do not read that Christ had either Houses or Lands much less Lordships with Mannors and Halls least of All Realms with Royal Palaces to bequeath to his best beloved Disciples nor read we of any thing else that was now given as a Legacy by our Lord to this Disciple save his Virgin Mother only and as little do we read of any Farm or House that John had of his own to bring Christ's Mother unto The Antients do indeed Affirm that this Disciple had an Inheritance from his Father but as they farther tell us he had now sold it to the High-Priest seeing his Master and Himself were under such sad Persecutions However he takes the Blessed among Women so she is called Luke 1.28 48. to the best home he had that she might fare as he fared looking upon her as a blessed Depositum and such an happy trust as would make all places where she sojourned to fare the better by her Abode there and doubtless it was so N. B. Note well As we may not Deify her with Papists so we dare not vilifie her with Atheists Soon after this John was call'd to office and wanted not either for himself or for her c. Inferences from hence are 1st Oh what a blessed posture of Heart it is to creep so near the Cross of Christ as possibly we can that some saving drops of the Soveraign Blood of our Bleeding Redeemer may fall upon us as upon Mary here who got crouded in among this crew of Christ-Crucifiers and crept so nigh the foot of the Cross as she could This was very acceptable to our Lord as had been that pious performance of that other Mary to him saying she hath done what she could Mark 14.8 both of those Mary's had their Rich Reward N. B. Note well While others creep nigh to sin let us creep nigh to Christ c. The 2d Inference is Hence we may learn a most rare and eminent pattern of even natural Piety to wit the duty of Children to Relieve their Parents in their old Age 'T is one of those filthy Dregs of the last and worst of Times that men shall be without natural Affection as well as Disobedient to Parents unthankful c. 2 Tim. 3.1 2 3. Our Lord whose Life is the Light of Men John 1.4 durst not be so but in the midst of his most Intolerable Torments cannot forget his dear Mother but makes Provision for her in her old Age well knowing that God and Parents can never be competently requited Thus it was even from the beginning even prophane Esau provides savoury meat for his old Father Isaac such as he loved that he might bless him before he died Gen. 27.1 2 3. how much better did good Joseph to his old Father Jacob Gen. 45.9.10 11 18. who therefore got the double Patriarchal Blessing both of God's Throne and of his Foot-stool Gen. 49.26 27. N. B. Note well To have the blessing of dying Parents whether Natural or Spiritual is no small priviledge Heb. 11.21 John 17.11 Acts 20.32 c. The 3d Inference is That Christ Jesus taketh care of his Saints Bodies as well as of their Souls so he doth here for his dear Mother's bodily maintenance This Heavenly Father Isa 9.6 knows we have need of Daily Bread for the Body as well as for the Soul Mat. 6.11 25 26 28 32. God keepeth all the Saints Bones Psal 34.20 and numbreth the very Hairs of their Heads Mat. 10.30 Luke 12.7 much more the Integral parts of their Bodies to provide both Victum Amictum Food and Raiment for their necessary supply c. God hath said I will not fail them in these things Heb. 13.5 Psal 37.3 c. The 4th Inference is If Christ take care of his Natural Mother How much more will he take care of his Spiritual Bride the Church how she shall live for the future in her old Age in the World Assuredly he hath not left her comfortless John 14.18 but provides due provision for her by his Providence and doth in her Worst and Wilderness-state feed and nourish her to keep her Alive Rev. 12 6 14. even then when he will not Feast her with a Feast of Fat things upon his Holy Mountain c. Isa 25.6 c. The Third Branch of Christ's carriage upon the Cross was his saving compassion upon one of his Fellow-Sufferers who had been a Thief and a Sinner all his whole Life and now effectually called by Christ to Christ at the very point of his Death even at the eleventh hour of his Day as Mat. 20.6 12. The Remarks of observation out of this history of the Penitent Thief recorded in Luke 23.39 40 41 42 43. are these that follow The 1st Remark is This holds forth such a Specimen and Instance of the free Grace of Christ as is almost if not altogether without a Parallel Though this Thief had run out all the days of his Life in running into all excess of Riot and Robbery yet the same Jesus who in the midst of his matchless miseries remembers to make some comfortable provision for his Mothers Body taketh no less notice in providing for this Malefactor's Soul for he here in the greatest Dolours of Humane Nature le ts out a most powerful Beam of Divine Grace and freely darts it upon the Heart of this Habituated Sinner whereby he plucked this Fire-brand of Hell out of the Fire of Hell just when he was got into the very Mouth of it and dropping down into the bottom of that bottomless Pit by making him truly penitent even at the last Gasp c. The 2d Remark observable is this That those two Malefactors with whom our Lord was numbred Mark 15.28 Isa 53.12 are a clear Emblem of the Elect and Reprobate the Sheep on the Right Hand and the Goats on the Left Hand of Christ as Mat. 25.35 The Railing Robber that Reviled a Dying Redeemer when himself was just dropping out of this Life into the Flames of Hell ending the lesser though killing misery and beginning greater and endless was a stinking Goat turned off upon the left hand of Christ but this other who had been long a Coat was now by Grace become a sweet smelling Sheep and so turn'd upon Christ's right hand to grazing with him in the fruitful fields of Paradise N. B. Note well Here also the Refractory Jews are resembled by the stubborn Thief in their Impenitency and Rejection and the called Gentiles by this Penitent one who was called home in the Sixth hour of the Day for it was thereabout but in the Eleventh hour of his Life N. B. Note well As Pharaoh's Butler and Baker were Joseph's Fellow-Prisoners and the one was Hanged and the other was Advanced So these Malefactors were Fellow-Sufferers with Joseph our Brother
Powers of Darkness to make their Assault and Battery upon our Blessed and Bleeding Redeemer The Devils in Hell concurred with those Incarnate Devils the Jews to lay load upon Christ on the Cross but he proves too hard for them he Conquers and Captivates those Assaulting Devils and as the Roman Conquerors in their Triumphs used to do tyed their hands behind their backs leading Captivity Captive in Triumph Eph. 4.8 Col. 2.15 Sixthly This prodigy was an alarming providence to awaken those wretched Priests and People whose Eyes were blinded with too much light that they could not for light see light so labours to blow out the Light of the World Yet all this without Grace would not awaken their seared Consciences As God gave the Egyptians three Days Darkness to Repent in during which time Israel might have made an escape out of Egypt but that they scorned to steal a deliverance so God gave those Pestilent Jews three hours Darkness to Repent in but they were like Jezabel's Children to whom God gave a space to Repent in but they repented not Rev. 2.23 They had the Space but not the Grace of Repentance N. B. Note well God is quicker and shorter now in his long-sufferance of Sinners They of old had three days and these but three hours to Repent in Seventhly This portentous Darkness did portend the Black and Gloomy days that were drawing nigh to fall upon the whole Nation of the Jews Thus the Prophets predicted most dismal calamities coming upon Judea under this very Notion of Darkness as Isa 5.30 8.22 Lam. 3.2 6. Jer. 13.16 Joel 2.2 Zeph. 1.15 These Prophesies came to pass in Babylonish Captivity but what Christ foretold that such a dismal day of Darkness should come upon the Land of Judea at the final destruction of Jerusalem and now at hand as had not been since the Creation of the World Matth. 24.29 Mark 13.19 where 't is called Affliction it self as if all Evils were in its Bowels Eigthly There be other curious Criticisms which I shall sum up together under this last head of Reasons As 1st That there might be an harmonious congruity betwixt the two Adams The first Adam did fall from his state of light into darkness as some say about the midst of the Sixth Day and continued for three hours in that darkness after the Fall before the Promise of Grace by Christ came to him So long lasted this darness also at the Second Adam's Death Yet others do affirm that Christ died at the same hour of the Day wherein Adam Fell and brought in Death into the World c. 2dly That these three hours darkness did denote the three days of Christ's lying after his Death in the darkness of the Grave after which came light in his Resurrection c. And 3dly That though this darkness lasted till Three in the Afternoon yet then began the light again So though darkness be now upon the Jews and light upon the Gentiles yet when the fulness of the Gentiles be come in in the Afternoon of the World the Jews recover light again The Third Great Wonder Christ wrought upon the Cross was that at the very moment of his dying he could cry with a strong and with a loud voice and that two several times Mat. 27.46 50. after he had hung six hours upon the Cross with so many unsupportable Burdens upon his Back as is before related still his natural strength was not at all Abated nor any decay of Nature was upon his Vitals his Voice was loud and strong still even at the very point of his giving up the Ghost Mark 15.34 37. Whereas in the common course of the World Dying Men who die a lingring death as our Lord did become weaker and weaker the nigher that death approacheth toward them they thrattle in the Throat and their Voices can heardly be heard by the By-standers This Wonder is recorded not only by Matthew and Mark as above but also by the Evangelist Luke chap. 23.46 that he cried with a loud voice at the very minute of his breathing out his last breath And those strong cryings are mentioned also by the Authour to the Hebrews Heb. 5.7 Therefore Pilate with the Centurion and Souldiers marvelled that he was so soon dead Mark 15.44 45. John 19.33 now no natural Reason can be rendered why Christ died so soon before the two Malefactors that were Crucified with him who because they were not already dead as our Lord was had their Legs broke to dispatch them for it happened beyond the common course and custom of ordinary Nature seeing those that died this death of the Cross usually lived several days as above yet Christ died at the end of Six hours The reason hereof must be supernatural to wit though his death was a violent death as to wicked men yet was it a voluntary death as to himself He laid down his life when himself pleased No man saith he can take my life from me but I lay it down of my self I have power to lay it down and I have power to take it again and because I lay it down so voluntarily of my self therefore doth my Father love me John 10.17 18. N.B. Note well Thus also the more voluntary our Services are both in Dying or in Suffering the more grateful they are to God Moreover the strength our Lord had at the ending of the three hours Darkness was an evidence that his Wonder-working hand wrought both the beginning and continuance of it so long for as Moses stretched out his hand toward Heaven to bring the three Days Darkness upon Egypt Exod. 10.22 So the Messias here stretched forth his Voice and Power when his hands were stretched forth upon the Cross and commanded this Plague of the three hours Darkness-upon Judea Moses was a Minister of Legal wrath so he inflicts a longer date of Darkness than the Messias who was a Minister of Evangelical Love did Yet Judea though the Land of Promise and the Lord 's own or Immanuel's Land Lev. 25.23 Isa 8.8 Hos 9.3 must not altogether escape unpunished Amos 3.2 c. but shall have a shorter date of darkness than Egypt notwithstanding its sinning against so much light and love But beside all this the very posture of Christ's dying makes his Death the more wonderful for 't is said He bowed his Head and gave up the Ghost as if he bowed it to meet Death in the Teeth Whereas in the common course of Nature dying men do not customarily fall or bow down the head until they be downright dead but our Lord in his Dying comes forth to be a Conquerour over Death for before Death could come at him as it doth at Weaklings that can live no longer but are ready to drop down and die at every breath he sets upon Death it self and Conquers it So strong was Christ as to cry with a loud voice and to give up the Ghost at his own choice and
Nature to be born live die and be buried for us as the Wife leaves all for her Husband goes to Prison with him for love c. CHAP. XXXV Of Christ's Resurrection HAving discoursed upon and dispatched the Burial of Christ which was the lowest step of his state of Humiliation and the very turning step as before so he descended not into Hell into the place of the Damned but only into the Grave for the Horrour of Hell had been before upon him both in his Agony and on the Cross in the three hours Darkness c. now come we to speak of his state of Exaltation 't is said Him hath God Exalted c. Phil. 2.7 8. The Degrees whereof be four First His Resurrection Secondly His Ascension Thirdly His sitting down at the Right Hand of God And Fourthly His Intercession there for us till he come to Judgment First of the First His Resurrection In the General this Excellent Truth Arises from the Connexion of these two States that as Christ had his time of Humiliation and then his time of Exaltation so also have Christians both in a Literal and in a Mystical sense a time of scattering and of casting down and a time of Gathering and of Listing up Job 22.29 There is a time for all things Eccles 3.1 2 3 to 9. and these seeming casualties and contingencies to Man are all over-ruled and ordered by the Wisdom and Providence of the only Wise God He hath set the one over against the other Eccles 7.14 that we may not surfeit of the one nor despond in the other as the Church has her time of Burial so she shall of her Resurrection Isa 55. ver 7.8 More particularly of Christ's Resurrection which hath also these three Grand Remarks 1. Its Antecedents 2. Its Concomitants And 3. Its Consequents and the effects thereof The First Grand Remark is The Antecedents of it the first whereof was the terrible Earth quake This is this second time that the Earth paid her Homage to her Lord and Creator as before at Christ's Death Mat. 27.51 52. so now again at his Resurrection Mat. 28.2 The former Earth quake was to declare what power there was in his Death though it seemed to be nothing else but weakness and so distinguish the extraordinary vertue of it While mighty Monarchs do live they may do great matters but when they die all their might dieth with them they can then do nothing they cannot command the Clouds to cover the Face of the Firmament the Earth trembles not the Stones stir not the Graves open not at their Deaths as all these did at the Death of Christ for All Power in Heaven and Earth was given to him Mat. 11.27 28.18 And He hath the Keys of Hell and Death Rev. 1.18 So that Death had not taken away any of the Power of Christ seeing when he gave up the Ghost he could cause the Earth to shake Rocks to Rend as well as the Vail and Graves to open But now when this Lord of Heaven and Earth had lain three nights and three days in the Bowels of the Earth there was greater cause of the Earth's Trembling again no wonder if there were strange Tormina and Horrible Concussions in her Belly by the Almighty Power of her Creator whom she had now inclosed Neither Death nor the Grave had abated or diminished the least part of the Power of Christ But he swallows up both these while they swallowed up him in Victory 1 Cor. 15.54.55 This should teach us poor lumps of Earth to tremble at his Presence especially at our Keeping Christ down as buried in our Earthly Hearts when he hath been Rising in our Hearts by the Motions of his Spirit and still we labour to suppress him and keep him at under Did the Dumb-Earth Tremble for keeping Christ under but three days How much more we for so doing not only for three but for many days yea many years The Second Antecedent is The Apparition and Operation of an Angel Those cruel Kill Christs thought it not enough to have Christ buried in a Grave and a great Stone rolled upon the Grave's Mouth but to keep him sure in his Sepulchre they put the Magistrate's Seal upon the Stone and set a guard of Souldiers to watch it Notwithstanding all those projects for securing their purpose and keeping him down in the Tomb. The Lord sends an Angel to Minister unto Christ the Lord of Angels this Angel rolls away the Stone frights away the Souldiers and comforts the Good Women who came to see the Sepulchre So foolish an undertaking it is either in Men or Devils to fight against God the Church is called Christ Mystical 1 Cor. 12.12 her Adversaries may think they have made sure work of her cut her down cast her into a Grave and roll'd a great Stone upon the Mouth of it so that they are Cock sure Religion shall never be able to rise any more Therefore they rejoice together with mad Merriments and send gifts one to another Rev. 11.10 13. yet for all this opposition so sure as Israel came out of the Thraldom of Egypt the Jews out of the Bondage of Babylon and Christ out of his confinement in the Grave so sure shall his Church and Gospel rise again maugre the Malice of Men and Devils though the great Gates of Hell lay upon it yet shall not prevail against it Mat. 16.18 This burdensome Stone will break their backs that would lift the Church out of her place Zech. 12.3 and no Weapon that is formed against Sion shall prosper Isa 54.17 And though the Bush may be burning yet is it not consumed Exod. 3.2.3 for the Good Will of God is in the midst of the Bush Deut. 33.16 either to consolidate the boughs or to restrain the flames or both The Good Will of God and a Flame of Fire from Man may consist together in the same subject This Text Behold there was an Earthquake for the Angel of the Lord descended from Heaven and Rolled back the Stone from the Door and sat upon it Mat. 28.2 may serve to comfort us sundry ways if well considered As 1st Suppose we have not an Holy Man on Earth to Roll away the Stone and raise us up with Salvation for it may be with us as with them Jer. 5.1 where not one Man was found to stand in the Gap yet hath God an Holy Angel in Heaven to send down to save us as he did Lot out of Sodom the Angel took Lot by one Hand and his Wife by the other and led them from the destroying Flames as he did Hezekiah from Senacherib's Army the Angel smote an hundred fourscore and five thousand of them As he did Daniel in the Den of Lions the Angel shut up their Mouths c. and as he did Peter out of Prison Acts 12. God sent his Angel at the Church's Prayer for Peter who brought him forth and set him in safety And should not God send his Angel now
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
at his Ascension captivated those that had held us in Captivity for 1. So God's Justice required Isa 33.1 2. So God's goodness had promised Isa 24.21 22. Rev. 13.10 And 3. So our Lord Christ hath fulfilled Col. 2.15 Saving his People to the uttermost Hebr. 7.25 from Sin Death Hell and the Devil who taketh Sinners alive and leadeth them Captive at his pleasure 2 Tim. 2.26 till Christ make a rescue Luke 11.21 22. Thus our Lord Ascended and rode up on high in a Glorious Cloud as in a Chariot of State to his Palace of rest and glory not only leading away a certain number of Captives Note namely those Saints as some interpret who had been held in the Captivity of Death whose bodies rose at Christ's Resurrection Matth. 27.52 and who now accompanied him in his Triumphant march into Heaven But also in a more general sense Captivating 1. Passively all the elect who had been Captives to Satan Sin the World Death and Hell Those their Captives Christ rescues out of their destroying hands and makes them blessed Captives to himself by changing their Miserable into an Holy and Happy Captivity whereby they are brought into the easy Yoke of Christ Matthew 11.29 30. and into the pleasant Obedience of the Gospel Prov. 3.17 2 Cor. 10.5 1 John 5.3 Or 2. Actively Captivating all the Temporal and Spiritual Enemies of his Church and Children who had been Captivated by them Satan had the Power of Death Heb. 2.14 Christ fought the Field with him on the Cross and there spoiled him Col. 2.14 And now Triumphs openly over him in his Ascension verse 15. So Christ Conquered the world John 16 33. And so he did Sin Death Hell c. From hence learn 1st That though the Devil reign still every where as the God of this present evil world which lyeth in wickedness wholly 2 Cor. 4.4 Gal. 1.4 1 John 5.19 Yet Christ hath captivated him hath him in a Chain 2 Pet. 2.4 Jude ver 6. Rev. 20.1 2. And will tread him down under our Feet shortly Ro. 16.20 As he hath done under his own Feet As this is decreed of God foretold and promised by God so in due time it shall certainly be accomplished by Christ yea and personally shall be applyed to every particular true believer 2dly That such as are sensible they are sold under sin c. Rom. 7.14 24. should improve this benefit by believing and not wilfully rot in prison lying still as the Devil's drudges there when Christ hath broke open the Prison-Doors and proclaimed liberty c. Isa 61.1.2 who can commiserate their case that will not come to Christ for life John 5.40 3dly Learn comfort here thou trembling Soul what Christ did here he did not for himself only but for the sake of all his Servants As Joshua first conquered the Kings and shut them up in a Cave then brought them forth and makes his Souldiers and Servants to tread upon their Necks Joshua 10.18 24. So our Jesus hath made his Saints more than Conquerors Rom. 8.37 Even Triumphers over all their Enemies 2 Cor. 2.14 Christ's Victory is our Victory he hath broke the Old Serpent's Head we are only exercised with his Tail-temptations and tho' Satan may bruise our Heel so as to make us halt yet ought we to go halting endways towards Heaven as Jacob went halting over the Plain of Penuel Gen. 32.31 We shall Reign with Christ if we suffer with him 2 Tim. 2.12 The 4th Reason of our Saviour's Ascension was to give gifts to Men. c. As the Psalmist saith Psal 68.18 and the Apostle Eph. 4.8 Only with a little Variation As 1st The Old Testament saith how Christ received gifts at his Ascension but the New that he gave them he only received that he might give those gifts for he had no need of them himself As he received them with one hand so he gave them with the other 2dly The Old Testament faith these gifts were for Men be Adam for such as were in Adam that he might repair the lost Image of God in them as it was in Adam before his fall But the New Testament saith these gifts were for his Church which are mentioned Eph. 4.11 Apostles Prophets Evangelists Pastors and Teachers for the perfecting of the Saints for the work of the Ministry and for the edifying of the Body of Christ c. These were the Gifts he bestowed upon the day of his Coronation and Solemn Inauguration into his Throne of Clory at his Triumphant Ascension These he received that he might give them looking upon it more honourable to give than to receive Acts 20.35 3dly The Old Testament adds even to the Rebellious for the best have been such till the Lord gave them better Hearts Rom. 4.5 5.6 8 10. Yea though they continue in their Rebellion yet may they share in common Gifts and external priviledges for the benefit of his People some such may receive common Grace which is Gratis data tho' not Gratum faciens graciously given of God but not making truly gracious to God And even the Rebellious may receive Restraining Grace that God may dwell among his Redeemed in his Religion and true Worship But those Rebels then lay down Arms and dare not fight against God any longer when once God comes to dwell among them c. Thus Christ did here as Kings at their Coronation commonly do in casting several pieces of Coin abroad to be picked up by the common people so here at his entrance into his heavenly Kingdom he scattered his Gifts among his Subjects and fills his Church with his goodness Hence learn we 1st That none ought to be proud of their Gifts seeing they are not our own but we may well say of them as the Young Man said of his Hatchet Alas Master it was but borrowed 2 Kings 6.5 This consideration may suffice to cut the Coxcomb of vain-glorious and self-ascribing or self-admiring Boasters What is it we have not Received c. 1 Cor. 4.7 To glory in our Gifts is as great folly as for the Groom to be proud of Riding upon his Master's pransing Palfrey the Actor at the Play-house of wearing his borrowed Gay cloaths or the Mudwall of the Sunshine that giveth it a lustre 2dly That none ought to plead Ignorance Inability c. This excuse cannot be current Coin for the Court of Heaven Men should rather go to Christ who gives gifts than persist in unfitness for Generation-work If any want Wisdom c. let him ask it of God who is the giver of all good Gifts James 1.5 6. They do worthily want that may be supplied by asking Yet ask not Matth. 7.7 The Tree of Life must be shaken then the Fruit which is above our heads though the Root in his Birth c. be below may fall down for us to gather 3dly This may incourage that in this great defect of Gospel-Ministers Christ can supply he hath gifts to give and the residue
Divine Displeasure in denying them to see him any more Matth. 23.39 till they saw him at the last day to their Terrour and cost but not comfort Matth. 26.64 Because they had refused and Rejected him and not known the things that belonged to their Peace in the day of their Visitation Luke 19.42 N.B. But on the contrary if the Lord hath appeared savingly to us this is a sign that he loves us with an Everlasting love Jer. 31.3 And that this Appearing of the Kindness Love and Grace of God our Saviour to us shall without Controversy bring Salvation along with it Tit. 2.11.12 13. 3.4 2. Tim. 1.10 1 Pet. 1.7 c. Then follows the Third degree of Christ's Exaltation after his Resurrection and Ascension which were the two former to wit our Lord 's sitting down at the Right hand of God c. Mark 16.19 Heb. 10.12 Psalms 110.1 c. Oh what great honour hath he given to our humane nature though faln from God by all those three Degrees of advancment all in our names and natures as well as in his own N.B. In this third Degree we find these few Remarks 1st Concerning the place the Right hand of God the next to him in Dignity and Government whereby our Lord is impowered with an Equality of power over all in Heaven and on Eearth over the Church and over the World 2dly The Posture he sits there as one that hath done his Work to wit the Redemption of Mankind he had accomplished the oblatory Office of our great High-Priest Heb. 10.12 And now he had only the Presentatory part of that Sacerdotal Order of Melchizedeck to present himself and his five wounds in the sight of God for us Heb. 9.24 as Jonathan pacified his Father's Anger against David when he would have kill'd him 1 Sam. 20.28 29 32. 19.4 5. 3dly The Capacity he sits in there which is two fold 1. As King of Saints Rev. 15.3 And 2. As Judge of Sinners Acts 17.31 N.B. The first relateth to the Church the Prince of whose Salvation he is Acts 5.31 And the High Priest of her profession Heb. 8.1 Praying and Pleading for all his Children Isa 8.18 As Paul for Onesimus to Philemon wherein they have wronged thee put all upon my Score Philemon ver 18. And this he doth also Governing them by his Laws and providing all necessaries for them both in Soul and Body N.B. But the Second relateth to the World whom he 1. Bridleth from doing all the hart they would do to his Saints Psal 76.10 As he restrained Laban from ruining Jacob Gen. 31.24 29 42. And so he did Esau causing Kissing for Killing Gen. 33.4 c He chains up the Dragon Rev. 20.1 2. as he had done the Wolf Saul Acts 9.1 3 4. 2. He hideth his Servants out of wicked hands as he did Jeremy and Baruch Jer. 36.26 and his Church in the Wilderness Revelat. 12.6 14. Or he 3. Works their deliverance out of the World 's Wicked hands either by marvelous means as he did David from Saul by a well timed report only 1 Sam. 23.26 or by down right miracles as he did Daniel from the Den of Lions and the three Pious Princes from the fiery Furnace As he 〈◊〉 did deliver Israel out of Aegypt and the Jews from Babylon yea and his Church ever since from all her Enemies Or 4. He supports when he will not deliver in making them invincibly couragious under suffering and more than Conquerers Rom. 8.37 Rev. 12.11 And Lastly He burns the rod when its work is done c. Learn hence 1. If Christ be thus advanced then must we honour him equally with the Father John 5.23 Cast down our Crowns before him Rev. 4.10 Submit to his Scepter Psa 2.10 and Live by his Law James 4.12 c. 2. Though Christ be sit down yet so may not we till we have done our Work also we must pursue to apply what he hath purchased and to follow his foot-steps here so as to sit down on Thrones with him hereafter Rev. 3.21 Mat. 19.28 3. None need to fear any foe on Earth who hath such a Friend in Heaven no not Feinds in Hell Hebrews 7.25 Philippians 1.28 Acts 20.24 Romans 16.20 Revel 2.10 c. 4. Tho' he sit down there as a Judge and King yet stands he up sometimes as Stephen saith Acts 7.55 56. As a Comforter counting every stone that was cast at his Servant and ready to revenge the injury done him Stat at Vindex sedet at Judex Stephen saw him standin◠〈◊〉 his Captain shewing him the Crown that he was contending for a sight whereof might incourage his Souldier and tells him of his Avenger c. That in due time he would Revenge his Death c. CHAP. II. The First Gospel-Church NEXT to the Oracles and Miracles of Christ comes in the Account of the Oracles and Miracles of his Apostles The first Chapter of the Acts having given a large Relation of Christ's Ascension into Heaven c. with which sweet sight the Spectators were much taken and transported into an Extasy by the Glory of it while they looked wishtly and intently upon their leisurely Ascending Lord. And of the two Angels like Men in white Apparel to shew they had not lost their native purity as likewise the joyfulness of their Errand rouzing those Galileans out of their Raptures by telling them that the same Jesus now Ascending would so come again in the same manner that is 1. Visibly 2. In a Cloud 3. By his own Power 4. With the like Majesty And 5. With the same Soul and Body Acts 1.10 11. But not one word of the time when In answer to that over curious Question ver 6. and for suppressing the fond curiosity of many humane minds in all ages since to know Divine secrets which are not given to be known of any Man Then that same first Chapter of the Acts relateth the laying of the Foundation of the first Gospel-Church that was constituted at Jerusalem a City which the Apostles would have abhor'd for their Crucifying Christ but the other day c. giving an account of the Time Place and Persons whereof that Church was constituted c. 1. The Time when It was after their return from Oliver into the City This was done by the Command and Appointment of Christ himself who is the chief Lord for chusing times and seasons for his own work c. 2. The Place where It was in Jerusalem in the General the very place where our Lord had endured his Ignominy in that City will he begin to declare his dignity and glory by founding his first Church there c. Note It was more particularly in a private house of that City supposed to be the same house wherein they had a little before both eaten the Passover and received the Lord's Supper with their Lord and Master but more especially the place was in an Upper-Room of that house a Room most raised up towards
Heaven and most remote from Noise and Company yet Capacious enough to contain an Hundred and Twenty Persons So a place fittest for this Service of God c. 3. The Persons who were Materials and the Constituting members of this first Constituted Gospel Church are described by their Names Number and Holy Exercises Acts 1.12 13 14 15 c. Amongst whom is named as one of them Mary the Mother of our Lord verse 14. Which is the first time we hear any thing of her after Christ's Death not any of the Evangelists Recording one word of our Lord 's appearing once to her during the Forty days of his tarrying upon Earth yet the Romanists will have her to Command her Son in Heaven in his State of Exaltation who would not be commanded by her at the Marriage-Feast in his State of humiliation saying to her What have I to do with thee Woman c. John c. 2. v. 4. Note There were Holy Women mingled among the Men who waited for the promise of the Spirit and for ten days they all put in suit by their Daily Prayers and no doubt but those of the Feminine Sex might make Masculine Prayers for obtaining the promised Comforter during those ten days of waiting Peter the designed Minister of the Circumcision among whom he now was stood up that this New-planted Church might chuse one in Judas's room to Organize it with a compleat number of Officers that there might be twelve Apostles answerable to the twelve Patriarchs and the twelve Tribes of Israel The Church hereupon chuseth two Joses and Matthias for the Lord to chuse one of them by lot according to Pro. 16.33 which fell to Matthias By that time that their number was compleated wanting nothing now but extraordinary Qualifications for their extraordinary Service in their Generation-work the day of Pentecost came and the effusion of the Holy Spirit upon them This we have Related at large in the 2d Chapter of the Acts This Feast was instituted in Remembrance of the Law delivered to Moses in the Mount fifty days after Israel's departure out of Aegypt at which time they kept the Passover which was their Feast of Unleavened Bread Lev. 23.16 Therefore was it call'd Pentecost which signifies fifty and the Feast of Weeks Exod. 34 22. because it was to be observed Seven Weeks exactly after the Passover Deut. 16.9 And 't is call'd also the Feast of first Fruits of their Wheat-Harvest Exod. 34.22 now that there might be the most Adapted and Accommodated Congruity and Correspondency betwixt the Type and the Antitype as the Law was given upon that fiftieth day Exod. 19.1 11. So the Gospel which is our Lord's Law that great Lawgiver Isa 33.22 must be given upon the self same day Then also were the gifts of the Holy Spirit poured down in most plentiful manner which were the blessed first fruits of the Gospel-Wheat-Harvest after our Lord was Ascended up into Heaven and had sat down but ten days at the Right hand of God Besides not only the Holy Ghost and God's love thereby Rom. 5.5 is sent down and shed abroad on the fiftieth day after that Christ our Paschal Lamb and Passover was Sacrificed for us 1 Cor. 5.7 But also this same fiftieth day did fall upon the first day of the Week the more to honour this day to Recommend it to us as the New Christian Sabbath day as Christ had done by his Resurrection upon that day and by his Sundry Appearances to the number of ten upon the same first day of the Week during the Forty days before his Ascension Note We never read of his once appearing all that time upon the seventh day of the Week which was the Old Jewish Sabbath day and which certainly he would have honoured by so doing had he intended that day to be still the perpetual Sabbath nor did he send the Comforter upon that seventh day but upon the first day of the Week again which was the Eight-first-day inclusive after his Resurrection upon the first day of these Eight first days compleating the fifty or Pentecost-Feast Our Lord after he was Ascended and sat down with an Heavenly welcome in Heaven for accomplishing his whole Redemption-work on Earth stayed yet his hand for ten days that as his death was at the Passover so his dignity should be at Pentecost For at both them two Feasts all the Males were to appear in Jerusalem not only out of all the 12 Tribes but also out of every Nation where the Jews had been dispersed that as all these have been witnesses of the injury done to Jesus so they might likewise behold the fruits and effects of his Glory N.B. Thus are we bid to wait but ten days as those did here Rev. 2.10 And then the Comforter will come to us in the mean time let us get up to the mountain of Myrrh and to the hill of Frankincense Cant. 4.6 that is wait in repenting and in praying work till these ten days of dark shadows flee way c. Now whilst this Primo-primitive Church were waiting together with one accord as if there had been but one Soul for an hundred and twenty Bodies there comes unexpectedly at the end a rushing mighty wind that shakes this upper Room The Spirit of God is a Spirit of Power 2 Tim. 1.7 and fills every corner of it to fit them for receiving the fiery Cloven-Tongues that came and sat upon each of them N.B. which was a blessed Antidote against that confusion of Tongues wherewith the Builders of Babel were plagued from Heaven The pure Lip and Language even the unity of Faith in the Bond of Peace is promised to Zion's Builders Note Hereby the Apostles were inabled to speak in all Languages having the gift of Tongues Superadded to those great gifts and graces of the Spirit which now they received in a more excellent and extraordinary manner than formerly When the Native Jews and the two sorts of Proselites both those of the Gate owning only the Precepts of Noah and those of Righteousness who were circumcised c. heard them all speak the wonderful works of God in Christ's Death Resurrection and Ascension c. and this in every Lingua as filled with the Spirit This procured contrary events and effects for that part of the Auditory that was good were amazed and forced into a Rapture the Object being too strong for the faculty so do only ask at present one another's sentiments of this wonder c. Because they could not fathom the depths of the marvelous Divine Dispensation this drove them into an Extacy as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Acts 2.11 12. and therefore they request one of another to be resolved of a reason concerning them But the bad part of the Authority to wit the Scribes Pharisees c. who understood not Foraign Dialects mocked saying These men are drunk with New-Wine ver 13. thinking with this Aspersion to perswade the People that the Apostles did but
among common Malefactors and though they were fetched out from Prison by an holy Angel yet were they after beaten by these wicked men v. 40. Note Oh the Tenderness of God to his tender Servants while these Apostles were but tender Striplings and not yet grown up to maturity God stays the Rough Wind in the day of the East-Wind and lets it out of his fist as Prov. 30.4 not whole bushels of Affliction at once but only by peck and by peck as the Hebrew word signifies Isa 27.8 as his people are made able to bear 1 Cor. 10.13 They were but tender Plants at their being first filled with the Spirit Acts 2.4 so must not at the first be blown upon with the boisterous blasting and blustering Euroclydon Acts 27.14 or East-Wind of Persecution lest those Trees of Righteousness of God's planting and watering Isa 61.3 should be too much shaken or blowed down quite by the Roots But now after they were filled the second time with the Spirit Acts 4.31 and so better fitted for suffering work by the Spirit of Glory that rested on them 1 Pet. 4.14 they must now grapple with greater Sufferings at this time N.B. There is most comfortable Gospel in that Levitical Law What Vessel is not able to bear the purifying by Fire it shall suffice to rinse them by Water Numb 31.23 In God's great House there be various Vessels some of Wood as well as others of Gold c. 2 Tim. 2.20 21. The Psalmist speaks of both a passing through the Fire and also a passing through the Water Psal 66.10 12. So compassionate and tender-hearted is our heavenly Father toward us that rather than our spirit should fail in the day of our Affliction because our strength is small Prov. 24. v. 10. he will not over-afflict us with Fiery Trials it shall suffice to purifie us with brackish Waters c. He will suit the stroke to the strength he will proportion the burden to the back of the bearer Thus dealt God with David's Son gently chastizing him with the Rod of weak Men 2 Sam. 7.14 15. as tender Parents chasten their stubborn Children to break their stomachs but not their bones God will not scourge us with Scorpions nor crush us with the weight of his own mighty hand upon us The third Remark is that no Humane Misery can befal the Church and Children of God but there is a suitable Salvo of Divine Mercy They can meet with no kind of Malady upon Earth but what may have a more powerful and preponderating Remedy from Heaven Note God sometimes shifts hands and changes means and methods of his Church's Deliverance as here The first was by an Angel the second by Men he works both ways by Peter's Apology or by Gamaliel's Counsel he will be exalted in his own strength when not in the strength of the creature Psal 21.13 not by might but spirit Zech. 4.6 Here the foul Fiend of Hell the Devil by his Imps prevails so far as to cast the Apostles into Prison there he lodges and confines them But is the matter carried so No God sends an Angel who over-powers and out-pulls the Devil makes a forcible Entry with a Rescue and pulls the Prisoners out of Prison c. God could have delivered them by other means but he useth here the Ministry of Angels for the better confirmation of their new exercised Faith letting them see by experience that he had given his Angels charge over them Psal 91.11 And the same and no less is the priviledge of all that fear God The Angels incamp round about them Psal 34.7 They are ministring Spirits sent forth to minister to all Heirs of Salvation Heb. 1.14 Suppose Satan as our Saviour saith Rev. 2.10 should cast some of us into Prison still God's hand is not shortned 't is God's Ordinance doubtless and the good we must now look for from Angels is as they are in the hands of a Mediator Gal. 3.19 They are all under Christ's Power Matth. 11.27 and 28.18 They ministred to him Matth. 4.11 and Rolled away the Stone from the mouth of his Sepulchre Mat. 28.2 They healed Bodies John 5.4 opened Prisons as here and Acts 12.7 N.B. And undoubtedly they do many signal and singular services for God's Servants still though their visible Apparitions be ceased yet their invisible Operations for Heirs of Salvation shall never cease Some have thought they have felft the touch of an Angel when they have been entring upon some evil Act and thereby have been reclaimed 'T was doubtless an Angel that spoke to Mr. Laremouth a Scotch Minister and Chaplain to the Lady Ann of Cleve and being praying in Prison in the Marian days saying once twice thrice Arise and go thy ways whereupon he arising from his knees and ending his prayer immediately a piece of the Prison-wall fell down whereby he not only was delivered from being crushed to pieces but also escaped beyond Sea c. N.B. God will now have us to live by Faith and not to walk by Sense and therefore we must not see those Ministring Angels yet ought we so to believe as to improve this Ordinance of God N. B. It may be God will make use of Angels to throw down Babylon with Violence and with a Vengeance Rev. 18.21 When Rome that Rueful Milstone which hath grounded to Powder so many Myriads of Saints shall be irreparably Ruined yea rather than the Everlasting Gospel should not be Preached perpetually but fail by the forced silence of holy Men's Ministry God may make an Angel Preach it c. Rev. 14.6 No doubt but Angels do now act for the Church and Children of God though invisibly their hands are under their wings Ezek. 1.8 They are not seen now because Christ governs his Church in a spiritual way yet have we communion with them by Christ though in an invisible manner Hec. 12.22 They are our Nurses to keep us in our way wherein while we abide they protect us c. This they do for us from our Birth to our Death and then as Nurses they carry home the Nurse-child to the Father's house at his command Luke 16.22 Holy Angels fight for us though the Devil and his Angels fight against us Rev. 12.7 This is comfort The 4th Remark is God works such convincing and such confounding Deliverances for his Church and Children that their Adversaries are non-plus'd and horribly perplexed thereby Thus was it with these Adversaries 't is said They doubted about these wonderful things that were done whereunto this Deliverance would grow Acts 5.24 The word translated They doubted is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be thrust into inextricable straits to be profoundly perplexed so 't is read of Herod Luke 9 7. They as he did stood here amuzed and amazed they as it were stuck fast in the Mud and could find no way out and knew not which way to turn themselves They were in such doubt and fear as put them to a loss what
heard they it so confusedly and only the Noise of that Voice that they thought it had been only the Noise or Voice of Thunder John 12.29 Thus the Thunders are said to utter their Voices Rev. 10.3 These men heard the Thunder as well as saw the Lightning and the Noise that the Voice made but not the Voice distinctly that came forth from the Thunder nor did they see any man not that God-man though in his glorified Bedy who spake to Saul notwithstanding they used their utmost endeavours as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie to behold this Speaker Thus God made a difference here as he had done Dan. 10.7 The Prophet only saw the Vision yet those with him were frighted with the glory of it So only Saul was converted here by hearing the Voice of Christ we read not any thing to the contrary but that all his Companions remained unconverted N.B. Thus hearers of the Word of Christ do hear it after a differing manner The Word Preached hath three degrees of operation upon the hearts of hearers 1. It falls upon Men's Ears as the sound of many Waters a confused sound which commonly bringeth neither Fear nor Joy but yet an admiration and acknowledgment of a strange affecting force and more than an Humane power Mark 1.22 29. Acts 13.41 2. It may operate as the Voice of Thunder which brings not only Wonder but Terrour These two may be in a Reprobate as in Felix Acts 24.25 and others But the 3d. Effect peculiar to the Elect is the sound of harping when the Word not only ravishes the heart with Admiration and strikes the Conscience with Terrour but also filleth the Soul with sweet Peace and Joy Such surely as are made Real Converts by the Word Preached and have true Faith wrought in them by hearing Rom. 10.17 do hear distinctly the Voice of Christ speaking to their hearts with a strong hand as he did to the Prophet Isa 8.11 They and they only hear it inwardly spiritually effectually Whereas others that sit under the Droppings of the Sanctuary and within the hearing of the Silver Trumpets of a Gospel-Ministry yet remain in their Unbelief and in an Unconverted estate do but hear some confused sound a naked Noise not the very Voice of Christ as these here And though these Associates of Saul heard no more than a Noise whereof they understood not the meaning yet were they in some respects the more undeniable Witnesses of a great part of this Miracle The fifth Circumstance is the Concomitants of compleating his Conversion or the next Adjuncts thereof As 1. His change of Posture He arose from the Earth verse 8. No doubt but the hand of Christ touched him as it had done Daniel Dan. 8.18 Yea three times Dan. 10.10 16 18. with an effectual touch which raised him though gradually from the ground and sure I am God had touched his heart with a better and a more saving touch than were the heart of his Name-sake Saul's Friends and Followers 1 Sam. 10.26 For this Saul rises up a Saint who when knock'd down was a Devil Here 's free Grace and Mercy that the Earth did not open her mouth when he lay all along upon her as a burden too heavy for her to bear and swallow him up alive as it did the Accomplices of Korah's Conspiracy and that he is got set upon his feet again as Ezek. 2.1 2. 2. His blindness of Eye-sight though he had not lost his Eyes but still had them to open yet as 't is expresly said when he rose up and opened his Eyes as at other times to look about him he could see nothing nor no Man The glorious Vision of a glorified Christ had so dazled him that he could see nothing Vehemens sensibile destruit sensum saith the Philosopher the transcendent excellency of that eminent Object had certainly confounded his natural faculty and sense of seeing yea and covered his visive spirits with crusty Scales in a miraculous manner which required as miraculous a Cure verse 17 18. N.B. As Saul was so all men are no better than Blind before they be Regenerate He had the shape of a Man yea of one learned in the Law yet is he blind and sees or knows nothing as he ought to know as this same Man himself saith 1 Cor. 8.2 But blessed be the Lord this bodily blindness was a blessed means to open the Eyes of his Mind as Gehazi's Leprosie of body cured his Soul Now this Saul had seen so much of Heaven he could see nothing no Man upon Earth or he now sees nothing that is done on Earth that he might the better attend to what was spoke to him from Heaven Or probably the Light was so much within him that all in comparison thereto was but dark without him The Sun of Righteousness did not only out-shine but also overshadowed the Firmament Sun 3. His Manuduction or leading by the hand to the City when he had lost the use of his own Eyes Christ had commanded him to Arise and go to Damascus c. but tho' he had Legs wherewith to raise up himself and to walk upon yet wanted he Light and Sight to walk with How can a blind Man find the right way to the City c He had now both Christ's Leave and Law for going thither upon a better Errand than he first intended but still he wanted Light therefore must have a Leader to perform both his Sufferance and his Obedience that Man is reputed no better than a Fool who knows not the way into the City Eccles 10.15 And such a blind Fool was this Saul now N.B. Would to God all Persecutors were so served and be smitten with blindness as the Sodomites were who therefore could not find Lot's door to persecute him Gen. 19.11 He that sends a Message by the hands of a Fool cuts off his feet and drinketh damage Prov. 26.6 Tho' Saul found his feet uncut off yet had he lost the blessing of Light and the benefit of his Eye-sight therefore though his Lord who sent him to the City could not drink any damage as being now above all detriment in his glorified State yet might Saul have done so for being blind he might have wandered in a wrong way or might have stumbled he not knowing upon what John 11.9 10. as well as whither he went John 12.35 and got a second fall to the former fatal one therefore must he have one to lead him as is usual for blind men to have but who must be his Leaders none but Dogs were nigh him now such as had not only barked at but would have also bitten the Lambs of Christ had not that great Lord now chain'd them up and restrain'd them as Psal 76.10 Rev. 20.21 N.B. He had now no hands nigh to lead him to Damasous but those very hands that should have help'd him to hale the Saints from thence to Jerusalem Here you might see what sometimes you have seen
even a Dog in a string leading forward a blind Man What Paul said afterwards from David's Pen Ephes 4.8 Psal 68.18 He led captivity captive and gave gifts to men even to the Rebellious This same Saul himself found by experience He that thought to have taken Christians captive is himself taken captive by Christ himself and he that would have brought the Saints bound from Damascus to Jerusalem is himself led blind far off from Jerusalem to Damascus Nor had he only a Man-Dog or a Devil's Ban-Dog now tamed to lead him but undoubtedly Christ himself took this Vessel of Wrath whom he had now made a Vessel of Mercy by the hand and led him all along to compleat his Conversion in the City O happy Israill whom Christ led through the Red Sea as an Horse through the Wilderness in the hand of his Leader that they might not stumble Isa 63.13 And oh happy Saul and oh happy Soul that have this sweet Saviour for a Leader though rebellious formerly such cannot miscarry c. 4. The continuance of his Blindness 'T is expresly said it continued for three days Acts 9.9 His present blindness he confessed afterward was caused by the transcendent splendour and glory that over-powered his natural Eye-sight saying I could not see for the glory of that Light Acts 22.11 Here is matter of great Admiration that the Proto-Martyr Stephen had such a mighty work of God upon him as inabled him to behold Christ in his great Glory Acts 7.55 which glorious sight did so dazle this silly Soul Saul here Oh then what a wonderful work of God will it be at the great Resurrection that shall inable such silly Souls as we are to look upon Christ in his greatest Glory Then shall we see him as he is 1 John 3.2 not as in a Glass obscurely like old men through Spectacles or as a weak Eye looks upon the Sun by some Medium as in clear Water so we behold him now while we are on Earth But the Beatifical Vision in Heaven shall be to see him as he is so far as the limited Nature of a created Being is capable of Then shall we see the King of Saints in his beauty Isa 33.17 As he sits at the Right hand of God infinitely out-shineth the brightest Cherub in Heaven Even a glimpse of this Glory struck this Saul with such a blindness as lasted three days This was a long Night to him who persecuted the Children of the Day 'T was a long time for him to be in Darkness for his so implacably attempting to blow out the Light of the Gospel N.B. Saul's time of Darkness carries a proportion with that dreadful Plague upon Egypt even that Plague of Darkness wherein the Egyptians saw not one another for three days Exod. 10.23 That they might know the worth of Light by the want of it and though they could not stir out of their places nor see one another yet as the Psalmist describes this Plague they could see horrible Spectrums and frightful Apparitions of Devils Psal 78.49 In which Three day's Darkness were the Israelites circumcised in Egypt which is supposed to be hinted at in Psal 105.28 whereby the Egyptians were restrained from Rebelling against God's Word in commanding Israel's Circumcision We may well suppose that Saul had no such frightful Visions for he was now no more an Egyptian but coming to be an Israelite indeed and whose heart Christ was circumcising during these three days Darkness No less time would humble him and teach him he had been spiritually blind in his self-conceit of Pharisaical Religion which was his Raging against Christ N.B. Some think that in those three days of his Blindness he had that Rapture into the Third Heaven which he mentions 2 Cor 12.2 However in this time Christ filled his mind now sequestred from all secular affairs with Divine Contemplations wherein he saw nothing but Heaven and wherein he learnt that Gospel from God which he presently began to Preach Act 9.20 and what was taught him in three days he did teach others till his death 5thly His Abstinence from all Meat and Drink and that for so long a time also This was likewise commensurate to his Blindness and had the same term of time We may suppose he was so amazed and under such an horrible consternation by those Divine extraordinary and overwhelming Dispensations that it was now with him as it had been with David when his heart had been so smitten with the blasting Indignation of God as to make him to forget to eat Bread Psal 102.4 He was now so deeply affected and even parched with a blasting breath of Divine Displeasure both upon himself and the afflicted Church that he was altogether stomachless through want of that heat wherewith his heart should have supplied him verse 3 5 c. N.B. Or if Saul's Rapture into Heaven was at this time no wonder if he did not either eat or drink for as he was sufficed with the sight of Heaven alone he seeing nothing else all the time of his Blindness so he had enough to feed upon by both Faith and Sight having God himself to feast upon as Moses had in the Mount during his long forty days fasting But 't is more probable that all this was done to Saul to humble him throughly to teach him more dependency upon God and that he might value his Restored Sight the more yea and that by fasting he might be the more fervent in prayer for fasting prepares for prayer and gives wings to it therefore are they so often put together Matth. 17.21 and Acts 13.3 c. In those Countreys they could fast longer without harm than we in this colder Climate and as it was less prejudice to them than to us so perhaps they were more willing to fast than we for spiritual advantage 6thly The last Concomitant for compleating his Conversion as also for calling him solemnly to his Apostolical Office was Ananias's Action of laying on hands upon him whereby he both received his own Sight and the Gifts of the Holy Ghost was baptized and of a furious Persecutor became a zealous Preacher Acts 9.10 to 21. N.B. The great Master-workman Christ had shaped out this Gospel-Garment of Apostolical Holiness and now puts it out to his Under-servant to become the finisher of it Hereby the Lord suppressed Saul's Arrogancy in sending him for direction what to do as he had desired verse 6. not to any of his great Apostles but to an inferiour Christian What an high hand had begun a subordinate hand must make up and finish N.B. Where Christ affordeth means we may not expect Miracles The Miracle of seeing the Light and hearing the Voice was past and now Saul must use the means a man must teach him c. to let him know that he must teach men And though Ananias was but a private Teacher yet must himself become an universal Doctor Though this Ananias was a private Person yet had he a
happy Peter though the Devil had cast him into Prison Rev. 2.10 yet an Angel leads him the way out whom he might follow with great joy c. Yet such was the suddenness and greatness of the Miracle the Chains immediately falling off from his hands insensibly to his two Keepers both which he left fast chained as if they had been the Prisoners and he the Keeper gone out at liberty upon business that it amazed him and seemed incredible to him even when he felt himself free of the Chains and was following this Freeing Angel foot by foot out of Prison He thought it was only done in a Vision v. 9 10. N.B. Thus when God turns again the Captivity of Sion they shall be like those that dream Psal 126.1 God brings his People to the utmost extremity that he might more eminently appear in the Mount Jehovah-Jireh Gen. 22.14 that his Salvation may be the more astonishing as it was to Peter here who while all this was in doing and he going along with the Angel was as a man in a Trance or Dream as it were out of himself and came not to himself until the Angel left him verse 11. leaving him at liberty to go to his own company The sixth Remark is All Created Beings must obey the will and word of their commanding Creator and nothing can hold what God will have loosed As the Lord had commanded Peter's Chains to fall off from both his hands verse 7. We read not that this Angel used any Hammer to break them or any Instrument to file or knock them off but it was done by the Almighty Power of God who as in the Creation did but speak the word and it was done So when Peter by the conduct of this Angel had passed the Sentinels at the Door the Court of Guards c. and was come to the Iron-Gate which led into the City it opened to them of his own accord verse 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It moved it self non alieno impulsu aut humano labore no humane help to pull back the Bolts and to turn the Key for unlocking the Door but all was done by the Omnipotent power of God which was present with the Angel Thus the same Greek word is used Levit. 25.5 11. and 2 Kings 19.29 Mark 4.28 which yet are all the products of Divine Providence that in an ordinary but this in an extraordinary manner not natural but miraculous every thing loses its force when God suspends or withdraws his concurrence as the Fire didin the Fiery Furnace Dan. 3.72 this Iron Gate here v. ◠The seventh Remark is Hence may we learn our daily and hourly dependency upon Divine Conduct and conveyance from all our dangers successively met withal in the Wilderness of this evil Would Thus here the Angel of the Lord conducts Peter thro' the first Watch there was one danger over besides that of unchaining him from his two Keepers within the Prison then through the second Guard where was the strongest Watch of the Main Guard there was another danger over Still there was another new and worse difficulty namely how to pass on into the City seeing there was an Iron Gate within which both the other Guards kept their Watch shut up fast against him and had he been taken up here his escaping the first and second Watch as well as his having his Chains loosed and being packed out of the Prison-house had all signified nothing had they caught him at this Iron Gate he would have been not only remanded to Prison but also double Irons had been clapt upon him Therefore the Angel conveys him through this difficulty and danger as he had done through the other and leaves him not until he put him into a capacity to shift for himself without his help N.B. This may convince us what need we have continually of the protection of Angels whom God hath charged to keep us in all our ways Psal 91.11 we cannot want them while we want deliverance and want not dangers which succeed one another as here and till those Nurses return us home to our Father's house and to the liberty of God's Children till then what a series of Miracles God works for us at fit times and places as for Peter here all which he could have wrought at once for him The eighth Remark is Oh how great is the force and prevalency of fervent and joyntfaithful prayer The Christians in this time of Persecution had their Meetings secretly and in small numbers Yea at this time managed by private persons probably in prayer only N.B. Because it appears by verse 17. that James c. were not present where many were gathered together praying verse 12. Now here while these devout Souls were even in the very act of calling upon God for Peter's Release God answers their desires according to his promise Isa 65.24 by giving in Peter Released and Returned to them at their prayers N.B. We may well wonder how Peter was directed to this very house where they were thus praying together for him For when the Angel was departed from him having done his whole work God had commanded him verse 10. So leaving Peter now to shift for himself as he might well enough now do it being in the night Peter joggs on the Street and though at first he was astonish'd that God had really released him out of the mouth of the Lion Herod and of such people as had heard of Herod's purpose that longed to behold his Execution yet so soon as he could compose himself he considered even as he went along in the open Streets both the greatness of his own danger he had been in and the goodness of God in delivering him from it N.B. No place can exclude good thoughts and holy meditations were our hearts more spiritual He considered also what place to go unto for his own safety and which house was the nighest where he might be most welcome and to John Mark 's Mother's house where this Meeting was the Lord directed him verse 11 12. N.B. But his knocking at the door at that time of night affrighted them fearing it might be some Pursuivant to apprehend them for an unlawful Meeting Hereupon they defer opening to Peter who was loth to be deferr'd not only from a desire to see the Brethren whom he might meet there but also out of fear of being taken again his life lying at stake upon it Peter is admitted as an answer to their prayers which broke the Prison for him Prayer made Sun and Moon stand still Josh 10.12 13. opened and shut Heaven for Rain James 5.17 The third and last Considerable is the Consequences of all wherein we have three famous Remarks The first is The wonderful concealment of Peter after he was thus miraculously freed from his Imprisonment out of Herod's bloody Hands and the hands of his Blood-Hounds who after all this hunted this Apostle from house to house verse 19. as the Prophet David was
have not so much as heard whether there be an Holy Ghost that is of the extraordinary Gifts thereof such as were Prophecy Tongues c. for it was the common opinion of the Jewish nation that after Malachi the Holy Gospel departed from Israel and those Disciples profess they had never yet heard of his restoring nor is it probable that those instructed and Baptized as they answer to Paul's second Question v. 3. should be ignorant of the Essence or Person of the Holy Ghost because the baptist who had Baptized them had seen him descend upon our Saviour like a dove Mat. 3.16 Mark 1.10 and Luke 3.22 and the same John had spoke to all he baptized that Christ would baptize them with the Holy Ghost and with fire John 1.32 33. N.B. Paul hereupon instructs them aright that the Baptism of John of Christ were the same for the Baptist bid those he baptized to believe on him who should come after him v 4. otherwise Christ himself and his Apostles all which were baptized by the Baptist had not the right Gospel-baptism if there were not the same sign and the same thing signified in both and the difference betwixt them was only Circumstantial nor doth it appear that Paul did Rebaptize those Disciples N.B. For 1. 'T is only said that he laid his hands upon them c. verse 6. 2. These twelve Ephesians are not named among those whom Paul Baptized 1 Cor. ver 1 14. 3. These twelve had the same baptism of John which Christ and his twelve Apostles had yet none of them were Rebaptized for Christ himself baptized none John 4.3 N.B. So did not baptize any of his Apostles over again 4. The Baptism of John was not only a baptism of Repentance Mat. 3.11 but it was also a baptism of Faith and of Remission of Sins Mark 1.4 N.B. And we ought not to make a distinction betwixt a baptism of Faith and a baptism of Repentance as if they were two 5. Because baptism is an Ordinance of Regeneration or new birth as we can be but once born in the flesh so nor can we be but once born in the Spirit So but once baptized The third Remark is As the Sun of the Firmament so doth the Son of Righteousness harden some as well as soften others 'T is said when divers were hardened ver 9. As Christ himself was foretold to be for the falling as well as the rising of many Luke 2.34 Isa 8.14 1 Pet. 2.8 c. So the Doctrine of the Gospel becomes by the transcendent excellency of it the Savour of death to some as well as the Savour of Life to others 2 Cor. 2.16 Thus the heat of a Summer Sun-shine draweth out a filthy Stench out of Dunghills as well as most Fragrant Smells out of Mountains of Spices and thus the Sun-shine of the Gospel doth harden those Unbelievers whom it softens-not N.B. We may not think that those twelve believers which were softened by it were again baptized for the Reasons aforesaid but it was rather the renewing of those Disciples in their fuller manifestations of the mysteries of the Gospel they now received than any renewing of their baptism unto them for the words when they heard this c. verse 5. Relate not unto the words of Paul but unto their hearing of John's Doctrine of Repentance when they were baptized by him But we find Paul doing no other to them Then 1. He Catechizeth them verse 4. 2. Laid his hands upon them ver 6. whereby they Received extraordinary Gifts So that they took no other Baptism but that of John which now they began to entertain and apply it to the Right intent Unless we will say that they were before Baptized by some of John's Disciples into John's and not into Jesus's Name as Piscator saith for John had some such Zealots as mistook him for the Messiah John 3.26 c. So they being before baptzied in a wrong name which is not our case were Rebaptized As for those that were hardened besides that Natural hardness of heart which they had before Paul preached to them there is added here an Habitual hardness which was increased both by their resisting actually the impressions of God's word and by permitting it passively to pass by them without any amendment of mind or manners thereby and to both these is Superadded a Judiciary Hardness God making their Sin to become their punishment They were given up to their own hardness insomuch that they speak evil of that way which should have reduced them from Damnation and directed them to life and Salvation c. The fourth Remark is Such places of the publick Worship of God where nothing but contradiction to the pure Christian Doctrine can be met with c. may be lawfully withdrawn from Thus the Apostle here separated himself the Disciples from the Jews Synagogue where he had preached three Months because he met only with contradiction of his Gospel-Doctrine and blasphemy against his dear Redeemer Acts 19.8 9. he departed from thence and preached in a private meeting-place where he met not with any such Notorious disturbances though some did Dogg him thither with whom he disputed and therefore he continued there discharging his Apostolical duty for the space of two years verse 10. in which time he had an effectual Door opened to him 1 Cor. 16.19 N.B. This private Meeting-place is call'd the School of one Tyrannus whom some take to be a publick Teacher of Philosophy converted by Paul or as others say he was some private expounder of Moses's Law among the scattered Jews who had not only publick Schools wherein their consistorys did meet but also private places such as this School was wherein their Law was taught N.B. In one antient Coppy it is here added that Paul taught in this School-house from the fifth to the Tenth hour which shews what a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Iron sides or indefatigable Preacher Paul was to be able to hold out for five hours together in holding forth the Mysteries of Christ in the Gospel So he likewise continued his Speech until midnight Acts 20.7 a long Sermon indeed at least it would be thought so now among such short ones in Zeal we are what was said of Julius Saliger may be better said of blessed Paul that he had a Golden wit even Gospel-gifts and graces in an Iron Robust Body though he was but a little man in Sature c. N.B. Nor doth this Separation of Paul's warrant all or any Separations but only in proportionable cases to that of this which are reducible to two heads 1. Where there is a deficiency in Fundamentals And 2. In case of Scandal when Nations are drunk with the Cup of Babylonish Fornications then the Lord calls from Heaven on us come out of her my people c. Revel 17.2 and 18.4 c. For this Reason Luther Zuinglius c. Separated from the Romish Church and when they call'd Luther an
effectual calling became a new Creature and Christ had made all things new in him Rev. 21.5 He hath now new thoughts and a new Judgment insomuch that his former Pharisaism which he had highly fancyed and prized as more pretious than the richest Rubyes c. he now reckons it no better than Dung Dross or Dog-meat as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Phil. 3.6 7 8. and his former Zeal to be but a blind Zeal no better than Mettle in a Blind Horse than fire on the Chimney-top than the Devil in the Demoniack who threw him sometimes into the fire and sometimes into the water Mat. 17.15 See Rom. 10.2 3. The third Remark is Man's way is not in himself nor is it in man to direct his own steps Jer. 10.23 This Apostle in his Apology giveth an account of his Country Education and Pharisacial Conversation yea and of his own fierce and furious persecutions of Christians both at Jerusalem and Damascus verse 4.5 wherein he Appeals to the Consciences of the High-Priest and the Principals of the Sanhedrim from whom he had his Orders and Commission to Damascus Acts 8.3 and 9.1 2 3 c. whether he had not been as Violent and Cruel to Christians as they now were Then gives he a large Relation of his wonderful Conversion whereof we had an account before Acts 9.3 c. with only some small variety of expressions here from that former Whereby he indeavoured to convince his obstinate Auditory that what was done by him in forsaking his former Judaism and strict Pharisaism c. was not his own free voluntary choice but he was over-ruled hereunto by the Great Redeemer Jesus Christ who stop'd him in his way of persecution with a confounding Light and Lightning suddenly incompassing him and saith he then the Lord wrought upon my Heart with his irresistable hand this to you so strange a change in me which was from Heaven and what is Man that he dares withstand God in whose hand is the Heart of every man c. The Potter hath power over his own Clay c. verse 6 7 8 9 c. The fourth Remark is Arguments for Converting work must be pungent and convincing Paul here Acts the part of a skilful Chirurgeon comes close to them with his Incision-knife for the Compunction of their uncircumcised Hearts telling them it was Jesus of Nazareth a reproachful name that the stubborn Jews had cast upon Christ when they Crucified him who had unhorst him struck him with Blindness c. who could do the same to any of them might it consist with his wisdom and glory and who tho' now in Heaven yet was not ashamed from thence to own that contemned tho' not contemptible name he call'd not himself Jesus the Son of God the Heir of the world Heb. 1.2 3. The Lord of all Acts 10.36 c. but he gloried in their Reproach that they had cast upon him Saying can any good come out of Nazareth Therefore seeing Christ owned this Reproach from Heaven we must not be ashamed when reproached by it upon Earth but make Moses's choice who prefer'd the Reproaches of Christ before all the Treasures of Aegypt and Honours of the VVorld Hebr. Chap. 11.26 Nor is this Narrative saith he Gratis Dictum any Feigned Fable Ask my Fellows Commissioners who were my Companions in that persecuting Errand to Damascus who saw the same Light and heard the same Voice Acts 9.7 tho' they heard it not so as to obey it as I Paul did Thus hearing in the Hebrew Language is frequently used for obeying N.B. Moreover saith he It was no Gentile Proselyte that the same Jesus directed me unto for Divine Instruction but unto Ananias a man Zealous of and learned in the Law who by the same Jesus's appointment persuaded me to embrace the Gospel tho' he was a Jew like to your selves in all things which shewed that the Gospel was not contrary to nor destructive of the Law but it was only the Accomplishment of it Otherwise that believing Jew Ananias would neither have cured him of his blindness nor Countenanced him in any scandalous Indeavouring after an Apostacy from the Jewish Religion N.B. But saith Ananias to him the God of our fathers this Title did please the Jewish people above all c. hath taken thee by the Hand as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies that thou should know his Will and see the Just one c. Verse 12 and 14 15. The fifth Remark is In working Gospel Cures upon diseased Souls Corrosives as well as Cordials and Lenitives must be Inter-changeably applyed as the matter doth require not all or always the one or the other Proud flesh must be eaten down and the sore of the Soul must not be skin'd over falsly or healed too fast N.B. Thus Paul plays the part of a skilful Chirurgeon here For tho' he did Dulcifie his defence to them by declaring how his Call and Conversion was still to serve and worship no other God than the God of Abraham and of their Fathers the Patriarks which sweetned Speech did tickle the Jews itching ears whose principal boast lay herein John 8.41 yet would not he flatter them into eternal destruction but piously Re-minds them of that Just one Holy Jesus whom they by wicked hands had Crucified as Acts 3.14 and 7.52 and whom he had seen glorified once with the eyes of his Body in his Journey to Damascus and again with the eyes of his mind Acts 22.17 18. probably about three years after his Conversion Gal. 1.18 while he prayed in the Temple N.B. As prayer is a Soul-ravishing duty so therein as in a trance praying ones get a saving sight of their Sweet Saviour as Acts 10.10 N.B. His seeing of Jesus was a great priviledge being an Apostle born out of due time 1 Cor. 15.8 which all the Patriarks Prophets and Believers before Christ's coming did greatly desire to be dignified with Matth. 13.17 Luke 2.29 John 8.56 Paul saw Christ last of the Apostles but it was in Christ's State of Exaltation 1 Corinth 9.1 and 15.8 The sixth Remark is Carnal reasonings will arise in the hearts even of the choicest and chiefest of God's Vessels of Mercy to Object something against their Obedience to his Divine Commands N.B. Thus Paul prudently intimateth to those obstinate Jews here his own unwillingness to turn his back from Preaching to the Jews as if he bore some grudge against his own Country-men and to turn his face to the Gentiles to which Christ had given him a Commission Acts 9.15 and 22.18 21. The same person Paul who never disputed against his Commission from the High-Priest for his persecuting the Christians at Damascus yet Objects against his Commission from the Great High-Priest our Lord Jesus Heb. 3.1 for his preaching to the Gentiles Saying I have more hope of doing good at Jerusalem among the Jews who all know how Zealous I have
Paul and the rather because the Jews had informed the Emperor against him Such men will not stick to recriminate where they can have an opportunity and no doubt but this information of Faelix made Festus more favourable and carry fairer to Paul not daring to trust him among the malicious Jews This was a marvelous good providence of God for Paul's preservation Thus God sees and smiles he looks and laughs at all the Plots of the wicked against the godly Psal 2.4 and 37.12 13. and 52.6 and 59.8 yea he laughs them to nothing Therefore may we commit our present Calamitous case and cause to him as to a faithful Creator 1 Pet. 4.19 He judgeth righteously c. The fourth Remark is To be loaded with Calumnies hath been the common and constant condition of God's Servants continued along under all times of both the old and the new Testaments as is easily obvious to every ordinary observer of the sacred Story So 't is here the Jews stood round about Paul the prisoner and laid many and grievous Crimes against him which they could not prove ver 7. Acts 25. it seems tho' Festus would not grant that which those Incarnate Devils called a Favour namely an Opportunity of killing Paul in his Journey to Jerusalem yet yielded he that the worst of them who were able to Travel might do their best against him in his Tryal at Caesarea ver 5 6. whether he hastened for that purpose N.B. Now the Court conveneth the Judge sits upon the bench and the prisoner is brought to the barr the Jews accuse him of three Heinous offences as appeareth in Paul's answer to them the first Crime they charged him with is his Breaking the Law of God Professed by the Jews the second is his Prophaning the Temple of God and the third was he had Committed high Treason against the Emperour Nero none of those three gross and Capital offences could the Accusers demonstrate by any substantial or sufficient Evidence were it sufficient to Impeach no man could be Innocent c. The fifth Remark is The Servants of Christ are happy in their own Innocency while their Adversaries render themselves so much the more unhappy by how much the more they do belye them and most wrongfully calumniate them As they did Paul here who from his own Experience spake that the Ministers of the Gospel must pass through evil report and good by honour and dishonour yet keep their Integrity 2 Cor. 6.48 N.B. Hearing evil for doing well said that Martyr is writ upon Heaven 's Doors Reproach is the rude reward of a Religious Righteousness Hence Luther became proud of his Reproaches saying Superbus sio quod vid eo nomen pessimum mihi crescere c. Paul easily wipes of these three Reproaches answering that 1. He had been always a Religious observer of the Law 2. He went devoutly into the Temple upon a Religious account and 3. He never had taught any Rebellion against Caesar nor acted any thing to disturb the Emperour's Government ver 8. None of which affirmations his Enemies were able to disprove The sixth Remark is Carnal polititians care not to consider oft times what is Righteous in it's own nature so much as what is of use for their present purpose be it right or wrong as Festus here like Felix before him was willing enough to do the Jews a pleasure verse 9. with chap. 24.27 Paul probably perceived that Festus was now warping towards popularity in asking wilt thou go up to Jerusalem c Apparently inclining to favour the Jews because Felix had been displaced upon their complaints against him therefore would he merit their Opinion of him by making this offer to Paul whom he could not command to make the Jews his Judges being a Roman Citizen therefore saith Paul to him I am now before Caesars Tribunal whose Vice-gerent thou art and who only ought to Judge a Citizen of Rome ver 10. begging no favour but justice Appealing to Caesar himself from this partial Judge ver 11. This he might challenge from the suspicion of Festus as his Roman priviledge and this he did for these Reasons 1. To make Caesar more favourable to himself and to other Christians 2. Because he apprehended it far more safety to himself and to the Church and 3. He was warranted by a Divine Revelation from Christ himself to make this Appeal Acts 23.11 which extrrordinary information of his going to Rome could not but be a mighty support and strong consolation to him in his intervening conflicts and Festus was glad of this appeal that without peril on the one hand and ill-will on the other he might quit his own hands of such an Intricate affair which he understood not ver 12. The seventh Remark is God will not be wanting to his Servants in straits but will dispose of matters in order to their Deliverance when it may conduce to his own glory and their good Thus it is here ver 13 14 15 16 c. King Aggrippa must come to congratulate Festus who must declare the case of God's oppressed Servant to the King how the Jews at Jerusalem desired Judgment against Paul Indictâ causâ without a fair hearing on both sides Festus must condemn this by the light of nature and of nations to be an unjust desire and quite contrary to the Roman Custom especially against a Roman Citizen by this means the wicked malice of the Jews was made manifest and Paul's preservation was provided for yea and God's design of Paul's publishing the Gospel at Rome it self according to the Divine Revelation Acts 23.11 was likewise hereby promoted Thus the Lord will be seen in the Mount for his distressed Servants when it will have a tendency to his honour he will raise up some Festus or other to open the oppressed man's Cause as God did the Chief Buttler in the cause of Joseph Gen. 41.9 c. and Jonathan in David's cause 1 Sam. 18.3 and 19.2 c. The eighth Remark is 'T is Notorious injustice in a Judge to pass Sentence of Condemnation upon a person unheard and not permitted to make his best defence for himself c. This baseness was below the Roman Gallantry while Pagans v. 16. The accusers must stand face to face to the accused NB. The Roman manner was The Accusers sat in those Seats that were at the left hand of the accused and his advocate at the right hand The Plaintiff had three hours allotted him the Defendant had six and if he were cast yet was he not given up to his Adversaries to be punished at pleasure as those Jews would have had Paul here but as the Judge appointed it Nor was this manner of administring Justice only according to the excellent Law of the Romans but also according to that more excellent Law of the Jews given to them by God himself Deut. 21.4 Nay the contrary practice was against the Law of nature and of all nations yet such a Diabolical Spirit of
's foundring therefore they under-gird her with Cables to keep her sides close and tight together verse 17. Thus the Church in a storm when the blast of terrible ones is like an Euroclydon or Tempest against her walls Isa 25.4 needs her undergirding by the everlasting Arms of Jehovah underneath her Deut. 33.27 Thus the love-sick Spouse was under-girded when Christ's Left hand was under her head and his Right hand imbraced her Cant. 2.6 and 8.3 The wounded side of that God-man Christ Jesus is the Church's Covert from the Tempest Isa 32.2 Mic. 5.5 3. Both are brought to an hopeless Estate How forlorn was this Ship here when lighting her of Merchandise-Goods c. could not secure them verse 18 19. No Light of Sun or Stars to comfort them no hopes left to save their lives verse 20. Thus is it with the Church often a great damp is upon her hopes because a great death is upon her helps There is no hope Jer. 2.25 N.B. The disparity lyes in this that whatsoever wind bloweth blows good to her be it North or South can 4.16 and herein is the Church happy The seventh Remark is God delights to deliver those that are forsaken of all their helps and hopes of Deliverance Thus it was here in the eyes of Reason and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to the Natural Events from secondary causes their case was desperate which made them part with their Goods to save their lives yet all would not do but they despaired Then comes Paul to comfort them from God who reserves his holy hand for a dead lift verse 21 22 23 24 25 26. wherein he 1. Minds them of their misery which their Disobedience to God had brought upon them Then 2. He chears them up with assurance of their security from the good warrant of Divine Authority And 3. He fore tells they must be cast upon a certain Island which when it came to pass did as by a sign induce them to believe the Rest all ordered by God not by chance The eighth Remark is The wicked are delivered from Temporal destruction for the sake of the godly who live among them and intercede with God for them Sinners are saved spared and favoured for the Saints sake As here two hundred threescore and sixteen persons verse 37. all Heathens excepting Luke and Aristarchus are saved for Paul's sake verse 24. who had prayed for them and had begged their lives of God as Esther did the lives of her people at the hands of King Ahasuerus Esth 7.3 Thus God spared Zoar for Lot's sake and at his prayer for it Gen. 19.19 c. And he would have spared Sodom for the sake of ten Righteous persons could that small number have been found in it at Abraham's prayer Gen. 18.32 And there Abraham left begging before God left baiting N.B. Oh! what fools and mad-men are the wicked in seeking to destroy the Godly for whose sakes themselves are preserved God saith to the Wicked concerning his Servants as the Prophet once said to wicked Jeboram surely were it not that I regard the presence of Godly Jehosaphat I would not look toward thee nor see thee 2 Ki. 3.14 One innocent person may deliver a whole Island from destruction Job 22.30 What abundance of good does one holy man in a place these hundreds of men fared better both in soul and body for one holy Paul's sake and means The ninth Remark is The same God that ordained the end oradined also means in tendency to that end and therefore to divide assunder what God hath Joyn'd together in neglecting ordained means is no better than a presumptuous tempting of God This great truth is here demonstrated by these divine words except these ship-men that were about to escape in the boat abide in the ship ye cannot be saved ver 30.31 notwithstanding God's promise mentioned verse 24. That they should all be saved not because the will of God or his power to save or the truth and efficacy of his Promise did depend upon second causes as if all these were made effectual only by a vertue from the means whereas in truth the means are made efficacious only by a vertue from the will power and promise of God God is not tyed to them yet ordinarily and usually he doth work by them when he can work with them that we may not neglect the use of them that are ordained by him Thus David shall have the victory but it must be by the means of an Ambush 2. Sam. 5.19 24 and man shall be nourished but it must be by his labour Psalm 128. v. 2 Many more such Instances might be given yet so as God works all in all by those means N.B. for the Grass Corn Trees were created by God before he Created the sun moon and stars by the Influence whereof they now are and do grow Sometimes God to show his Soveraignity doth work without means It is all one to him to save by few or none as well as by many 2 Chron. 14.11 and his Omnipotency can work against means also by Suspending the power and operation of natural causes as when the fire burnt not the water drownd not the Rock yeilded water and the Iron swoom the Sun went back ten degrees c. As God likes not to be tyed to means so nor that we having his promise should in defect of the means doubt of his providence God will be trusted but not tempted by a willful neglect of due lawful means The care of the means belong to us but the care of the end belongs to God Whosoever neglects the means under any pretence of a promise doth not rightly beleive in him but plainly and presumptuously tempts him c. N.B. These mariners had been willing enough to make use of all other means for their safety as undergirding unlading c. and wishing for the Day verse 29. Oh! that we wished so much for the Day of Redemption to make use of more means yet missed in this the means God required The tenth Remark is God's Gospel-stars shine most in the night and their splendour is best seen in time of trouble Thus was it here while this Ship's-crew had a smouth sea and a calm season Paul lyes on the Deck as a poor contemptible prisoner neglected of all but now in this eminent danger God makes him the only Counsellor and comforter unto this great company Common calamity made them comply with that counsel and comfort which came from one in chains amongst them Paul reproves them for rejecting his advice of wintering in Crete v. 21. yet now the storm having becalmed that refractory mind they are mindful to follow his Direction in taking some food having had no set meal for fourteen days through the consternation horrour of death and in admitting Paul to become the Chaplain of the ship for craving a blessing and for praying to God for their farther preservation verse 33.34 35 36 37. yea and for praising God also
consummated when his Mediatory work endeth yet then it will not be consumed but only swallowed up by his Essential Kingdom which shall then comprehend it to all eternity his Mediatory Kingdom lasts until he hath made all his foes his footstool c. 1 Cor. 15.24 to 28. because he is both the Master the Maker of the Macrocosm or great World able to subdue all Phi. 3.21 The tenth Cordial is This King of Sion hath a true right and propriety to his fifth Kingdom even to all the Kingdoms and Common-wealths in the whole World 'T is told us in express words whose Right it is c. Ezek. 21.27 Now the Lord Christ hath a Royal Right hereunto by Three manner of means or ways as first by a Divine Eternal Ordination he was verily fore-ordained for this transcendent Royalty 1 Pet. 1.20 which word holds forth how careful our heavenly Father was to make all matters sure concerning Man's Redemption by the Messiah this great work was God's eternal purpose Eph. 3.11 and such a profound Mystery was in that work as made the holy Angels not only to admire it but also desirous to peep into it as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1 Pet. 1.12 and Eph. 3.10 Secondly Christ came to this Royal Right by his Father's free and gratuitous Donation The Father bids the Son Ask of me and I will give Thee the Heathen for thy Inheritance and the utmost parts of the Earth for thy Possession Psal 2.8 9. N.B. If all things were conveyed to Christ himself by way of Asking why then should we poor Christians expect any good thing without asking especially when he bids us Ask and ye shall have c. Matth. 7.7 8. Christ indeed had a Natural and Essential Kingdom as he was God co-equal with the Father Phil. 2.6 This he had not by way of asking but did enjoy it from all Eternity and shall hold it to all Eternity But his other the Mediatory Oecumenical and Dispensatory Kingdom Christ hath as a Donative and Gift upon that Eternal Covenant made betwixt the Father and the Son for his faithful fulfilling the great work of fallen Man's Mediator as his Rich Reward and this is that Kingdom which he will deliver up to the Father when the End of it is accomplished and then the Son as Man shall be subject that God may be all in all 1 Cor. 15.24 28. Thirdly Christ hath this Royal Right by way of special and peculiar Exaltation 'T is said Christ humbled himself c. wherefore God exalted him c. Phil. 2.8 9. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Christ did empty himself in his State of Humiliation passing through many little Death 's all his life long and at last underwent that cursed and painful Death on the Cross as to his Body and as if this had been too little his Soul also was sorrowful to the Death Matth. 26.38 Yea he humbled himself so low as to lay down his Body three days in the Grave c. Therefore God declares his Decree to give him Royal Honour Psal 2.6 7. and to exalt him so high as not only to be above the Grave in his Resurrection and above the Earth in his Ascension yea and above the Heavens also in seating him at his Right hand upon a Throne of Glory in the highest Heavens Beside all this God sets his King upon his holy Hill of Sion above all other Hills and advances his Son's Scepter above all worldly Scepters yea and dignifies him with a Name above every Name of Honour and Dignity both in Heaven on Earth and under the Earth Phil. 2.9 10.11 Then the Sun of Righteousness Mal. 4.2 which had lain long under a lasting Ecclipse breaks forth into its former Native Splendor and Glory The eleventh Cordial is This King of Sion who hath now a true Tittle to a Right Propriety in a fifth Kingdom will in due time become the full Possessor of it whereof he is ever the Right Proprietor and Owner So 't is said Vntil he come whose Right it is and I will give it him Ezek. 21.27 which intimateth there is a time appointed by the Father wherein he will give to his Son a plenary possession of all that he hath purchased a propriety in by his Death and to explain what this is we are told that Christ will take to himself his great Power and Reign overturning all that oppose and causing them to comply with this Conquerour then all the Kingdoms of the World shall become the Lord's and his Christ's Rev. 11.15 17. Christ indeed saith My Kingdom is not of this Worlb John 18.36 Yet is it in this World Christ is better call'd King of Nations than Tidal was Gen. 14.1 as well as he is call'd the King of Saints Rev. 15.3 For when any grievous Calamity was about to come upon the Church of God from any of her Evil Neighbours Jer. 12.14 to wit the cursed Nations that compassed her about as so many greedy Tygers Bears Boars Lions Leopards Wolves c. saith Luther then God sent his Prophets to comfort his Church against this coming Calamity with this soveraign Cordial of Christ's coming as a King to Relieve and Rescue her from those Ravenous Beasts by his Irresistible Power and Regal Authority There be many famous Instances hereof not only that great Text Zech. 9.9 and that also Ezek. 21.27 but likewise tho' many more might be mentioned I shall here add only one more namely that of Isa 9.6 7. at which time there was to come a most unparallel'd Calamity upon the Church Isa 7.17 18 19. and 9.1 Then to preponderate and out-weigh the perplexity of that matchless Misery the Prophet of God there doth comfort the Church not only with the Birth but also with the Kingdom of Christ saying the Goverment shall be upon his shoulders the Mighty God the Prince of Peace and of the Increase of his Kingdom there shall be no end Isa 9.6 7. The same may be observed in those two Prophets that followed Isaiah namely Ezekiel and Zechariah as above quoted all intimating the truth of Father Bernard's excellent notion Tamen Christus Rex est etiam in hoc Mundo scilicet in ordine ad Ecclesiam that is though his Kingdom be not of this World John 18.36 which wholly lyeth and walloweth in wickedness 1 John 5.19 and whose God is the Devil blinding their minds c. 2 Cor. 4.4 Yet Christ is King in this World in his ordering and over ruling all the Affairs of the World so far as they do relate to his Church in the World Thus Christ is call'd Lord of all Acts 10.36 If it be asked of all what 't is answered he is Lord of all persons of all things of all Kings of all Kingdoms he is Lord of his Church and he is Lord of the World and therefore he will not suffer his Church to be long wronged by the World Now in order that this
the two Seeds of the Serpent and of the Woman do mingle together without any difference If there be the sameness in sinning the same shall be in suffering The 2. Inference is The Ark must be as ready as the Deluge We should ask our own hearts two Questions 1. Whether we be an Ark so made of such materials so plaistered as well as plained c. Try by the aforesaid 2. Whether we have an Ark As there was a Material so there is a Mystical Ark for saving from evil In the general God lovingly bespeaks his Servants as he did Noah here and taking them by the hand as he did him and leading them thereby to an Ark or Hiding-place of his own providing saying to them Come my People enter into your Chambers and shut the Doors about thee Hide thy self as it were for a little moment until the Indignation be over-past Isa 26.20 Thus God shut up Noah in the Ark secured Lot in Zoar hid Jeremy and Baruch when sought for to the slaughter Jer. 36.26 and bade Daniel go away and rest himself before those great Troubles foretold came to pass Dan. 12.13 God gave him a fair and favourable Dismission from them Those Chambers may be meant the Closets of Gods Providence and Protection such as Pella was to the Primitive Christians The Name of the Lord is a strong Tower the Righteous such as Noah was run into it and are safe Prov. 18.10 Thither we are exhorted to retire till the Storm be over the Enemy gone the Destroying Angel pass'd over possessing our Souls in patience See Exod. 9.20 21. 12.12 To run to God in his Attributes and Promises is our best and only Policy As there is Congruity 'twixt the Ark and the Church ut suprà so there is 'twixt the Ark and Christ into both which the Righteous run and are safe Prov. 18.10 The Door or Gate thereof is open Isa 26.2 And the same Lord that perswaded Japhet to enter into the Tents of Shem perswadeth also all Righteous ones to flie to this City of Refuge Gen. 9.27 Psal 11.1 Isa 4.5 Deut. 19.4 6. Isa 26.20 25.4 32.2 c. All that run in to Christ as in to Noah are safe We must run into Christ first and then into the Church As Noah was a Type of Christ so was his Ark also 1. Noah was a Type and Christ the Antitype in sundry particulars As 1. Noah's Name signifies Comforter and Restorer which shews Lamech's Faith to put that Name upon him Gen. 5.29 8.21 Herein he typified Christ our grand Comforter and Restorer of the New World as Noah was of the Old 2. Noah was a Preacher of Righteousness 2 Pet. 2.5 So also is Christ both preaching and purchasing yea procuring Everlasting Righteousness Dan. 9.24 3. As Noah found grace in the sight of God both for himself and for all his Family Gen. 6.8 7.1 and Heb. 11.7 so did Christ for himself Matth. 3.17 and 17.5 and for all his Houshold of Faith for so many as God hath given him Job 17.2 they are all accepted in the Beloved one Eph. 1.6 Yea he is the Saviour of all men especially of them that believe 1 Tim. 4.10 Luke 2.52 4. As Noah was the Builder of the Ark so is Christ of the Church which is call'd his Workmanship Eph. 2.10 c. Is not Christ the Carpenter Mark 6.3 to hew plain cement and clinch us close together c. 5. As Noah was long in building the Ark even an hundred and twenty years so is Christ long in building his Church even some thousands of years which he buildeth upon a Rock Matth. 16.18 6. As Noah used many Carpenters that were instrumental to save others but not themselves so likewise doth Christ Matth. 7.22 23. Some Ministers Christ employs that may save 1. Others not themselves 2. Themselves not others 3. Neither themselves nor others 4. Both themselves and others 1 Tim. 4.16 7. As when Noah had finished the Ark the Destruction of the Old World by Water followed immediately So when Christ hath gathered in all his Elect and compleated his Church then will the Destruction of this present World by Fire presently pass upon it Add unto all these 8. As Noah's presence in the Ark did secure his Houshold all the time of its Tossing and landed them safely after the Destruction of the Old World in another So Christs presence with his Church while she is Tossed with Tempests and not comforted Isa 54.11 doth secure her from all evil for he keeps the Ensuring Office Christ Embarks himself in the same Bottom with his Disciples Matth. 8.23 24. only if our Saviour seem to sleep 't is our duty to awake him v. 25 26. What Caesar said to his Barge-man Quid times Caesarem vehis ejus Fortunam Christ can better say The Ship the Church shall live out all Storms for a Storm-rebuking Christ with all his Adventures are in her and therefore neither the Prince of the Air nor the God or Gates of Hell can prevail against her Matth. 16.18 He sails with contrary Winds Mat. 14.24 As there is congruity 'twixt this Type and Antitype to wit Christ and Noah So there is some disparity As 1. Noah Preach'd to the old World and Converted none but Christ Converted many in this New World so that 't is said Who can tell his Generation Isa 53.8 10. 2. Noah saved his Houshold but only Temporally but Christ saves the Houshold of Faith Spiritually and Eternally 3. Noah had no better to send out but a Raven and a Dove but Christ sent out better things such as the Law and the Gospel the former to work Fear and the latter Love 4. Noah was insufficient to compleat Salvation for his Family as he was unable of himself to shut the great Door of the Ark after him but Christ saveth to the utmost by his own power Heb. 7.25 rebuking Storms and procuring Calms all in his own Name 2. As Noah's self was a Type of Christ so was his Ark wherein alone Salvation was found from that Deluge of Waters accordingly in Christ alone can be found Salvation of all sorts Temporal Spiritual and Eternal from the Deluge of Divine Wrath and Justice of God for the sin of Man Beside him there is no Saviour Isa 43.11 And there is no Name under Heaven by which either Jew or Gentile either those of the Old World or those of the New can be saved but by Christ There is no Salvation in no other Acts 4.12 Upon this account is he called the Lamb slain from the beginning of the World Rev. 13.8 They are therefore gross Idolaters that set up for their Saviours the Saints Departed Seeing there are no Co-Saviours besides him none As there was but one Ark so there must be but one Mediator no Cock-Boats were to attend this Ark as Acts 27.30 And indeed we need no other Mediator or Master of Request in Heaven save only Christ who is the
Fathers Plenipotentiary and prays for us at his Right Hand much more than when on Earth as one in Joynt Commission with God John 17.24 'T is nor Father I wish but 't is Father I will and none but Christ can be a fit Mediator for he is God to manage matters with God and he is Man too to manage matters with Man 1 Tim. 2.5 This Mediator is so near us in the matter of his Incarnation that he will never be strange to us in the matter of his Intercession The Promise of Christ Gen. 3.15 was the first and will be the last and only Rope of Mercy for falling sinking Man to catch hold of for Salvation from the bottomless Pit In this sense saith the Prophet Isaiah A Man shall be an Hiding-place Isa 32.2 that is the Man Christ Jesus as he is called 1 Tim. 2.5 shall be a comfortable Cordial to Distressed Consciences an Absolute and an All-sufficient Saviour such as his Servants may most surely shelter themselves in and confidently rely upon both for safety here and for Salvation hereafter In this sense also saith the Prophet Micah This man shall be the Peace when the Assyrian comes into the land c Mic. 5.5 that famous He forementioned v. 4. the Man Christ Jesus Alas Flouds and Tempests will Arise and Toss the Church as the Deluge did the Ark the Assyrians and Babylonians Nimrods Brats will Invade and Infest the Church but Christ will be an hiding-place from the Storm and a Covert from the Tempest as Rivers of Waters in a dry-place and as the shadow of a mighty Rock in a weary Land This man Christ shall be her Peace yea her Prince of Peace Isa 6.6 who giveth her Shalom Shalom Peace Peace Isa 26.3 that is pacem regionis pacem Religionis Peace of Country and Peace of Conscience yea pacem omnimodam all kinds of Peace Internal External and Eternal a multiplied renewed and continued peace as God hath promised and Christ hath purchased he merited it as he was the chastisement of our Peace Isa 53.5 and he made it by the Blood of his Cross Col. 1.20 so became our Peace both the Maker of it and the Matter of it Eph. 2.14 16. Therefore though the Assyrian come into the Land he shall be a loser by it if he tread in your Palaces he shall retreat with Dishonour and Defeatment as it befel Senacherib Isa 37.36 37 38. And thus also God reconciled in Christ is known in Sions Palaces for a refuge Psal 48.3 as the City of Sion where the Temple stood was both an Ornament and a Muniment to the whole Countrey so God was both the Ornament and Muniment of both City and Country as being the common refuge to both Thou shalt hide those that fear thee in the secret of thy presence that is in the Golden Cabinet of thy gracious Providence where they shall be as safe as if they were in a Tower of Brass or Town of War yea as if in Heaven it self out of the reach of the rage of Persecutors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the Enemies Gunshot saith David Psal 31.19 20. and thou shalt keep them secretly as in a Pavilion which is a Princes Retiring Room or With-drawing Chamber always look'd upon as a sacred place and not to be assaulted there Gods Servants lye safe not only from the stroke of wicked Hands but from the strife of wicked Tongues from the calumnies and contumelies of Graceless Tongue-smiters as no Weapon form'd against them can prosper so every Tongue that riseth against them shall be Condemn'd in Judgnient for a wicked Tongue Isa 54.17 Jude v. 14 15. oh how safe was Noah when the Lord had shut him in his place of Refuge Gen. 7.16 so no Flouds can harm those whom God hands into his Pavilion of Protection The Scripture mentions three sorts of Refuge 1. Created Isa 4.5 His Churches purified unto himself Tit. 2.14 by the Spirit of Burning Isa 4.4 are his Glories v. 5 and 2 Cor. 8.23 Isa 46.13 and 62.3 Jer. 4.21 Ezek. 7.20 his Jewels as well as Crown Throne and Ornament Mal. 3.17 and rather than hazard the loss of those Kele Kamudoth Vessels of desire God will put forth his Creating power for the safety and security of his peculiar people and make a cloudy Pillar to cover them as the Ark did Noah like that for Israel in the Wilderness Exod. 13.21 and 14.19 Psal 105.39 This was done for them as they came out of Egypt where there was no Rain Zech. 14.18 yet there was a cloud If it be said how could there be a cloud where there is never any Rain 't is Answered God created it and rather than fail he will do so still he will Hedge their Houses about Isa 49.16 Job 1.10 2. Commended or Allowed Numb 35.6 and Deut. 19.3 4. Those Cities of refuge were Asylum's or Sanctuaries for such as kill'd any man casually without previous Hatred or Intention of Malice or Murder there they were safe Did God promise Cities of Refuge for those that kill'd Men Much more will he himself be a City of Refuge to Saints when wicked men design to kill them Zech. 2.5 A Wall of Fire 'T is supposed Israel was Circumcised when the Plague of Darkness on Egypt began so could not be assaulted while they were sore for at three days end they were recovered 3. Commanded this is God himself his Name Attributes Promises and Providences Prov. 18.10 Isa 26.20 Cant. 1.4 and 2.3 and Isa 25.4 All Gods People have need of this Refuge in as much as the World hath the Church in chase As all Hunted Creatures hasten to their Refuge by an instinct of Nature how much more we by a Divine instinct should hasten home to our God when Hunted by Bloody Hunters Jer. 16.16 Such as Nimrod was who Sacrificed mens Lives to his own Lusts Gen. 10.9 God will either 1. Over-rule the Power of those Pharaohs or 2. Over-wit the counsel of those Achitophels or 3. He will Restrain their Rage Psal 76.10 11. as Gen. 20.5 and 35.5 Exod. 23.31 and 2.4 1 Sam. 23.27 1 Kin. 22.33 provided we be such as 1. Fear him and hope in his Mercy Psal 34.18 2. Mourners marked Ezek. 9.4 and 3. Meek seeking Peace and pursuing it Zeph. 2.3 Psal 34.14 Oh how should we flee to this Refuge as they did to their Baal-Berith Jud. 9.46 God is known for a Refuge in all Ages Luther said when Threatned I shall have Protection from Heaven while I live and Provision in Heaven when I Die 'T was bravely said by the Duke of Hereford Banisht by Richard the Second I shall have the same Sun that he hath to shine on me and the Sun of Righteousness too which my Banisher hath not to shine upon him I am still on my Fathers ground all the Earth is the Lords c. So that the Banished may have more comfort than the Banisher and be in a far better condition than he As