place or private corner which had been a little more tolerable but it must be upon an open Theatre a publick Stage upon a Mountain in the sight and view of the World 11. This perplexed Patriarch as he might not consult with his own reason which certainly would have put him to a stand so he must not consult with his own Wife though she had an equal interest in Isaac who might haply have hung about his neck and hindered him as Zipporah did Moses to the hazarding of his life Exod. 4.24 25. 12. But the greatest conflict of all was that the Messiah was promised to come of Isaac and so the Salvation of the World did seem to perish in Isaac's perishing Notwithstanding all these aforesaid twelve difficulties the Actor Abraham acts his part of obedience with all 1. Alacrity 2. Constancy 3. Prudence and 4. Confidence All which four shew the Excellency of Abrahams Obedience of Faith as before the Difficulty of it in the next place is the third Enquiry How all these were in this Act. Ans 1. With all Alacrity and readiness to obey he rose up early Gen. 12.3 Making no delatory work about it Thus David did saying I made haste and delayed not Psal 119.60 We read of Balaam how he made the like haste to do evil he rose up early Numb 22.21 And shall not we do so for doing good Our Lord Christ rose up early to pray for us Mark 1.35 And shall not we do so for our selves Holy David made it his resolve saying I my self will awake right early Psal 108.2 We should do so every day Especially the Sabbat-day as Joshuah and Israel did Josh 6.12 15. If we would have the Walls of cursed Jericho to fall before us as v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is not meet for a man that either gives or takes good Counsel to sleep the whole night or too much saith Homer Sanctificat Sanat Ditat quoque Surgere Manè To rise betimes maketh men Holy Healthy and Wealthy Abraham here rose up early to be gone about his work The Sun ariseth and then man goeth forth to his labour Psal 104.12 23. Abraham here stays not to consult with his beloved Sarah lest her affections should have hindred the operations of his Faith nor with his own corrupt reason or natural affections that Old Beldam which is both the Mother and Nurse of all our Disorders and Extravagancies for he was renewed in the Spirit of his mind Eph. 4.23 Cassianus tells us of a young man receiving Letters from his Parents to disswade him from Chistianity cast them into the Fire not daring to tempt himself with reading them so should we do with all those carnal reasonings suggested by our own corrupt hearts or carnal relations to us otherwise we shall never Rest nor Feast in Abrahams Bosom 2. The Constancy and Continuance of this his ready Obedience 't is a wonder how his heart was kept in such an obediential frame for three days together all the time of his Travelling from Beershebah to Mount Moriah which some derive from Marah bitter 't was no other to Abraham in this bitter Tryal while he went all this long-way until on the third day he saw the Hill afar off Gen. 22.4 He could not but in his mind see his Dear Son as it were bleeding upon the Altar all along as he Journeyed thither and so he dwelt with his thoughts upon an Expectation of so heart-breaking an evil all this three days Journey which seemeth worse than the evil it self praestat semel mori quà m semper metuere 't is better to die at once than to be so long a dying a speedy Execution doth mitigate misery whereas delay aggravates it How he paused and pondered all the while upon this Bloody and Barbarous yet Commanded Enterprize We know not yet surely his Faith did so over-rule all his unruly affections as to extricate this blessed Patriarch out of his present perplexities and in all his Ploddings of Mind and Misgiving of heart kept him all along Tight Steady and Constant to continue his resolves in obeying Gods Command to the End Thus we should not ponder the Cross too much then 't will prove too heavy we must not chew the Physical Pill at all 't will tast too bitter we may not plodd too much upon the harshness of Divine Commands then they will appear hard sayings Joh. 6.50 Whereas none of them are indeed grievous 1 Joh. 5.3 As we ought to swallow our purging Pills whole so we should not plodd with our minds below but ply the Throne of Grace above for a good Use a good End and Issue of all our Tryals both in Tribulations and Temptations 3. Abrahams Prudence in leaving his Servants and the Ass at the Foot of the Hill v. 5. Shebu lachem Expectate hic Tarry ye here this he said fearing lest they being present at the top of the Hill might hinder him in his Obedience and Oblation And as he left them there so did he leave his natural affections and his carnal Ratiocinations contrary to Gods Command with them there that he might serve the Lord without distraction 1 Cor. 7.35 Oh that we could learn from Abraham to leave our Servants and the Ass to wit whatever may distract us at the foot of the Hill while we go up into the Mount to Worship God Even whatever is carnal that we may be Spiritual and so Worship God who is a Spirit in Spirit without Formality and in Truth without Hypocrisie for the Father seeketh such to Worship him Joh. 4.23 But alas our Carnal Affections though they be the fittest Companions for the Ass are not so much our Servants as our Masters and they will whether we will or no go up with us into the Mount we cannot with Moses and Joshuah put off those dirty Shoes of wandering thoughts and Earthly imaginations to come clean to the most Holy God with clean hearts before his Throne of Grace for they cleave as close to us as our Skin to our Flesh and we are not cleansed from that Blood Joel 3.21 Nor from the iniquity of Peor until this day Josh 22.17 No nor yet from all filthiness of Flesh and Spirit for the perfecting holiness in the Fear of God 2 Cor. 7.1 And as we ought to leave the Servants and the Ass below So much less must we our selves stay with the Ass below this is to make our selves Spiritual Asses indeed while we should with our Father Abraham go up to God above 4. Abrahams Confidence herein 1. Speaking Prophetically we will both of us come again to God Gen. 21.5 And 2. God will provide himself a Lamb v. 8. As to the 1. Of these Some Popish Casuists say that Abraham here uttered an untruth or more plainly told a lye seeing he went with a purpose to do that to Isaac which would certainly hinder him from returning again This is wickedly said concerning the Father of those Children who will not
a Priest and 3. Gold as to a King The Covenant makes 1. Christs Prophetical Office ours hereupon we must go to him in all Arduous affairs in all our difficult Cases as the Israelites did to Moses Exod. 18.22 And hear him in all things Matth. 17.5 Christ is an excellent Teacher even of Ignorant Disciples Act. 4.13 'T is no matter how dull the Schollar is if Christ himself will be but the Teacher for he enlighteneth the Organ or Faculty as well as the Object opening our understandings in us as well as his Scriptures to us Luk. 24.27 31 45. And all this he doth gradually as Noah did First opening the Window of the Ark Gen. 8.6 Then he removed the covering thereof ver 13. and then he stepped out himself into the before drowned but now dryed World ver 18. Thus our blessed Noah Christ our Comforter comes and first opens the Eyes of our understandings Isa 42.6 7. Act. 26 18. Eph. 4.18 Col. 1.9 Then he removes the Vail or Covering that is upon the Heart as well as on the Head 2 Cor. 3.14 15 16 17. And then Christ steps into the Soul before drowned in sin but now dryed up by Grace that he may dwell in our Hearts by Faith Eph. 3.17 2. His Sacerdotal Office is ours wherein Christ was the Altar the Offering and the Offerer He offered himself the Sacrifice of his Manhood upon the Altar of his Godhead which did not only Sanctifie but also Dignifie the oblation putting an infinite worth into it Christ is the High-Priest of our profession Heb. 3.1 Who can have compassion on the Ignorant c. Heb. 5.1 2. All our Sacrifices or Services we must put into his hands who must bring them as well as burn them to the Father for us Lev. 1.15 This Office is the Grand Magazine of all our Grace and Comfort we have on this side Heaven as a relief against all temptations Heb. 2.17 and 4.15 When any sinner brought his Sacrifice to the Priest as the person was not to Offer it himself so the Priest was not to refuse it This should raise up our Faith to know that Christ is both able and willing he will not nay he cannot refuse our offerings he blesseth the weak as well as the strong where he finds sincerity looking more at Truth than at Measure 'T was the High-Priests Office to bless the People Numb 6.23 24. And 't is a blessed sign that our High-Priest hath blessed us when other Souls be blessed by us The Covenant gives us Interest into the merits of this incomparable Sacrifice which takes away the guilt of all sins greatest as well as least As the Red-Sea drowned the stoutest Champions in Pharaohs Army as well as the faintest and weakest Soldiers Exod. 14.13 30. His choicest Captains as well as his common Soldiers Exod. 15.4 So sins of all sizes and of all sorts of sinners are drowned in the Red-Sea of Christs Blood He shed as much Blood for Peasants as he did for Princes peccata non redeunt if once upon our Repentance our sins become drowned in the Blood of Christ we shall see them again no more as Israel the Egyptians unless Dead on the shore Christ is our Goel or near Kinsman who hath Redeemed our inheritance in Heaven which was Mortgaged by sin for us he is our Surety paying our Debt to Divine Justice 3. His Regal Office is ours also Here 's the ground both of our Assurance and of our perseverance that Christ is our King that Conquers all our cursed Canaanites our Corruptions in us Mic. 7.18 and Treads the Tempter with his Temptations under our Feet for us Rom. 16.20 Heb. 2.8 1 Cor. 15.25 He puts down all Powers opposite not only from without us but also from within us This is our Joshua or Jesus who calls upon us and capacitates us to put our Feet upon the Necks of our Enemies Josh 10.24 provided always he come as King into our Hearts in his Regal Capacity as the Psalmist intimates Psal 24.7 8 9.10 The Everlasting doors of our Souls must open to him as a King of Glory he will come in as a King or he will not come in at all Though Christ be a King yet hath he no Natural born Subjects we are all Born with War in our Hearts against Christs Kingly Office other Lords bear Dominion over us Isa 26.13 We are not born but made his Subjects Christ first makes an Holy War upon our Rebellious Hearts and must make us Subjects or he can never find us such This is done in the day of his Power Psal 110.3 not External but Evangelical to make us come in to him as true Voluntiers when he speaks to us with a strong hand upon our sturdy Hearts Isa 8.11 The Elect tast not of Death untill they see the Son of Man come in his Kingdom Matth. 16 28. Those carnal Capernaites would have Christ their King because he had been their Cook Joh. 6.15 'T was for Loaves not Love ver 26. But we must love the Lord Jesus Christ as our King Priest and Prophet or we are Anathema Maran Atha 1 Cor. 16.22 That is Cursed till and at the coming of Christ they that will not kiss his Golden Scepter his Iron Rod will make them his Footstool for rejecting his Throne Luke 19.27 Happy be such as yield subjection to him hold dependance on him and have their Acquiescence in him Matth. 11.29.30 Thirdly All the Motions and Operations of the Spirit are made ours to wit 1. The Quickening 2. The Actuating 3. The Regulating 4. The Corroborating 5. The Comforting Influences of the Holy Ghost are all made ours by the Covenant yea and 6. As he is Convincing 7. supplicating 8. Sanctifying 9. Sealing 10. Discerning 11. Witnessing 12. Adopting Spirit All this and all more that can be said concerning Diversities of Gifts or Graces all are ours by the Covenant yea all those excellent endowments for secular as well as for Spiritual employments Exod. 31.3 1 Sam. 11.6 c. Isa 28.26 All Arts and Sciences do flow from the Spirit therefore is he called the seven Spirits of God Rev. 1.4 3.1 4.5 yet the Spirit of Grace 't is said the World cannot receive Joh. 14 17. though it may the Spirit of Gifts Do we want Water Wind or Fire The Spirit is all these we cannot have clean Hearts unless washed with this Water Psal 51.10 Joh. 3.3 5. we cannot have warm Hearts unless warmed with this Fire Luk. 24.32 There is no Sailing to the Port of Heaven without this Wind Joh. 3.8 the fresh gales of this breathing Spirit must first fill the Sails of our Affections turning them into Graces and then we go off a ground roundly and pass on the Road comfortably This is a mighty priviledge to have the presence and influence of the Spirit for as God the Son made an agreement or Covenant with God the Father before all time so God the Holy Ghost doth transact the
5.1 Answer the second Yet Christ is as faithful now as Moses was then Heb. 3.2 3. who became the Grand Sacrifice as before Eph. 5.2 Isa 53.10 Christ became both Priest Sacrifice and Altar 1. He was a Priest after the order of Melchisedeck Heb. 7. in Offering up himself upon the Cross 2. His Humane Nature was the Sacrifice And 3. His Divine Nature was the Altar whereon it was Offered This Sacrifice was Offered once for all and not often as the Jewish Sacrifices were Heb. 9.25 26. Chrysostom calls those Typical Offerings Plaisters which were renew'd Morning and Evening every day but the Offering of this Antitype lasteth for ever Emplastrum Christi saith he si semel Impositum sit semper salus This Soveraign Plaister of Christs Blood if once laid on never needs taking off to be renew'd but Infallibly Effects the Cure Yet 2. There are other Real Moral and Spiritual Sacrifices besides Christ on the Cross under the Gospel but all have their value and vertue in him As 1. The Gospel-Sacrifice of Repentance wherein the penitent Soul offers it self up upon Gods Altar as a reasonable Sacrifice Rom. 12.1 and 15.16 and Psal 51.17 Zebachei Elohim The Sacrifices of God 't is there in the Plural in Regimine Intimating that Contrition or Repentance hath many Sacrifices in one for as the word for Sacrifice in Hebrew comes from Zabach jugulavit to cut the Throat it shews true Repentance is a plain putting of the Knife to cut the Throat of our Corruptions it mortifies sinful Lusts and crucifies all Carnal Inordinate Affections So as the Hebrew word is in the plural Number it teaches that Contrition is a Self-condemning Self-crucifying and Sin-mortifying Act so hath many Sacrifices in that one A truly penitent and contrite heart is a more acceptable Sacrifice to God than thousands of Rams or ten thousand Rivers of Oyl Mic. 6.7 Sacrifice and Burnt-offering thou wouldst not desire Psal 40.6 I will take no Bullock out of thy house c. Psal 50.9 Will I eat the Flesh of Bulls or Drink the Blood of Goats v. 13. Offer unto God thanksgiving and pay thy Vows to the Lord v. 14. All which doth shew that Una dei est purum gratissima Victima pectus No Sacrifice was then comparative to the Obedience of Faith 1 Sam. 15.22 Rom. 16.26 Such an heart as lieth low and heareth all that God saith was even then the fittest altar to lay their offerings upon this low Altar did best Sanctify all their Sacrifices without which God respected them not though they were of his own ordaining much less doth God respect the Sacrifice of the Mass which hath no footing nor warrant in the word The 2 Gospel Sacrifice is praying for what we want as praising for what we have is the third These two take up the whole Duty of man an Holy Trade is hereby driven 'twixt Heaven and Earth and a most sweet intercourse 'twixt God and Man in praying to God this was the best incense in Old Testament times Psal 141.2 Let my Prayer come up as Incense Ketoreth ut suffimentum As a sweet smelling savour Gen. 8.21 Full of Fragrancy Damascen calls fervent Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ascensions of the heart to God like Pillars of the smoak of incense As Aarons Incense was a compound of many sweet Spices so is faithful Prayer a Compound of many sweet Graces burning together with fire from Heaven and rowling up Elationibus fumi in Pillars of smoak towards Heaven again Cant. 3.6 Manoahs Angel ascended up in the Flame and Smoak of his Sacrifice Judg. 13.19 20. Riding up therein to Heaven as Elijah did in his Chariot Thus Prayer is the Souls Chariot wherein it is carryed up to God for no sooner is the heart melted having the Stone in it through grace dissolved but 't is poured out in Prayer as a liquid thing before the Lord Psal 62.8 and 't is lifted up to God Psal 25.1 There to be offered up upon our high Altar Christ Heb. 13.10 Irenaeus saith Altare nostrum in Coelis est Christ in Heaven is our Altar on which this Incense Prayer must be offered Christ takes our Prayers from us and both Perfumes and Presents them to the Father for us Rev. 8.3 making them to be a sweet smell and savour by the Odours of his own Incense Christ is that Golden Altar which is before the Throne Rev. 8.3 and 9.13 Those Prayers that have not Wings and Wind in their Wings to Chariot them up to this Golden Altar can never find acceptance agreeable to this Theodoret hath an excellent descant upon Mat. 21.12 13. My house is a house of Prayer c. Saying Mark here Christ casteth out Sheep and Oxen out of the Temple and Doves too and setteth up Prayer as the sole Sacrifice thereof Hereupon Saints are call'd Temples yea Temples of the Holy-Ghost to shew that as Temples were Houses of Prayer so they should be Men and Women of Prayer as David was a man of Prayer Psal 109.4 Vaani Tephillah Heb. But I am Prayer As if he had been Vir orationis according to Montanus a very and a meer compound thereof inasmuch as he turn'd every Providence that did befall him into a Prayer And for this cause he is supposed to be called a man after Gods own heart Above Moses Abraham and all the the Holy Patriarcks Now none but thick-scull'd ones could think that God who is a Spirit Job 4.24 should be satisfied with the Jews sacrificing him Flesh Hos 8.13 No. He that killeth an Ox unless he kill his corruptions too is as if he slew a man he that sacrificeth a Lamb unless he see his own guilt and be born up to behold the Spotless Lamb of God that takes away the sins of the World is as if he cut off a Dogs Neck He that offereth an Oblation unless therewith he offer up himself for a whole burnt-offering Rom. 12.1 is as if he offered Swines Blood He that burneth incense unless he lift up holy hands in Prayer without wrath and doubting 1 Tim. 2.8 is as if he blessed an Idol saith the Lord Isa 66.3 The 3. Gospel Sacrifice is praising God for what we have as the second was in praying God for what we want Therefore saith God I will not eat the Flesh of Bulls c. but offer unto God Thanksgiving c. Psal 50.13 14. that was the marrow or pith of all their Peace-offerings That Thank-offering of paying Vows was more acceptable to God than an Ox that had Horns and Hoofs Psal 69.31 We should cover Gods Altar with the Calves of our Lips in giving thanks to his name Heb. 13.15 And not with the Lips of our Calves only Hos 14.2 The Lip labour of a Pharisee may slightly say God I thank thee Luk 18.11 But 't is not so much a Saying thanks as a doing thanks not a bare giving-thank's but a pure living-thanks that the Lord looks after The Life of
a very strong hold of him 4. To Sum up all As a Cain fails 1. Quoad Fontem Doing Duty for some by Respects 2. Quoad Finem Not with Filial Affection as before So 3. Quoad Modum He may prostrate his Body but never pours out his Heart as Prayer is called Psal 62.8 He may pour out much Speech but little Spirit he hath more Expressions on the Tongue than Impressions on the Heart 't is all but Lip-labour 4. Quoad Acceptandi Efficaciam Christ is the Altar that sanctifies the Sacrifice as before now a wicked Man wanting this Altar to sanctifie his Sacrifice therefore it having all these four defects is loathsom to God God can have no respect for it as he could have none for Cain's here Suppose he do what he can yet is he no Child of God nor has Christ or his Image concerning which some of the Antients are of Opinion that Cain's Sacrifice had a Flame of Fire as well as Abel's only with this difference Whereas the Flame of the Fire of God did lick up Abel's Sacrifice as it did Elijah's after 1 King 18.38 in Token of Acceptance but the Flame of Cain's Sacrifice rebounded upon himself and stigmatiz'd him as those that are Burn'd in the Hand for some Villany not unlike to those Flames of the Fiery Furnace into which the three Nobles of Babylon were cast They Burned those wicked Men that cast them in Dan. 3.22 Even such as had been over-forward both in their perswasion and in the Execution God over-rules the Water to be a Wall to his People Exod. 14.29 as he did the Fire there to slay his Enemies See the Consequences hereof in my Church History second Plot. CHAP. VIII Of Enoch's walking with God AS the first acceptable Worshiper of God was Abel so the first acceptable walker with God was Enoch in Scripture Record Here be two remarks upon Enoch recorded in Scripture The 1. is his Appearance in the World The 2. is his Disappearance to the World 1. His Appearance is attended with sundry considerable circumstance As 1. his Name 2. His Time 3. His Age and. 4. His Office or Employ 1. Concerning his Name Enoch which hath a double signification 1. Enoch signifies dedicated his Father Jared which signifies meek being a lowly and an Holy Man did dedicate this Son to God assoon as he had received him from God well knowing that he had given his Son Sin but he could not give him Grace and therefore he devotes him to God who must both take Sin from him and give Grace to him neither of which could the father do for the Son therefore did he dedicate him as Solomon did his Temple to the Lord to be sanctified by him and set apart for his proper and peculiar use Secondly Enoch signifies Cathechized or Instructed well knowing also that the care of the means was committed to the Father though he had committed the care of the end to the Lord. The paternal instruction must promote the dedication as Jared had marr'd him by propagation begetting a Son in his own the faln Image so he must mend him by Instruction that the Image of God might be repair'd and recover'd in him thereby we find that cursed Cain had his Enoch also a Son whose Name was of the same signification Gen. 4.17 From whence may be inferred 1. That God gives his common blessings even to ungodly men to wicked Cain as well as to godly Jared God causeth the Sun to shine on the Just and Unjust A 2. Inference is Satan can imitate God in giving significant Names to Sons c. And 3dly There is a Dedication to the Lord as that of Godly Enoch was and there is a Dedication to the World and to the possessions thereof as this of Cain was for the City which he built he call'd after the Name of his Son Enoch that his Son might be styled The Lord Enoch of Enoch as being his best portion in both Worlds Psal 49.12 NB. Righteous Abel wanted Wife Children Cities c. for his Riches lay in reversion in the City of God The 2d Circumstance is the time he liv'd in 't was in the first thousand years of the World be is call'd the seventh from Adam to wit inclusively reckoning Him and Adam to be two of the number Jude v. 14. So he is Timed either 1. to distinguish him from the other Enoch who was the third from Adam Cain once coming between Or 2. To hold out a mystery in the number of seven the 7th person some say was a Prophet as the 7th day was a Sabbath this number of 7 is much insisted on in the genealogy of Christ Mat 1.17 Abraham was the 7th from Heber and from Abraham to David twice seven and from David to the Captivity twice seven again and from the Captivity to Christ again twice seven this very number of seven was to mind them of the Creation-Sabbath and us also of our Gospel or Redemption-Sabbath yea and of our Spiritual Sabbath or Rest in Christ here and of our Eternal Sabbath or Rest with Christ hereafter Moreover the very Heathens must have the seven Stars to look upon that this number of seven in their Mouths should mind them of the mystery Or 3. God is so exact in Scripture Record stating him the 7th Patriarch not onely to declare the genealogy of Christ in a more distinct Chronology of succession than can be found of any in the best humane Histories but also to shew both his great care of his Church and his great delight in his Church 1. His great care of it in upholding it by seven descents of Holy Patriarchs 1. Adam 2. Seth though Cain and Abel were both lost as to him and it placed in their stead 3. Enosh that is sorrowful at the growth of profaneness therefore was he so called 4. Cainan that is a Mourner for the corruption of his Times 5. Mabaleel that is a praiser of the Lord for the preservation of his Church notwithstanding all the enmity of the Serpent and of his Seed against it 6. Jared which signifieth descending not only because there was a Descending from evil to worse in the black line but also because this lowly Holy Patriarch did oft descend upon his knees before the Lord in prayer to preserve his Church then the 7th Our Enoch who was dedicated to God and well instructed in the good ways of God as before Thus the Church of God was propagated from one age to another even in the worst ages of the World a filthy scum arising at the top of it soon after the Fall of Man as most filthy dregs will be found at the bottom of the World in the last of times 1 Tim. 4.1 2. His great delight in his Church above all other his concerns in the World being only all of them in order to his Church hence it is that the Sacred Record of the Scripture mentions only the posterity of Cain which was to
his hope had hang'd upon the First Covenant he had perish'd Eternally and all his Posterity with him yet was he finaliter objectivè predestinated to Glory by the Grace of Christ in the Second Covenant which was able to save him to the utmost and did undoubtedly save him yet not as a publick person representing all his Posterity for then we should have been predestinated unto life in Adam and not in Christ Rom. 8.29 30. but as a single Man like Abraham and Jacob c. laying hold of Christ in the Covenant of Grace from which he could not totally and finally fall The first Covenant was left on Earth where Thieves broke through and stole away the priviledge thereof but the second was laid up in Heaven 't is hid with Christ in God Col. 3.3 and hath an Inheritance Reserved in Heaven where no Thieves can come 't is out of the reach of Hell and Devil for us who are reserved for it as well as it for us 1 Pet. 1.4 5. Oh try under what Covenant are ye ask your Hearts three Questions 1. Are ye in that state ye were Bred and Born in 2. VVho is your Tutor corrupt Nature or the Spirit of Grace 3. Do ye hang your Hope on self Righteousness or on Christs As Adam so ye flee from the first for refuge to the second but if ye despise it there is no remedy Mat. 22.5 8. Luke 14.24 Psal 81.11 12. Heb. 10.26 39 Psal 73.27 and 125.5 2 Pet. 2.20 Having dispatched the many Differences between the two Covenants of VVorks and of Grace I come to the next point of Enquiry what the Covenant on Sinai was and whether it was a Covenant of VVorks or a Covenant of Grace or distinct from both so as to make up a third Covenant To this I answer 1. Negatively That it could not be distinct from both the other two for then there would be three Covenants contrary to that Scripture Gal. 4.24 These are the two Covenants there cannot be a third Covenant 'twixt God and Man save only the two either that of VVorks or that of Grace and God mentions but one Covenant when the first was broken Lev. 26.42 c. 2. Positively The Covenant of Grace given after the Fall contradistinct only to that of VVorks before the Fall hath been always one and the same for substance in all Ages of the Church though under divers forms of Administration from Adam to Noah from Noah to Abraham from Abraham to Moses from Moses to David and so on from David to Christ and from Christ to this day yea and will be the same without change to the end of the World therefore the Apostle Paul affirmeth that though he was a Minister of the New Testament 2 Cor. 3.6 yet taught he no other Doctrine concerning any New Covenant but what was taught before by Moses and the Prophets in the Old Testament Acts 26.22 and hereupon he declareth that the Prophets and Apostles are jointly the Foundation-Doctrinal for the Church to build upon seeing both of them taught Salvation by Christ only who is the Foundation-Personal 1 Cor. 3.11 Eph. 2.20 as also Rev. 21.14 First Objest But if the Covenant of Moses upon Mount Sinai in the Old Testament be not a distinct Covenant from that of the Messias upon Mount Sion in the New Testament why are they called the Old and the New Ans 1. Negatively They are not so called as if they had a special Difference or Distinct Nature betwixt them no more than betwixt the Old and New Moon which are not two differing Moons but one and the same in differing Appearances Thus the Doctrine of the Covenant in the Old Testament was the same with that thereof in the New the Old being Evangelium Velatum only the Gospel Veiled the New being Lex Revelata only the Law Revealed or Accomplished they do not hold out two Christs the Seed of the Woman promised to faln Adam was the same in both Testaments and so not two Covenants Therefore this Distinction of the Covenant into New and Old is not Generis in species of a general into specials comprized in it but Subjecti in Accidentia of a Subject distinguished by its Accidents The Subject is one and the same in substance related in both Testaments yet admits of divers Accidents Accessories or Appendices as an old House or Habit may be so decayed as to be repaired and made new again yet still the same for substance Thus the Veil of Shadows which covered the Covenant of Grace in the Old Testament waxed old and this was done away by Christ Heb. 10. l c. Ans 2. Positively as before Negatively we must know That this Covenant of Grace had sundry Aera's Epocha's or periods of Account as to its External Dispensation differing in different circumstances and various manners of Administration all adapted and accommodated to the times wherein they were dispensed yet all along one and the same for substance in its Essence and Internal Nature The first Account we have of its promulgation was to Adam Gen. 3.15 when the Covenant of Works was violated by his Fall yet cancelled by his Recovery being raised up under the Apple-tree by Christ the promised Seed Cant. 8.5 then did God most graciously though but darkly dispense to faln Adam the Covenant of Grace for the Grand Charter of Man's Salvation after the Fall was there dressed up in a form most agreeable to that sad estate into which the Serpent by Satans subtilty had involved him therefore is it worded thus The Seed of the Woman whom Satan in the Serpent had seduced shall break his head who had bruised her heel The second Account of the publication of this Covenant of Grace was to Noah after the Floud Gen. 9.9 12 17. where he had not only the Ark wherein he was saved but also the Rain-bow as Tokens of this Covenant accommodated as suitable Symbols and Sacraments to confirm his Faith that the World should no more be drowned for sin and this God himself brings in as a Branch of his Covenant of Peace Isa 54.9 10. saying This is as the waters of Noah they shall never Drown the World nor my Covenant shall be ever broken c. Yea and still this Rainbow is applied as a Sign of Gods favour to his Church Ezek. 1.28 Revel 4.3 and 10.1 where Christ is said to have a Rainbow about his Head as Nuntius Foederis Serenitatis a Messenger that saith he is faithful in keeping his Covenant and that Storms and Deluges shall be done away and dried up when the Dragon shall pour out a Flood of Evils upon the Church Revel 12.15 The Spirit of the Lord shall lift up a Standard against him Isa 59.19 The third Account of this Covenant was Gods renewing it with Abraham and that in a clearer manner of manifestation than either of the former and therefore probably is he honoured with that high Title three times in Scripture as
that Night v. 25. 2. Samuel calls him up early to the House top again to Impart more of God's Mind to him and so dismisses him v. 26. Yet 3. Goes part of his way for Honours sake but the Servant is sent before v. 26. for yet more private Discourse in so weighty a matter Samuel could not prepare Saul well enough by two former Secret Conferences he must have this third also N. B. This secrecy Samuel used lest Israel should think some Collusion in the case and suspect that he who before had deny'd them a King was now about to impose one on them but this suspicion was prevented when Saul was chosen by Lot which was immediately ordered by God What Samuel said and did to Saul at this Conference is declared in the next Chapter 1 Sam. CHAP. X. IN Chapter the Tenth follows the Election Vnction and Inauguration of Saul to the Kingdom which is twofold 1. Private 2. Publick Remarks upon the private Unction first The First Remark is Samuel after this Third private Conference with Saul as above Anointed him King by Divine Direction ver 1. Samuel takes a Vial of Oyl and poured it upon Saul's Head N. B. Note here 1. It was not an Horn of Oyl as when David and his Posterity were Anointed but a Vial or Glass to signifie say some the short continuance of Saul's Kingdom 2. His Head was Anointed to shew his Superiority over his Subjects 3. With Oyl which will ever work it self up to the top of other Liquors to set forth the pouring forth the Gifts of God's Spirit upon him to enable him for the Administration of his Regal Office 4. Oyl being of a soft and smooth Nature was a Symbol of Clemency and Candid Lenity which he ought to exercise towards his Subjects in the discharge of his Duty N. B. Then Samuel kissed him in token both of his Affection and of his Subjection to him not grudging to resign the Office of Supream Magistracy to Saul which he had held in his hands for many Years and now not disenabled to manage it himself but only dispossess'd of it by the meer Humours of the Mobile N. B. And some suppose that Saul seemed in Modesty to refuse Samuel's Anointing him till Samuel pacified and perswaded him saying 'T is the Lord that Anointeth thee to be Captain over his Inheritance as the Baptist said to Christ Suffer it to be so now c. Matth. 3.14 15. telling Saul that he was but God's Minister and that Saul must govern God's People according to God's Will whose they were and not according to his own Will The Second Remark is The Three Oracles or significant Signs whereby Samuel confirmed Saul's Faith concerning the truth of his Call to the Kingdom when he saw those several Circumstances all casual and contingent Matters which none but the true Jehovah could foresee and none but his true Prophet could foretel came to pass v. 2 3 4 5. to v. 14. The first Sign was the Tidings he should take from the Mouth of two Men at Rachel's Sepulchre immediately saith he after thy departure from me That thy Father's Asses are found again v. 2. N. B. 1. Samuel sends Saul newly Anointed to Rachel's Sepulchre to mind him of his Mortality and to keep him humble that he might not be too much transported with this new Honour which he was now entring upon The second Sign was The kind Courtesie of three Strangers to him meeting him in the Plain of Tabor c. v. 3 4. They will saith he present thee with two Loaves by way of Homage to thee as their King being stirred up hereto by a strange Motion of God's Spirit who knows thy Bread is spent chap. 9.7 N. B. 2. Samuel had sent him away unfurnish'd with needful Food for his Journey partly because he would not seem to curry favour with this new King by such Bribes of Bread and partly because he foresaw those strangers would furnish him with enough The third and most certain Sign to assure him of his call from God to Kingly Office was the Inspiration of God's Spirit upon him in the end of his Journey v. 5 6. c. 9 10 11 c. N. B. Note well First The Accomplishment of the two former Signs are not expresly related but certainly supposed for 't is affirmed in the General that all those Signs came to pass that day v. 9. and the reason why no more is mentioned of them may well be because they were only two transient Acts which passed between some few Persons meeting together and passing by one another but the accomplishment of this third Oracle is largely insisted upon and related in a more solemn manner because it was a more permanent Sign and of greater Importance being more pertinent to Saul's Person and his present private Condition The Second Note Here is Stupenda Dei Dignatio most marvelous Divine Condescension that God should thus vouchsafe to give Men Signs for fortifying their Faith from future Events this the Lord hath usually done as Exod. 3.12 2 Kings 19.29 Isa 7.13 14. Thus the Lord stooped so low to Saul as to assure him of his extraordinary Call to be a King by many Signs which he saw fulfilled but more especially in this Third Sign Note Thirdly This Third Sign was a complication of many Signs As 1. His meeting with the Prophets 2. His own Prophecying 3. His being turned into another Man And 4. According as some give the sense Thou shalt go down before me to Gilgal where thou shalt tarry for me Seven Days c. v. 8. How a Company of Prophets both Tutors and Pupils met him we are told in v. 10. as likewise how the Spirit of Prophecy came upon him and caused him to Prophecy among them so that he could speak of Divine and Spiritual Matters both above his Natural Abilities and his Civil Education and hereby he became another Man as Samuel had foretold v. 6. he now appeared not like a Rude Rustick fitted only to feed his Fathers Asses but like a Learned Prophet yea and a Spirit of Government came upon him also to fit him for the Calling of a King He was changed into another Man but not into a New or Spiritual Man N. B. God gave him another Heart v. 9. yet not a new Heart 't was only a Civil but not a Sanctifying Change God gave him not that free and Noble Spirit that David pray'd for Psal 51.12 but only common Gifts of a Princely Port Prudence Courage and Conduct c. had it been Saving Grace wrought in him by the Spirit of Holiness that fearful Defection into Outragious Wickedness had not appeared in him afterwards However it was such a Change from a Rustick to a Ruler as made all his Spectators marvel v. 11 12. Insomuch that it became a Vulgar Proverb Is Saul also among the Prophets when they saw any Rude Man raised up and ranked among Men of Eminency far above his Birth
what he denies when pleased N. B. It seems the Lord in answer to David's prayers dropped down some assureance that his Child was saved and therefore he saith I must go to him not only with my Body into the Grave but also with my Soul into Heaven c. Mark Seventhly The mitigation of David's punishment v. 24 25. wherein First He comforted Bathsheba with the comforts wherewith God had comforted him 2 Cor. 1.4 to wit by telling her that the Child was saved Secondly Moreover God comforted David by making up his loss of a dead Child with the birth of a Wise Solomon born of Bathsheba of whom David had all his Best Sons because they were the fruit of their Parents solemn humiliation Thirdly Nathan who was sent to humble David is now sent to comfort him and to become Tutor to Solomon who must live tho' that in Adultery did dye now David signifying only beloved he hath a Son Jedediah signifying the beloved of the Lord. The last Remark upon this twelfth Chapter is the taking of Rabbah the Metropolis of the Ammonites from v. 26. to the end First in part then the whole c. Mark First Here Joab had laid close Siege to this strong City about Twelve months and now had taken that part of the City where the Royal Palace stood the place of the King's residence which was surrounded with water both for defence and for delight the whole City probably was supplied by Conduit-pipes from hence which therefore Joab the General took care to cut off v. 26 27. Mark Secondly When General Joab saw the City could not long hold out now for want of water he sends for David in all haste that he might have the glory of the Victory v. 28 29. This was a most generous act of General Joab In other of his Conquests he Conquered others only but in this act he Conquered himself to let the honour of all redound to David who had by his sin retarded his success for so many Months N. B. Learn we from Joab these two good Lessons the first is when in our Spiritual Warfare we would Conquer any Corruption we must cut off those Conduit-pipes of water that keep them alive c. The second is when through Grace we have Conquered any Corruption and mortified it by the Spirit Rom. 8.13 let Christ our Spiritual David have the whole glory of the Conquest as the Disciples did Acts 3.12 16. Mark Thirdly David hastens with an Additional Army having now as some suppose made his peace with God whereas while he lay in his sin he durst not look an Enemy in the face takes the City and the King's Crown from off his head which weighed a Talent of Gold c. and setteth it upon his own head v. 30. N. B. Yet the Crown of Glory laid up for David now reconciled to God is far more weighty 2 Cor. 4.17 and enambled with more precious Pearls Mark Fourthly He put the People to most barbarous torments for abusing his Embassadors v. 31. whom he tore in pieces with Saws and Harrows or burnt them in the Furnace of Moloch where they had burnt their own Children This Cruelty makes that Opinion more probable that David had not yet recover'd his mild temper and former tenderness toward Saul and others his heart was yet hardened with impenitency and he had not yet recovered the Spirit of Grace which would have taught him more Mercy and Moderation so there is a transposition of the Story c. N. B. If the Ammonites were so severely punished for abusing David's Embassadors Oh what severity may they expect that abuse the Embassadors of Christ 2 Cor. 5.20 God will strike through their loynes Deut. 33.11 never any such prospered Job 9.4 c. 2 Sam. CHAP. XIII THIS Chapter gives a Narrative how God's Justice which seemed to sleep a while after the death of the Child begotten in Adultery now awakeneth and shews it self in the Temporal punishments of David's foul offences of his Adultery and Murther retaliated upon him by the Adultery and Murther of his Eldest Son Amnon First in General Remarks are First The Lex talionis Divine Justice observed here in Writing David's Sin upon his Punishment As David had committed Adultery made Vriah drunk and then murthered him so his Eldest Son Amnon committed Incest is made drunk by Absolon and then is murthered Remark the Second From the general prospect of this Chapter Lavater noteth excellently from those three Names here mentioned Amnon signifies Stable and Faithful Tamar the Palm-Tree and Absolon his Father's peace but not one of them answered their own Names nisi per Antiphrasin unless by contraries Fallitur Augurio spes bona saepe suo Names and Natures do not always agree Now to the particular parts of this Chapter and first the Adultery or Incest of Amnon the Remarks are First The Agent was Amnon David's first born Chap. 3.2 who lusted after his Sister a Virgin so violently that he fell sick upon it because he could not accomplish his lustful desires v. 1 2. N. B. The reason of his sickness is rendred by some to be this The Affections are placed in the grossest part of Man's mind which hath the greatest affinity with the Body and thence it is that the vehemency of the Affections both those call'd Irascible and those call'd Concupiscible in Philosophy do so powerfully produce strange Distempers in the Body The Second Remark is The Patient Tamar a fair Woman whose Beauty was the bait of Amnon's Lust yet his Sister by the Father's side tho' Absolom's Sister both by Father and Mother Chap. 3.3 This Daughter of David and for any thing we find to the contrary the King 's only Daughter and being a Beautiful Virgin was strictly kept in from gadding abroad lest Dinah's danger Gen. 34. should thereby entangle her No doubt but this precious Jewel this sparkling Diamond David's dearest Darling went always well attended when her occasions call'd her from home This daily diligence of guarding her made Amnon despair of satisfying his lustful desires and therefore lay he down broyling upon the Gridiron of his own unbridled Concupiscence The Third Remark is The Instrument used for Amnon's ease v. 3 4 5. Satan soon found him out a Broker to bring him out of his Mulligrubs namely his Cousin Jonadab of a Serpentine subtilty so a fitter tool for that old Serpent the Devil to work with He being Ingeniose Nequam Wittily Wicked pumps out of Amnon the cause of his paleness and drooping so unlike a King's Son who well cannot have discontent saying Wil t thou not tell me thy Friend who can both keep Counsel and give Counsel Amnon answers I love Tamar my Brother Absolon's Sister he saith not my Sister for shame as he did after to David for obtaining his ends without suspicion v. 6. but here minces the matter of love to an half Sister now Jonadab gives his pestilent Advice A Friend and no Friend had he
had in perfection from the first but in Natural Acquired and Experimental Knowledge only such as to be Angry and Grieved Mark 3.5 6.6 and to be Ignorant of some things Mark 13.32 Mat. 24.36 The Son knew not the last day but from the Father This was Ignorantia morae privations non pravae Dispositionis Notewel If Christ thus humbled Himself that he might Suffer for us both in Soul and Body c. How should we be content to be Humbled even to a Nothingness for His Glory and the Churche's Good and how should we be content to be Humbled One for Another The same Mind that was in Christ should be in us Phil. 2.5 6 7. and we should wash one another's Feet as He gave an Example John 13.14 15. 'T is a shame for Man to be so-Proud where God hath been so Humble c. Notewel Secondly As Christ was Conceived in the Womb of the Virgin so must He be Conceived in the Heart of a Christian Gal. 4.19 Paul had a Travelling Spirit till Christ were formed in them This he did promote by two Means 1. By casting the Seed of the Word into their Souls which being Hid in the Heart Psal 119.11 and Well Watered there by the Ordinances will Through Grace breed Christ 2. He presseth them to min â—his word with Faith Heb. 4.2 otherwise It will be as a Miscarrying Womb No sooner did Mary Believe what the Angel had told her but she straight way Conceived Christ Luke 1.35 38. So Faith is a necessary Ingredient for Conceiving Christ Spiritually for Christ dwells in our Hearts by Faith Eph. 3.17 All which we may know by the â—abe's Motion as in the Womb. And without this we can have no comfort in the Literal unless we can feel the stirrings of the Spiritual Conception also The Antients say That Mary carry'd Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in her Heart as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in her Arms. Notewel Thirdly As the Literal so the Spiritual Conception cannot be wrought by any Power of Nature but by the Overshadowings of the Spirit of Grace As the Watry Cloud Overshadows a Fleece of Wool and the Rain thereof soaks and sinks into it insensibly so did the Spirit into the Virgin 's Womb and so sometimes into our Hearts Many may abound with the Power of Nature and be indued with all Natural Excellencies yet not have Christ Conceived or formed in their Hearts This cannot be till the Power of the Holy Ghost come upon us which the Wisest Sages and the greatest Luminaries of the Heathen World were strangers to 1 Cor. 2.8 Eph. 4.18 No man can say that Jesus is the Lord but by the Holy Ghost 1 Cor. 12.3 There can be no fiducial Assent of the Heart to own Christ as our Lord but by the Spirit Notewel Fourthly As Christ was Conceived by the Holy Ghost that Man's Nature and Sin might be Severed Asunder All born from the first Adam had Nature and Sin so joined together that none could take Man's Nature but He must take his Sin too till the second Adam came to part these two by his Supernatural Conception So All that have Christ Conceived in their Hearts by the Over-shadowings of the Spirit shall feel this parting Power of Christ who was the first from Adam that purify'd Man's Nature and parted it from Sin Thus it was in Regenerated Paul The good He would do He did not The evil He would not Do He Did Rom. 7.19 Sin was one thing in him and Nature Imported in the word I was another would to God we may All have this parting power of Christ to say as the Apostle 't is no more I but Sin that Dwells in me that though we keep the Nature of Man yet Sin may be parted from us As a spark of Fire may but up Towns and Cities c. So this Spirit of Burning can consume a World of Corruption in us Notewel The Fifth Mystery arises from the Third Particular to wit The Commotion at Christ's Conception Joseph cannot sleep Mary must be put away and the Angel must come to quiet all c. Mat. 1.19 20. Thus there is much ado when Christ is conceived in any Christian Heart such a one presently becomes a Table-Talk A Song of the Drunkards Psal 69.12 Men say He is Mad or at least Melancholy Acts 2.13 15. Mark 3.21 Oh what a Rout is made about it and nothing but an Angel from Heaven can hush all not only without in the World but also within in the Christian's own Conscience c. CHAP. III. AFter Christ's Conception followeth his Birth to be Discussed wherein consider five Particulars 1. The Person of whom he was Born 2. The Time When. 3. The Place Where 4. The Manner How 5. The Manifestation of it First of the First First The Person of whom He was Born Wherein two Branches be observable 1. He was Born of a Virgin 2. Of the Virgin Mary Mat. 1.23 1. Of a Virgin for three reasons 1. That he might be freed from the Guilt of Sin which comes by the course of Nature All have sinned in Adam Rom. 5.12 who proceed from his Loins by ordinary Procreation Though Christ was as a Man in Adam yet not simply so as other Men Are both from Adam and by Adam He was from him in his Humane Nature but not by him as a Procreant Cause by Ordinary Generation Therefore was he Born of a Virgin not in the common course of Nature that the purity of his Conception and Birth might sanctifie the Impurity of Ours Christ Began at the farther end of Man's Sin the first Tincture whereof is when Conceived and Brought Forth both in Iniquity Psal 51.5 That he might be our Compleat Saviour The 2d Reason is To Fulfil the Prophecies of Him Isa 7.14 Gen. 3.15 A Virgin shall bring forth Immanuel and the Seed of the Woman Born without the Seed of Man shall be the Breaker of the Serpent's Head and by this Signal and Singular Sign he was known to be the Saviour of the World The 3d Reason is That the strangeness of Christ's Birth might awake a Drowzy World to expect strange matters by his Life Yea much more than at the strange Births of Isaac Jacob Moses Samuel Samson and John Baptist The World did wonder a little at it Luke 2.18 'T is a wonder that they wondred no more that Christ should be Born of a Woman without Man whereas All the World wonders after the Beast Rev. 13.3 and not at this that the Son of God became the Son of Man to make us Sons of Men to be the Sons of God Learn hence a fourfold Mystery 1. What is Impossible with Man is yet possible with God Mat. 19.26 That a Virgin should bear a Son is Impossible by the Power of Nature yet Possible by the Power of God 'T was Impossible in Nature that Sarah when her Womb was Old and Cold should bear a Son yet was it possible with
a fallacy saying I have no Husband ver 17. Then Christ came close to her Conscience answering Thou hast had five Husbands and he thou now hast is not thy Husband c. ver 18. Some Women avoid saith the Philosopher the Bed of one Man that they may be made a Bed to many Christ teaches Ministers here to speak home to the Heart noâ— striving so much to please the Athenian with novelties as to profit the Christian with Soul-searching Truths This is the best way to do most good The Tenth Remark is Oh how candid and condescending Christ is to wounded Consciences He hath a soft Hand for a sore Heart and so should all his Ministers have Behold here a Miracle of Tender Mercy in the Messiah towards this Idolatrous Harlot It was a great Favour in Christ to countenance that Sinful Woman Mary Magdalen that washed his Feet with her Tears instead of Water and wiped them with her Hair for want of a Towel kissing his Feet with her Mouth when her Soul had received the Kisses of his Mouth Cant. 1.1 2. Luke 7.37.38 44. We read not that the Virgin Mary did thus much yet the Pharisees those Pictures of painted Piety or Hypocrisie hardly censur'd Christ their Better for not kicking her out of his Presence ver 39. as a lewd and light Huswife How much greater was Christ's candour and kindness to this Samaritan Adulteress and Idolatress who instead of demonstrating her love to him as Mary Magdalen did had rejected his Grace with jeers yet Christ mildly convinceth her and as the compassionate Samaritan Luke 10.33 34. not only pours in the Wine or sharpness of the Law to search but also the Oyl or sweetness of the Gospel to supple this Samaritanesses Wounds He instructs her in Cases of Conscience from ver 19 to 25. and is more plain to her ver 26. than to the stuborn Jews John 10.24 The Eleventh Remark is What a wonderful Work is the Work of Conversion Oh what a change of Heart and Life is wrought thereby No sooner had this Woman got a Right Understanding of the Messiah from whom she expected all saving Knowledge ver 25. and her Affections fired with Desires after him upon his manifestation of himself to her Now she leaves her Water-pot ver 28. she had greater things in hand and better things to look after Grace is diffusive c. her Heart was now set on Heaven Col. 3.1 Earthly things as Elijah's Mantle drop off she ran and cry'd up Christ whom the Jews had rejected to the Samaritans whose Bible testified of him c. Thus the Disciples left their All when Christ call'd them effectually The Twelfth Remark is Weak Means may by God's Blessing work great matters This weak and formerly wicked Woman was very unlikely means to effect the bringing in whole shoals of Samaritan Proselytes to Christ but what cannot the Almighty do by any means as here by her ver 29.30 35 39 40. God oft raises Stately Structures out of Slender Foundations though he without have us to do so The Disciples wondred Christ conferred alone with a Woman there being no danger of kindling Concupiscence in him because they knew not its tendency ver 27. Many believed on Christs both by the words of the Woman ver 39. and because of his own word ver 41. which is the foundation of faith that comes by hearing Rom. 10.17 Psal 19.7 c. CHAP. XI THough there be many Miraculous Deed and Words of our blessed Messiah before-mentioned because the order of plane required the mentioning of them yet as to Order of Time they must thus be Ranked and barely Repeated here Referring the Reader to the Remarks upon them in the foregoing Chapters This is their Order of Time as follows 1st Christ wrought his First Miracle in Cana of Galilee where He turned Water into Wine after he bad whipâ—d â—uâ— the Buyers and Sellers out of the Temple under the First of his Passovers 2dly His Conferences with Nathaniel with Nicodemus and with the Woman of Samaria c. full all also in Christs first year 3dly The Baptist Imprisonment hapned before Jacob's Well-Conference but after it was Christ's Preaching at Nazareth where He was in danger of his Life but escaped by a Miracle 4thly From thence he went to Cana again where He beâ—led the Son of a Noble Man belonging into King Herod lying desperately sick of a Fever at Capernaum only with a word of his Mouth Job 4.45 46 c. 5thly Then went he 〈◊〉 Capernaum where he cast out a Devil in their Synagogue healed Peter 's Wives Mother and many more Diseased as is aforesaid 6thly Next follows the healing of a Leper mentioned Mark 1.40 c. Luke 5. 12 c. and Mai 8.2 3 4. which is the same Story with the other Two Evangelists Because this hath not yet been spoke to take these few Remarks upon it The First Remark is The Plague of Leprosie was most rife and prevalent in our Saviour's time God so ordained it that Jâ—dea was sickest when her Physician was nearest The Jews are generally a nasty People and Leprosie seems to have been their proper Disease as Plica Polonica Morbus Gallicus Sudor Anglicus c. hence some say they were forbid Swines Flesh because Swine are Leprous Creatures and their Flesh easily corrupts in diseased Bodies and turns to Ill Humours whereby that people who are so naturally subject to the Leprosie would be more and more Infested and Infected The Second Remark is The Levitical Priesthood could only judge of the Leprosie but could not heal the Malady this was reserved for our great High Priest who was not of Aoron's but of Melohisedeok's Order Lepers were not allowed to come into Cities till the Priests had pronounced them clean when the danger of Infection was over yet the Leprosie continued still which is a very pregnant Emblem of Original Sin the Priests Absolution did only restore him to Humane Society whether this Letter was thus absolved is unknown This is only known that he strained Courtesie however to come to Christ in a City Luke 5.12 The Third Remark is The Disease of the Body God oft most graciously maketh the coring and healing Salve and Salvation of the Soul As here in this Leper who came and worshipped Christ which haply be would hardly ever have done had it not been for his Leprosie Ambrose saith Morbi sunt virtutum Officina Diseases are the Shop of Virtues And our King Alfred found himself the best he said when he was the worst and therefore prayed that when Sin was like to prevail against his Soul God would send some sickness upon his Body Thus holy David declared how God in his faithfulness had afflicted him Psal 119.75 as if he had said Lord thou hadst not been faithful to my Soul unless thou had so and so afflicted my Body 'T is the sick not the whole or sound that seeks to the Physitian Mat. 9.12 13. sensible
Jericho's City with the blasts thereof Josh 6.4 5 c. So the Weapons of the Word in the Ministry though weak seemingly as those Priests Trumpets and in respect of the Flesh yet are they Mighty through God and his Spirit for pulling down the strong bolds of Satan and for casting down Imaginations c. 2 Cor. 10.4 5. As the Fasting Spittle that cometh out of Man's Mouth is said to kill Serpents so doth that which proceedeth out of the Mouths of God's faithful Ministers quell and kill evil Thoughts and carnal Reasonings which are that Legion of Domestick Devils that hold a constant correspondency and intimate intelligence with the Old Serpent in us This weak Word is made strong to overthrow captivate and subdue a sinful Soul into the obedience of Christ and of that small Seed arise those goodly Trees of Righteousness which are not of the Devils but of the Lord 's Planting and Watering Isa 61.3 The Second Congruity is As Seed must be Harrowed into the Earth it must be cast not only on but into the ground Mar. 4.26 so the Word must be hid in the Heart Psal 119.11 or it will not fructifie Job 22.22 23. Thus as David so Mary kept all pondering in her Heart Luke 2.19 when the Word is well covered with a moisty Moul in the hidden Man of the Heart it takes Root downward and springeth in Branches upward first the Blade then the Ear after that the full Corn Mark 4.28 were but our Minds as the Holy Ark wherein were hid the two Tables of God's Testimony and our Memories as Aaron's Golden Pot wherein was kept the Heavenly Manna Heb. 9.4 Rev. 2.17 preserving Divine Truths of the Gospel and remarkable occurrencies of Providence God would bless our buds Isa 44.3 while we strive to better that Blessing The first springings in the Womb of Grace are precious to God Ephes 2.1 The Third Parallel is As Seed requires a good Soil without which though never so good in it self it cannot be successful So the Word unless received into an Honest and Good Heart Luke 8.15 proves unprosperous Oh that our Hearts may be as Isaac's Soil Gen. 26.12 to bring forth an hundred fold The Fourth Parallel is Though Seed be sown in a good Soil yet no success can be expected without Heaven's Influence Hos 2.21 22. nothing but an Harvest of Weeds can be had when God Rains no Rain upon it Isa 5.6 c. Thus though Paul Plant and Apollos Water yet all is nothing If God give not the Increase 1 Cor. 3.6 7. without this Men will rush on in their own Sins and run Headlong to Hell though great be the Company of good Preachers Psal 68.11 The Fifth Parallel is As the Hope of a good Harvest lies potentially in the Seed that is sown so doth Eternal Life in the Word that is preached Rom. 1.16 This honour is given to that Ordinance above others As the Rain from Heaven hath a greater fatness and a more peculiar fructifying Vertue in it than any other standing or running Waters on Earth so there is not the like life found in any other means of Grace as in this which like Goliah's Sword hath none like it for Converting Work Secondly The Disparity As 1. This is not Corruptible Seed 1 Pet. 1.23 2 'T is not for food to the Body but to the Soul Angels food that nourishes up to to Eternal Life 3. This brings forth the best Harvest where Angels shall be Reapers and the Joy of the Harvest is Everlasting Vse I. Is there any Seed of God in you though but as a Grain of Mustard-seed very little yet if true God looks at Truth more than Measure If born from above or again John 3.3 and the Heart be sound in God's Statutes Psal 119.80 having the spirit of a sound Mind 2 Tim. 1.7 the Acorn now may become an Oak in time a small beginning may have at latter end a greater Increase Job 8.7 It may be you have not vast Heards and Flocks of Graces to offer unto God as Solomon did 1 Kin. 8.63 yet may have a Lamb to send unto the Ruler of the People Isa 16.1 Jacob in a time of scarcity had not much to send as a present to the Lord over the Land of Egypt yet he bids Take a little of each the best of the best Gen. 43.11 Though Nehemiah had not his three thousand Talents of Gold of the Gold of Opher nor his seven thousand Talents of refined Silver as David had to Beautifie the Temple with 1 Chron. 29.4 yet had he a thousand Drams of Gold c. to give for Repairing the Temple Neh. 7.71 and his Drams were acceptable as well as David's Talents For if there be first a willing Mind it is accepted according to that he hath and not according to that he hath not 2 Cor. 8.12 The Lord looks more at the willingness of the Offerer than at the worthiness of the Offering Artaxerxes was exceedingly affected with an handful of Water which one of his Common Souldiers brought him because it was the best present in his power to procure Oh that sweet Gospel in the Law but if he be not able to bring a Lamb c. Lev. 5.7 or two Turtles ver 11. let him bring the Tenth part of an Ephah And if he be not able and cannot get so much let him bring such as he is able to get Lev. 14.21 22. Goats Hair was accepted for the Tabernacle as well as better things Exod. 25.3 4 c. so was the Widows Mite for the Treasury Mark 12.41 to 44. Pence be accepted where Pounds are not and Drams where Talents are not and sure I am a dram of saving Grace is better than a pound of Notional knowledge Vse 2. Ask your hearts those sew questions about this Seed though but small Mat. 13.31 17.20 Mark 4.31 Luke 13.19 First Are any Furrows prepared in your Hearts for the Reception of this Holy Seed Have you had compunctions in Vend Cordis Acts 2.37 making you cry out What shall we do to be Saved Unless your Hearts be Plowed with Gods Heifer as Judg. 14.18 to see the eagerness of others for Heaven will be a Riddle you understand not Secondly Hath this Sower cast his Seed into these prepared Furrows Man may forfeit or neglect his Sowing season but this Sower cannot do so for all seasons are the Lord's first Furrows are prepared then the Seed is sown both in their season not by any natural power it pertains to the power of the World to come Thirdly How hath that Holy Seed succeeded after Sowing One may taste of the Power of the World to come in the Word of God Heb. 6.5 yet bring not forth an Harvest of Holiness without which notwithstanding all bedewings that soak not deep enough no harvest of happiness can be expected Heb. 12.14 c. The Third Part is the Soil Wherein First the Congruity As First much ground lyes fallow where the Plow
Name and immediately she acknowledgeth him and Reciprocates this Answer Rabboni that is my Lord Thus when Christ calls us by Name Isa 45.3 and John 10.3 then he boreth our Ears Psal 40.6 and causeth us to hear his Voice also Cant. 8.13 'T is a vulgar yet a True saying the Ear is first up in a Morning for nothing ordinary can so soon awake us as to be called by our Names How easily can Christ call up our drowsie Hearts and slumbring Souls if he do but speak to us with a strong Hand Isa 8.11 and say Awake thou that sleepest stand up from the Dead c. Eph. 5.14 crying to us by Name Lazarus come forth John 11.39 This he can do when he pleaseth and when we are even turned away from him as Mary Magdalen was here makes us Reciprocate and answer Rabboni thus was it with David when the Lord said to him Seek thou my face his Heart Ecchoed immediately again Thy face Lord will I seek Psal 27.8 This is frequently called in Scripture our effectual calling which is an Act of God's free Grace wrought imwardly upon our Souls When God first finds us to call us Home from our out-strays to himself the Voice of his Spirit comes behind us being secure passing by and not regarding any good having our Backs turned upon God and all goodness Therefore saith God in his promise Thou shalt hear a Voice behind thee saying this is the way walk in it c. Isa 30.21 and in his performance of that promise 't is said I heard a great Voice behind me c. Revel 1.10 11. and Mary here turned her self as soon as Christ had called her by her Name John 20.16 but because 't is said ver 14. that she turned her self back from the Angels ver 13. and saw Jesus c. therefore Augustin distinguisheth in his converse corpore corde her first turning was with her Body only and therefore she thought him what he was not to wit the Gardener but now her second turning was with her Heart and then she knew him as she was known by him and acknowledgeth aright who he was Rabboni my Lord. The 3d Remark is As Mary wept where she had no such cause of weeping for she wept because she thought that her Lord was lost when he was Risen indeed and was at her Hand though she could not see him for her Tears disturbed her Sight so too many weep and bewail when there is no such cause as Jacob did for Joseph Gen. 37.33 34 35. when his Son was Risen to the greatest Honours this fault is found among Women especially who would do well to keep their Tears for better uses and not wash foul Rooms with such sweet waters Needless Tears must be unwept again Suppose it be for a lost Christ know he is nearest those that cannot see him for their Tears If they seek him in sincerity The Second Personal Appearance of our Lord. Redeemer after his Resurrection was to the Holy Women in company with Mary Magdalen as they returned all together from the Sepulchre The Evangelists Mark and John give an Ample Relation of the first appearance of Christ to Mary Magdalen alone Mar. 16.9 John 20.13 to 18. but Mathew only Records this second Matth. 28.8 9 10. Luke also mentions something of it but speaks short and not all or fully Luke 24.22 23 24. speaking only of the Vision of Angels that told them he was alive but not of any Vision of Christ himself to them and the Reason is supposed to be this because though the Women began now to be removed a little more from their former conceit that it was only a Removal of Christ's body as Mary Magdalen three times conceited it John 20.2 13 15. and not a Resurrection of it yet now seeing Jesus appear to them they had some clearer Conceptions of Christ's Resurrection than before but now without their doubts and fears still since Christ refused to be touched by them thence did they doubt and fear that it was still but a Spectrum and Phantasm which they saw now and which refused to be touched And no doubt but there was such a like doubt not only in those good Women and in Thomas whom nothing but a Touch of Christ's Body could convince but also in the other Disciples therefore as Christ said to them a Spirit hath not Flesh and Bones as I have Luke 24.39 So he said to those Holy Women fear not ye to wit that I am any Phantasm only and not that very Body which was laid in the Grave Matth. 28.10 Hence Luke Relates no more because I say though they saw Jesus then yet did they still doubt that it was not Jesus himself but only a Spectrum Therefore it is said there Him they saw not ver 24 for at the least Cleophas the Relator thereof did not as yet believe that Jesus was really Risen However Mathew speaks fully supplying the shortness of the other Evangelists and saying that as the Holy Women went at the command of the Angel to tell the Disciples they met with Jesus in the way behold Jesus met them saying all Hail 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gaudete Rejoyce ye Matth. 28.9 and now are they more fully perswaded that it was the Lord who was Risen indeed from thence is their double posture 1. Of falling at his Feet and 2. Holding him fast by his Feet as loth to let him go whom they had now and Adored I am not ignorant how those Learned Interpreters who would reduce the number of Christ's Appearances into seven only do Interpret Mathew here Synecdochically and by an Enallage Numeri as if Mathew's plural Number speaking of them to wit Women should be understood only of one Woman to wit Mary Magdalen which John speaks of only and of no other Women or because of Magdalen's Waiting-Maid as Maldonate saith was with her Mistress c. but Augustin Gregory Nyssen c. among the Antients with whom Pareus and other Worthy Modern Authors do concur make these two to be differing Relations of two distinct Apparitions John Writing distinctly of the first only and Matthew of the second These Reasons do seem to render it probable 1. The place was differing the first Appearance was at the Sepulchre the second was in the way to the City 2. In the first there was a Prohibition of Nols me tangere to Magdalen but none in the second but rather Incouragement be not afraid John 20.17 Matth. 28.9 10. 3. The Person 's are differing Mary Magdalen was alone in the first but many other Holy Women had the priviledge of the second Appearance St Mathew indeed doth Name only the two Maties but St. Mark adds Salome and Luke not only adds Joanna but also other nameless Women Mar. 16. v. 1. Luke 24.10 All these were together when our Lord made his Second Appearance So that Mary Magdalen had the Honour of Christ's two first Appearances Inquiry But where was
1 Cor. 15.44 but He changed his place only and they miraculously lost sight of him Luke 24.31 The last Branch of this Holy Conference c. was the Consequences and Effect thereof No sooner was Christ vanisht out of those Disciple's sight This Appearance of the Lord was indeed Joyful to them but it being so short and so suddenly Attended with a Disappearance of Him beyond their expectation this troubled them with a confounding consternation But as soon as they could recover themselves They 1. fall upon a Self tryal reflecting upon their own Folly that they knew Him no sooner Luke 24. v. 32. saying each to other as it were He indeed called us Fools and so we were otherwise we might have known Him before He sat down with us at the Table even while he talked to us and taught us in the way for beside the highest Elegancy of his Discourse and the many ponderous Arguments He poured forth so that never man spake like him as John 7 46. Did we not feel a Divine Efficacy attending his words which inflamed our hearts to astonishment such as we were wont to experience while he used to teach us with Authority before his death On what Fools are we who could not know our own Happiness in his sweet Society before he withdrew himself Thus God teacheth both them and us the worth of Blessings by the want of them This may teach us also that as Christ's words had such a powerful Influence upon them so as to fire up their frozen Affections so it ought to be with us while we sit under Sermons If we remain cold and careless under the Word Preached which is the Key of opening the Scriptures 't is because Christ speaks not in it to inflame our hearts we meet not with the spirit of burning Isa 4.4 to burn off our Rust and to burn up our combustible corruptions the Word of God shall be to us like as fire and as an Hammer to break our Rocky hearts in pieces Jer. 23.29 This is the peculiar work of Christ alone and not of any Minister to inflame the Affections Cathedram in Coelis habet saith Angustin qui corda hominum in terris docet He hath his Pulpit in Heaven that thus teacheth the hearts of men on Earth None can kindle that fire of God which cannot be quenched Cant. 8.6 but God himself he only can baptize us with the Holy Ghost and with Fire Luke 3.16 A drowsie dead frozen heart never profits by the Word 't is a mis-spending of precious time c. The 2d Effect was They rose up the same hour Luke 24.32 33. Here was their Self-denial after their self-tryal in this Transport knowing that their Lord was Rose up from the Grave they likewise like sympathizing Servants Rose up also from the Table and as may well be supposed without eating one bit of Bread though they were two hungry Travellers For they coming to know Christ in breaking of Bread which was the very time he chose to manifest himself and till them suspended their sight as he started out of their company so immediately they started up from the Supper and none can prove that any of them did eat of the Bread then Broken which is a cogent Argument to evidence that it was not Sacramental Bread for 't is blasphemy to think that Christ mocked them with a Sacrament though he might prove these two whether they with Job esteemed his Word and Work above their necessary Food Job 23.12 and as he himself often had done c. As when the Disciples said to him Master eat he answered I have meat to eat that you know not of c. John 4.31 32 33 34. He preferr'd the doing of his Father's Will before the food that was necessary to keep him alive So he did when disappointed of his Breakfast at the Barren Fig-tree Matth. 21.17 23. Though he came hungry into the City yet read we not that he went first into a Victualling-house to satisfie his Appetite but 't is expresly said He directly went into the Temple where he taught the People most part of that day The Zeal of God's house had eaten him up so as he forgot his own eating So the two Disciples here had now other work to do than to stay there any longer and to spend any more time in eating a Supper though their Bread was both blest and broken by Christ himself No they must hasten the same hour to comfort the Distressed and half-dead Disciples Luke 24.33 Hence the 3d Consequence is their Self-resolution though they now were going as others think into Galilee their own Country in order to meet Christ there as both Himself and his Angel had told them Mark 16.7 and were come the first Day 's Journey towards it as far as Emmaus and though it was night-time and themselves both weary and hungry yet up they must get and return back to Jerusalem so foot it by the same footsteps in the Dark they had newly footed over in the Day-light According to this Resolve they renounce their present Repast and their Rest by Night not sparing themselves to do good unto their Disconsolate Fellow-Disciples A good man's heart is where his work lies he cannot think that he lives only to eat but he eats only to live and to do his work as being no Belly-God c. These two as the Lepers 2 Kings 7.9 durst not tarry till the Morning-light lest some mischief should befal them for lingring in a time of good Tidings They were restless till they told it to their Brethren whose hearts were almost broken for the loss of their Lord Mark 16.10 Therefore the good Women were bid to go quickly Matth. 28.7 to bind up their nigh-broken hearts with these Joyful Tidings So here these two Disciples must not now loiter about sitting still at Supper to fill their own Bellies but be gone quickly taking each of them a piece of the blest and broken Bread in their hand as may be supposed and trudge away in post-haste for their Master his Majesty's service late though it was and though they were like to want in their Return that Chariot They had in their Day's-Journey thither Comes pro vehiculo est optimum solatium fodalitium Christ had been their Companion all the day whose sweet company and conference wherewith he entertained them all along the Journey sweetned every Footstep to them and made their Travel no trouble and indeed how could they wander out of the right way to Emmaus while their Guide and Conduct was he who is the way truth and life John 14.6 the way to walk in the truth to walk by and the life to walk with So that they could neither wander nor be weary But now the dark night was come and the light of the day was gone and not only so but their Lord who is the light of the World was gone too yet must they haste haste haste back to the Disconsolate
work which he had never medled with before by a special vision of an Angel we find not upon Record that he had any such extraordinary call or invitation in all his Travels to preaching work in any other place And Thirdly That the Pen-man of this History Luke never joyns himself and his name into the Narrative till now at this very time for hitherto he had spoken all along in the third person in the phrases of he and they as he came to Derbe Acts 16. ver 1. and they went through the Cities verse 4. c. but now he putteth himself into the number by using the phrases of we and us verse 10. After the vision we endeavoured to go c. assuredly gathering that the Lord had called us c. which shews that Luke went along with Paul Silas and Timotheus to the work Paul's coming to Philippi to the Church in which City he afterwards wrote an Epistle calls upon us for our consideration of two famous general concernments The first is concerning his Action there And the second is his passion or suffering there also As to his Action in the first place that in the general is twofold first His converting of Lydia And secondly his casting out a Spirit of divination out of a Devilized Damosel Concerning the Conversion of Lydia Luke relates the several circumstances thereof as 1. The time place and occasion of it verse 13. 2. The person to be converted is described by her name sex occupation countrey and conversation verse 14. And 3. The efficient cause hereof both the principal God opening her heart and the less-principal or instrumental namely her diligent attention to the word preached by Paul verse 14. Then 4. The effects of it viz. the great gratefulness of this New Convert insomuch that she did not only offer them the best Entertainment of her House-accommodations but even urged them to the acceptance of it verse 15. Thus the Convert courted and constrained her Converters Then concerning the Divining Damosel's dispossessing that Divine Narrative consists of three circumstances 1. From whence or out of whom was this Divining Spirit cast out It was done to a Damosel who was a Servant to sundry covetous Masters which perverted the Religion of foretelling future things into filthy gain verse 16. And 2. For what Reason to wit for her many importunate yet many ways suspected Acclamations after the Apostles done undoubtedly by the suggestion of Satan for wicked ends verse 17. And 3. By what means this was effected this miracle was wrought in the name of the Lord verse 18. Now follow the Grand Remarks gathered from both those two famous Actions of Paul at Philippi and first from the former the Conversion of Lydia Hence The first Remark is 'T is no new thing for the Worshippers of God to meet in private places remote from the noise and observance of the multitude for God's worship This oratory the Jews being not able to build a Synagogue here was by a River's side ver 13. N.B. There was a mixture of many Jews in this Roman Colony living among them for they were now dispersed and sowed as it were in most places of the Roman Empire yet possibly not so many of the Rich Jews were in this place as had a purse for raising up a Synagogue or probably they could not obtain leave from those Heathen-Roman powers therefore made they some slighter Proseucha's if that was not a less obnoxious name of a Synagogue to those Infidels or meeting place and that out of the Town where prayer was wont to be made by them for fear of disturbance from those Vnbelieving Gentiles who knew not God The second Remark is It appeareth not who were the persons that prayed here but it is most probable they were the Jews and Proselytes to the Jewish Religion N.B. The women only are named v. 13. as being most numerous in those oratorys for some say that those women used bathings there by the water side for their legal purifications or as that Sex were most willing to hear and attend diligently to the Gospel preached from whence it is made manifest that Paul at his first coming to Philippi had no other Hearty Hearers there save a few Females yet out of this weak foundation how did God raise up a most stately Fabrick of a Gospel-Church afterwards which flourished with Bishops and Deacons Phil. 1.1 N.B. Tho' God can erect strong structures upon weak foundations yet would he not have us to attempt it but when we are to build up the Tower of Godliness Luke 14.28 We must build it on the rock Christ Matth. 7.24 1 Cor. 3.11 The third Remark is The Sabbath day is the day which God hath appointed and sanctified to be a means af conveying sanctifying grace into the hearts of his hidden ones as here of Lydia the purpuriss and proselytess It was thus done to her upon the Sabbath day N.B. It is God's great Market day and the day of his opening the Grand Gospel Exchecquer as well as the day of opening hearts here as Ez. 20.12 I gave them my Sabbaths to be a sign between me and them that they might know I am the Lord that sanctifie them that is I have sanctified that portion of time wherein I might sanctifie them to my self and they make their holy observation of it as a sign of their being my peculiar people select from all others wherein to walk with me to rest in me and to receive more grace therein from me that they might become not only relatively but really holy and changed in heart and life c. The fourth Remark is Mans heart is naturally locked up and barricado'd against God until he by his Almighty Spirit make forcible enterance and serve the writ of ejectment upon the Devil beating him out of his trenches 2 Cor. 10.4 Luke 11.21 22. For here verse 14. 't is said the Lord opened the heart of Lydia which she could not of her self open by any Key of her own her understanding the Lord now inlightned and her will and affections all which are comprehended under that one word heart Rom. 10.10 were changed so that she now loved what before she hated hated what before she loved though she had before this forsaken her Heathenish Idolatry and was proselyted to the Jewish Religion and owned the one only true and living God yet was she unacquainted with the Gospel of his Son our Saviour till now that the Lord prepared her heart to receive it And where he who had the Key of David Rev. 3.7 comes not to open there the Gospel tho' never so powerfully preached is hid and nothing affecteth the stupified heart 2 Corin. 4.4 for creating a clean heart within us Psalms 51.10 is beyond the power of Nature this grace is given only to those ordained to life Acts 13.48 The fifth Remark is Lydia's being judged faithful by the Apostles and baptized before she went home all her family whom she could
called the Temple of the Holy Ghost 1 Cor. 6.19 Surely that must needs yet more be an excellent House which the Spirit of Holiness designeth to dwell in 1 Cor. 3.16 17. The Spirit of God is Res delicata a great thing a good thing and a delicate thing Psal 143.10 it necessarily follows then that the Body must be a stately structure which is thus Templify'd by the Holy Ghost as is the man poor or rich so is his House a mighty Prince lives not in a mean Cottage 2ly Some of the Antient Fathers were of an opinion that Christ made mans Body with his own hands according to the form and fashion of that Body which himself would afterwards take up and suffer in that was full of glory Job 1.14 Whether this conceit hold or no I know not however this I am sure will hold That the Son of God did assume the Body of Man in one person to his Godhead which was a Dignity the Angelical Nature was not dignifyed wâ—thal for verily he took not on him the nature of Angels Hebr. 2.16 and after the making of Man he left nothing unmade but to makâ— himself Man and the excellency of the very ruines of this Temple to wit of faln Man doth plainly shew what a curious piece of work mans Body was in the state of Innocency for since the Fall Moses was exceeding fair Act. 7.20 Samson was exceeding strong Judg. 14 15 16. David exceeding lovely 1 Sam. 16.12 Asahel exceeding 〈◊〉 even swift as a Roe so as to outrun an Horse 2 Sam. 2.17 and Absolom was so exceeding beautiful that there was not a blemish found in him from top to toe 2 Sam. 14.25 All those Excellencies undoubtedly forfeited by the Fall being joyned together in one Body oh what an excellent rare body would they make and such a choice Composition was Mans Body in the state of Innocency As one finding the length of Hercules foot gathered from it the proportion of his whole Body so may we gather from those very Relicks found in faln Man what a goodly thing the body of Man had been before the fall 't was the Master-piece of Gods handy-work Sun Moon and Stars were but the works of Gods fingers Psal 8.3 but Mans Body was the work of Gods hands Psal 139.14 Job 10.8 God as it were took most special pains and laid out his choicest skill in fashioning of Mans Body in the Inner Chambers of the Earth Eph. 4.9 like curious workmen when they have some choice piece in hand they perfect it in private and then bring if forth to publick view Oh what Divine Lectures may be read upon all the External and Internal parts and members of Mans Body and what Seraphick raptures may seize upon the Soul in a serious Contemplation of God in them As the great world is a whole bundle of wonderful works so is this little world the Epitome of the great no less a little Volume of wonders in respect of the body As 1. That such an excellent piece of work should be made out of such sordid and base matter as dust or dirt How doth that mean Original of the Body serve to exalt the wisdom and power of the Creator as well as to humble proud man who out of such indisposed Materials made up such an excellent Fabrick Man who is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common workman can make his work no better than the matter he works on will afford he always uses probable Materials as Gold for Golden and Silver for silver vessels c. but God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 11.10 a skilful Artist can out of very stones raise up Children unto Abraham Matth. 3.9 and can out of the basest Matter make up a most beautiful body here 's the true Philosophers stone 2ly That out of one Homogeneal matter to wit dust which is all of one kind in all its parts such an Heterogeneal Edifice should be erected as the Body of Man is which consists of such strange variety both of shape and substance as the Similar and Dissimilar parts do to wit the tender skin the soft flesh the tough sinews the strong bones and all out of one material dust Whereas when Man builds an House he must have many Materials as Stone Timber Iron Lead c. to make up his House 3ly That this great work of God upon Mans Body should be Internal as well as External work when a Carver Engraves the Image and Pourtraiture of Man his work is all External all the Excellency of it is outward and obvious to the eye he cannot make Internal Members Deest Intus said the Philosopher in Plutarch there wants life spirits and blood within no Anatomy Lecture can be read on the inside of any Image but the greatest part of Gods work in making Mans Body is Internal to wit in Brain Heart and Liver wherein he hath placed the Animal Natural and Vital Spirits the Animal Spirits are carried by the Nerves from the Brain the Natural by the Arteries from the Heart and the Vital by the Veins from the Liver The Motion of the Watch-wheels of Mans life is out of sight and within doors and all wonderful 4ly That there should be such a Sympathy Symmetry and comely proportion in all the parts and members of the Body every one placed after the most commodious manner The Eye is seated in the Head as a spye on a Watch-tower and the Smell is placed aloft and on the foreside that it might not be offended with the stench of the Excrements proceeding from below and on the backside A thousand more such Remarks may be made of particular Members which for brevity sake I omit adding onely that the Bulk of Mans Body is the Model or pattern for all Buildings whether of Ships or Houses and from the parts and members of it Men have learnt to make many useful Instruments as Bellows from the Lungs c. Also all measures are borrow'd from the Body as Inch Foot Palm and Cubit c. Yea several of its Members God ascribes to himself as Head Heart Eyes Ears Hands and Feet which must needs much commend the Bodies Excellency so much admired by the wisest of Heathens insomuch that Galen gave Epicurus an hundred years wherein to study and contrive a more commodious Composition or correct the place or fashion of any one part of it This famous Physician though an Heathen very well observed how the Body of Man was made Numero Pondere Mensurâ by Number Weight and Measure God indeed made all things so especially his Master-piece who was Divini Ingenii Cura Consilium made by mature Counsel and care of the whole Trinity insomuch that if all the Angels in Heaven had held a most serious Consult from their Creation to this day they could not have cast Mans Body into a more curious Mould or more exact frame nor could they have found out a fairer form or Edition 5ly That
by the Eye but by the Ear. This truth God taught Moses when he pray'd Lord I beseech thee shew me thy glory Exod. 33.18 God corrects him for this calling him from the Organ and object of the Eye to the Organ and object of the Ear saying I will not demonstrate the glory of my goodness to thy Eye but I will proclaim it to thy Ear v. 19. Exod. 34.6 all which condemns the Popish Doctrine that seeing of Pictures those Lay-mens books as they call them are good means to make men Religious which the Romish Church make a matter of Duty and hearing of Sermons which is Gods Ordinance only a matter of conveniency for it pleased God to ordain the hearing of the Word not the seeing of Pictures as the means of grace to build up his Church in the way of Faith and Holiness to Heaven 4. God hath placed in the Ear a double Natural Excellency 1. Discretion 2. Delectation or delight 1. There is a discretion or judgment seated in this Organ Doth not the Ear try words Job 12.11 The Ear judgeth distinctly of the variety of Sounds and of the truth or falshood of Sentences examining every word of the Sentences Hence the Criticks observe that Osnaijm the Hebrew Dual Number for Ears doth also signifie a pair of Ballances for as the Head or beam-head of the Ballance standeth between the two scales and determineth the weight of what is laid therein so the Head of Man hath one Ear hanging on one side and another on the other and the mind judgeth of the worth of words by the Ears as the Ballance doth by the Scales and therefore the two Greek Names for the Ear and the Mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have a symbolical sound All which together with the Admiration or Interrogation in that Text Job 12.11 which is the strongest asseveration doth intimate that a Judicious Christian taketh not up Truth upon Trust but he tryeth all things by the ballance of the Sanctuary and holdeth then fast that which is good but abstaineth from that which appeareth to be evil 1 Thess 5.21 22. 1 Cor. 2.15 Phil. 1.9 Hebr. 5.14 not carried away as he is led 1 Cor. 12.2 not blown about with every wind of Doctrine Eph. 4.14 not pulled away with the error of the wicked 2 Pet. 3.17 nor taken prisoner by seducers 2 Tim. 3.6 and so made prize of by them Col. 2.8 for want of either skill or will to try Truth from Error 2. God hath placed Delight as well as Discretion in this most excellent Organ therefore Solomon calls the Ears the Daughters of Musick-passively understood Eccles 12.4 The Instruments of Hearing both External and Internal which receive the Musick as well as if actively taken the Instruments of Speaking that in vocal Song do make the Musick both which fail'd in old Barzillai 2 Sam. 19.35 and therefore he thought himself an unfit Companion for Musical David as some sounds as the sharpening of the saw c. are very harsh and ungrateful so other sounds whether by blast or by beating on Instruments or by a tuneable voice are both refreshing and ravishing to the sense of Hearing 5. There is not any Member that the Devil envies more than the Ear because God hath ordained that Organ to be an open door to life and Salvation as before and therefore that envious one endeavours to shut it up as appears in the case of the man possessed with a deaf Devil Mark 9.25 where Christ rebuketh Satan calling him thou deaf and dumb Spirit because he had made the young man so and thereby had most malitiously marr'd the workmanship of God the Devil had possessed his Ear to hinder him from hearing the Word of life Naturalists say that the Dragon hath the greatest spite against the Elephants Ear because he knows that to be the only part which he cannot defend therefore doth he bite it off and from thence sucks out his Blood So the Red Dragon the Devil endeavours to bung up the Organ of Hearing that Faith Life and Salvation may not come that way When this deaf Devil doth possess mans Ear then it is that God speaks once and twice and man perceives it not Job 33.14 Intus existens prohibet alienuni the Devil within makes man not only averse but adverse as well as unable to attend the word of God without and therefore 't is said v. 16. God openeth the Ears of men 6. This ushers in the sixth Excellency of the Ear there is no Member that God expresseth in Scripture so much of his care of and so much of his pains about as about this as 1. God planted the Ear Psal 94.9 and therefore the Fsalmist argues he that is the Author of the Senses shall he be senseless 2. When the Devil hath made it an heavy Ear Isa 6.10 59.1 and dull Matth. 13.15 then God awakens it Isa 50.4 3. When the Serpent hath not only stopp'd up his own â—ears Psal 58.4 but also the Ear of Man to make him deaf to the charmings of the word of God then God opens it Job 33.16 36.10.15 Isa 50.5 and Christ saith to all that belong to him Epphatha be thou opened or let all lets be removed let all coverings be uncovered Mark 7.34 Revelat aurâ—â—m he takes off the veil that is upon the Ear for so the Hebrew Reading is Jigeleh Ozen he will reveal or uncover the Ear of all outward obstacles to make Man hear the better 4. When Satan hath bolted and blocked up this door of the Soul with Ignorance Vnbelief Passion and Prejudice so that as 't is said of some Creatures Man also hath got Fel in Aure Gall in the Ear then God bores it Oznaim Karitha mine Ears hast thou bored Psal 40.6 or digged open When he saith Epphatha together with that word there goeth a power as Luk. 4.32 which breaketh open the door and maketh the Bore so big that the Word of God may enter and find room Joh. 8.37 yea God calls up the Ears of the Soul to the Ears of the Body that one sound may pierce both then the deaf do hear and the blind do see Isa 42.18 5. When the Devil hath drawn the foreskin of security sensuality and wilful obstinacy upon the Ear so as to make it an uncircumcised Ear Jerem. 6.10 Act. 7.51 then God comes to Circumcise the Ear and with it the Heart Rom. 2.29 Jer. 4.4 this makes an Israelite indeed Joh. 1.47 When the foreskin of the flesh or old Adam is cut and put off by the Spirit of Christ both ad intelligentiam ad obedientiam to understand and obey the word and will of God Thirdly The Tongue is an Honourable Member of the Body therefore is it call'd Mans Honour Gen. 49.6 Jacobs Tongue never gave consent to his Sons villany and Mans Glory Psal 16.9 30.12 37.9 which is explained Act. 2.26 The Tongue is Mans glory above all other Dumb Creatures and surely such a
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
and therefore so rich a Reward ought not to be neglected thus the subtile Serpent first removes all fears of Death and then proposes great hopes of a Deity This is the sum of Satans assaulting our first Parents and still doth their Off-spring with 1. Contempt of Gods VVord and 2. Ambition of Honours The third Remark is That the Tempter did besides those outward Weapons wherewith he assaulted the Woman inject some inward suggestions those three especially the Lust of the Flesh the Delight of the Eyes and the Pride of Life 1 Joh. 2.16 Setting them on with his Diabolical Rhetorick Behold I pray thee good VVoman how the Fruit of this Tree is lovely to look upon pleasant to the Palate and Divine to devour or eat such an excellent Tree how can it be hurtful who but a Fool would refrain from it why dost thou still forbear to taste and to perswade thy Husband to taste also Hereby 1. The Womans Understanding was darkened 2. Her VVill was corrupted 3. Her Affections and Appetite were inflamed her Eyes wherewith she gazed upon the beautiful Apple became Burning-glasses to fire up her Heart that moved her Hand to take and her Mouth to eat it All this she did through Satans suggestions according to the third Branch voluntarily consenting and obeying though the Devil was the promoter hereof yet had she a free will which could not be compell'd the Tempter hath only a perswading sleight not an enforcing might her eating therefore was a spontaneous Act. The fourth Remark in the Temptation is She was first in the transgression 1 Tim. 2.14 Yet not alone in it for she gave it to her Husband and he did eat Gen. 3.6 The Man was not deceived saith the Apostle that is he was not so much deceived by his own Judgment though also by that too as by his Affection to his Wife which at length blinded his Judgment Adam was not deceived by the Serpent who having won the Woman soon slided out of sight though the Lord summon'd his appearance after v. 14 but by Eve who gave him the Fruit and withal a relation of the Serpents promise concerning the force of the Fruit She gave it to him undoubtedly with some strong perswasions which as Augustine saith the Scripture left to be understood yet it expresseth thus far that he is said to hearken to her voice v. 17. what that voice was may be easily supplyed she told him the taking this Fruit would make them wise as God knowing Good and Evil. It would make him a God and her a Goddess to say all this without all doubt the Devil had directed her now Adam did not only incline to his new Bride amicabili quâdam Benevolentiâ with Uxorious transporting Affections and thereby was more easily enticed as Sampson was by Dalilah and Solomon by his Wives but he was also seduced by those false and flattering Insinuations wherewith the Serpent had beguiled the Woman and she him having now got the Itch after an higher Perfection for which the Lord reproved them v. 12. 'T is true the Rabbins from the word Gnimma secum with her expressed Gen. 3.6 do gather that Adam was with her all the time of her Conference with the Serpent for say they It is very improbable this new Bridegroom and Bride being newly join'd together after so solemn a manner by God himself that either the Bride should endure to withdraw her self from her most Beautiful Bridegroom the self-same day and almost the self-same hour wherein they were Married or that the Bridegroom should suffer his most Beautiful Bride to be pull'd away from his side and to be drawn out of his sight so as to wander from him in the Garden to meet there the Serpent where she could then meet with none of Mankind to divert her 't was not possible their Conjugal Affections should be no stronger in the State of Innocency whereas any such like withdrawment will scarce be admitted in the State of Corruption These things the Hebrews taking for granted do tax Adam for not rebuking the Serpent in the Disputation and for not giving his Wife an Avocation from it this makes Adam's sin the greater However 't is said expresly and he did eat which words have a great Emphasis for Eve's eating would not have spoil'd Mankind had not Adam eaten also And some say he yielded to eat because he believed to obtain a pardon for his Transgression and so to remain in the same State of Perfection He complies with Eve by the proper motion of his own will to follow Satans suggestions hereby the sin was accomplish'd which brought Death into the World as God had threatned Gen. 2.17 and this sin was not only his own personal sin but the common sin of all Mankind Rom. 5.12 19. 1 Cor. 15.22 The fifth Remark in this first Temptation is The Devils particular sin in promoting and procuring the fall of man from his happy State is not so much as once mentioned by Moses in all this History Gen. 3. Though he was the principal and the Serpent but the Accessory and according to the Maxim Accessorium sequitur principale Satan was the prime Agent in all and the Serpent was but his Organ or Instrument to follow his Conduct Yet Moses mentions only the Serpent as if the Author of the whole Temptation and not one word of the Grand Tempter the reason is supposed to be this which is the fifth added to the four forementioned The Devils sin is not recorded there because he was not to be restored by repentance but was sealed up under everlasting wrath for whosoever repenteth the Devil can never repent God will never give the Gift and Grace of Repentance to him as he doth to men though with a peradventure 2 Tim. 2.25 Without all peradventure the Devil and his Angels are kept in everlasting Chains Jude v. 6.2 Pet. 2.4 Those Spirits are kept in Spiritual Chains to wit of their own guilt which bindeth them over to damnation yea so fast that they cannot shake them off James 2.19 Math. 8.29 And their despair begets despight so that they obstinately sin the sin against the Holy Ghost which is the unpardonable sin As they are hopeless of Relief for the Redeemer took not on him the nature of Angels to redeem them from their fall Heb. 2.16 So they are without all Purpose of Repentance or Hope of Recovery there remaineth nothing to them but a certain fearful looking for of Judgment and Fiery Indignation Heb. 10.27 Hereupon they do nothing but add sin to sin and become wickedness it self therefore are they call'd Spiritual wickednesses Eph. 6.12 Without all Expectation of Recovery by Repentance and Redemption But the sin of man is set out here and enlarged on in all its circumstances and why this more than the Devils Sin but that he might be sensible ashamed and be penitent for his sin which the Devil could not be there was Room for Repentance in the latter but none
not so bad as to live without a Calling in the World Of this before at large The second Divine Truth Moses teacheth in this History is That every Man beside his particular Calling must mind his general Calling also There be some Atheistical Persons that stick not to say Let those that have leisure from secular Employs such as Church-men are attend upon the Service of God such as have nothing else to do let them Pray Hear Read and mind Matters of Religion we have other things to heed and to trouble our Head withal we must not Neglect our Callings Dare such Men make themselves worse than Cain who though he had his Calling yet could he as well as Abel set some time apart for the Service of God And so ought all Men to do the particular Calling must not justle out the general for the former is sanctified by the latter as Gen. 24.13 27. Psal 90. last 1 Cor. 10.31 The Duties of our general Calling are to help us in the Duties of our particular as Christs being in the Temple among the Doctors was not any hinderance to him from going home to be subject to his Parents Luke 2.46 51. There is a proper Season for both and every thing is beautiful in its peculiar Season Subordinate things are not contrary but may and must consist together Christs conversing in the Temple rather qualified him for than obstructed him in his filial Subjection so our conversing with Christ in the Temple in ways of Religion which is our general Calling as Gods Servants must make us return home better Husbands Wives Parents Children Masters Servants Ministers People in all the Duties of our particular Calling we lose that sanctifying Influence of Sermons Suppers Sabbaths when we do not carry home some more sweetness of Spirit to our Relations from them than we brought with us to them As the Merchant going out in a Morning about his Merchandizing if he meet with some bad Bargain or disappointment in his Traffick and Trading he returns home in so morose an Humour that none of his Family can please him no not though they all do their Duty so to do but if on the contrary this same Merchant meet another Morning with some brave Bargains that will advance his Estate and fill his Coffers Oh with what Candour and sweetness of Spirit doth he return home then is he all Honey and Love no Action no Relation can displease or disoblige him he takes all things that are done by the right Handle and putteth a most Candid Construction even upon Deeds done amiss to himself yea carries sweetly to all all that day unless or until another bad Bargain happen in losses and crosses to unhinge his Spirit again and to make him uneasie in himself Just so it is with a Christian that Spiritual Merchant Mat. 13.45 Let him go out in a Morning to the Ordinances of God if he there meet with a purchase of the Pearl of price Oh what an Heart-changing and a Life-changing Work is wrought upon that Man he may then say Ego non sum ego I am not the same Man I was as one once said to his tempting Curtizan he returns home filâ—'d with meekness and lowliness which he hath learnt from Christ by his conversing with him in his Ordinances Mat. 11.28 29. But if any return home from Gods Worship with sourness of Spirit 't is an Infallible Evidence that they have made no good Bargains for their Souls at that time for 't is an undeniable truth that the Duties of our general Calling should better dispose us for the Duties of our particular Callings No Man is Born principally to serve himself in his particular Calling but his God and himself in Subordination to God and so the particular Calling must be Subordinate to the general and Prayer which is a duty of the general Calling must every Morning fetch down a Blessing upon the Duties of the particular Yea 't is not enough to pray for Gods Blessing upon our Labours in the Morning only and so walk with a carnal careless frame of Heart all the day in our worldly Affairs no but we should drive on the Trade of godliness as well as our own Trades in holy Ejaculations all the day long so shall we be both in Gods fear and in Gods favour all the day Prov. 23.17 and this is dividing aright for God He is a wise Merchant indeed that can drive a Trade in both Indies but he is wiser that can drive on his particular Calling on Earth and his general in Heaven Those two Sons of Adam are mindful of both those Trades and Callings and their practice is for us a pattern as is apparent from those particulars 1. Cain and Abel lived not in the State of Innocency but in that of the Fall as we do Had Man never sinned God expected some solemn Service from him how much more needful is our serving God since the Fall for testifying our Repentance and for Sueing out our Pardons and for seeking Reconciliation with God from whom we have faln and with whom we have faln out even into an enmity against him Rom. 8.7 Col. 1.21 These two Sons of Adam were in the same State we are in the faln State and what they did for recovery out of that State we ought likewise to do the same 2. This Service of theirs was after the promise of Christ in the Seed of the Woman Gen. 3.15 that first Gospel which ever was Preached so 't was Gospel-service which Cain and Abel performed here and surely Evangelical Duties concern us as well as them yea us more than them seeing Christ was only promised to them but he is manifested to us and preached to all Nations therefore we should abound in our Religious Service more than they 3. This Service of Cain and Abel was before Moses long before the Law so it doth not concern the Jews only but us Gentiles also even all Men in general to the end of the World This Service of those two Sons Adam was a natural Duty long before it was written in the Moral Law was a Law written in their Hearts to acknowledge Gods Soveraignty over them and their Dependency upon him Rom. 2.15 so that none of Adam's Off-spring can plead exemption from this natural Duty but all Jews and Gentiles that have been are or shall be are equally bound by the very Law of Nature to this Moral Duty of some Spiritual Service and Worship to God 4. And Lastly This Service of theirs was done per modum Sacrificii by way of Sacrifice and so it representeth to us the great Sacrifice for sin to wit Christ upon the Cross and it also remindeth us of all those Spiritual Sacrifices which we must offer up to God in Gospel-times to wit the Sacrifices of a broken Heart and of a contrite Spirit bleeding for sin Psal 51.17 yea and Sacrifices of praise our Thank-offerings to God for his providing us such a Saviour Psal
of Violence as he did Abel for he delivers from Death whom he pleaseth Psal 68.20 And he was a Pleaser of God though a Displeaser of the World in his contrary motion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gave God good Content and continued in Gods Favour John 15.11 Jer. 32.40 41. Deut. 10.15 Prov. 11.20 and 12.22 and 15.8 when he could not please God in Efficacy he would always do it in Indeavour As when the Centurion could not come himself he sent a faithful Servant so when Enoch could not reach God with his performances he breathed out to him faithful Desires and Indeavours and God accepts of the VVill for the Deed. Thus Abraham walked with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. or perfect unblameable yet rejoiced to see Christs day John 8.56 as needing a Saviour apprehended by Faith and without Faith it is impossible to please God Heb. 11.6 Neither of those two Patriarchs pleased God by presenting to him their own Righteousness but by believing in the Righteousness of their Redeemer who fill'd up the measure of their imperfect Obedience hence God is pleas'd with their Endeavours Objettion 2. But Christ was the first that Ascended into Heaven as the First-fruirs so Enoch was not carried thither Answer 1. Christ indeed is the First-fruits of them that Slept and Rose again but so did neither Enoch nor Elijah neither of them Died or Rose from the Dead as Christ did Answer 2. That is not spoke in John 3.13 1 Cor. 15.20 Col. 1.18 in respect of Time but in respect of Power the two Enoch and Elijah Ascended not by their own power as Christ did who Ascended as a Son but they only as Servants sent before the Son therefore the Doctrine of Purgatory c. is but an idle Dream and Dotage but the Doctrine of the Ascension both of Body and Soul into Heaven is confirmed by Enoch's and Elijah's Translation this is assured to us by three Bodily Inhabitants in Heaven that this Truth may be established by three Witnesses and all their Ascensions had sundry Witnesses thereof As 1. The Seven of the Ten Patriarchs though Abel was kill'd and Adam newly dead of Enoch's Ascension 2. Fifty Men that sought Elijah and found him not 2 Kings 2.17 3. The Men of Galilee were Witnesses of Christs Acts 1.9 May we but experience our Spiritual Translation here on Earth Col. 1.13 and 1 John 3.14 this Experience will breed Hope Rom. 5.4 of a Corporal Translation hereafter into Heaven with those three Blessed Ones c. CHAP. IX The History and Mystery of Noah's Deluge The History of Noah succeedeth that of Enoch to be discoursed upon according to the Apostles method in the 11th of Hebrews wherein he amplifies the excellency of Faith as in its nature so in its Effects evidenc'd and Illustrated by many instances in the Faithful from the Creation all along down to the Maccabees Those he divideth into four Classes or Ranks The 1. Is of the Faithful before the Floud Heb. 11 4 5 6 7. The 2. Rank is of the Faithful from the Floud to Moses time from v. 7. to v. 23. The 3. Rank is of the faithful from Moses to Israels entrance into Canaan from v. 23. to v. 32. The 4. Rank or Classis is of the Faithful from Israels entrance into Canaan through the times of the Judges Kings and Prophets of Israel to the times of the Maccabees whose faithfulness he reduceth to two heads declaring 1. What they did do from v. 32. to 33 34 35. And 2. What they did suffer v. 35 36 37 38. Agreeable to this Divinely inspired method I do propose my present method of discourse and having already given a large and practical account from Adam to Noah before the Floud I come now to discuss the History of Noah which contained in it many famous and most remarkable passages of Divine Providence The particulars thereof be six 1. Gods determination to drown the World and to destroy it by Water as at last it shall be by Fire 2. The impulsive cause and occasion provoking God hereunto to wit the notorious pravity and corruption of that age 3. The Singular Piety and Righteousness of Noah in that Universal Degeneracy 4. A narrative which is double 1. Of the Ark for saving Noah 2. Of the Deluge for destroying the World 5. The Divine Deliverance of Noah by the Ark from the Deluge 6. The comfortable Covenant God made with Noah after that Divine Deliverance and Destruction Of all these in Order and first of the first 1. Gods Decree or Purpose to destroy that wicked World wherein the Negative as well as Positive part are both Remarkable for God 1. Repented he had made man Gen. 6.6 2. He resolves to ruin and marr man v. 7. Whence observe 1. Such is the poisonous and pestilent nature of sin as to provoke God who did make the World even to marr it and unmake it again The first Enquiry in the Explication of this first Observation is How did God repent of making man Answ It repented the Lord c. and it grieved him v. 6. are not spoken properly of God in whom none of those accidents common to mankind can be found for God repenteth not 1 Sam. 15.29 But parabolically and figuratively as Maimonides saith in Jesudeh Hatorah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictum sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intellectum though spoken after the manner of man yet understood according to the nature of God as the Fathers Phrase is Suitable to the aforesaid saying of the Hebrew Doctors Vajinachem Hebr. here is rendred Gods Abominating his making of man Symmachus And Humane passions are here ascribed to the Divine Nature for our better Apprehensions of Gods displeasure against mans sin hereby we are to understand that as a man when he repenteth changeth his Act he that repents him of his work is ready to destroy it So God when he changeth his Act is said to repent yet then 't is mutatio Rei non Dei effectus non affectus facti non conslii 't is not a change of Gods will but of Gods work Repentance with man is the changing of his VVill as well as VVork but repentance in God is only a changing of his VVork but not of his VVill which is unchangeable For in him there is no Variableness nor Shadow of change Jam. 1.17 Seeing there is no mistake in his Counsels no disappointment of his determinations and no deceiving of his Expectations Though God have sometimes a will to change his work yet never to change his Will His Decrees and Purposes stand like Mountains of Brase Zech. 6.1 Always Immutable God is not capable of Frailty and Fickleness as man is Accordingly is that other Phrase It grieved him at the Heart to be understood for in the Right Idiom and Property of speech God hath neither Heart nor Grief as he is a most pure Spirit and an uncompounded Being he can have no passion as he is above all composition
Mark 7.37 Now let us consider the congruity betwixt the Type and the Antitype 'twixt the Ark and the Church 1. As the Ark. so the Church hath but one Door to wit Christ John 10.7 9. There is no way to be saved from the Eternal Deluge of Divine Wrath but by entring in at this Door Acts 4.12 Isa 43.11 2. As by this one Door all Creatures entred clean or unclean of all sorts so by this one Faith Eph. 4.4 in Christ both the Jews and the Gentiles yea all sorts of Persons and Nations enter into the Church 3. As the Door of the Ark took in the greater and the lesser Cattel So Christ is the Door both for Pastor and for People to enter into the Church therefore Christ calls himself the Door twice over upon this account John 10.7 9. 4. As the Door of the Ark was wide enough to take in the most over-grown Creatures as above So Christ is a Door wide enough to let in to the Church the greatest and most over-grown sinners Such as Manasseh who defied God murdered Men and worshipped Devils and Mary Magdalen who had seven Devils cast out of her though they be swoln up with sin as big as Elephants Christ will in no wise cast them out upon their coming to him by Faith and Repentance John 6.37 5. As the Door of the Ark did let out as well as in from Bondage to Liberty So Christ is such a Door of going out as well as in John 10.7 9. out of the Sheep-fold into the Pasture where they shall feed daily and daintily as Psal 23. quite through yea and at last out of the Kingdom of Grace into the Kingdom of Glory 6. As this Door was in the lowest Story of the Ark at the very bottom of it that so the shortest-legg'd Creature might easily enter So Christ is a Door that is placed very low even in the very Foundation hence is he call'd the Foundation Stone for stooping so low to bear us up Isa 28.16 and so may be called the Foundation Door where the shortest-legg'd Believer may easily step in and enter even the poor in spirit which is the lowest Round in the eight Beatitudes Matth. 5.3 7. As the Scoffers in that Day were smitten with Blindness not unlike to those Sodomites Gen. 19.11 so that they groped to find the Door but could not So concerning this Door Christ by which both People enter into the Church and Pastors unto the People Alas what groping-work do we behold in the World Many are so smitten with Blindness that they miss the Door and make ways of their own besides the Door 8. As many Beasts went in unclean and came out unclean at this Door yet not too many for it was the Appointment of God to preserve them in their kind But alas too many unclean Hypocrites come in pretending at this Door into the Church and go out as unclean as they went in but their last Doom is Depart from me I know you not Matth. 7.22 9. Suppose any of those Old-World-Scoffers when they saw the Floud came in earnest upon them would have by many Intreaties and Bounces at the Door made their entrance yet after God had shut the Door there was no entring nor climbing up though the Jewish Fable say The Giant Og saved himself by getting astride upon the Ark which many no doubt at the last endeavoured So there be too many at this Day such foolish Virgins that perswade themselves they have yet long to live and some more fair Summers to see that there is no such haste but hereafter may be time enough c. Thus they keep dallying and delaying until the Door he shut Matth. 25.10 The wise Virgins wait for the Bridegroom who they well knew would not wait their leisure and that opportunity is head-long if once lost 't is irrecoverable This the foolish Virgins found true who came all too late v. 11. Trifling about Had I wist and suturing their Repentance till they fool away their Salvation Though they then come Bouncing at the Door crying presumptuously Lord Open open yet are they shut out for ever with a Dreadful Sentence such as will not only make their Ears tingle but their Heart-strings crack and their very Hearts break asunder Matth. 7.22 29. Luke 13.25 26. 10. As this Door was shut by God himself and therefore was it well shut as before yea so well that though it being in the lowest Floor of the Ark was under Water a whole twelve-month all the time of the Floud yet the great God had with so much power wisdom and goodness so shut up the Door and shut Noah in Gen. 7.16 that it sprang not one Leak all that long time to endanger the sinking of the Ark. This may teach us That 1. In cases of necessity we need not question but our God whom we sincerely serve will shew all readiness to do to us any good Office as he did to Noah here in shutting the Door after him so long as we retain our Integrity as Job did Job 27.6 and be found Righteous in our generation as Noah was Gen. 7.1 And 2. It teacheth us that seeing there is the Door of our Mouths and the Door of our Hearts Psal 141.3 Rev. 3.20 we should all intreat the Lord to be the Key-turner to us for both these Doors as he was to Noah Oh! thrice happy are they who have their God to shut and open for them both these Doors and which should never be shut or open'd but when God would have them so We must pray with David Lord keep the door of my lips and of my heart too open it for thy self and for thy Son and Spirit but shut it and keep it shut against Sin and Satan If God shut the Door the sinking water of sin cannot leak into the Soul and upon this very account we have need to be pitch'd or plaistered within and without as the Ark was Gen. 6.14 Exod. 2.3 to make us close and tight the Hebr. word Copher signifies to cover from whence our English word comes intimating how every hole seam and cranny should be covered with Plaister to make it impenetrable This God could have done without such means but God will have Man to use Means where he doth not promise Miracles Blessed are they that are plaistered over with the Merit and Spirit of Christ The Merit of Christ keeps out the waters of Gods Wrath and the Spirit of Christ keeps out the waters of the Devils Wrath to wit Temptations to sin c. The 5. Remark in the Ark is The several Stories and Orders of its Cells for containing every Creature The Stories were three answering 1. The three Rooms both in the Tabernacle and in the Temple to wit the Outward Court the Holy Place and the Most Holy 2. The three Diversities in the Church 1. Diversities of Gifts 1 Cor. 12.4 2. Diversities of Administrations v. 5. 3. Diversities of Operations v. 6.
only Son Christ John 3.16 to die for them on Mount Golgotha or Calvary to redeem them that were worse Gally-Slaves than those to the Turks tied or chained to an Oar. God the father sent Christ his Son out of his own bosom may not we say as they did Joh. 11.36 Lo how he loved us As Christ loved Lazarus whom he calls his friend Joh. 11.11 and so he doth his Disciples Joh. 15.14 15 16. When God bought us off from Death and Damnation we were in a worse case than any Turkish Slave alas the bands of Iniquity are upon us in the state of Nature Act. 8.23 and that his only beloved Son Christ must be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price of our redemption herein is not observed the law of buying and selling to wit tharum pro chariori something dear for something dearer for here God giveth his Son the best of all things for us the worst of all things is there any love like this love Joh. 15.13 2. Abraham represents or resembles Christ the Son in parallel congruities also As 1. Abraham was an High Father so Christ is call'd an Everlasting Father Isa 9.6 2. As Abraham went out of his Fathers House and Native Country at Gods Command so did Christ leaving Heaven and his Fathers Bosom he came down to the Earth to setch us up thither 3. As Canaan was promis'd to Abraham and to his Seed so is Heaven to Christ and to his Seed Gal. 3.16 28. c. 4. As Abraham delivered Lot and many more Captives out of Captivity by a great Victory Gen. 14.16 So Christ hath delivered a whole World of Captives this Captain of our Salvation Heb. 2.10 conquering the strong Man and Devil v. 14. Luk. 11.21 and leading Captivity Captive Psal 68.18 Eph. 4.8 Col. 2.15 5. As Abraham interceeded for the Righteous in Sodom and for the VVicked therein for their sakes Gen. 18. from 24 to 32. So Christ maketh Intercession for the Righteous Heb. 7.25 and 9.24 and 1 Joh. 2.1 yea he prayed for those VVicked ones that wickedly crucified him Luk. 23.34 6. As Abraham turn'd the Bond-Woman and her Son Hagar and Ishmael out Door Gen. 21.12 14. Gal. 4.30 even so Christ excludeth all Bastard Hypocrites saying Depart from me I know you not Mat. 7.22 23. 7. As Lot and his Family were saved from the fire of Sodom for Abrahams sake So are we saved from the fire of Hell for Christs sake 8. As the Princess Sarah was taken from Abraham for a while by the King of the Philistims Abimelech and by the King of the Egyptians Pharoah Gen. 12. and Gen. 20. yet he recovers her again without harm even so though the Spouse the Church that great Queen and Princess seem to fall some while into the hands of black Gypsies or Uncircumcised ones yet Christ recovered her again without any hurt for God restraineth them from harming her Gen. 20.3 6. he will make all the Kings of the Earth who endeavour to be injurious to his Spouse to know that they are all but dead Men as then 3. Abraham carries the resemblance of every true Christian as well as of Christ in many parallel cases also As 1. Abraham was a friend of God so is every sincere Servant of Christ Joh. 11.11 and 15.14 15. God is a friend to them and to theirs Exod. 20.6 Psal 37.26 and 115.13 14. 2. Abraham was of Gods Court and Council God said shall I hide from Abraham Gen. 18.17 no more God hide his secrets from them that fear him Psal 25.14 Joh. 15.15 c. 3. As Abraham was Circumcised Gen. 17. so are all right Christians Rom. 2.28 29. Col. 2.11 having put away the foreskin of the Heart Jer. 4.4 The Circumcision of Christ by his Merit and Spirit takes off all the Actions of the old Adam Eph. 4.22 as the cutting off the praeputium or foreskin was painful and caused bleeding in Circumcision So the abandoning of Fleshly Concupiscence in Mortification is irksome to the Flesh and oft causeth a bleeding Heart 4. As Abraham was call'd from Babylon or Country of Babel to Canaan the Land of Promise so is the Christian from a state of Confusion as Babel signifies Hebrew into the Covenant of Grace 5. As Abraham was but a Pilgrim and Stranger in this lower World Heb. 11.9 10 14 15. So the true Christian hath his Conversation in Heaven while he bath his commoration on Earth Phil. 3.20 Strangers and Sojourners below but Burgesses and Citizens above Eph. 3.19 Their Tents or Tabernacles here become Mansions hereafter 6. As Abraham yields up his Isaac his Laughter as the word signifies unto the Lord so doth the true Christian his Dearest lust his peccatum in deliciis his best beloved Sin at Gods Command 7. As Abrahams Faith was a working obeying Faith so the true Christian yields obedience to the Faith Rom. 1.5 that is to the Doctrine of the Gospel or to Christ the proper object of Faith and not only so but his Obedience is the Obedience of Faith Rom. 16 â—6 his Faith brings forth Obedience 'T is not a dead workless Faith but the Faith of Gods Elect. Tit. 1.1 is lively working Faith this saving Faith is not idle but works by love Gal. 5.6 As life discovers it self by Fruit and Action so doth Faith by Trust in God and Love to his People It appeared that Canaan was a good Land by the excellent Fruits which it brougâ—â— forth Num. 13.23 It was an evidence that Dâ—rcas was a good Woman because she had made many coats for charitable uses Act. 9.39 so 't is here as Faith doth Justifie the person according to Rom. 3.28 so works do justifie the Faith to be a right real and saving Faith according to Jam. 2.17 21. that Tree which is not for Fruit is for Fuel and for the Fire 't is not enough to say we have Faith but we must do something to demonstrate it saying so will not serve the turn Jam. 2.14 Men may word with God and yet miscarry Isa â—8 2 3. God is too wise to be put off with bare words he will turn up our leaves and look for our Fruits as Christ did to the Fig-Tree Mat. 21.19 which when he misseth he Curseth yea he lays down his Basket and takes up his Axe and cutteth it down that it may cumber the Ground no more Luk. 13.7 Christianity is not a matter of names or words as Gallio thought Act. 18.15 't is not a bare talking of God but a strict walking with God Augustin saith the Judge at the day of Judgment will not ask men quid legerint so much as quid egerint non quantum dixerint sed quomodo vixerint not how they have worded but how they have walked not what they have spoken so much as how they have Acted to live soberly c. Tit. 2.12 and to do Justly c. are things that God requireth at our hands Mic. 6.8 As Faith is the Taking in of God
a good Souldier of Jesus Christ â—â— Tim. 2.3 Should the Saints or Souldiers of Christ lye always in Garisons and never come out to any Skirmish or Battel how could their Valour be known Aromatical spices have nothing of that Fragrancy and Odoriferous smell as when they are pounded small in the Mortar The Moon always shineth brightest in the night season Thus God brought down the hearts of his people with hard labour Psal 107.12 When they had stubbornly stouted it out with God and their Sturdy hearts those proud pieces of Flesh had thought to have carryed it with a strong hand against an Omnipotent God as that Stiff-necked and Outragious Rebel Manasseh thought to do till God hamper'd him when he caught among the sharp Thorns and laid him in cold Irons 2 Chron. 33.10 11 12. Yea God dealt thus with a better man than he to wit David whom Uzzahs Death made to get Trumpets Sacrifice Linnen Ephod to bring up the Ark with Dancing and Singing which were not before 2 Sam. 6.6 13 14 Men learn Righteousness by Gods Judgments Isa 26.9 See more of this in my Christian Mirrour Chap. 8. 3. By the Word Abraham is tryed by a special Word or Divine Command Gâ—n 22.2 to offer up his only Son Isaac and 't is observable that both Abrahams great Temptations to wit his first and his last of the ten began with one strain vade tibi get thee gone Gen. 12.1 and Gen. 22.2 The Hebrew Phrase in both places is Laklekah Go thou hence and his obedience in both these cases was the better seeing it was grounded upon Gods Command in both God led him into Temptation and in both he delivered him from the evil thereof Thus all our Works and our Worship should be tryed by Gods Word To the Law and to the Testimony Isa 8.20 Not to the precepts of men Isa 29.13 and Mat. 15.9 We must have Divine Warrant for all our Divine Worship Heb. 8.5 c. And all our works must be wrought in God Joh. 3.21 From a Right Fountain for a Right End and by a Right Rule 't is the Rule of Gods word that tryeth the straightness or crookedness of all our ways Psal 125.5 Gal. 6.16 If Dinah daâ—e gad abroad beyond the due limits of the Right Rule then Shechem both catches her and deflours her Gen. 34.1 2. If any of Rahabs houshold wander forth from under the Scarlet Thred Josh 2.18 19. with Chap. 6.23 Or if any Israelites from under the besprinkled darnel Exod. 12.7.13 They are in great danger to be destroyed and so are all such as turn aside from the Rule of Gods word to their own crooked paths God will lead them forth with the workers of iniquity Psal 125.5 But peace shall be to those that mind the Rule Gal. 6.16 4. By the Spirit which is twofold 1. Of man which is call'd the Lords Candle Prov. 20.27 Yet burns but dimly and cannot but pass a purblind and partial Judgment upon Divine matters being darkened by the Fall 2. The Spirit of God which is quick and powerful trying the treacheries of the heart Heb. 4.12 This Spirit searches the deep things of man as well as the deep things of God 1 Cor. 2.10 11 14. If we plow with this Divine heifer we may find out the Depths of Satan in us Rev. 2.24 A Jealous God will Try us before he Trust us Oh that we may have this witness to our State The fourth Circumstance is the End why Man is Tryed by God which is twofold 1. A Discovery of Evil as in Hezekiahs case The Lord tryed him to discover the Evil that was in his Heart 2 Chron. 32.31 32. 2. A discovery of Good as in Abraham's case here 't is said the Lord Tempted him Gen. 22.1 For what end 'T was to Discover the Good that was in his Heart to wit that his Love to his Creator was stronger than his Love to the Creature and that his Devotion to his Heavenly Father prevail'd over his Affection to his Earthly though only Son The Angel said to him Now I know that thou fearest God seeing thou hast not with-held thy Son thy only Son from me Gen. 22.11 but it may be said in Objection Satan is call'd the Tempter and not God Answ Temptation is twofold 1. Probationis by way of Probation 2. Perditionis to bring into Perdition the former of these belongs to God and the latter to Satan God Tempts Abraham here to take a Tryal of his Faith Love and Obedience Thus he Tempts the Children of Abraham but 't is always to do them good at the latter end Deut. 8.16 but when Satan Tempts 't is alway to do us Hurt in the beginning in the middle and at the latter end too Satan comes with his Sieve as to Peter Luk. 22.31 a Sieve casteth out the Best and keepeth in the worst what Evil he findeth in us he confirms it but what is Good in us he weakens and wasts it On the other hand when Christ comes to Tempt or Try us he brings not a Sieve but a Fan to that work Mat. 3.11 12. the use whereof is to cast out the worst and keep the best Thus Abraham's Temptation had nothing of Satans Wiles Methods Depths Darts Devices c. for then it had been a Tempting to Evil in which sense God Tempteth no man Jam. 1.13 A clear Specimen of this differing Temptation we have in Davids case whom both God and Satan Tempted 1 Chron. 21.1 and 2 Sam. 24.1 but for different ends and in differing respects Satan for a Sin in David God for a Punishment on Israel We must suppose God was displeas'd with the People for their disregarding Davids Kingdom disowning him often and oft owning his Enemies as well as with David for his Trangressions Satan moved him by Suggestion God only by Permission Satan suggested that Covetous as well as Ambitious Desiring and Designing Thought of Polling the People and of laying a Tax upon every Poll or Head God leaves him to himself as he did Hezekiah 2. Chron. 32.31 and gave him up to Satans suggestion God doth this as a most Just Judge but Satan doth it as Gods Jailor and as Davids Adversary Satan designs it as an Act of Sin but God as a Punishment for Sin ordering all wisely for good as Satan Intended all maliciously for evil God Tempts to good properly but never to evil Jam. 1.13 unless improperly as the Sun doth not properly cause the stench of the Dunghil when it shines hot upon it nor of the Darkness of the Night when it withdraws from us as its presence in the former Instance doth only occasion it by accident the Stench arising not from the Sun but from it self so its absence occasions the Night per accident only God always inclines the Heart to good but he never either Infâ—rces or Infuses evil God here Tempts Abraham to an Act of Obedience but not to the Act of Murther quà Tale as a Sin Inference
27.50 54. and yet we find that Christ was Bound as well as Isaac Gen. 22.9 Mat. 27.2 and both willingly and freely not resisting but giving up themselves thereto The fifth Circumstance Both Isaac and Christ were Offered up on a Mountain the former on Mount Moriah the latter on Mount Golgotha or Calvary The sixth is both these two were Offered up alone as Isaac was alone the Servants and the Ass being left at the Foot of the Hill Gen. 22.5 So Christ trode the Wine-Press of his Fathers Wrath alone Isa 63.3 all his Disciples being at Distance from him as the History of the former Circumstance holds out a Mystery to wit that our loose and slippery Hearts stand more need to be bound with the bond of the Spirit than either Isaac or Christ or any Wild Bullock or other Sacrifice needed binding with Cords to the Horns of the Altar Psal 118.27 so in this latter also to wit As the Servants were at distance from Isaac and the Disciples from Christ so all our Gifts and Graces though we must hold them as our lives in point of Sanctification yet must we let them all go in point of Justification therein Christ must be alone we must make no Rivals nor Co-saviours with him The seventh Circumstance As Abraham the Father carried the Knife or Sword wherewith Isaac should have been Killed and the Fire wherewith he should have been Burned so God the Father poured down his Wrath and Justice due to us for our Sins upon his only Beloved Son Jesus Christ there was the Fire of Wrath and the Sword of Justice for Christ too he bore our Griefs suffer'd our sorrows he was stricken smitten of God and Afflicted Isa 53.4 he was Wounded for our Transgressions v. 5 not for his own for he knew no Sin yet it pleased the Lord to bruise him v. 10 with 6 7. Oh that this may bruise our Hearts that as Christ was Crucifixus fixed to the Cross so he may be Cordifixus fixed to our Hearts his satis-passion is our satis-faction God spared not his Son Rom. 8.32 causing all our sins to meet upon his back he suffered the Just for the Unjust 1 Pet. 2.24 and was content to be in the Wine-Press to bring us into the Wine-Cellar Cant. 2.4 The fourth Respect wherein Isaac was a Type of Christ was his Escape and Deliverance in sundry particulars As 1. Abraham was just fetching the Fatal blow to slay Isaac and his Hand was stayed by an higher Hand Gen. 22.16 when the Knife was up the Lord came and stop'd his stroke so the Souldiers when just going to break Christs Bones were restrained for he must be the true Paschal Lamb who was Rosted whole in the Fire of his Fathers Wrath to deliver us from the Wrath to come Exod. 12.9 and 1 Thes 1.10 from frying in the Fire of Hell for ever Joh. 19.33 36. The Souldiers could not break Christs Legs because God had otherwise ordered it Voluntas Dei fuit necessitas Rei who can resist Gods will Rom. 9.19 Christ took his own time to Die so could not the two Thieves which were Crucified with him do and therefore their Bones were broken This further confirms what is said above that Christ did die Voluntarily for 't is said v. 31. that he bowed his Head and gave up the Ghost whereas other men do not bow the Head until they have given up the Ghost he might have lived longer if he had listed having strength of Nature to utter such strong cries c. 2. As Isaac was Dead in his Fathers Account no less than three days the time which he spent when he went plodding to the place of Offering Gen. 22.3 4. and therefore 't is said that Abraham receiv'd Isaac as from the Dead in a figure Heb. 11.19 founding his Faith upon the Fidelity and Omnipotency of God which are the two principal Pillars whereon Faith Resteth as did the Temple upon Jachin and Boaz which signifies stability and strength 1 Kings 7.21 3. As the RAM was caught by the Head in a Thicket of Thorns Gen. 22.13 which God had provided for saving Isaac according to Abraham's word of Faith ver 8. So God hath provided another Sacrifice which we in Justice should have been as Isaac for our Salvation even Christ that Immaculate Lamb whose Head was likewise Crowned with Thorns as Abrahams Ram was the Hebrew word Sabbech signifies a perplexing Bush of Briars or Thorns unto which Christ alluded in that famous Lammah Sabbactani Mark 15.24 Our sins are compared to Briars and Thorns which would for ever have held us if they had not by a Divine gracious Assignation caught hold of Christ and held him Mark well here is one Saviour in two Figures Isaac and the Ram the former preserved and the latter Offered up in his stead Dying in the one and Restored in the other answerable hereunto were the two Figures of the slain Goat and of the Scape-Goat Levit. 16.9 to 22. The one as the Ram here Representing Christs Mortal Humanity the other as Isaac here his Immortal Deity or Divinity or the one of Christs Death the other of his Resurrection and our Assurance that Christ the Scape Goat escaped Death as Isaac did and liveth for ever to make intercession for us Revel 1.18 Heb. 9.24 must be matter of unspeakable Joy and strong Consolation to all Believers Christ is not only the Testator giving all Divine Legacies at his Death but he also is his own Executor by being Alive again at his Resurrection to see all his own Legacies Executed according to his Last Will and Testament Heb. 9.15 The fifth Respect wherein Isaac resembles Christ as the Type doth the Antitype is in his Marriage 1. None must serve Isaac for a Wife among the cursed Canaanites but Rebekah one of his own Flesh Countrey and Kindred Gen. 24.3 4. Thus the VVorld which lyeth in wickedness 1 John 5.19 is unfit to be Marry'd to Christ whose Spouse must be Flesh of his Flesh Heb. 2.14 Gen. 2.23 and Spirit of his Spirit Rom. 8.9 He that sanctifieth and they that are sanctified are all one Heb. 2.11 the unsanctified Children of the Devil John 8.44 have no such Relation to Christ nor any such Union or Communion with him As Rebekah was a Daughter of the white Line so the Church is of the Line of Election the called and chosen Revel 17.14 2. Rebekah Hebr. signifies full and fatted she was very fair to look upon yet a pure Virgin lis est cum formâ magna pudicitiae Now Alas 't is become a Proverb How can she be fair and honest too Gen. 24.15 16. So Christs Spouse is All-fair Cant. 4.1 c. yet a pure Virgin 2 Cor. 11.2 Revel 14.4 Mat. 25.1 neither giving her Love nor his VVorship to Strangers Thus the High-Priest a Type of Christ must not Marry a VVhore or Prophane but a Virgin Lev. 21.7 13. The Spouse is also full and fatted with the fulness of Christ John
to Everlasting Psal 90.2 Gen. 17.7 13. Jer. 32.40 Isa 55.3 Heb. 13.20 hence 't is call'd a stablish'd Covenant Gen. 17.7 and a Covenant of Salt 2 Chron. 13.5 because it stands fast Psal 89.28 and faileth or corrupteth not as the things that are Salted last long Hereupon all the Blessings of this Covenant are call'd Everlasting As 1. Pardon Jer. 31.33 2. Joy Isa 35.10 3. Life Joh. 3.16 And 4. Salvation Isa 45.17 for all flows from an Everlasting Fountain the unchangeable God Mal. 3.5 and all are manag'd in an Everlasting Channel by an unchangeable Mediator Heb. 13.8 who brings in Everlasting Righteousness Dan. 9.24 And how should this 1. Refresh us and Relieve us against the Cor-dolium's and Discouragements both of Desertion and Death neither of which can put an end to this Everlasting Covenant And 2. Ravish us also seeing David was Ravish'd with Covenant Mercy made known to him only for a great while to come that is so far as Christs time 2 Sam. 7.18 19. How much more we for Covenant Mercy the sure Mercies of David that reaches beyond all time even for ever and for ever this Everlasting Covenant is a spring of Everlasting comfort we shall never grieve for the loss of it as of Temporal Comfort Thirdly 'T is a full Covenant as well as free and firm 't is Alvearium Divini Mellis an Hive topful of Heavenly-Honey even all God is and has for herein the great God saith to his Servants as the King of Israel did once say to the King of Syria Behold I am thine and all that I have I Kin. 20.4 thus God saith to us in his Covenant all I am and all I have shall be yours I will be your God Gen. 17.7 Jer. 31.33 and all are yours 1 Cor. 3.22 Oh what a large Charter and Portion have the People of God here 1. All God is 'T is as great a portion as God is he is an Infinite God and the Heaven of Heavens contain him not 1 Kings 8.27 yet this Covenant contains and comprehends or shuts up as it were the Incomprehensible God I am your God this is truely call'd an â—â—â—ceeding great and precious Promise 2 Pet. 1.4 greater than that of Balak to Balaam Numb 22.17 which was great Honour and greater than that of Ahashuerus to Esther Esth 5.6 which was half of his Kingdom yea greater than that of the Tempter to Christ Mat. 4.10 which was all the Kingdoms of the World c. if he that promis'd had been able to perform it Yet this surmounts all even ten thousand Worlds and ten Heavens into the Bargain in as much as the Creator is ten thousand times more than all his Creatures he hath made or may make Oh what can God say more than I will be yours as God having no greater to Swear by Sware by himself Heb. 6.13 so God willing to bestow his Benevolence on Man and having no greater thing to give giveth us himself Consider God 1. In his Nature quantus quantus est how great and how good soever he is yet gives he his whole self to us as the Bridegroom gives up his whole self to his Bride Or consider him 2. Personally 1. As God the Father so he Covenants to be a Father to us 2 Cor. 6.17 Exod. 4.22 Jer. 31.20 and as it were fond of us Psal 103.13 and 147. ver 11. 2. As God the Son to be our Mediator to take up all Controveisies and to bring us to glory John 17.24 Ransoming from death Hos. 13.14 and reserving us for Life 3. God the Holy Ghost performs and perfects all that the Father purposeth and the Son purchaseth Heb. 10.15 16. writing the Law in our Hearts washing us from our Sins and witnessing with our Spirits that all is ours so that here is a mighty bundle of Mercies given to worthless Man by the most worthy God in this one clause I will be your God 't is not call'd a Mercy in the singular but Mercies in the plural number Isa 55.3 all sorts and degrees of Mercy suitable to Mans manifold Misery Temporal Spiritual and Eternal no greater Gift can be given from the Creator to the Creature whether Men or Angels The Excellency of this Portion or Gift is manifold As 1st Proportioned to all Mans wants whereof he is made up by the Fall God is all good to Man who is all evil to God God is bonum congruum the Plaister or Salve is broad enough for the Sore he is Elshaddai an All-sufficient and a Sole-sufficient God Gen. 17.1 The Hebrew comes of Shad Mamma a full Breast for an hungry Babe There is in God both sufficiency and suitableness to Mans misery God is both 1. Eminently good whatever Excellencies lye scattered in the Creature they are all concentered in God from whom they come as all Beams in the Sun and as all drops in the Ocean All Dainties according to the vulgar saying are found in this one Dish All the lesser Pearls in the World are contain'd vertually in this one Diamond The Excellency of the Creature is oft single wanting other excellent Adjuncts as Honour hath not always Parentage nor Learning Vertue vice versd c. No Created Being can be a capacious Continent or Receptacle of all perfections but God is all excellent things as Sun Shield Fountain c. Psal 84.11 and Jer. 2.13 c. Yea he is all good Persons too as Friend Father Master Husband c. Jam. 2.23 Isa 41.8 2 Chron. 20.7 John 15.15 Isa 9.6 Col. 4.1 Isa 54.5 Jer. 31.32 yet God is more than all those Relative Terms the majus includes the minus And 2. God is Superlatively as well as Eminently good All Excellencies found in any Creature is in a more transcendent manner both found and founded in the Creator Man may be wise to a degree in the concrete but God is infinitely so in the very abstract he is Wisdom it self and so of all Gods other Attributes 2dly As this Portion of Jacob Jer. 10.16 even all God is the best portion in the World hath in it a proportion so it gives a propriety for 't is not said only I will be a God but I will be your God which giveth Believers propriety in God as they are not their own 1 Cor. 6.19 So we may say with Reverence neither is God his own all God is is theirs 1 Cor. 3.21 22. He hath given himself away as it were from himself to them Yea and 3dly They have not only a propriety in this proportionable Portion but they have also some Possession of it at least in its primitiis or First-fruits the Pawn and Pledge of the full Harvest of Glory the Earnest-penny of the whole Inheritance 't is true the Riches of a Christian lyes most in Reversion he hath yet something in possession as now and then a Kiss of Love from Christ Cant. 1.1 2. now and then some Fellowship with the Father 1 John 1.3 though he hath more in
Kingdom of God in time and that within us as the other was done without us 'T is sad to want the touches of the Spirit which are quickening comforting and saving touches We may want its comforting presence yet have its quickning presence but if this latter be lost the former cannot be had for there can be no peace or comfort felt where there is not Life and we may want the Arbitrary Influence of the Spirit which raiseth up Grace to an high Lustre and Eminency yet have the necessary Influence which maintains the Being of Grace as the other doth its Well-being c. If the Holy Spirit doth not touch us with his Divine touches the unclean Spirit will with his Deadly touches 1 John 5.18 Job 2.5 The In-dwelling of the Holy Ghost in us prevents the re-possession of the unclean Spirit after he has had his dispossession for he must find his House empty or he cannot re-enter Mat. 12.43 c. yet though he is hereby kept from re-entring he is not from assaulting although the Man in Christ be assaulted yet the In-dwellings of the Spirit of Christ Rom. 8.9 11. doth secure him from Satans assaults yet the manner of the Spirits workings and in-dwellings be unknown to us John 3.8 c. In a word whatever Christ is as he saith he is Bread a Branch a Door an Heir Light Life an Altar a Lamb a Way a Vine a Lion a Foundation a Corner-stone tryed by all or has whatever the Spirit is a Dove a Comforter c. as before or has yea whatever Heaven or Earth hath in them the Angels the sweet Influence of the Pleiades and of all other Constellations the Covenant conveys all to us Dona Throni Dona Scabelli the good things of the Throne and the good things of the Footstool yea whatever is in Gods Threefold Treasury of the Sea Air and Earth It is a Covenant of Peace with all Creatures Job 5.23 whatever either Creation or Providence hath in them whatever God the Creator hath and is whatever God the Redeemer hath and is and whatever God the Sanctifier hath and is are all made over to us by the Covenant and is not this a full Covenant Fourthly and lastly As it is a full so 't is an Holy Covenant Luke 1.72 Dan. 11.28 30. There Antiochus's his Indignation was against the Holy Covenant as it was against the holy God and his holy People who were in holy Covenant with him his unholy irreligious Heart was against them for their holy Religion which they profess'd and practis'd 'T is call'd an holy Covenant 1. Quoad Fontem from the Fountain from whence it flows to wit from the Holy God who is Glorious in Holiness Exod. 15.11 and is proclaimed by those Heavenly Heralds the Seraphims three times over Holy Holy Holy Isa 6.3 and this Superlative Holiness in God gives a most Immense Lustre and Beauty to all his other Attributes 't is Holy Justice Holy Power Holy Wisdom Holy Love c. Now qualis causa tale causatum à quo aliquid tale est illud est magis tale If God who is the first cause of the Covenant be Holy then the Effect which flows from this Cause and Original must needs be Holy also the Stream is as the Spring 2. Quoad Finem from the End of this Holy Covenant which is to make us an Holy People we are chosen to be holy Eph. 1.4 Hence Holiness is absolutely necessary to Evidence our Interest in this Holy Covenant 't is necessary to Salvation which is the End of the Covenant both necessitate medii praecepti as 't is Gods precept that we should be Holy Levit. 11.44 and 19.2 and 20.7 1 Pet. 1.15 16 c. So Holiness is our means and way to Happiness for without it no Man can see the Lord Heb. 12.14 and therefore 't is promis'd in as 't is an Evidence of the Covenant 3. Quoad Objectum the Grace of the Covenant knows no other Object but an Holy People so made or so found as the Holy God is one Party confederate in this Covenant so his Holy Saints are the other Party Psal 50.5 for God doth not take the wicked by the Hand Job 8.20 to enter into Covenant with them nay he will not allow them so much as to take his Covenant into their Mouths Psal 50.17 he is King of Saints Revel 15.3 and will have no correspondence with the Evil. 4. Quoad Subjectum all the Contents or Subject Matter of this Covenant are Holy Things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 13.24 which Isa 55.3 calls sure Mercies are by the Apostle call'd Holy Things all the parts as well as both the Parties are Holy the Promise in it is Holy Psal 105.42 and our Faith that lays hold on it is Holy Jude ver 20. The whole of it was spoke in his Holiness Psal 60.6 Inferences hence 1. This is the true Reason why this Holy Covenant is so little Embraced by the World 't is because they are an unholy People and hate this Covenant for its Holiness John 3.19 c. 2. Let us try our selves by our Holiness for an Interest in this Holy Covenant is it writ on all our Natural Civil and Religious Actions Zech. 14.20 on our Riding Drinking Sleeping c. The Doctrine contrary to Holiness is the Devils Covenant and none of Gods who knows his own Hand and owns no other Some weighty and Soul-awakening Considerations may commodiously conclude this great Concern of the Covenant all having a tendency to the Convincing Converting Quickening Confirming and Comforting the Souls of Men and Women 1. Consider All persons are under either the Covenant of Works or under the Covenant of Grace no Man can be under both Covenants at once for they are incompatible one with another the Law as it is a Covenant hath no consistency with the Covenant of the Gospel these two are two Vicegerents in Mans Heart the Law hath natural Conscience to keep its Courts there but the Gospel hath Faith to keep Christs Court there these are Inconsistent as both being supream principles are opposite till over powered a man may indeed be under a double Image to wit of Flesh and Spirit for that Image of the old Adam is done away and of the second Adam is renewed by Degrees but a Covenant-State is a Legal act so the change from the one to the other both which stand upon contrary Foundations as before is done all at once and therefore the one must make void the other and none be under both 2. Consider There is a natural propensity in the faln nature to desire to be under the Covenant of Works Gal. 4.21 Ye that desire to be under the Law for all men would establish their own Righteousness Rom. 10.2 3. and would be doing something to merit Heaven as Vega that Papist said Coelum gratis non accipiam I will not have Heaven freely given â—â—c Alas Proud Man scorns that Gift of God Rom.
1.4 that Love Christ with a pure chast Virgin Love Hath Sin a Negative Voice to good and an Arbitrary Power for Evil to do what it will 't is not only thy King but thy Tyrant 1 Sam. 8.11 2.14 The Priests bare rule by their means Jer. 5.31 they came and took with their Flesh-Hooks what they would if Sin do so thou art its Slave if thou bow the Knee and Cry Abrech to any Lust as they did to Joseph Gen. 41.43 't is thy Lord thy Idol but if a new Kingdom be set up in thee that takes away the Commanding as well as Condemning Power of Sin and thou hate it quà peccatum as well as quà Morbum Warring against it as 't is Gods Enemy as well as thine never making it thy choice thy chase or thy Satisfaction thou art not a Servant to it nor sold under it Joh. 8.34 Rom. 7.14 but under Grace Rom. 6.14 The 3. Character Can you declare how your Tenure and Copy came to be changed Can you say in the Witnessings of the Holy Ghost Rom. 9.1 having Gods Spirit VVitnessing with your Spirit Rom. 8.16 that Ego non sum Ego I am now through Grace among the Circumcised Rom. 2.29 whereas before I was among the Uncircumcised Jer. 9.25 can you or any for you Act. 9.27 declare that you were a Blasphemer 1 Tim. 1.13 but I have obtained Mercy v. 16. and have seen the Lord Isa 6.5 What evidences have you of your change Can you tell the time when and the manner how 1 Pet. 1.11 Act. 9.27 the Heirs of the Promise flee to the City of Refuge as affrighted when the Wrath of the Avenger of Blood makes Inquisition for them and pursues with an Heart waxing hot after them Deut. 19.6 they flee to the hope set before them Heb. 6.18 crying with Paul oh that I may be found in him Phil. 3.9 having sense of Sin in his Heart and fear of VVrath at his heels can you say whereas before I was Blind now I see Joh. 9.25 I was poor now rich I was naked now clothed Rev. 3.17 I was defiled now washed 1 Cor. 6.10 11 compare time with time for finding an Heart-changing and a Life-changing work such as say with that Justiciary they have been right from their youth Mat. 19.20 a good belief and a good Heart and Affections from their Birth may be much in the dark and in doubt of this Translation out of the old Covenant into the new we say you know when Men have goods whereof they can give no account how they came by them their honesty is always suspected 't is so in the true Riches The 4. Character Look what is the present frame of your Heart is it Legal doing all Duties with a Legal Spirit or with an Evangelical not only convinced in our Minds but also in our Affections that we must not only do well but love to do so not formidine poenae but virtutis amore not seeking or setting up a righteousness of our own which is natural Popery as well as Judaism Rom. 10.3 not pleading our own works Isa 58.2 3. and Mat. 7.21 23. and Luke 18.11 12. The true Heirs of Grace 1 Pet. 3.7 dare not own their own Graces nor Duties Mat. 25.37 and Moses must not know that his own Face shone Exod. 34.39 whereas the Legalist not only lives in Duty but also of Duty not of Christ in Duty he doth Duty as a Task performing it perfunctorily without a Principle of Life goeth on indeed but 't is in a Round as the Horse in a Mill without any progress or growth yet never coming to the Journeys end See more in my Hearts Treachery In a word the 5. Character If translated you will look on it the best thing in the World to be Religious Psal 73.28 and 84.10 Job 23.12 c. And 6. You will behold all Mercy in the Covenant all forfeited till then and be snares Psal 69.22 and 106.15 all yours in Love NB. ☞ Then it follows that all ours must be Gods we must be altogether to him as he is All-sufficient to us this is our Reciprocation you shall be to me a people 1 Pet. 2.9 Psal 119.57 Deut. 32.9 Lam. 3.24 Exod. 19.5 Isa 19.25 Hos 1.9 and 3.3 1 Chron. 29.14 We must resign our All to him Exod. 3.5 Deut. 25.9 Ruth 4.7 8. 1. Our bona Animae all the faculties of our Souls 2. Our bona Corporis all the abilities of our Bodies 3. Our bona Fortunae or rather Providentiae all our VVealth Honour c. Reasons or Motives 1. All are from him so should be return'd to him All return to the Sea as to their Cistern Eccles 1.7 and Center from whence they came 2. All are bought by him 1 Cor. 6.20 Christ is our God or Redeemer 't is honest to give God his own and what he paid for 3. 'T is our Advantage and Salvation we would undo our selves not knowing how to dispose but as he directs we yield not to an Enemy for slavery but to a Friend for safety 4. There 's worth in Gods All none in ours which extends not to him Psal 16.3 Job 22.2 3. 5. A whole Christ was laid out on us he was totus in nostros expensus went about doing good The Conclusion of all from this Covenant is comfortable As 1. 'T is not made with us nor can it be broke by us 2. Gods glory in keeping this Covenant is more concern'd Eph. 1.6 than our good 3. Divine Love in it is to Persons in the Decree not to Propositions If believe in time c. 4. Though those in Covenant die Naturally yet not Legally for so Christ died for them 5. Saints Names be transcribed out of the Book of Election into the Lambs Book of Life 6. It properly curses none 't is not Physick frowardly refused but the Disease that kills so unbelief John 3.36 7. God loves his Elect while in the state of sin with the love of Benevolency though not then with a love of Complacency which appears not till called Tit. 3.4 8. Faith wraps the Soul in the Golden Fleece of the Lamb of God 9. Grace is sufficient we must not wrong it Limit it not where God has not limited it though sin be iterated 10. Answer Satan thou art Married to Christ so must not be for the Tempter or his Tentations cleave as a Girdle Jer. 13.11 11. Christ is our Advocate 1 John 2.1 and in his praying for us he gratifies only the Fathers Bowels as Joab did David's in intreating for Banish'd Absalom 2 Sam. 13. last and 14.1 12. The Grace of Union and the Grace of Unction both comes from this Covenant and Union is the ground of Communion 13. The Father draws into Christ and the Covenant John 6.44 Ezek. 20.37 He commands his Love to go out and take hold of such a Soul Psal 42.8 and keeps us in it also Jer. 31.33 39 40. 14. This Covenant is the staff both of
all humane diligence though that was much in both Mother and Son here as in the fourth Remark could not have compassed the Blessing without the concurrence of Divine Providence this Solomon sheweth Prov. 10.4 The diligent hand maketh Rich then as correcting his former Sentence he saith ver 22. The blessing of the Lord maketh Rich Mans diligence though as Active and Agile as the word signifies as Boaz who follow'd his Business himself had his Eyes in every corner on Servants Reapers yea and Gleaners he would lose nothing for looking after will not all do without the Blessing of Gods Providence therefore all our pains and policies without Prayer are but Arena sine Calce Sand without Lime they will not hold together The Patriarchs did all acknowledge that their Endeavours were blest of God only and thereby made so successful This was the acknowledgment of Abraham Isaac and Jacob. Here all Esau's diligence in Hunting for some sweet Venison to please his Fathers Palate and so procure his Fathers Blessing was over-ruled by Gods Providence this is confirmed by sundry signal Circumstances As 1. That Isaac over-loving his evil Son Esau must be prepar'd with Blindness to correct his Errour 2. That whereas Isaac might have Blessed Esau immediately before his going out from him at that time when he call'd him to him yet must he long for some Venison of his Sons Hunting before he bestow'd his Benediction 3. This was also a marvellous over-ruling step of Providence that heâ— who was so accustom'd to feed upon Esau's Venison should not be able to distinguish betwixt wild Flesh and tame the Dish of Kid-flesh brought to him by Jacob. 4. That Isaac should be able to discern it for Jacob's Voice and yet bless him for Esau's Person while Jacob nam'd himself Esau with Jacob's Voice 5. That Esau should be so long detained abroad till the whole Business of Blessing Jacob was transacted and peracted at Home Rabbies say That Esau was detained by the Devil who not seldom makes Fools of Hunters leading them about c. How much of the Devil was herein I know not but there was certainly a sweet Providence of God in it that Esau should come in as soon as Isaac had done and Jacob was gone out and not sooner 6. That lastly when Isaac did both know and acknowledg his mistake yet doth he not complain of the Cheat though he to please Esau barely mentions it nor is so Angry at Jacob as to revoke and reverse what he had done but ratifies the blessing upon him These and other circumstances do plainly demonstrate that the most wise God who doth all things in Number Weight and Measure did by a singular providence so over-rule Isaac that he must bless that Son which first brought him Savory Meat to the exhilarating of his mind that Rebekah must procure this first opportunity for Jacob that Jacob making the first offer must have both acceptance and the blessing Although therefore it be not expresly said that Rebekah did all she did by Divine Direction yet from thâ—se circumstances aforesaid 't is safely and solidly so determined as neither is it expresly said that Isaac by Divine Direction Blessed Jacob which undoubtedly was done so seeing the Apostle expresly saith that by Faith Isaac blessed Jacob c. Heb. 11.20 Though done by falshood and mistake for though his intention was at the first to bless Esau yet the strangeness of the Act and Event contrary to his intention so strangely disappointed put him for a time into a trembling astonishment and soon convinced him of his Erroneous intent whereupon ver 33. He confirms the blessing upon Jacob and then doth that by Faith which before he had done by Fancy misguided as to Man but well guided as to God who would not suffer Isaac's carnal affection to cross his prediction Gen. 25.22 23. The fear of God did so over-awe Isaac now that though he might have a mind to recall his blessing from Jacob yet he dare not do it but establishes it more upon him in Gen. 27.33 And more advisedly in the next Chapter Gen. 28.1 All this shews the marvelous workings of Gods Providence that while Esau was lingring about his Hunting in the Field not readily procuring his Prey in the mean time the Lord helps Jacob both to the Venison and to the Benediction Thus the Cripple complained at the Pool of Bethesda Joh. 5.7 While I am coming another steppeth in before me c. So was it with Esau here for he had not Hope unfailable Rom. 5.5 which is always bottomed upon Faith unfeigned 1 Tim. 1.5 He had much presumption and so was answered with a Who art thou Gen. 27.33 but he a prophane Man had no true Faith which Jacob had so hath his Fathers blessing by Gods Oracle setled upon him beyond Isaac's intent who expected Venison from Esau but not from Jacob. Why Isaac desired Venison before he Blest his Son there be several accounts As. 1. Some think it was the Custom of those times that the Son must perform some Service for the Father before he received his Fathers Blessing but no such manner is manifest any where in Scripture 2. Others say that Esau might Earn his Fathers Blessing but Temporal Service cannot merit Spiritual Blessings such as Isaac bestowed on Jacob Indeed Gregory compareth the Jews fitly to Esau for seeking Gods Blessing by their own Works and the Gentiles to Jacob who sought the Blessing by a shorter way not by Works but by Faith Esau Hebr. signifies Doing when he thought verily with himself that with his prepared Venison he had merited his Fathers Blessing so comes proudly to Challenge it of him who gave him no other answer but Who art thou We may with Esau Hunt long enough in our own Doings or Deeds of the Law yet shall we not meet with but miss the Blessing which is only to be obtained by Faith 3. Others say that Isaac desired Venison for cheering himself up with good Cheer and VVine for exhilarating his Heart that he might be the fitter instrument of Gods Spirit to convey the Blessing so much the better to his Son in the Vigour and Vivacity of his own Spirit aâ— the Prophet Elisha call'd for a Minstrel to compose his Spirit for his Prophecying Work 2 King 3.15 Sorrow and other inordinate Passions do discompose the mind of Man The Prophet was both sadden'd for the loss of good Elijah and grieved at the presence of bad Jehoram so must have Musick to compose his mind before he Prophesied and accordingly we call for a Psalm before we Preach for rousing up our Spirits and that we may be filled with the Spirit Eph. 5.18 19. and Col. 3.16 And David ascribes this vertue to VVine as well as to Musick saying VVine maketh glad the Heart of Man Psal 104.15 that he may more cheerfully serve his Maker that the Heart may be lifted up as Jehosophats was 2 Chron. 17.6 in the ways of Obedience
for God loves cheerfulness in his Service God loves both a cheerful giver and a cheerful liver See also Judg. 9.13 and Prov. 31.6 7 of VVines Exhilarating vertue though we may not be filled with it to excess Eph. 5.18 4. The last Opinion I shall mention is that Judicious Authors Doctor Lightfoot who saith that Isaac sending Esau for Venison was not because Meat and Drink would conduce any thing for that spiritual purpose of blessing his Son but he put Esau upon this work that he might know thereby whether he should bless him or no for his missing of Venison before had occasioned the loss of his Birthright and now should he miss of Venison again so have nothing either for himself or for his Father to feed upon it would be a sign to Isaac that God would have him also to lose the Blessing This to be Isaac's mind Rebekah easily knew and therefore she accordingly makes use of the like means for her beloved Jacob's advantage Whereupon Isaac likewise passeth some blessing upon Esau when he saw that he had sped of a Prey which he looked upon as a sign that God would have him to have some Blessing according to what he had proposed to himself before yet Jacob gets the Blessing by his Mothers means whose Intention was undoubtedly good though the Execution be at least seemingly Evil which yet God over-rules for good not suffering Isaac to sin or to Act against his own Oracle and Divine Promise by his preventing Grace could we but bring Savory Sincere service to our God who yet must provide himself a Sacrifice Gen. 22.8 he loves and likes his own best our Heavenly Father would certainly Bless us we must not appear before the Lord empty Deut. 16.16 Then sends he us empty away Here another Doubt ariseth whether Jacob did well in doing those things at his Mothers instigation to deceive his Blind Father and his Elder Brother c. Answer There be Various Opinions concerning this 1. Some say Negatively that he did not well but very ill in making no fewer than four Lyes three with one Breath to his Blind Father for which 't is observed he had scarce one Merry hour ever after until the day of his Death Sin will make the Sinner smart for it when it doth as it surely will find him out Numb 32.23 Jacob was a Man of Sorrows and Suffâ—ring all his days God followed him with one Sorrow after another till his Dying day Gen. 42.36 and 47.9 Few and Evil c. Some think that God Retaliated upon Jacob for telling these four lyes to Isaac 1. I am Esau who he was not 2. I have done as thou bad'st me to Hunt Venison whereas Jacob was neither bid to do so nor had he Hunted for any Venison 3. In Intituling God to his speedy helping him to it whereas he had taken a Kid from the Stall Gen. 27.19.20 Those were three Lyes uttered altogether as with one Breath Again 4. When asked once more If he were Esau he Answered I am ver 23. For this twisted Sin of Lying to his Father God paid him home in his own Coin when his own Sons flapp'd a great lye in Jacob their Fathers Face about his dear Son Joseph as if he had been devoured with Wild Beasts when they had sold him into the Hands of the Midianites whereby they plung'd their Old Father into a deep Despair and desire of a Preposterous Death Gen. 37.32 34. Yea and troubled this Isaac their Grand-Father too as Junius thinks from ver 35. For he lived Twelve Years after this and likely loved Joseph his Grand-Son best for his great towardliness By all which God taught Jacob and so he doth us what an Evil and bitter thing Sin is Jer. 2.19 How it insnares and insnarles the sinner at last So oft Jacob lyed and that Deliberately against his own Mind and Conscience for mentiri est contra mentem ire upon his own Head and not by any advice of his godly Mother who directed him what to do but not a word we find what he was to say she taught not her Son to lye in words whatever she taught him about those Deeds and therefore is excused as before though Modern Divines cannot altogether concur with Antient Fathers in excusing her judging that Rebekah might have taken a more justifiable course had she gone her self to her Husband and minded him of Gods Promise to Jacob and gently exhorted him to Act nothing against it and then to have intreated the Lord for the bending of his mind to the Obedience of Gods Will though it thwarted and cross'd his own such Sage Counsel backed with Arguments Cogent to him and pursued with Energetical and effectual Prayers to God for inclining Isaac's Heart to Obey his Oracle this had been Expedient beyâ—nd exception But the 2. Answ Posiâ—ively others do think that Jacob in the general is excusable and did well in all as all was done by a Divine Instinct and inspiration of Gods Spirit as well in him as in his Mother that instructed him acting all through a firm Faith on Gods Promise and Oracle Thus the Chaldee reads Rebekah's words to Jacob It was said unto me by Prophecy that the Curse shall not come upon thee my Son but the Blessing therefore they both do concur with confidence upon a perillous project Thus much doubtless may be safely said of Jacob that he sinned not in Obeying his Mother in those things wherein his Mother sinned not in commanding them as hath been before proved He sinned not in representing Esau by his rough Hands and Garments because this he did not by any Levity of his own but by the Advice of his Godly Mother Nor did he sin against his Godly Father by deceiving him so as to lead him into any Error of doing what ought not to be done but he finds his Father blind in his Love as well as Eyes in Mind as well as Body whereby he was so far from Judging aright that he mistook the mind of God hereupon he leads the Blind not out of the right way but into it that Isaac might Obey and accomplish the Oracle of God neither did Jacob sin against his Brother Esau for he took nothing from him which was properly due to him but only challengeth a right to himself what was his own by right So in the Garments of the Elder Brother now kept by Rebekah not by Esau's Wives in Jacob's right he having now bought the Birthright the Mother of the Family keeping those Garments of the Priesthood which the Hebrews call Vestes Desiderabiles Garments of desire gooâ—ly and fragrant puts them upon Jacob wherein he obtains the Blessing this was an Holy Type of our putting on the Lord Jesus Christ Rom. 13.14 The Fleece or Skin of the Lamb of God our Elder Brother that Robe of his Righteousness wherein only the Blessing of our not Blind but All seeing Father must be obtained Act. 4.12 Joh. 14.6 c. Those
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
from mine own evil to thy good ways I am still within Gods Precincts not stirring a step or stride without Gods guidance let me still be within Gods protection thou hast not fail'd me heretofore oh fail me not now in my greatest exigency Jacob as David did Psal 77.10 remembers the years of the Right Hand of the Most High his former experience relieved his infirmity and helped to corroborate his present confidence Gratiarum actio est ad plus dandum invitatio his gratitude for Mercies already granted him was an excellent expedient for procuring more and greater afterwards thankfulness for old Blessings is the best means and motive for fetching in new ones Oh how doth Jacob here celebrate the high praises of God both for his chesed or bounty in promising so graciously to him and for his Emeth or Faithfulness in so punctually performing all he had promis'd in time past these were the Mercy and Truth so oft join'd together Gen. 24.27 Psal 25.10 2 Sam. 15.20 and here Gen. 32.10 and elsewhere that Jacob sings aloud upon as David did in the like case Psal 59.10 16. both of them look'd upon Mercy as the fruit of Gods Faithfulness his Mercy moves him to make the promise his Truth binds him to perform it as before and 't is Covenant kindness that is most satisfactory to the Soul and turns our All into Cream when we can behold all the paths of the Lord to be Mercy and Truth all the passages and proceedings of God whereby he cometh and communicateth himself to us both in his Providences and in his Ordinances to be not only Mercy though that is very sweet but Truth too every Divine Dispensation whether â—f Crosses or of Comforts cometh to us in the way of a Promise from God as he is bound to us by his Covenant our very Crosses as well as Comforts are Presents sent us from Heaven by vertue of the Promise the Lord shall give that which is good Psal 85.12 and will with hold no good thing from us Psal 84.11 when Crosses are good for us yea better than Comforts we shall have them out of the Covenant of Grace never but when need be 1 Pet. 1.6 when our Spirits are become too light and frothy 't is Gods Faithfulness to our Souls as David acknowledg'd Psal 119.75 that we are brought into some heaviness no sooner are we ripe to receive Mercy but God is ready to bestow it he is waiting to be gracious in the best season Isa 30.18 as he waited upon Jacob here preparing him by Crosses for Comforts first rudely as it were fighting him and then richly indeed Blessing him by all which we may clearly see how good a Master God is to his True and Faithful Servants and if we would have him such a Lord to us we must be such Servants as Jacob was to him After this fifth Argument Jacob inserts his principal Petition Deliver me I pray thee from the hand of Esau Gen. 32.11 which was the sum of all his Requests at that time and which when he had well bolstered up his trembling heart with those five aforesaid corroborating Considerations and Cordials he then placeth almost in the midst of his Prayer and his wrestling with God after a spiritual manner and the mercy of this Deliverance which God graciously granted him after this Prayer lay warm upon his heart to his dying day Gen. 48.16 The Angel that redeemed me from all evil and so from Esau bless the Lads Then follows his sixth Argument taken from the aggravating greatness of his danger and his own inability to relieve himself for I fear him lest he will come and smite me and the Mothers with the Children Gen. 32.11 as if he had argued thus Lord thou knowest I know not what to do there is neither Hope nor Help with me but mine Eyes are toward thee 2 Chron. 20.12 I know the bloody-mindedness of my Brother Esau and how he comes accoutred with many Arms and Armed men against me what can I a naked man and my poor weak naked Women and Children do in our defence against him and four hundred stout Souldiers Alas my Fear hath fwallowed up my Hope I am undone and all mine if thou help me not Here seems to be his carnal reasoning 'T is said v. 24. There wrestled a man with him which admits of several senses and among others this may be well admitted There wrestled the old man with him the old man or caâ—nal part in Jacob wrestled with the new man or spiritual part in him for every new or good man is as it were two men Here the Flesh in his Fear got the upper-hand of the Spirit in his Faith He could not now say with David At what time I am afraid I will trust in thee Psal 56.3 Faith thrusts out Fear as one Nail drives out another All his other five Arguments were the proper reasonings of a strong Faith but this sixth is a Reason flowing from weak Flesh and strong Fear For Flesh doth not depend upon God the first and supreme cause but dwells below upon second causes poreing upon present things and representing perils which are but seeming to be not only real but as in a Magnifying-glass far greater than they indeed are Thus it plainly appears what a Conflict and wrestling Jacob had within the hidden man of his own heart betwixt the Flesh and the Spirit whereas before with his former Arguments wherein he altogether looked up to God he had argued his Soul into a brisk and couragious condition But now in this sixth Reason rolling his Eye downward upon Man and pro and con Reasoning about his present peril as to Humane Helps his low thinking mind moulds him immediately into a timorous temper and down he goes into the Pit of Despairing crying out I fear I fear As it was thus with good Jacob the Flesh mingleth with the Spirit making him cry out All 's gone I am gone my Wives are gone and my Children are gone my bloody Brother will not spare one of us So it may be with many of the Sons and Daughters of Jacob. Smarting experience may easily evince us what despondencies our own Carnal Reason reduceth us into when we pore too much upon the strength of our present prophane Esaus that wage war against us and our own weakness and inability to withstand them Who would have said that Sarah should give suck Gen. 21.7 that the Gospel should give sincere Milk 1 Pet. 2.2 for twenty years after the selling of our selves into the hands of our Enemies Our Unbelief hath oft said Can God prepare a Table in the Wilderness c. Psal 78.19 20. Yes If he will he can Matth. 8.2 and hath done it to admiration and still does it How oft hath our Fear made us cry out A Massacre a Massacre Those men of blood will murder Men Women and Children as they have done in many places in France in Ireland c. And indeed our wickedness
also in sano sensu even God himself as before Oh how oft have the sincere Repentance and the fervent and faithful Prayers of Gods People even disarm'd as it were Gods Indignation when they have stood in the Gap and in Gods way coming out of his place seemingly to destroy them And God still deals with his Servants as he did with Jacob here in all our probational Temptations he oft exerts and exercises more of his own power in us than he doth expend or let out against us for Gods Tempting of us is only for our probation but Satans is always for our perdition When God seems to shove us downward with one hand he still doth shore us upward with the other and is graciously pleased also to give us the Honour of his own actings in us thus he honoured Jacob as if Jacob had overcome God by some strength of his own whereas it was altogether only a borrowed strength which God lent him wherewith to overcome himself yet Jacob shall have the Honour by God saying thou hast power over me and thou hast prevail'd against we even in that which seem'd to be against Gods Honour and Tantamount for Gods Dishonour What else could it seem to amount to seeing the strong God seem'd to be master'd by a weak Man And thus God graciously honoureth the true Children of Jacob with the Honour which indeed pertaineth to himself giving us the Glory of his own Actings in us Isa 26.12 for 't is not we that liveth and acteth but 't is Christ that liveth and acteth in us Gal. 2.20 when ever we overcome our real Enemies Flesh World and Devil or God himself who sometimes may seem to be our Adversary in some of his severe Dispensations 't is Christ alone that doth all good in us The Inference from hence is Oh that we had Jacob's Valour in our wrestling work we could not want Jacob's Victory We must not only be praying Souls having the Dumb Devil cast out Mat. 9.32 33. and 12.22 Acts 9.11 but we must learn also to wrestle in Prayer as Jacob did here whose wrestling was by weeping and whose prevailing was by praying Hos 12.4 His Prayer was earnest Prayer as Elijah's was straining every String of his Heart in his wrestling work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 5.17 he pray'd a Prayer he did not only pour out his Speech but also his very Spirit not his words only but his very Heart and Soul also as David did himself and desireth us to do Psal 62.8 It was no cold careless formal perfunctory Prayer but 't was Earnest and Effectual or as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies it was a well-wrought Prayer How did Daniel pray himself sick Dan. 8.27 Nehemiah pray'd himself pale Neh. 2.6 Hannah pray'd striving with such a strange motion of her Lips that old Eli beholding her thought her verily to be drunk 1 Sam. 1.13 Elijah afore-named strained all the Strings of his Heart as well as stretched all the Sinews of his Body by putting himself into that unusual and unnatural posture of holding his Head down between his Legs 1 Kings 18.42 Yea lastly how did Christ himself pray himself into an Agony Luke 22.44 And we are accordingly bidden to strive in Prayer even to an Agony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15.30 Solomon saith Whatever thy hand findeth to do do it with all thy might Eccles 9.10 Thus his Father David danced before the Lord with all his might 2 Sam. 6.14 and surely he much more Prayed before the Lord with all his might yea he gives this account himself of himself that he prayed with his whole heart soul and strength Psal 119.2 58 145. Psal 9.1 111.1 138.1 where his prayers to and his praises of God were entire with his whole heart and therefore very effectual and energetical Thus Sampson when he pull'd down the Pillars of Dagons Temple bowed himself with all his might Judg. 16.30 and so should all the Sons and Daughters of Jacob be like their Father Jacob here be all right wrestlers they should strain and stretch their strength to the utmost in their wrestlings with God by prayer they should indeed be like the Sun when he goes forth in his might Judg. 5.31 yea shew a Princely Spirit therein as Jacob did here Gen. 32.28 Hos 12.4 and as Job saith after him As a Prince would I go near to God Job 31.37 that is with an Heroick Spirit and undaunted Courage as a Prince against whom there is no rising up Prov. 30.31 'T is not presumption but obedience thus to press upon God in prayer and to take hold of God therein to wit in his Promises c. as wrestlers take hold one of another for God blames the neglect of this duty Isa 64.7 I would to God we were now as Mr. Fox calls the Primitive Christians and Modern Martyrs Hold-fast men The second Respect which is the fifth point or part in this high History to be wonder'd at in this wonderful Vouchsafement is Though God granted Jacob the Victory yet must he have something with it to humble him to wit his Luxation or Lameneness as before that be might not be too much puffed up with the glory of his Victory nor as it were drunk with his success in this single Combate The Conqueror here cannot come off with his Conquest alone but he must come off halting from it He must be made sensible both of his Antagonists potency in being lamed by him whereby he understood him greater than himself therefore desired he his Blessing for the lesser is blessed of the greater Heb. 7.7 and also of his own impotency and to have low thoughts of himself while he came off with flying Colours in the most glorious Triumph He must even when he had overcome the great God understand himself to be but a sorry man otherwise he could not have been so lamed He was therefore lamed that he might not ascribe the Victory to his own strength and that he might not notwithstanding his overcoming God be overcome by the pride of his own heart Pride is a weed that will grow out of any ground like Misseltoe that will grow upon any Tree but for the most part upon the best the Oak Of all sorts of Pride that which is spiritual is most venomous and far worse than temporal That Pride which grows out of the ground of our own Graces and Duties is more poisonous than that which flows from Honour Treasure or Pleasure Now lest this cursed weed should grow out of Jacob's corrupt heart because he had obtained by his Graces and Duties the most glorious Victory even over the invincible God it was therefore Gods gracious care to cure his Servant Jacob of that dangerous disease that naturally would have sprung from his unparallel'd Conquest As he did afterwards his Servant Paul who had given him a Thorn in the flesh a Messenger of Satan to box him lest he should be exalted above
Amoris saeva libido What will not the force of love or insatiable lust and unsatisfied desire or unquenchable Thirst after Gain compel mortal men to comply with and consent to even to the hardest conditions Shechem here whom the Hebrew calls Hanegnir v. 19. that is a foolish Boy being blind with Love and not ruled by Reason rashly rusheth head-long into the act of Circumcising himself first as he had done before in Ravishing the Damosel In neither of which Actions was Right Reason either his Rule or his Ruler but Heady Affection was his River and Driver walking in the ways of his heart and in the sight of his eyes Eccles 11.9 without any regard to Religion in the latter no more than in the former Fact not knowing what he did in either These two Princes Father and Son thus complying with the condition undertake by an Elegant Harangue and Oration to perswade and prevail with the People v. 20 21 22 23. wherein they politickly cover their own private ends with a plausible pretence of publick good and loudly proclaim vast Profit to the People from those peaceable men so they call'd them but such they did not find them This proposal of profit doth prevalently perswade the People to an Approbation They all conform to the condition are all to wit the Males Circumcised v. 24. This Ushers in the last part of the Plot or Project to wit having thus far and fairly prosecuted it the final and full execution of it Now those Sons of Jacob had brought the simple Shechemites into their desired and designed Noose they let them alone until the third day v. 25. which is ever the worst day to those that are wounded wounds received are then most sore and painful This gave Simeon and Levi their wished opportunity both for a Rescue of their Sister and for a Revenge of her Rape They with the Assistance of their other Brethren assaulted the Citizens while they were so sore that they could not stir in their own Defence kill with confidence both the Princes and the People with the edge of the Sword v. 26 27. Delirant Reges plectuntur Achivi One only Sinned All Suffered A little leaven leaveneth the whole lump 1 Cor. 5.2 6. especially when that sour leaven of Sin is found first in the head Sins of Princes bring Punishments upon their People the Sin of one Man of one Man only especially of a publick Person as Shechem was here may raise God's Wrath to the ruin of many 2 Sam. 24.17 and 2 Chron. 32.25 and Gen. 20.7 17 18. wherein though as from God the People may justly suffer for their own Sins as the Shechemites did here yet their Princes are punish'd also relatively if not personally in their Peoples Punishment in regard of their Interest in them and Participation with them The Sins of Princes are worse than the Sins of the People though both be before the Lord upon the Accounts 1. Of Imitation Regis ad Exemplum totus componitur Orbis Princes are the Peoples Looking-Glass whereby they Dress themselves either with Good or Evil great need we have therefore to pray for Good Governours for generally as Princes are Good or Evil so are the People when Crispus the chief Ruler of the Synagogue believed many Corinthians believed also Act. 18.8 and Paul was loth to lose Paulus Sergius that prudent Deputy by that Sorcerer Elymas because he well knew that his Conversion would draw on many others to Conversion likewise Act. 13.6 7 8 10 12. As on the contrary Jeroboam made Israel to Sin and universally as the Kings of Israel and Judah were Godly or Wicked so were mostly the People in which as in a Beast the whole Body follows the Head 2. Upon the Account of Imputation How was the Sin of David imputed to Israel and the People were plagued for his personal Sin of Numbring his Warriours as well as Worthies in a way of carnal Confidence 2 Sam. 24.15 17. and 1 Chron. 21.12 How was the Sin of Hezekiah's Pride and Ingratitude to God Imputed for a Punishment upon his People 2 Chron. 32.25 31. People pay for Princes Sins as here All the Males were Massacred by the Sons of Jacob because the wrong their Sister suffer'd was done by a Male yea a Prince-Male in whom all Male-Administrations are abominable both to God and Man And the rage of Simeon and Levi was raised to such an height of Revenge at this abominable Act in a Prince to their Sister that the Murder of all the Males must not alone satisfie it but they strip the Slain and plunder the whole City of all their Goods Gen. 34.27 28 29 c. The next Subject of Discourse is How the good Old Patriarch resented the Treachery and Cruelty of his Sons after the Slaughter and Spoil of the Shechemites This plainly appeareth in his smart Expostulation with them and most sharp Reproof of them v. 30. wherein he evidently witnesseth an utter Abhorrence of their abominable Wickedness And whereby Jacob makes an undeniable Vindication of himself that he was no Abettor much less the Author of such unparallel'd Impiety which yet is commended for laudable Zeal in the Apocryphal Judith Chap. 9.2 this is one Argument for Exploding that Book from the Sacred Canon of Scripture whereas the true Canonical Pen-men of the Holy Ghost do so much condemn it for a Matchless Villany For First Jacob Damns the heinousness of this hellish Act in this his pious pithy and pathetical yet dolorous Declamation Wherein 1. He declares how great his Dolour was wherewith himself was Affected and Afflicted by this impious barbarous and perfidious Action branding his Sons with the black Name of Trouble-Houses and Trouble-Towns for Troubling their Aged and Innocent Father both in Mind and State and causing him to become like that River-Water which when troubled by the foot of Man or Beast doth lose its purity and clearness Ezek. 34.18 2. He sets out the Cause of his own Sorrow and Trouble saying Your wickedness hath made me and mine to stink among the Inhabitants of the Land that is our savour is now most loathsome to them and they will do with us as men do with stinking things first loath them with utter dislike then cast them away with utmost displeasure even to the Dunghil as to their proper place Hence 3. He shews the extreme peril they had involv'd him in by their Fact I being Few in Numbers Hebr. Methe-Mispar a small handful to the Many They will Kill us All. Thus this Holy Patriarch notwithstanding his many solemn Promises of Divine Protection here again trembled much fearing that he and his whole House would all be cut off by the Canaanites And this was not a causeless fear for where Sin is at the bottom Fear in a tender-heart will be at the top he well knew the Condition of God's Covenant If thou walk before me and be perfect Gen. 17.1 2. Though himself was so here saving his Humane
He did his Judg. 16.9 Hereby sore Bruises and sad Breaches are made upon the Consciences of Men such as nothing can heal but the Blood of that great Votary that Blessed Nazarite and All-Heal the Lord Jesus Vows are most solemn and sacred Services and they have much to Answer for who neither mind the making nor the Keeping of them but do no better than Dally with them as Children do with their slips wherewith they play at fast or loose at their pleasure and as Monkeys do with their Collars who slip them on at their Master's Will but slip them off at their own but God is the Avenger of all such 1 Thess 4.6 Though haply they remain out of the reach of Humane Justice as not coming under Man's Cognizance If God will be avenged upon Defrauders but of Men how much more will he be of those that would defraud himself but be not deceived God will not be mocked Gal. 6.7 nor can be deceived they shall hear from him sooner or later even all that break Covenant with him They shall find to their cost their breach of Promise on their part Numb 14.34 God never breaking on his part unless the failure of the other party promising for their part do set him free As bad Zedekiah found it by smarting Experience though his was but a Vow or Oath to Man only which he brake 't is said of him Shall he escape that doth such things or shall he break Covenant and be delivered Ezek. 17.13 15 16. and this Interrogation is answered v. 18. No he shall not escape And farther v. 19 20. Suitable to this saith David Shall they escape by Iniquity No God will cast them down in his Anger Psal 56.7 Let them never think to escape Their Sin shall surely find them out Numb 32.23 though they be never so cunning to cover it Such Fool-Hardy ones as dare to walk upon Iniquity's Fire works let them look to be blown up and they shall have the Psalmists Prayer to promote it And 't is not thus only with such bad Men as Zedekiah but with far better Men Good Jacob here escapes not but is sharply chastised for his slackness to pay his Vows sad Disasters befall him in his Family as the Rape done to his only Daughter the Massacre committed by his Sons c. God overtook him with these severe Scourges when he found him so slack to perform his Promise to him and to Purge his Family from Idols 'T is Ten to one if any Leper returns to give Praise to God for Mercies received Luk. 17.15 Many mâ—ke Prayer their Refuge few make Praise their Recompence Hezekiah himself did not perform his Returns proportionable to his Receipts 2 Chron. 32.25 Neither did good Jacob here give such quick Returns as God required like Rain that comes down from Heaven in thick Showers but goes up again only in thin Mists so Jacob had received whole Showers of God's Blessing but he returned God's Praise for them slowly and slenderly Therefore for quickening Jacob's dull Motion God deals out to him some sour Dispensations He is troubled not only through his Daughters Curiosity by his Sons Cruelty but also because the whole Country of the Curs'd Canaanites were ready to rise upon him and root him and all his out of the Land of the Living If any thing will arrouze and raise up our Hearts to a thankful Remembrance of former Mercy it must be the smarting sense of some present Misery as here when Jacob was in a Desperate Streight and in a Dreadful Fright then was it high time for him both to Purge his House and to Pay his Vows both which he had so long neglected NB. B hold here Gods Tenderness towards distressed Jacob for though God was justly and highly displeased with him for both those neglects aforemention'd yet he chides him not cuttingly now that he was in Heaviness but takes this opportunity for we are best when at the worst and rubs him gently reminding him candidly both of his present duty and future safety the God of Bethel so call'd Gen. 31.13 kindly calls him to Bethel which before he dare essay to go to he first reforms his own Family as behoves the Head to take care for the Bodies purity that he might come clean to God and his Worship at Bethel 'T is a strange thing that any strange Gods should be suffer'd at all in such a Family That censure of Calvin seems too severe saying that Jacob connived at Rachels Mawmets from a blind love to her as Solomon gratified his Mistresses of Moab 'T is more probable they were such as the Shechemite Captives brought with them Gen. 34.29 whatever these Idols were or whence ever they came Jacob demands them all he will not tolerate any one House cannot hold the Ark and Dagon both Domesticks and Proselites will do any thing give up all their Images to Jacob now they are in danger to be destroyed by an insurrection of the Country Jacob Burys them because he durst not stay to Burn them or to Beat them to Powder Gen. 35.2 3 4. where Dr. Lightfoot hath an excellent Note that those Proselytes of Shechem and Syria that is the Captive Shechemites and those that came along with him from Laban the Syrian which I suppose must be the Doctor 's meaning were all admitted into Jacob's Religion by Baptism This Remark of his is probable enough insomuch as they were all commanded to be cleansed v. 2. or purified which was done according to the Law by washing in Water Lev. 15.13 Numb 31.23 as well as to change their Garments as Exod. 19.10 14. where washing their Cloaths was a token of washing their Hearts Jer. 4.14 and cleansing themselves from all filthiness of Flesh and Spirit 2 Cor. 7.1 yea and the very Gentiles as Plautus saith used to wash themselves before their Sacrifices that they might come clean to them Tertullian tells us also that the Primitive Christians used to wash themselves before they went to Divine Worship To say no more about the Antiquity of Baptism referring the Reader only to Dr. Lightfoot's Learned Discourse upon this Subject both in his second part of his Harmony on the four Evangelists upon John 1.25 and in his Harmony on the New Testament thin Folio pag. 10. However Jacob's thus purging of his House before he went to pay his Vows teacheth us this plain and great Truth that men must come before God with the best preparation they can get as well as with the best performance Lev. 5.7 11. 14.22 30 31. for God will be sanctified of all them that draw nigh to him Lev. 10.3 This the Blind Heathens saw and therefore said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Worship not God by the By as a by work but with all possible preparation Plutarch If those poor Infidels would not serve God Hand over Head as we say but duly prepare themselves at home first for it how may they rise up in Judgment against
Bethel Gen. 35.1 was only until he had perform'd his Vow 2. It may not be doubted but that this Holy Man having such high Communion with God departed from Bethel by the Command of God he who called him thither must call him thence also 3. But Suppose the time of Jacob's removal from Bethel after his Vow was paid God left to his own Prudence yet it may not be imagined that so Pious and Prudent a Patriarch would wilfully expose both himself to the loss or his Dear Wife and his Rachel to the loss of hâ—r Dear Life The Hebrews do indeed affirm That Rachel being wearied with her Journey was brought to her Travel before the Time If so then there would have been some appearance of Immaturity and Imperfection in Benjamin when Born whereof the Scripture is silent 'T is more probable that Jacob might be ignorant that Rachel was so very nigh her Time otherwise he had not removed for Travelling Women will make but bad Travellers But even to the most prudent Persons many things may happen beyond their Expectation And however this be taken it must be granted Jacob had cause enough to be jealous that he was mistaken in so bold an Adventure his Ignorance of Rachel's so near approaching Travel could not relieve him against his Jealousie that himself was at least the causa sine quâ non if not the Principal yet the Instrumental or Accidental Cause or Occasion of his Dear Wives Miscarriage He could not look upon his so hasty removal of her when so unfit for it without Remorse and Regret especially considering how First Rachels Travel came upon her when she was but a Field-breadth from Bethlehem-Ephratah that fruitful House of Bread as the word signifies where she might have had better Help and more Accommodations This was a sad Circumstance to fall short of such a City only Kibrath haerets Gen. 35. and 48.7 which the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hippodromum an Horse-Race the Chaldee Stadium Pagnin Milliare a Mile Borcardus a fleet-shot and Rab Kimchi a morning-walk to come within a little way as our Reading is of Bethlehem the very place wherein Christ the Son of God was born Mat. 2.1 that Bread which came down from Heaven John 6.33 was born in that City Baith-lechem which signifies the House of Bread and not Reach it with his lovely Rachel This made the Disaster much sadder Oh how happy might Jacob think himself if his Benjamin might be born there where his Shilo whom he foresaw by his Spirit of Prophecy Gen. 49.10 should be born and his Rachel live too to rejoice in the mercy which he might think might have come to pass had she been so happy and he with her therein to have held out to this City call'd also Ephratah for its fruitfulness of all sorts of fruit and food where she might have been corroborated with all good Cordials and Comforts and thereby carried through her Travel Which is the second thing to be considered that must needs pinch Jacob's spirit Rachel's Travel was hard and so hard that 't is twice told in Scripture Gen. 35.16 17. she had hard Travel and if her Travelling on foot that same day of her Travel made her Travel harder as probably enough it did being a Journey of twelve miles betwixt Bethel and Bethlehem this also is another Aggravation and could not but grieve Jacob's Soul for a long time after yet before I say Jacob could possibly have digested his sorrows for the death of his dear Yokefellow who had been a faithful Fellow-sufferer with him in all his hard service in Syria and in all his sore Travels and Sufferings in his Return homeward to Canaan hitherto before he had sung out his sad Song of being exceeding loth to lose her did this fourth Cross of his Eldest Sons Incest befal him Jacob falls far short of David's priviledge and mercy whose two Wives are expresly said to go up with him out of all his Wandrings and Banishments unto Hebron 2 Sam. 2.2 God then thought it a most meet mercy for David and for his two Wives Abigail and Ahinoam to be partakers together of Prosperity as they had been before at burnt Ziklag c. 2 Sam. 30.5 18. Partners together in Adversity And David did judge it but just likewise to hand his two Wives along with him to Hebron that as they had been comforts to him in his misery they might also be Conforts with him in his mercy and communicate together so far as their share should reach with his Dignity and Glory In which they were indeed true Types of Christ and his Church when she for a while hath suffered with him she shall then Reign with him for evermore 2 Tim. 2.12 Luke 22.28 29. The Lord Jesus will likewise in a short time remove his Spouse the Church from the Land of her Banishment and Bitterness even from the Ashes of her forlorn Ziklag to the Hebron of her peace and eternal happiness where she shall have Fellowship as Hebron signifies with glorified Saints and glorious Angels for ever Her Redeemer hath taken order for this already John 17.24 that where he is there she may be also and is only gone before as her Harbinger to prepare the best Rooms for her more honourable Reception John 14.2 3. not reckoning himself right and compleat until this be done and that his Church be with him Eph. 1.23 But alas though this was David's Priviledge which praefigured the Promises to hand both his Wives to Hebron yet Jacob must not be so happy in his going to the self same City even to Hebron Gen. 35.27 but one of and the best beloved of his Wives must lay her bones by the way his dear Rachel must fall short of Mamre that is Hebron where Isaac lâ—ved and where Abraham and Sarah Isaac and Rebekah and her Sister Leah lay buried Gen. 49.31 Rachel must not be joyned with them in burial which phrase importeth a Judgment Isa 14 20. Such sad circumstances as are all these aforesaid must most probably seize upon her Husbands heart yea and sit long upon his spirit before time alone could wear them off notwithstanding all these Aggravations fore-mentioned Jacob was not got above two miles farther of his Journy towards his Father in Hebron to wit one mile from Rachel's Sepulchre which lay about that distance North from Bethlehem and another mile from thence to the Tower of Edar which lies about the same distance towards the South from Bethlehem 〈◊〉 the Travels of the Patriarchs tell us ere Reuben his Eldest and so should have been his wisest Son climbs up into his Fathers Bed and lyes carnally with Bilhah his Fathers Wife This was an ugly fault in so godly it Family So it sometimes falls out through the malice of Satan who designs thereby to put the greater disparagement upon Profession and upon the pious practice of the good ways of God Satan never tempted Saul to such heinous actions
Jacob loved Joseph so much that he could not conceal or cover it but openly discovers it to all their emulating Eyes by clothing him above all with a Coat of many Colours such as so far as we read he covered not his dear Benjamin's Body with The Reasons may be supposed That 1. Benjamin was not come to such proof as to oblige his Father's Affections 2. Not he but Joseph took away the great Grief for Rachel's Barrenness as being her First-born and her Picture also in Resemblance and Beauty 3. The Birth of Benjamin was the Death of his Dear Rachel this must be some damp to Jacob's Delights in him but Joseph's Birth left no such matter of mishap behind it to afflict his Father's Heart or to obstruct his Affections Besides 4. Jacob by his Prophetick Spirit foresaw no such good proof in Benjamin that ravening Wolf as he calls him Gen. 49.27 as he had already seen in Joseph and did foresee much more v. 22.26 There may be too much Curiosity to make over critical Enquiries about the Matter of Joseph's Coat whether it were Silk or made up of divers kinds of Threds like our strip'd Stuff which afterward was forbidden by the Law to be made of Linnen and Woollen Lev. 19.19 or about the manner of its making whether it were Opus Phrygionicum woven upon the Loom like Tapestry or it was Embroider'd Needle-work wrought curiously with the fingers in some Frame and so made parti-coloured by the Semsters Needle and not by the Weavers Shuttle or about the Form and Fashion of it whether it were Tunica manicata a Coat with Sleeves or Tunica Talaris reaching down to the Ankles as if a Sacerdotal Garment as some say the Hebr. Peses signifies But why should the Priesthood Garment be ascribed to so young a youth as Joseph unless as the Primogeniture was given from Reuben to him who was the first-born of Rachel who in Jacob's Intentions was first embraced So Joseph might be apparell'd as the designed Priest of the Family As there is no need of any of these Niceties so neither can there be any Satisfactory proof given for any of the aforesaid out of Sacred Scripture concerning these latent Circumstances 't is the sâ—fest Rule for observation Where Divine Writ hath not a Mouth to Speak there we should not have a Tongue to Ask Yet thus far the Holy Scriptures speak That Tamar David's Daughter had such a parti-colour'd Garment wrought or Embroider'd Work with divers Colours for with such Robes Kings Daughters Virgins were so Apparelled 2 Sam. 13.18 As God in all Ages hath put a difference of Estates among the Sons and Daughters of Men so that Difference hath been distinguish'd by different Apparel Rags or Robes mean or costly That Tamar's Garment of divers Colours was costly none doubteth her Father David being at that time in the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or top of his Pomp and Prosperity and in the Zenith or vertical point of his Royal Dignity Therefore his only Daughter and exceeding beautiful David's dearest Darling his Joy and Jewel was undoubtedly arayed with most costly Apparel call'd Hebr. Passim a richly Embroider'd Garment Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of diver Colours and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of divers Threds without Controversie very costly And seeing the same word is used both in Hebrew and Greek for Joseph's and for Tamar's Garment it may thence be concluded that Joseph's also was a very costly Coat which as some suppose his Father cloth'd him with as with the Badge and Ensign of his Primogeniture because when he embraced Leah he thought it had been Rachel Therefore he bestowed the Birth-right according to the measure of his own Mind and not according to the Cheat Laban had put upon him Gen. 29.25 from Reuben who had forfeited it Gen. 35.22 and 49.3 upon Joseph who was the first Son of that Wife whom he first agreed to have Gen. 29.18 and 30 23 24. the Son of Israel so call'd as if his only Son that Title being appropriated to him because he was best beloved of him therefore Reuben's Birthright was given to this Son of Israel Joseph 1 Chron. 5.1 with which went the Priesthood until Moses Law for which Garments for Glory and for Beauty most rich Raiment and even Royal Robes were appointed for its Apparel Exod. 28.2 c. And though Joseph's Coat could not be granted to be costly in its Materials as an Emblem of his Priesthood according to Jacob's present Design yet must it be granted to be a costly Coat in it self as it was the Emblem undoubtedly of his intended Primogeniture However it proved a costly Coat both to Joseph the Son and to Jacob the Father 1. To the Son This very Coat that Joseph was covered with became a grievous Eye-sore to his Brethren and made him the object of their Envy and Hatred Gen. 37.4 This gay and gawdy Coat was a great offence to their envious Looks Jacob look'd â—pon it with delight and complacency but they with rancour and malignity because they thought it a sign shewing some partiality in their Father's Affections Hence some say it had been batter Jacob had loved Joseph more so he had but shewed it less This Ambrose noteth as Jacob's naevum or oversight to prefer one Son before another yea before all though his Paternal Affection was grounded upon his Son's Pious Disposition yet had he done better to have hid his hot love under the cover of a plainer Coat suitable to those of his other Sons To conceal his Respect had been his Prudence and Piety but thus offensively to reveal it seem'd Fondness and Partiality Therefore became it 2. A costly Coat to the Father as well as to the Son as it expos'd Joseph to implacable Hatred so it occasion'd to Jacob unexpressible Sorrow Gen. 37.32 33 34 35. when the Father saw his Sons Coat dip'd again in a bloody Dye-fat that the Tincture of a blood-red Colour had quite covered and carried off all those divers delightful Colours the Coat consisted of at the first he sorrow'd with exceeding great Sorrow and wept so bitterly over it as to let fall whole showers of Tears upon it wishing to wash it therewith into its original Complexion and his Son Joseph well in it again He was so passionately affected with the conceit of his Sons Death that by his overmuch life-swallowing Sorrow he would needs hasten his own The strong Tide of his inordinate Passion carried him down so irresistibly that he not only refused to be comforted but resolved also to groan away his Life and to carry his Grief to his Grave Thus this curious Coat however costly in its own matter proved far more costly both to the Donor and to the Wearer ☞ Hence First Ambrose gives a good Caution to all Parents that they be not partial in their loves to their Children Cavete saith he nè quos natura conjunxit Paterna gratia nimiâ partialitate dividat Take heed
did hear of Reuben's Incest Gen. 35.22 and Jacob heard of if to which the Greek Version addeth and it appeared evil in his sight this necessarily presupposeth a knowledge of it as likewise do Jacob's words to Simeon and Levi Gen. 34.30 Ye have made me to stink c. that he must therefore know of their Cruelties But we have no such Intimation of Jacob's knowing this notwithstanding all these five Reasons aforesaid The other Opinion That Jacob could not be altogether ignorant of the Transactions 'twixt Joseph and his Brethren in that horrid Conspiracy seems to me not so much improbable upon these Grounds 1. Jacob was a Prophet and he who knew things to come so far off as were about two Thousands of Years even to the coming of Shiloh Gen. 49.10 by his Spirit of Prophecy could not well but be able by that same Spirit to look back and behold that thing which was done comparatively but the other Day as the Prophet Elisha said to his Servant Went not my heart with thee c. 2 King 5.26 that is knowest thou not how I have an extraordinary Spirit whereby I know all thou doest in my Absence though thou seek to conceal it from me the same might Jacob say to his Sons that in Spirit he had discerned all they had done to Joseph 'T is true It may be objected here that the Prophets did not know all things at all times as 2 Sam. 7.3 and 1 Sam. 16.6 c. Yea Elisha himself saith The Lord hath hid this same thing from me 2 King 4.27 And again He knew not where the Hatchets Head was sunk 2 King 6.6 Answ It is readily granted that God might also hide this matter of Joseph's Mischief from his Father for Thirteen years together notwithstanding that Jewish Fable how Serah Asser's Daughter Gen. 46.17 so Jacob's Niece or Grandchild told Jacob her Grandfather that her Uncle Joseph was alive for which good office say the Hebrews she was translated alive into Paradise otherwise Jacob had not mourned for Joseph when his Sons did deceive him with the blood of a Kid in stead of Joseph's Blood as he had deceived his Father with the flesh and skin of a Kid in stead of the flesh of Venison and his own Skin Gen. 37.32 c. 27.16 and Thirteen Years after this had Jacob still known of this he would not have swooned at the Tidings of Joseph's Life Gen. 45.26 't was a long time for Jacob to be mourning for Joseph as if Dead which his unnatural Sons imposed upon their too credulous Father first they cause his woe and then came to comfort him Gen. 37.35 Miserable Comforters 2. Considering how Joseph nourished his Father and his Family seventeen years before his Fathers Death as his Father had nourish'd him seventeen years before his Sale Gen. 37.2 for Jacob was 130 years old when he had his happy meeting with Joseph Gen. 47.9 and living with him seventeen years after he was 147 years old when he died v. 28. now it can scarce be probable that though Jacob were kept in the dark the first Thirteen years about this Matter that it should be still concealed the next Seventeen years too which was the sweetest part of Jacob's Life seeing the Selling Sons repented and the Sold Son advanced as after Besides 3. 'T is probable also Jacob had a jealousie that his Sons had told him a Lie when they shew'd him Joseph's Coat as though some Beast had devoured him Gen. 37.32 and 't was but rational that he must suspect the truth of their Story herein seeing he could not be Ignorant both of their Envy against him for his Gifts and Goodness and of their Hatred to him Gen. 37.4 11. so that they could not speak peaceably to him The hated will be harmed by the haters when opportunity serveth Therefore Jacob was justly jealous that they consulted his Ruine which admits of a double Demonstration 1. This Jealousie of Jacob concerning his Sons is supposed to be one Reason why he was so loth to let Benjamin go with them to Egypt seeing his sending Joseph to them upon a Visit had such a sad Success Compare Gen. 37.13 18. with 42.36 38. He was afraid v. 4. lest mischief should befall him Judicious Pareus personates here distressed Jacob as speaking thus I have now none left of my dear Rachel but Benjamin I shrewdly suspect that ye have bereaved me both of Joseph and Simeon both whom I fear ye have Slain Suppose Simeon be alive and in Hold as ye say for a Spy yet hath he been a naughty Son in making me stink among all my Neighbours by his bloody Butchery upon Shechem Gen. 34.30 I will not therefore exchange my only Hopeful Son Benjamin for him besides the Journey is dangerous and ye are wicked who perhaps have kill'd Joseph who was sent to you your selves and now ye pretend that Simeon is Imprison'd by the Prince of Egypt whom possibly in some rude squabble ye have kill'd also and now ye design to take off Benjamin also as I never saw Joseph more after I sent him to you so shall I never see Benjamin more should I send him with you Let who will go and release Simeon my dear Benjamin I will not venture All this doth Evidence that Jacob was not altogether Ignorant but had at least a presumptive knowledge of their Treachery to him about Joseph which he makes more plain by saying Gen. 43.14 If I be Robbed of my Children I am Robbed As if he had spoke thus If by your Importunity as ye have Robbed me of both Joseph and Simeon so ye Rob me of my Benjamin also the will of the Lord be done Esth 4.16 Act. 21.14 But the second Evidence is Jacob look'd upon his ten Sons as a company of Liars in telling him that Tale that Joseph was Dead and therefore when they came to acquaint him with a Truth that Joseph was alive 't is expresly said that he believed them not Gen. 45.26 This is the just Reward upon all Liars that they shall not be believed when they tell the Truth They had crack'd their Credits with their Father in imposing upon his Credulity that some evil Beast had devoured Joseph and now he knows not how to give credit to them in a matter of truth which he can hardly believe partly upon this account and partly because he feared the News was too good to be true For Tarda solet Magnis Rebus adesse Fides Men especially Men in Misery very hardly have a Faith for an unexpected Mercy more especially if very Great The Fourth Ground of its probability that Jacob was not altogether ignorant of Joseph's Sale drawn from the sense that some put upon Joseph's Title or Epithete Jacob gives him in his Last Will and Testament slyling him one separate from his Brethren Gen. 49.26 that is Joseph was a Nazar in this that he did separate as the Hebr. signifies himself from the evil Manners of his
Vessels when set empty to the fire Joseph's Bow abode in strength here he was semper idem Always the same such an one is the man that sameness is Grace and there is Victory How Joseph came to conquer this Tryal from his injurious Master who cast him into Prison as well as that Temptation from his Adulterous Mistriss Moses mentioneth because God was with him and gave him his Grace whereby he subdued Satan's Suggestions such as What profit hast thou by thy Piety Job 21.15 Seest thou not thy self a cast-off Doth God regard thee Joseph had a Prison-Faith which made him more Happy in his Chains of Iron than Potiphar who Imprison'd him was in his Chains of Gold yea than Pharaoh himself Potiphar's Lord. Joseph stood by the strength of his Grace which God with him gave to him for above two years Imprisonment the severity whereof was likewise qualified to him by God's moving the Master-Jayler to mitigate that Rigour which enraged Potiphar had probably prescrib'd him to inflict upon Joseph Though the former of these two years sorrow and suffering lay very smart and severe upon him whose feet all that time were Hurt with Fetters c. but the latter of them he had more Liberty for as Joseph had found Grace in the Eyes of God so God gave him to find favour in the Eyes of the Prison-Prince The Heart of that Barbarous Heathen was in God's hand which though probably of a most boisterous Temper as most Jaylers usually are mollified and melted yea mellowed into a Tenderness toward poor Joseph The same hand of God which all on a sudden broke Esau's revengeful heart and turn'd his Fury against Jacob into a fraternal Favour towards him wrought this mighty Heart-changing work also towards Jacob's Son Joseph and perhaps the Conduct of God's Spirit upon this Jayler's spirit did gradually convince him by the convincing Carriage and Conversation of Joseph all this first whole year of his hard Usage and cruel Confinement Upon this Conviction Joseph's Fetters were struck off from his feet sadly galled by this time surely with them and now he was no more in arctâ but in liberâ Custodiâ no longer held fast in the Stocks but let free to walk at Liberty within the Prison-walls then the same Presence of God that had before advanced him to be the Steward in Potiphar's Palace lifted him up the second time to become the Steward in Potiphar's Prison under whom was this Prince-Jayler when both of them had seen him a prosperous Man in all his Proceedings whether Potiphar was privy to this Jayler's Kindness to Joseph is uncertain probably what favour he shew'd him at first Potiphar might be ignorant of 'T is altogether improbable that Joseph would betray his own Innocency by too long and base a Silence but as he did clear it up to the Chief Butler Gen. 40.14 15. so he had done no less before to the Chief-Jayler while the Iron fetters did eat into his Flesh There may no doubt be made of it but that Joseph so unjustly suffering even the forest fettering of condemned Malefactors must tell the Jayler out of the Anguish of his Soul all the true Story of his Mistriss's false and foul dealing both towards his Masters and toward himself which when the Jayler heard he was moved with Compassion towards him God so disposing his heart so inlarged him from his Irons and then Potiphar being informed by the Prison Keeper of Joseph's Innocency might give his after Assent not only to his Inlargement but also to his Preferment within the Walls of the Prison where Potiphar and the Prison-Keeper both concurr'd still to confine poor Joseph not only upon the account of Prudence to maintain the Honour of that Lady of Honour together with their own Credit that so foul a fact and fault might be husht quasht and buried in everlasting silence but also upon the Account of Profit for as Potiphar had seen himself marvelously enriched while Joseph was in his Palace so he saw his Prison-Keeper wonderfully prosper'd by God's Blessing upon Joseph's Labours in his Prison There is no doubt but the Provost-Marshal and his Chief Jayler as we say went snips in the Prison-prosits ☞ Thus Innocent Joseph must still remain a Prisoner though both of them knew his Innocency they are both of them injurious to him a pious man lest the Impiety of a wicked woman should come to light and so be injurious to her and themselves and lest they should lose that Advantage of Profit by Joseph's Service But the great God had other more glorious Ends than those two great Men both called Princes in Hebrew in letting Joseph lye his two years full out in Prison God will not suffer his faithful Servant to be sent out of Prison in a sneaking Clandestine way as might have been done by those two Princes aforesaid after they understood their errour in dealing thus roughly and rigorously with an innocent person and as those Magistrates would have secretly dismiss'd Paul and Silas when perhaps affrighted with the Earthquake they were convinced of their precipitant fury in so despitefully using and disgracefully abusing those two innocent ones Act. 16.30 35 36 37 c. No God would bring forth his Joseph with an high hand and with an out-stretched Arm as he did Israel out of Egypt's Bondage afterwards Though in the mean time Jehovah was with Joseph all his above two years Imprisonment making it bearable to him He had his Abatement and Relaxation long before his Releasement and Deliverance he must wait upon God there until the time that his word came Psal 105.19 to wit the time that Gods purpose and promise was accomplish'd which prophane persons call Fate Fortune c. ☞ Thus as the Afflictions of Joseph Personal were guided not by Humane but by Divine Counsel so are those of Joseph Mystical the Church Amos 6.6 God appoints the times how long the Church shall remain under the Cross and when she shall be freed from it both these times are Divinely determined it is therefore necessary that so long the Church must suffer Persecution with patience seeing God is but all that time trying her as he did Joseph as Metals are tryed and made purer by the Fire so Hebr. Tsadaph properly signifies making her Persecution proof thereby proving her Patience Faith and Constancy and thereby rouzing up her Prayers not only as Pillars of Smoke Cant. 3.6 but as fervent Flames ascending up to God yet all along comforting her Hos 2.14 that her pain shall not be perpetual seeing there is a time prefix'd wherein to put a period to it Oh then who would not but endure the Cross and despise the shame through contradiction of sinners Heb. 12.2 3. even the Cross and shame of a Prison seeing 't is no untrodden path at this day for Joseph Micaiah Jeremy John Baptist Peter Paul and Silas yea Jesus himself who was taken from Prison and from Judgment Isa 53.8 and all the
Portion Gen. 48.5.22 Num. 1.10 1 Chron. 5.1 Thus Christians are the first-born of God Hebr. 12.23 having special Prerogatives as those under the Law had Deut. 21.17 even a double Portion of Grace and Glory 2. As Joseph wore a parti-coloured Coat so Christians are clothed with variety of Graces Joh. 1.16 2 Per. 1.4 5 6 c. 3. As Joseph was the best beloved of his earthly Father Gen. 37.3 so are Christians of their Heavenly 4. They are envied by false Brethren Nick-named Persecuted c. as Joseph was 5. The Keepers of them will take away their Coat or Vail Cant. 5.7 and if the World or Sin become their Mistriss 't will make them naked Exod. 32.25 6. Their Bow also abides in strength c. being made more than Conquerour Rom. 8.37 even Triumphers 2 Cor. 2.14 7. They are first Humbled then Exalted 8. They are Exalted to high Honour 1 Sam. 2.30 made Kings and Priests to God Rev. 1.6 9. They likewise feed many Prov. 10.21 10. Their Bones also be Buried in the Valley of Achor in the Door of Hope viz. of a better Resurrection Hebr. 11.35 Prov. 14.32 CHAP. XV. The History and Mystery of Jacob and Joseph Intermingled unto both their Deaths HAving handled the History of Jacob's sixth Cross to wit the supposed Death of his Jewel Joseph under which he long mourned even Twenty three years Gen. 37.34 but at last was comforted with that joyful News Joseph is yet alive Gen. 45.26 he is Lord of the Land of Egypt and he hath sent for us all to dwell with him Though these glad Tidings at first seem'd absurd and incredible to Jacob for those Men had crack'd their credit with their Father in telling him a Tale when they could first cause his woe and then come to comfort him Gen. 37.32 35. and therefore now were hardly believed His Heart fainted for his believed them not his fear prevailing over his hope in the Conflict put him into a swooning or fainting Fitt yet when he saw the Waggons c. ver 27. his Spirit revived Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Fire stirred up that lay buried under Ashes such assurance have deeds above words his Sons stifly affirm it for Truth their Brother Benjamin also Attesting it with them and they likewise confirm it by producing before his Eyes the change of Raiment or Rich Robes Joseph had given them Benjamin shews him the three hundred Shekels and five costly Suits bestow'd by his Brother upon him above all they all set before him the ten He Asses loaded with the precious things of Egypt as well as the ten She-Asses carrying Corn and Bread c. for himself by the way and lastly the Waggons and Royal Chariots relating withal all they had seen and heard were the undeniable demonstrations Then his Spirit return'd to his Heart after a sad Recoil and he recovers out of his sudden Consternation being cheered up with a belief of all Gen. 47.19 22 23 26 27 28. Hereupon as strangely transported he cryeth It is enough leaping levalto's as it were he rejoiced more for his Son Joseph's Life than for his Lordship ☞ Thus Jacob's twenty three years sorrow and that for a matter which was only suspected not real for all this time Joseph was Alive ever and anon in great Favour while his Father sorrow'd for him as if Dead God graciously converted into great joy He then was no Stoick as one without passions His belief rais'd him up as his unbelief cast him down Rom. 5.1 4. and thus also we Childishly torment our selves with our oft conceited and groundless fears as he did fear hath torment 1 John 4.18 setting the Soul as it were upon the Rack and rendring it restless but Faith worketh Hope Peace and Joy Rom. 15.13 filling the Soul with a contentful Complacency and Acquiescency No sooner had he well digested this fear but another fear comes upon him to wit Jacob's seventh Cross to make up his calamities into the perfect Sabbatical number of seven his fear to go down to Egypt though it was to see his Jewel Joseph there and his own late resolve so to do This grand Doubt lay first about his Warrant for his Peregrination or Journey to Egypt when this was removed he trusts God for his welcome thither and welfare there Such fears did fall upon him that in his consulting with God about it God gave him this answer Fear not to go down to Egypt Gen. 46.1 2 3 4. though he had good grounds of hope as to his prospect of present Providences in Humane Matters For 1. He was now forced out of Canaan by that Famine which God had call'd for Psal 105.16 so his Call from that place seem'd clear to him 2. He understood that there was Corn no where but in Egypt hereupon he saith to his Sons VVhy gaze ye one upon another as at your Wits end we must have Corn from thence or we cannot live we must certainly die Gen. 42.1.2 Therefore his call to that place seemed clear also 3. He had likewise the Royal invitation of Pharaoh thither and all accommodations for ease and honour as well as for subsistency in his undertaking the Journey 4. He had as joyful as well as lawful an Errand as ever Mortal Man had to see his own best-beloved Joseph whom he had not seen for twenty three years but thought verily he had been buried so long ago in the Bellies of some Brute Beasts that had devoured him 5. The Lord of the Land was his Jewel Joseph who had sent for him also by Royal Authority and sent both such Waggons and such Provisions not only of common but of precious things as made him his Sons their Wives and Children all willing and desirous to take this tedious Journey Remark first The common course of Divine Providence in Humane Affairs is That Parents do provide for their Children not Children for Parents 2 Cor. 12.14 'T is their Duty to lay up Portions and Provisions for their Posterity But here it was just contrary the Son was the Storer and the Father was the Starved Gods ways are not as Mans had Man been Gods Counsellor he would have counsell'd thus Seeing Canaan is promis'd to Abraham's Off-spring Let Jacob lay up Provision in his own Land and let Joseph be Famish'd out of Egypt and forced Home to his Fathers House and so possess the Land of Promise No saith the most wise God it shall be thus Jacob the Father must be Starved in that Land of Promise which flows with Milk and Honey and Joseph the Son must be the Storer in Egypt that Cursed Countrey of Cham as David calls it Psal 105.23 27. and 78.51 and though this seem absurd to Humane Apprehensions and apparently repugnant to my Express Promise yet Jacob must leave his Land of Canaan wherein he had seated himself as now a Possessor of my Promise so oft renewed and must go down into a strange Countrey there to be a poor Pilgrim
their Convoy by Sea and their Conduct by Land If Caesar's Barge-man could be comforted with Caesar's words in a Storm Quid Times Caesarem vehis ejus Fortunam Be not too timorous in this terrible Tempest but chear up thou carries Caesar so cannot miscarry A child of light walking in darkness need fear nothing while his Heavenly Father holds him fast by the hand Psal 23.4 and 138.7 Isa 50.10 2. When they Die and go down to the Grave as Jacob did go down to Egypt God so saith to them as he said to him Fear not to enter into that Sleeping-place of the Sepulchre I will surely awake you again and bring you back from the Jaws of a Temporal Death to the Joys of an Eternal Life and your frail Bodies that now Death and Grave do swallow up shall certainly rise again and by their very rotting shall be the more refined at the grand Resurrection 1 Cor. 15.36 42 43 44 c. The Second Inference is God comes usually to his Servants as he came here to his Servant Jacob while he was in suspense and did hang betwixt Hope and Fear God loves to perfect his strength in our weakness 2 Cor. 12.9 The Heart of Man is not in a capable case for receiving Divine Promises till it be first freed from false Fears Therefore God came to comfort Abraham with Fear not before he gave him the Promise Gen. 15.1 so his Grandson Jacob had the same Cordial Fear not before the promise both of his own personal safety and of his numberless Posterity Had God given Jacob only that General Promise I will be with thee It indeed had been enough had he said no more for a sufficient Security against all his particular Doubts and Fears yet out of his super-abundant Bounty he gives a distinct Answer and what might be satisfactory in every particular saying in effect to him 1. I Approve of thy Enterprise my Command is thy Warrant I will make thy Journey Prosperous according to thy Prayer 2. Thy change of place shall neither change my Promise to thee nor thy Company with me I am not chained to one place but am present in every place not tied to Canaan but will be with thee in Egypt 3. Though thou for a time forsake the Land of Promise yet thither will I again bring thee when Dead and thy Posterity while living for whom thy Body Buried there shall take and keep Possession till their Return so that this Promise contains the History of many yea more than two hundred years 4. And thy Jewel Joseph whom thou thought was lost hath been but lent to the Lord who will return him whom now thou so much longest to see with Advantage he was lost a Slave but shall he found a Lord yea a Lord of Lords and of the whole Land 5. Yea thy Joseph whom thou gave up for Dead shall close up thy Eyes when thou diest wherein God promised him both a quiet Life and a comfortable Death in Egypt his dear Joseph being present with him should have the Honour above all his Sons to do that last Office of Love of putting his hand upon his Fathers Eyes which were lift up wide open toward Heaven when he died having Hope in his Death Prov. 14.32 to shut them up which shall shortly be opened again to see God in the Flesh Job 19.26 By all these particulars God assured Jacob and so he doth no less to us the Children of Jacob that there is a Paternal Providence of God always attending upon him and all his whom he will never fail nor forsake Josh 1.5 and Hebr. 13.5 the particular Promise to Joshua is generally applied by the Apostle to all Believers Blessed shalt thou be in thy going out and Blessed in thy coming in Deut. 28.6 I will carry thee down and I will bring thee up saith God to Jacob thou shalt not want my presence at no time and in no place Semel Electus semper Dilectus saith Austin which is well Englished whom God once loveth he ever loveth even to the end Joh. 13.1 This Blessed Patriarch having now this Double Compellation Jacob Jacob and this Treble yea Quadruple Consolation from Heaven his Heart was much eased of his Fears his Spirit lightned from his Doubts his Faith now got above his Fear by the help of this Heavenly Vision that he Rose up from Beershebah v. 5. The word Rose up hath an Emphatical sense signifying Alacrity Importing that his Faith was now confirmed his Joints were Oiled and his Legs made nimbler by this Oracle of God as it had been with him by his Vision at Bethel Gen. 28.12 so that he doth now as he did then Gen. 29.1 Hebr. even lift up his feet went lustily on his way as fast and as far as his Legs would carry him He did so from Bethel though now he had Pharaoh's Royal Chariot to rest his old Legs in He goes cheerfully end ways to Egypt when his Encouragements outweigh'd his Discouragements as in David when distressed 1 Sam. 30.6 taking along with him his Cattle and Goods v. 6. though Pharaoh had in a Court Complement forbad it Gen. 45.20 yet this prudent Patriarch would not go down like a Beggar by carelesly casting away his All in this transport of Joy as 2 Sam. 19.30 and so to become a Trencher-fly to others He had learnt that Lesson 't is better to trust in the Lord in the lawful use of means subservient to Providence than to put Confidence in any man though his own Son or in the greatest of Men who are Princes as Pharaoh Psal 118.8 9. who oft proved but a lye Psal 62.9 They may die or their love may die and they themselves may live He had learnt that also why should we be chargeable to thee my Son 2 Sam. 13.25 Therefore he carries what Provision he had with him and his Family consisting of Sixty six Souls v. 26. went along with him to which if Jacob Joseph and his two Sons Manasseh and Ephraim be added they make up the Number of Seventy v. 27. though they are reckon'd by following the Septuagint then most in use to be five more Act. 7.14 Suppose so yet even that is but a small Number to descend from Abraham in 215 years time after the Promise of multiplying his Seed as the Stars c. The Fifth Remark is Moses mentions this small number that went down with Jacob thus industriously not only for distinguishing the Twelve Tribes nor to shew out of what Family Christ should descend naming Perez and Hezron which are named in Christ's Genealogy Matth. 1.3 and Luk 3.33 but the principal Reason is that this inconsiderable Number at Israel's going into Egypt might the more magnifie the Mercy Truth and Power of God in multiplying these few into an Innumerable Number in Egypt so that these Seventy Souls were become Six hundred Thousand besides old People Women and Children in 215 years more when Israel came out of Egypt This
Mark the perfect Man and behold the upright for be his Beginning and Middle never so Troublesom yet the End of that man is Peace Psal 37.37 or at least his After-End He shall have a Goshen a Shalom or Salem Hebr. Peace either here or in Heaven he shall by Death enter into Peace Rest in his Bed Isa 57.2 though he should not die in his Nest as Jacob did here and Job desired Job 29.18 and accordingly did so notwithstanding all his Afflictions both Job and Jacob had this commendable Confidence grounded upon God's Promises 't was not a Carnal but a Spiritual Security a blessed Calm and Composedness a Sabbath of Spirit flowing from Faith and founded upon a good Conscience of their own uprightness which caused Shalom Shalom great Peace and Joy Isa 26.3 There be two Branches of Jacob's first part of his Will The First concerns Joseph whose presence and influence had so affected his old Father's Heart and quickned his dying Spirits so with new Strength as to rouze himself up from his lying along upon his Death-Bed to whom Jacob declareth how he had full power to bequeath the Land of Canaan as he pleased though then he was but a Pilgrim in Egypt yet prizes he and disposes of his Interest in Canaan so we in Faith of Heaven absent in Body yet possess it with our Hearts as he did with his Bones c. because God had given it him by Promise for an everlasting Possession upon Condition of keeping Covenant with God v. 4. Intimating thereby that Joseph being now a mighty Prince in Egypt might possibly the less think of the Promised Land therefore his Father gives him a grave and godly Avocation from the Treasures Pleasures and Honours of that Land whereof he was now the Lord and a solemn and serious Invitation to consider of and comply with that great Promise of Canaan that he would now take up new Thoughts to joyn himself again to the People of the God of Abraham from whom he now seemed for a little to be separated Gen. 49.27 and to corroborate his Confidence the more in God's Promise of that Country he wills Joseph as his Legacy and Portion some part of the Promised Land to wit the City and Country of Shechem over and above all his Brethren Gen. 48.21 21. so that as Judah had the Dignity from Reuben who forfeited it by his Incest Joseph had the Double Portion 1 Chron. 5.1 2 3. Joseph hath his part in the latter part of his Father's Will among the rest of his Brethren Gen. 49.23 c. as well as this part here his was a double part or portion And this Shechem was Ephraim's Joseph's Sons Inheritance Josh 20.7 with 16.1 c. Joh. 4.5 and thither were Joseph's Bones carried out of Egypt and there Buried Josh 24.1.25.32 And Jacob mentions his dear Rachels Death with a great conflict and concussion of passionate Affections as his as for me she died by me importeth Gen. 48.7 upon a double account First to Render a Reason why he buried not Rachel in the double Cave where his Ancestors were buried by Couples Abraham und Sarah Isaac and Rebekah and where he had sworn Joseph to bury him because she died in Child-bed by the way so could not be kept unburied till brought to the Patriarchs Sepulchre through the slow march of his tender Flocks Secondly That Joseph might know why he gave him a double Portion because his Mother Rachel was intentionally and by Right his first Wife and had not Laban cheated him Joseph had been his first-born This brings in the second Branch of the first part of Jacob's Will which Secondly Concerns Joseph's two Sons Manasseh and Ephraim whom Jacob here Adopteth not as his Grandchildren but as his Immediate Children yea as his Eldest Sons as in room of or for Reuben and Simeon so bequeaths them the Birthright and therewith a double Portion making them two distinct and particular Tribes which was not vouchsafed to any of the Children of his other Sons Joseph's Brethren and therefore seeing Joseph's two Sons were hereby made the Fathers of two Tribes This made Joseph's their Fathers part double to all the rest of Jacob's Sons v. 5. Moreover Jacob might mention Rachel upon other Respects As 1. To mind Joseph that as his dear Mother forsook her Father's House in Syria and sojourned with her Husband in Canaan so her Son Joseph must be willing by his Mothers pious Example much more to leave his Honours in Egypt which was not his Native Country and go take possession of the Land of Promise which he did in his bones when dead Exod. 13.19 Josh 24.32 though he could not for many cogent Reasons aftermentioned do it with his Body while living 2. Jacob might hope that seeing my dear Rachel was snatch'd away from me by a preposterous Death when I expected she would live being young and bring me forth a numerous Offspring which God promis'd should spring from my Loins yet brought forth only two Sons Joseph and Benjamin therefore God would Recompence me and make up my loss by Adopting Joseph's two Sons that God's Promise in multiplying his Seed might be fulfill'd in and by them two The Remarkable Mysteries that lye couched in this Famous History are these 1. As Joseph presented his Sons to his Earthly Father to be Blessed by him saying These are my Sons whom God hath given me Gen. 48.9 So Jesus presents all his Saints to his Heavenly Father saying in like sort Here am I and the Children which thou hast given me Isa 8.18 Joh. 6.37 39. As the High-Priest did present the Twelve Tribes to God as well as represent them before him Exod. 28.29 So doth Christ us Col. 1.22 Jude v. 24. Eph. 5.27 Hebr. 9.24 c. and to him the Father Replies as Jacob did to Joseph here bring them now to me and I will bless them which he doth likewise with Kisses and Embraces This Congruity is yet attended with one Disparity Jacob adopted Joseph's Children at first as absent v. 5. but after discerning two Young men standing at Distance probably behind their Father's Back for Reverence-sake but through the dimness of his decayed Eyes he was disenabled to distinguish their Persons therefore he asks Who are these upon which Joseph informs his dim-sighted Father but Christ's Father and ours in him 2 Thess 1.1 2. with Eph. 1.3 c. can never be so dim-sighted as not to discern and distinguish us either at a distance or in the dark He can distinctly discover us when under the Fig-tree covering as Joh. 1.48 His All-seeing Eyes run to and fro throughout the whole Earth 2 Chron. 16.9 and behold what Men do in the dark Ezek. 8.22 yea Darkness and light are all one with him He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Eye and knows all Psal 139.2 to 14. Neither doth God Bless any as Absent from him Enter praesenter Deus hic ubique potenter God's Presence fills all places he
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.
Israel his Ear heard their groanings yea their Breathings Lam 3.56 God not only heard and saw but also he respected and remembred them these four are all put together Exod. 2. last It was not so much Israel's Innocency as their Enemies Insolency that moved Gods Bowels to yearn over them Deut. 32.27 There was the Cloud of their Sins to hinder their Cries from going up to God Lam. 3.44 and indeed the Cry of their Sins did outcry the Cry of their Prayers yet after long refraining God comes with this comfortable Vision of the Bush to represent that as Moses was not quite lost in his Banishment so nor Israel quite destroyed in their Bondage This was an excellent Emblem that that Fire of Tribulation should not kindle upon them Isa 43.2 The good will of him that dwelt in the Bush Deut. 33.16 kept the Burning Bush from being consumed This Angel of the Lord was the Lord of Angels Heb. 1.6 7. Mark 12.26 call'd the Eternal God Exod. 3.4 6 13 and Jehovah ver 7. to whom Moses gave Adoration which no Created Angel dare own Revel 19.10 and 22.9 This Son of God in the Fiery Furnace secured the three Nobles of Babylon from being Burned Dan. 3.27 c. hereby also Was this Bush secured Christ suspending his concourse without which no Natural Agent can act or consolidating the Bush above the solidity of Gold or restraining the Fire taking away the heat yet continuing the light thereof The Spiritual signification which is the Harvest of all of this Burning yet not Consumed Bush is manifold reducible unto two Heads 1. Mystical 2. Moral The first is Mystical which is various to be taken only with this due caution we must distinguish herein betwixt what this miraculous Vision may be aptly applyed unto and what is the genuine Sense intended All Parabolical Scriptures may have several Allusions yet the Scope doth carry them but to one only Gregory who otherwise loved Allegories gives this good caution though the History of the Scriptures ought not to be bereav'd of their sound and significant Mystery yet may they not be burdened with too many Allusions which sometime do prove I add the frothy Exuberances of wanton Brains This Bush is applyed by the Antient Fathers 1. To the Virgin Mary who was a Mother yet a Virgin she brought forth a Son yet retain'd her Virginity the same Omnipotent Power wrought both this and that 2. To the two Natures of Christ whose Godhead was the Fire and his Manhood was the Bush the Lustre of the Divine Nature was so accommodated to the Humane that it was not swallow'd up thereby 3. To the Resurrection of Christs Body on which Death furiously seized as did the Fire upon this Bush yet could not consume it though the raging fury of the Pharisees seal'd up Christs dead Body in the Sepulchre and guarded it with Souldiers yet saw not his Body any Corruption 4. To the Damned Souls which are ever Burning in Hell-fire but are never consumed by it The Fire of Hell differs from this Fire on the Bush in this here is light without heat there heat is without light The second is the Moral Sense which also is manifold As 1. God by this Bush taught Moses how he might become a good Governour He must give light to the people by his own Godly Life and by the good Laws of God but he must not Burn and Consume them by Intolerable Burdens and Tyrannical Oppression Pastoris est tondere non deglubere 2. That Saints in evil Times should be as Lot in the Fire of sinful Sodom yet preserv'd his Integrity as Job also did in a sinful Generation 2 Pet. 2.7 8 Job 27.6 All Temptations to Sin have the Nature of Fire in them and are therefore call'd Fiery Darts Eph. 6.18 The worse that the Times and Places are the better ought the Saints to be that both the Times and the Places may be better and not worse by them they should be as the fresh Fish that live so in the most Salt Sea 3. 'T is an Emblem of the Combat betwixt the Flesh and the Spirit in every Individual Saint The Spirit is the Fire call'd the Spirit of Burning Isa 4.4 and the Flesh is the Bush which in the best is not Burnt up or Consumed the best of Men are but Men at the best and are as those under Legal pollutions notwithstanding their purifications unclean until the Evening of Death Grace doth not annihilate Sin till then All these be pious Allusions framed from this burning yet not consumed Bush yet are not to be pressed upon the Text as the proper sense of it Lastly The true proper and genuine Sense of this Vision of the Bush is That the Church of God in general and the Children of God in particular may be in Fiery Tribulations yet shall not be consumed by them As this was performed Literally Dan. 3.27 So it hath been is and ever shall be Figuratively Isa 43.2 2 Cor. 4.9 and 6.9 and 11.23 The Church concutitur non excutitur may be shaken but not shiver'd may be dipp'd and dowz'd in the brackish Sea of Affliction but never Drowned like the Wooden Pot dipp'd in the Water Niteris Incassùm Christi submergere Navem Fluctuat at nunquam mergitur illa ratis This Divine Distich was sent to the grand Seignior when he was going out in his Ruffling Grandeur to over-run Christendom c. Accordingly saith Luther of the Romanists persecuting him They may indeed thrust me but they shall never throw me The Reasons be 1. From the Constitutive Matter of the Church as she is made up of Immortal Seed and of the Eternal Spirit and partaking of the Divine Nature so far she is Incorruptible and Unconquerable and can never be destroyed for the destroying Agent must have a greater Efficacy than hath the destroyed Patient otherwise Destruction cannot prove Effectual Now he who is in the Church and Children of God is greater than he that is in the World 1 John 4.4 Christ who dwells in our Hearts by Faith Eph. 3.17 is stronger than that strong man Satan Luke 11.21 22. or any of his Instruments Hereby we are made more than Conquerors Rom. 8.37 yea Triumphers 2 Cor. 2.14 by his Spirit our Sweet Inhabitant The Seed of the Serpent may nibble at the Heels of the Seed of the Woman Gen. 3.15 but shall never be permitted to give her a fatal blow at the Heart her Heels may be bruised but her Heart cannot be broken the Church may be damaged in her Branches but her Body and Root cannot die The second Reason is drawn from the goodness of the Churches most gracious God who so qualifies all her fiery Tryals as to Abstract from them their destroying property Thus the heat of this Fire that burnt the Bush was so suspended and restrained by the good will of him that dwelt in the Bush Deut. 33.16 that it was not consumed by the Flame This is a Gospel Riddle
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
obedience required namely If they would keep God's Covenant Exod. 19.5 Deut. 29.9 wherein as God promised so he required on Israel's part their Obedience to him and their confidence in him as the Condition then would they be Children indeed Thirdly It consists also of a most Ample Promise Then shall ye be my peculiar Treasure a Kingdom of Priests c. v. 5 6. Wherein is observable God promiseth First That they should be his own Church his Jewels his proper and peculiar People highly prized and heedfully preserved in the Cabinet of his Providence for his own special service as the Hebrew word Segullah here used signifieth 1 Chron. 29.3 Eccles 2.8 which Phrase Paul followeth Tit. 2.14 but Peter expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a People for a peculiar Possession such choice Treasure as a King gives not his Treasurer to keep but keepeth it in his own custody or as others sense the Apostle's words all that God gets by making the World is but a few People whom he chuseth to himself out of the World 1 Pet. 2.9 The Lord's portion is his People Deut. 32.9 7.6 14.2 Psal 135.4 Isa 41.8 9. 43.1 Jer. 10 16. Mal. 3.17 Deut. 10.14 15. Tho' all the Earth be the Lord 's by the right of Creation yet Israel his Church is his peculiar Treasure by right of Redemption above all others God consecrating them to himself out of that corrupted mass of faln Mankind as Theodoret speaketh giving them his Law and not dealing so friendly and Father like with any Nation none so nigh him as they Deut. 4.7 Psal 46.1 2. and 86.5 and 145.18 and 148.14 Lam. 3.57 c. Psal 147.20 Secondly God promiseth they shall be a Kingdom of Priests as well as his peculiar Treasure Exod. 19. v. 6. or a Royal Priesthood as the Apostle following the Greek version expresseth it 1 Pet. 2.9 that is they should have that Royal power and privilege of Conquering the Canaanites and ruling over them and be as a Kingdom of Priests all of them so addicted and devoted to the service of God as if they were all Priests Thirdly Hence it follows in God's promise and an holy Nation as if the whole body of that People should be consecrated to come near the Lord As the Priests were sanctified to God's service and came nearer to him than any other Tribe so God conditionally promiseth to make them such an Holy People as should come nearer to him than any Nation upon earth Secondly Then follows the thankful acceptance of this gracious offer of God thus propounded by Moses among that vast multitude saying unanimously All that the Lord hath spoken we will do v. 8. Thus Christ the Son of God here thought good to win the hearts of this People into obedience by those gracious and powerful perswasions thus propounded to them in sweet and elegant similitudes as the Eagle Treasure c. For the Lord being about to impose a Law upon them and the Law is a certain burthen as it limiteth Man's Will which naturally Man would have left at liberty and therefore the Lord thus prepareth this People for the better reception of his Law partly by commemorating former benefits and partly by promising future blessings the first of which was a Sovereign Medicine saith Mr. Calvin to suppress their pride seeing they could not ascribe their Deliverance from Egypt and their protection and provision in the Wilderness to themselves and the latter being a promise of high promotion hereafter upon their obedience must as effectually provoke them to shake off all sloathfulness by security Inquiry Whether the People did unfeignedly promise Obedience Answer Nec eos quicquam simulâsse credibile est saith Calvin here 't is not at all probable that the People did dissemble at this time but this their promptitude in promising obedience to God's Precepts was not without some motion of God's Spirit otherwise the Lord would not have commended them for it as he doth they have well said all that they have spoken Deut. 5.28 and Oh that there were such an heart in them c. v. 29. Wherein the Lord wisheth the continuance of that good disposition which indeed lasted not long for they promise more than they were able to perform as Peter did to Christ tho' all forsake thee yet will not I not knowing his own treacherous heart Nor did this People know the impossibility of the Law which is weak through the flesh Rom. 8.3 for when the Law was pronounced they fear and flee away Exod. 20.18 19. Oh how prone are we to so easie an over-weaning thoughts of our own Abilities It cannot otherwise be but either Men not understanding the impossibility of the Law do presume of their own strength or if they understand it do fall into despair unless the grace of Christ do support them Rom. 7.9 10. 24 25. And seeing this People do of themselves thus vow obedience to the Law they afterwards are most justly punished for the transgression of the Law as breakers of their Vow and promise to God in setting up their Golden-Calf c. The Fifth Remark is the particular Preparation of this People made thus Well-will'd Attentive and Docible by the General Preparation for a fit and reverent receiving of the Promulgation of the Divine Law This Preparation lasted three Days and consisted of two Parts First What the People were to do And Secondly What they were not to do First What the People were to do They are commanded to sanctifie themselves and to wash their Cloaths Exod. 19. v. 10 14. That they might fall down humbly at God's Feet being duely prepared for their approach before the Lord and for Hearing his Word Deut. 33.3 God will be sanctifi'd in all them that draw nigh to him Lev. 10.3 and this was done figuratively by Washing their Garments and their Bodies too as was done in sanctifying the Priests Levit. 8.6 and People Lev. 15.5 6 8 13 16 21 c. This betokened the washing of their Hearts by Faith Act. 15.9 And the cleansing of themselves from all filthiness of Flesh and Spirit 2 Cor. 7.1 and signifi'd our Sanctification by our blessed Saviour with the washing of Water by the Word and renewing of the Holy Ghost c. Eph. 5.26 and Tit. 3.5 Another outward Manner of preparing to meet God was a changing their Garments so Jacob bade his Family do Gen. 35.2 3. and so David did 2 Sam. 12.20 for 't is a kind of an Affront to appear in filthy Raiment before a Mighty Monarch Esth 4.2 so Zech. 3.4 The Patriarch Jacob and David the King were Rich Men and had plentiful Ward-Robes so were capable of changing their Garments but poor Israel in the Wilderness were in no such Case having but one suit of Apparel yet a lasting one not waxing old only for each one Person therefore are they not bidden to change them but only to wash them which Ceremony belonged then to their external
an Army already to maintain all this Cruelty and Tyranny c. Now the Men of Shechem having all those Encouragements make an Adventure to Inaugurate their new chosen King to Rule over all Israel as 't is expresly said ver 22. and this was done in that famous noted place where Joshua had erected a Monument by an Oak Josh 24.26 27. for the more Solemnity of the Action The Fourth Remark is The Relation of Abimelech's Adversity first begun by the Direful Curses of God that Jotham Thundred out from the very Mountain of Blessings Deut. 11.29 and 27.12 Josh 8.33 in a most Elegant Parabolical Oration both against the Men of Shechem and against their new King Abimelech upon his Coronation Day ver 7. to ver 21. All which severe Apologue could not but very much sowre the sweetness of that days Solemnity if their Hearts had not been steeled and their Consciences seared with the Hot Iron of Ambition and Apostacy What Jotham spake in telling them their own was by Divine Inspiration and a Spirit of Prophecy N. B. A short Abstract of this long Apologue or Parable is this Jotham standing upon the top of Mount Gerizzim speaks aloud to the Men of Shechem who were Assembled in the Valley betwixt it and Mount Ebal to Crown their new King And First He useth a perswasive Prologue to procure their Attention ver 7. Then Secondly He begins his most significant Apologue or Parable the sense whereof might more powerfully convince them of their Iniquity as Nathan did David and Christ did the Pharisees afterwards The summ of the Similitude the Rabbies Interpret thus Jotham meant Othniel by the Olive-tree that gave Israel the Oyl of gladness c. ver 8 9. by the Fig-tree Deborah a Governess full of sweetness ver 10 11. and by the Vine-Tree Gideon who was exceeding fruitful in his Numerous Off-spring ver 12 13. But all these aforesaid refused to rule with Regal Soveraignty Then comes in the Bramble Abimelech a wicked and worthless Man the Son of Gideon's Maid-Servant ver 18. and seeks greedily this Regal Honour that all the aforesaid refused when offered them The Bramble though not a Tree but a Shrub base barren prickly good for nothing but for stoping Gaps or kindling Fires thinks it a great matter to Reign over the rest and therefore though least worthy of Honour yet is most hot in the pursuit of it as Abimelech was in courting the Shechemites to make him King ver 1 2 3 c. Thirdly The Epilogue and Application drives the Nail to the Head from ver 16. to 21. wherein 1. He taxeth them for being weary of God's Government and for being over-desirous of a King 2. He vindicateth his Father for his Modesty in refusing the offer of it and all his Brethren with himself for not any one of them Aspiring after it And 3. He Stigmatizes and Brands that Bramble Abimelech for his so thirsting after Regal Soveraignty that though wicked and worthless he made way to it through a Field of Bloud c. And Lastly After he had Ironically bid them Rejoice in their King which he hardly thought they ever would do he foretells them their Fate that this Bramble would not only be like that which the Sheep shelters it self under in bad Weather where it is sure to lose part of his Fleece if not of his Flesh but also that such a fire of Discord would come out of it as shall Devour the Cedars namely the Nobles such as the House of Millo who were most forward in this work and who met with Destruction from him instead of Protection under him The Fifth Remark is As Jotham's Prophetick Spirit had Abimelech's Adversity so the Seditious Spirit of his Subjects did procure it and made him an example of that common Adage No Tyranny is of long continuance for this base Bramble after he had hoised himself up into an high Room to Domineer over others within three Years time ver 22. began to scratch tear and vex his Subjects so that they began to hate him yea those very Men of Shechem who had lent him their hand to lift him into the Throne dealt treacherously with him and laid Liers in wait for him either to slay him or to seize his Person c. For God most justly gave them up to a Reprobate Mind and let loose the Devil that Make-bate Kindle-Coal and Sower of Sedition among them who working upon their Corruptions on both sides fill'd them with Envy Deceit Debate Malignity and Murther ver 23 24 25. and though Abimelech at this time escaped the Ambushment of the Shechemites yet this present preservation proved but a Reservation for another time Those Men of Shechem might have foreseen if the God of this World had not blinded their Eyes 2 Cor. 4.4 5. what kind of King Abimelech would be by beginning his Reign in the Bloud of his Brethren the Lives of 70 Innocent and near Relations must lay the foundation of his nocent Kingdom but they were set upon it and they soon had enough of it Quos Deus vult destrui priùs dementat They were under sublime Infatuation because destinated to utter Destruction The Sixth Remark relating to Abimelech's Adversity is The practick part of that Sedition against him which is described 1. By its Author And 2. By its Evidence First As to its Author it was Gaal who he was or of what Tribe it is not told us he must be some Man of a considerable Figure among them both for Wealth Strength Interest Counsel and Conduct yea and discontented with Abimelech's Misgovernment which caused the Shechemites to place Confidence in him and to make him General of their Forces ver 26. N. B. Note well How changeable were those Shechemites they had put Confidence in Abimelech heretofore and that Arm of Flesh had failed them and now getting no good by that disappointment they again put their Confidence in Gaal whereas they should have put their Confidence in God alone Psal 56.3 But because they trusted in Baal they trusted in Gaal also He is Cursed that trusts in Man but he is Blessed that trusts in God Jerem. 17.5 6 7. That this Gaal was an Ambitious Boasting Thrasonical Fellow appeareth by his words saying Who is Abimelech c ver 28. and I wish this People were under my hand c. ver 29. Challenging Abimelech to a Battel yet proved but a Coward therein ver 38 40. Now the Shechemites trusting in such a Braggadocio was a sign that they ripen'd apace for their own utter ruine Secondly As to the Evidence of this Sedition against Abimelech this appeared partly in the Shechemites Deeds and partly in their Words First In their Deeds both of their Robbing and of their Rejoycing 1. They Robbed all the Retainers of Abimelech in the High way ver 25. and under that pretence the Conspirators going beyond the bounds of their Commission which extended only against Abimelech's Party robbed all Passengers
That Earthly Possessions are but Vanity our very Names should mind us of our Duty Observ 2. A good Name in its sense and signification may be of great comfort to a Man in an evil Day Thus it was to this Man whose Name signified My God is King he might make a believing use hereof pondering in his mind after this manner Although there be a Famine in the Land of Promise whereby I am driven out of my Native Countrey and constrained to sojourn in Idolatrous Moab yet my God is King over all over all Persons and over all Nations he hath an Uncontrollable Sovereignty over all Men and Matters and is not bound to give an account of any Matter to any Man as Job 33.14 't is good for me to be where my God who is my King to Rule me will have me to be I am where-ever I am evermore upon my Father's ground for the Earth is the Lords and the fulness thereof Psal 24.1 herewith David comforteth himself often in his distress Psal 47.2 8. The Lord Reigneth and 93.1 and 97.1 and again 99.1 And 't was the comfortable saying of Blessed Myconius in the troublous times of Luther's Reformation Christus Vivit Regnat Alioqui totus desperâssem My Christ Lives and Reigns otherwise I had been down upon all four as we say and had been utterly ruined The Name of the Wife was Naomi which signifies my sweet or pleasant one a fit Name for a Wife who should be to her Husband as the loving Hind and pleasant Roe Prov. 5.19 Hence Observ 3. All Godly Husbands whose God is their King should have Ardent Affections to the Wives of their Bosomes Moses calls a Man's Wife the Wife of his Bosome Deut. 13.6 and 28.54 because they should be as dear to them as their own Hearts that do lie in their Bosomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. Which is in thy Bosome the place and seat of the Heart and which lyeth in thy Bosome Mich. 7.5 which shows that a Wife should be as dear to the Husband as the Heart in his Bosome A Wife is the most proper Object of Love Col. 3.19 above Parent Friend Child or any other though never so near and dear to us The Hind and the Roe are the two Females of the Hart and Roe-buck wherewith above all other Creatures they are as it were Inamoured Men are commanded to be Ravish'd always with their Wives Prov. 5.19 not to a fond Uxoriousness or Mulierosity but so far as First To overlook Weaknesses in the weaker Vessel which Love covers And Secondly So to comport with her as to discover ardent and earnest Affection toward her The most Loving Couple we read of in God's Book are Isaac and Rebecca 'T is said of Isaac and he loved Rebecca Gen. 24.67 which is not said of any other and 't is said further that his delight was in her Gen. 26.8 Woe to those that delight in strange flesh Whoremongers and Adulterers God will judge Hebr. 13.4 The Name of his two Sons Mahlon and Chilion Why they are so called is not shown unless à posteriori only not à priori to wit by the Event of things for Mahlon Hebr. signifies Infirmity and Chilion Hebr. signifies Finished which two Names not only pointed out at something that related to their Father who gave them those Names but also something that related to themselves First As to their Father Bernard glosses that he was Mahlon in his leaving of Bethlehem and he was Chilion in his abiding in Moab 'T was his Infirmity to leave God's People and go into an Idolatrous Countrey for the preservation of his outward estate and while he sojourn'd there whereas he should have dwelt in his own Land Psal 37.3 his Life was finished ver 3. And Secondly As to themselves both those two Sons out of Humane Infirmity together with their Father finished their Lives also v. 5. Hence Observ 4. All the Children of Men have that Natural Infirmity that in the appointed time their Lives must be finished those two Names-are writ upon all Flesh Infirmity and Finished 't is the grand Statute of the upper House in Heaven Hebr. 9.27 'T is appointed unto all Men once to Die Man is made up of contrary Humours Heat Cold Moisture and Dryness if any of those be predominant and not kept in an equal Temperature down we go Ephrathites of the Tribe of Judah Mich. 5.2 Matth. 2.6 this place spoke of there not of Ephraim 1 Kings 11.20 Continued there till Elimelech Died a Beggar say the Jews he went out full but dyed empty ver 21. God did charge Moab with his out-casts Isa 16.4 which had formerly been hard-hearted to Israel Deut. 23.3 had they not been kindly used as Sojourners they would never have staid there ten Years as ver 4. Hence Observ 5. God can and will speak for his poor Persecuted People in the very hearts of his Enemies and cause their most Inveterate-Foes to favour them as he did for them in Moab here and as he promised to do in other Countreys Verily I will cause the Enemy to entreat thee well Jer. 15.11 The Hebr. imports If I do not intercede for thee with the Enemy then never trust me more saith the Lord This God perform'd after what he had promised here to the Prophet Jerem. 40.4 Nebuzaradan said to him Come and I will look well to thee c. Pharaoh could not be kinder to Joseph Gen. 47.6 nor Abraham to Lot Gen. 13.9 than he was to Jeremy Our God is to be Adored for this at this Day Sion's Out-casts of Men Jer. 30.17 are not cast away 's of God tho' he seems to cast off the care of them yet is he at work for them in the hearts of their Adversaries saying to them Let my Out-casts dwell with thee Moab as if God had said 'T will not be long ' ere I call home my Banished be content to let them dwell some while with thee Herein thou shalt do thy self no Disservice at all Naomi was call'd home to Canaan where God provided for her and made her last Days her best Days God's People may be persecuted but not forsaken 2 Cor. 4.6 V. 3. And Elimelech Naomi 's Husband Died. Death comes very near a Man when it climbs up to his Bed and strikes a Rib out of his side to wit when God takes away the desire of his Eyes with a stroke Ezek. 24.16 thy dearly beloved and greatly delighted in 'T was a great Tryal to the Prophets Patience and Obedience especially considering that his Comfortable Consort must have a dry Funeral Moâ—s mea ne careat lachrymis Tears are the Dues of the Dead and it would have been some ease to the Prophet if he might have Mourned for his Dead for Expletur lachrymis Egeriturque dolor as the Hinds by Calving so Men by Sorrowing do cast out their Sorrows Job 39.3 Yet this Ezekiel must not do for he was herein to be a Sign to Israel that
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
the greatest Princes upon Earth while he sits as a God in Heaven 2 Thess 2.4 Thus Papists do Kiss their Mawmets even to the wearing of the hardest Marble Fifthly There is an Holy and Religious Kiss which is Threefold 1 From Christ to us Cant. 1.1 2. From us to Christ Psal 2.12 Those are both of them Symbolical Kisses the former is a Kiss of Love when Christ speaks Peace and Pardon to a Penitent Soul The latter is a Kiss of Homage and Subjection as Subjects do Kiss the King's Hand in Submission to his Kingly Power And 3. There is the Saints Kissing one another Rom. 16.16 1 Cor. 16.20 2 Cor. 13.12 1 Pet. 5.14 They in Primitive times did not Kiss one another with an Hollow but with an Holy Kiss This was a Custom peculiar to those times though 't is now degenerated into Kissing of Relicks and Images in Popish Countries And Oh that it might not be said There is nothing but Kicking if not Killing one another instead of Kissing one another with a Kiss of Love Tell it not in Gath publish it not in Askelon c. 2 Sam. 1.20 And they lift up their Voice and Wept Thus the Daughters make Reciprocal Returns to the kindness of their Mother's Kiss Hence arises Observ 3. That Civil Salutations both those that are Congratulatory at meeting together and those that are Valedictory at parting asunder are Warrantable from Scripture Patterns They are as God said to Moses often according to the Pattern shown us in the Holy Mount of Sacred Writ and therefore not to be Exploded or Abandoned as the too Morose and over-severe Generation of the Quakers do at this Day 'T was the Saints practice both in the Old and New Testament Thus Abraham bowed himself even to the Cursed Hittites Gen. 23.7.12 and may not the Children of Abraham do the same Thus Boaz Saluted his Reapers and they him Ruth 2.4 More of this when I come at it and what a Solemn Farewel pass'd 'twixt David and Jonathan 1 Sam. 20.41 and no less was that 'twixt Holy Paul and the Elders and Brethren at Miletus Act. 20.37 V. 10. Surely we will return with thee thus they both said and 't is more than probable they both thought as they said Mira est concordia cordis Oris 't is a brave Harmony when Heart and Tongue strike Unisons and are right Relatives each to other Hence have we Observ 1. Promises of Speech and purposes of Spirit should walk hand in hand together None ought to promise with their Mouths what they do not purpose with their Hearts this is to be fraudulent and deceitful which is destructive to Humane Society Index Animi Sermo every Man's Mind should be understood by his Mouth and the Honest Man's Word is as good as his Bond and what is a Man but his Word To speak one thing and to think another makes Men Heteroclites in Church and State and neither Sacred nor Civil Communion can be continued if there be not a Reciprocation of Promises and Purposes no Men no good Men should use Lightness or Lying in their Yea's and Nay's but their Yea's should be Yea's and their Nay's should be Nay's 2 Cor. 1.17 18. that is the Yea's and Nay's of their Mouth must be the Yea's and Nay's of their Minds God's Children are all such as will not lie Isa 63.8 to say and unsay or to say one thing and think another to blow hot and cold with one blast Oh let this be found no where but in the Kakolick not Catholick Church of Rome which teacheth the Lying Doctrine of Equivocation and Mental Reservation be ye what ye seem to be c. Ye that have promised to give up your selves to Christ and to go with him as those two did with Naomi in ways of Holiness It must be your purpose to depart from Iniquity 2 Tim. 2.19 saying Surely we will return with thee Revel 14.4 and to thee also Hos 2.7 Observ 2. Promises of the Mouth yea and Purposes of the Mind do oft proceed from Passion and not from Principle So did Orpah's here 't was only a pang of Passion which the discreet Matron their Mother prudently distrusts and therefore trys them both as to the truth of their Purposes and Promises with powerful Disswasives Thus Saul in a Passion promised fairly to David and likely at that time it was his present purpose not knowing his own naughty Heart 1 Sam. 24.16 17. and 26.21 and this David being as an Angel of God 2 Sam. 19.27 and wise according to the Wisdom of an Angel of God 2 Sam. 14.17 20. that is of a deep reach and of a discerning Spirit discovered all those fair Promises to proceed more from sudden Passion than from fixed Principles therefore did he distrust both his Talk and his Tears Hereupon David gets him up unto the hold well knowing there was little hold to be taken at such Passionate Promises and Protestations 1 Sam. 24.22 Yea and out of the Land too as not daring to trust his Reconciliation in Passion and strong Conviction without any true Conversion 1 Sam. 26. last and 27.1 2 4. otherwise his Malice had been restless and he faithless Observ 3. Purposes and Promises that proceed from Passion and not from Principle do soon dwindle away into nothing Thus did Orpah's v. 14. who said with that Son in the Parable I go Sir but went not Matth. 21.30 I go Sir yea but when Sir So here Ki Ittak Nashub It is certain we will return with thee was enough uncertain for besides that they could not be said to return at all to a place where they never had been before take the sense of their resolving to accompany her in her returning yet Orpah did not as she had said she did not fulfil with her Hand what her Mouth had spoken but upon second thoughts did otherwise 'T is a Maxime Secundae Cogitationes sunt Meliores second Thoughts are better than first but Orpah's first were better than her second her Purposes and Promises do dwindle away and vanish into Smoak Thus Saul's Meltings through those Coals of Kindness that David heap'd upon his Head were but as the Summer Brooks which Tema's Troops drank of soon dryed up Job 6.15 17 19 20. or as a Land-Flood that is not fed with a lasting Spring soon slideth away Saul poured out himself in a Flood of Passionate Expressions and for present spake as he thought but alas as a good Man may have in his haste Thoughts and Words that are evil I said in my haste all Men are Lyars Psal 116.11 so a bad Man may have in his haste Thoughts and Words that are good good Thoughts do only make a Through-fare upon a wicked Heart they stay not there as those that like not their Lodging Saul's Promise to David I will no more do thee harm was not as the Persian decrees which are unalterable but rather as the Polonian Laws which they say last but for Three Days
he pleaseth upon me be it Plague Famine Sword c. If I do otherwise than I say or if I pretend one thing and intend another If any thing but Death do part thee and me Hence Observ 4. Death is the final dissolution of all Bonds of Duty whether Natural Civil or Religious The Wife is no longer bound to her Husband Rom. 7.1 2 3 4. Children to Parents Subjects to Princes and People to Pastors Ver. 18. When she saw that she was stedfastly minded Hebr. Ki mith a mesteth hi. She strengthened her self Hence Observ 1. Outward Temptations and Solicitations to back sliding are most effectually resisted by inward firm and stedfast resolutions So Ruth here finds her loose Heart First With a purpose and a promise of persevering and being none of Solomons Fools That dares to trust her own Heart Prov. 28.26 she lays another bond upon that slippery thing the heart Jer. 17.9 more deceitful than all things to wit the Oath of God and this also she binds with a curse saying Let the Lord double and treble all evils upon me let him make me an execration and an example to all if I turn my back from thee and from thy God by all these bonds she bound her loose Heart fast to the ways of God and so she stoutly endured the shock of Temptation which Orpah did not Thus were we but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solidly stiff and stedfast in the Faith 1 Pet. 5.9 as Ruth was we might resist all Temptations to sin either from the Devil from without or from our own Hearts from within We should not give place Eph. 4.27 no not for an hour Gal. 2.5 to our own angry and Vindictive Spirits for then we let in the Devil into our Hearts But if we resist those fleshly Lusts which are stirred up by the Devil and which War against our Souls 1 Pet. 2.11 then they are though materially they be sin yet not so formally in as much as we do not allow them but abhor them and abhor our selves for them and not only so but the Tempter will as Naomi here leave off speaking by way of Temptation to us Then she left off speaking to her Hence Observ 2. Tempters to evil will in due time be dastdardly and yield unto those that do not yield unto them but are resolved stedfastly to cleave unto that which is good Thus Naomi yields to Ruth when she saw that Ruth would not yield to her and thus we shall find that could we but resist the Devil that grand Tempter to backsliding stifly strongly and stedfastly he would flee from us we should find him but a Coward who is like the Crocodile if you follow him he fleeth from you if ye flee from him then he followeth you the Reason of the Devils Cowardliness is this that Old Serpent having his Head bruised and crushed by the Promise of the Messiah Gen. 3.15 cannot now so easily thrust in his mortal sting unless we do dally with him and so lay our Breasts open to him N. B. But the Devil hath no Defensive Armour to defend himself though he hath Offensive to offend us therewith If the grand Tempter be thus cowardly 1 Pet. 4.7 then much more his Underlings and Vassals if the principal Agent be so much more his tempting Tools or inferiour instruments The Slave or Servant is not greater than his Master in Courage c. She left speaking c. now resting satisfied with Ruths resolution Hence Observ 3. 'T is breach of Charity to suspect the integrity of such as give those evidences thereof wherewith the Judgment of Charity should be satisfied Thus Naomi who was a Godly Wise Matron doth testifie by her speaking no more about turning back to Moab that she was now assured of her Daughters Honesty and Constancy and that she was now stedfastly resolved to be of the true Brood of Travellers Psal 24.6 towards the Land of Promise her silence gave consent hereunto Ver. 19. So they two went untill they came to Bethlehem Hence Observ 1. Such is the Faithfulness of our Heavenly Father to all his Children that he never fails nor forsakes them but when one comfort faileth them he findeth out another for them Thus Naomi having lost her Elimelech an Israelitish Husband hath a Moabitish Daughter Ruth given to her that clave as close to her as her Husband and resolves to be her Faithful Companion in all her sorrows and sufferings The loss of one Relation is made up out of Gods fulness by raising up another Thus when Abraham lost his beloved Wife Sarah Gen. 23.19 then God made up his loss by giving him a blessed Daughter Rebeccah in her room who was brought by an eminent Providence expresly into Sarahs Tent Gen. 24.67 to fill up the place of the dead there with a living comfort Thus also God himself stood by Paul when all men had forsaken him 2 Tim. 4.16 17. No man stood with him He might say as Socrates once said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Friends I have no friend stands with me yet the Lord his best Friend stood with Paul who is better than a thousand fail-friends or as Plato calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 changeable Creatures God is never so sweet and and so seasonable to his Saints as in the day of their deepest distress this made David encourage himself in the Lord his God when he was greatly distressed 1 Sam. 30.6 well knowing that his God loves to help his People which trust in him when forsaken of all Creature Comforts when there is a Death upon all their Helps and a Damp upon all their Hopes Oh that in all our straits we could run to this Cordial and turn into this Counting-House as David did and find our selves well underlaid as we say with Comforts to wit in the Power Promises and Providences of God who is in Covenant with us and undoubtedly will remember us in all our troubles as he did David Psal 132.1 if we remember him in them as David did So they two went Hence Observ 2. There be but few Friends that are true Friends Here be but two together Orpah forsakes Naomi but Ruth only cleaves to her Amicitia sit inter binos qui sunt veri inter bonos qui sunt pauci that is let Friendship be betwixt two that be true and betwixt those that are good which are but few 'T was said in Richard the Thirds time by the Duke of Buckingham to Bishop Morton fast and faithful Friends are all for the most part gone in Pilgrimage and their return is uncertain Fast Friends be few such a Friend as Jonathan was to David who loved him at his own Soul 1 Sam. 18.2 And his Soul was knit to Davids Soul Corporibus Geminis Spiritus unus erat There was but one Soul for two Bodies Ni mihi sis ut ego non eris alter ego A true Friend is called another I a second self which can be but few and frater
and Sparta yea as Jezabel nothing but stumps left so that they shall not say This is Jezabel 2 Kings 9.37 V. 20. And she said unto them after an humble manner And hence Observ 1. 'T is a blessed frame when the Mind and the Means do meet even together as Naomi's did here she had learnt to be abased as well as exalted Phil. 4.11 12. she here puts her Mouth in the Dust when she heard her old Neighbours say Surely this cannot be the same Woman in this present Poverty whom we have seen so flourishing in such past pompous Prosperity Hearing such discourse she answers again in a very lowly Language altogether agreeable to the present Providences of God upon her God had afflicted her and she would carry her Sails according to those Divine Dispensations How many are humbled outwardly who are not humble inwardly who are low in their Means but are not lowly in their Minds No Beggar so bad as the proud Beggar all such as are afflicted and are not better'd by their Affliction and not brought to God's Foot as the Righteous Man of the East was Isa 41.2 thereby they lose the fruit of their Affliction and this is a great loss to lose an Affliction Call me not Naomi but call me Marah that is call me not pleasant or delectable non Amaenam sed Amaram but bitter for the Lord hath dealt very bitterly with me Hence Observ 2. The Almighty can soon and suddenly alter the Condition of his Creatures either for the worse or for the better He can change Naomi into Marah and Marah into Naomi again and all this in a moment The very Heathen Philosophers and Poets had some hold of this Notion that it was God's Work in Heaven to abase those that exalt themselves and to exalt those that abase themselves upon Earth This both Aesop and Hesiod speaks off Those whom God finds priding themselves in their being Naomi's or pleasant and delectable ones those God pulls down and makes Marah's of them by bringing them into a bitter condition and such as do humbly feel themselves to be Marah or bitter those he makes Naomi's beautiful and pleasant ones N. B. This is God's Method first God calls no Man Benjamin that hath not been Benonies in their own hearts and in their Humility and he salutes them not Naomi's in the sweet Comforts of his Spirit until they have been soaked in the bitterness of their own Spirits in that Marah of true Compunction and Contrition Here Naomi bemoans her self not in a way of Murmuring against God in despair and despondency but in an humble sense and submission under the heavy hand of God's Diâ—pleasure upon her for her sin She saith V. 21. I went out full but the Lord hath brought me home again empty Hence Observ 1. Such as think of Gain out of God's way comes to loss at last They that go out of God's Precincts goes also out of God's Protection and are oft brought home by Weeping-Cross as Naomi here she went out full from Canaan the Land of Promise and a Land of Providence too The Eyes of the Lord was upon it for good from the beginning of the Year to the end thereof Deut. 11.11 12. into the Idolatrous Land of Moab which was under no such Promise nor Providence and she went from Canaan not for want but for fear of want by the Famine then upon it This she recognizes not without some remorse as done out of distrust God's Command is Dwell in the Land and verily thou shalt be fed Psal 37.3 that is be content with thy Lot and abide in thy station and serve God's Providence in thy particular Calling this will bring the Blessing of Food and Raiment for Necessity though not for Superfluity and 't is God's Voice also Wait on the Lord and keep his way ver 34. for such as go out of God's way may say with Jacob I shall bring a Curse upon me and nâ—t a Blessing Gen. 27.12 Thus did Naomi here thus Lot lost his All by his Carnal Choice of his well-water'd Countreys Gen. 13.10 with 14.12 Lot lost his Liberty as well as his Goods for affecting the first choice which by good Manners he should have given to his Uncle and whereof he had soon enough This was the Issue God crossed Lot in that he had unmannerly chosen and God blessed Abraham in that which was unavoidably left him Thus Jehosaphat had well nigh lost his Life for loving those that hated God 2 Chron. 18.31 with 19.2 then Jehosaphat saw to his Sorrow the great Inconvenience of being out of God's way in bad Company green Wood if bound up with the dry doth easily take fire and is burnt together in a common Calamity However he quite lost his Ships and his Golden Design by such a step out of God's way into such an unwarrantable Confederacy likely by a Tempest which Solomon's met not with 1 Kin. 9.2 8. and 22.44 48 49. Thus also Josiah lost his Life by his rashly going out of God's way without advising with the Prophet Jeremy or Zephany or Urâ—jah all then living 2 Chron. 35.22 23 24. repenting no doubt of his Rashness V. 21. The Lord hath testified against me Hence Observ 2. 'T is some allay to our Affliction not to look upon it as a fortuitous thing but to eye God as the Author of it The Lord saith she hath come in as a Witness against me declaring by his Hand upon me both my own sin and his Displeasure for my sin in chusing Moab before Canaan She kisses the Rod and the Hand that smites her reading Divine Faithfulness in her Heavenly Father as Psal 119.75 and saying the Cup that this my Father gives me to drink shall I not drink it John 18.11 Oh what an allay it was to David when able to say The Lord hath bid Shimei Curse me 2 Sam. 16.10 11. David could not say at another time The Lord hath bid Nabal be churlish to me the want of which made him run Riot into a rash Vow 1 Sam. 25.22 in his Resolution for Revenge he carries more calmly to that dead Dog Shimei so call'd ver 9. saying The Lord hath let loose this dead Dog upon me This eying God in our losses and crosses as the principal Agent whatever be the Instrument is a Soveraign help to true Patience Ver. 22. In the beginning of Barley-Harvest and in the beginning of the Passover saith the Chaldee Paraphrast Hence Observe 'T is matter of great Admiration to consider what marvelous and happy hits of Divine Providence doth attend God's Children in their Afflictions Oh what a wonderful hit of Providence this was for Naoms's Soul as well as for her Body She meets with an Harvest time for both She had long been deprived of the Passover in Moab and now she meets with it at the first in Canaan Bread for her Soul as well as for her Body Thus 't was a marvelous hit of Providence that Noah's Ark
of them c. Whose Name was Boaz that is in the Hebrew strength or fortitude He was strong in the Lord and in the power of his Might Hence Observ 3. 'T is a brave attainment to be Rich in this World and to be Rich in Good Works too So Boaz was The Rich Man's Wealth is his strong City saith Solomon Prov. 18.11 Boaz did not make Gold but God his Confidence he did not fall down to Worship that Golden Idol but was Rich in Faith Jam. 2.5 and Rich to God Luke 12.21 Boaz which signifies strength made the Joy of the Lord his Strength Neh. 8.10 not his Riches though strong and mighty in them too well knowing that Man's Life consists not in them Luke 12 15. he can neither live upon them nor lengthen his Life by them a Man like a Ship may have enough to sink him but not enough to satisfie him V. 2. Ruth said to Naomi Let me go now into the Field to glean Hence Observ 1. God oft raises high Buildings upon weak Foundations Great things oft come from small Beginnings God put small thoughts into Ruth's Heart of gleaning in the Field And hence God order'd her great preferment to be the Great-Grandmother of God-Man the Saviour of the World Small thoughts in the Mind of Ahasuerus Esth 6.1 and of our Henry VIII brought forth mighty things Let me now go into the Field Hebr. Elekah na has hadah Si ' Jubes ut permitte me hoc facere Hence Observ 1. All Daughters ought to be Dutiful Daughters unto those Mothers whom God hath set over them they should ask their Counsel and obey their Commands as Ruth did here her Mother in Law Naomi The words of a Mother should be as a Law to both Sons and Daughters Prov. 1.8 as well as their Fathers Instructions and 't is very remarkable that in one place of Scripture to wit Levit. 19.3 God gives the Right hand to the Mother before the Father Fear every Man his Mother and his Father because their Birth is more costly to their Mother who always brings them forth with sorrow as Jabez's Mother did him and therefore call'd him Jabez a sorrowful Son 1 Chron. 4.9 Then it ever is to their Father and because their Mothers are generally more neglected than their Fathers as Rebecca by profane Esau in his saying The Days of my Mourning for my Father are at hand and then will I slay my Brother Jacob which imports he stood but in little awe of his good Mother in his not regarding her at all yea and Children by being so familiar with their Mothers do mostly contemn them If Ruth here could be so dutiful a Daughter to Naomi who was but her Mother in Law how much to be condemned are all those Children that are Undutiful to their own Mothers which bare them with Sorrow Let me go now Here 's not a word of Ruth's murmuring against the God of Israel in the midst of her Worldly Wants Hence Observ 2. That Poverty should not make any Person have low Thoughts of Piety Ruth doth not grudge at God for keeping his Servants no better as Argoland King of Saragossa did against the God of the Christians when he saw the many poor People that expected Alms from the Table of Charles the Great neither had she the less esteem of true Piety because of her own Worldly Poverty but she had learnt to be in want Phil 4.11 The Lord had made her willing to want what her wise Heavenly Father would have her to want she saw better things in God's Will than in her own Vnder God's Wings she was resolved to trust v. 12. who she well knew would turn her Water of Affliction into the Wine of Consolation when he pleased Into the Field to Glean 'T was an honest way to relieve her wants Hence Observ 3. All Honest Endeavours ought to be used for supplying of Wants but not by any wicked ways whatsoever Ruth here resolves not to return to Moab under her present Wants as â—srael did under their Wilderness Wants to return to Egypt neither doth she think of such wicked Ways of stealing to satisfie her Hunger or of setting her self to Sale in a common Stew for her Livelihood as too many Wanton Young Women do in our Day prostituting their Souls and Consciences as well as their Bodies to the Devil's Devotion and so fitting themselves two-fold more to become the Firebrands of Hell Neither yet doth Ruth resolve to take up the Begging Trade as too many Lusty Vagrants and Vagabonds do in our time but she rather resolves according to the Apostle's Advice to labour with her Hands Dum Vires Annique sinunt while she had Blood in her Veins and Marrow in her Bones that she might thereby administer to her own Wants and to the Wants of her dear and much honoured Mother Eph. 4.28 Poverty oft prompts Persons to Indirect and Unlawful Practices Prov. 30.9 and 6.30 yet an Honest Heart will rather Starve than Steal and rather die than do wickedly as Ruth here she durst not turn Stones into Bread at Satan's bidding and rather falls to labour with her Hands in this painful yet Honest Employment of Gleaning and so depend upon the good Providence of God therein After him in whose sight I shall find Grace Ruth would not Lease without leave and good liking Hence Observ 4. That even Lawful Liberty ought not to be used without Modesty and Humility in asking leave A good Heart enquireth after those three things 1. An Liceat 2. An Deceat 3. An Expediat Is it Lawful Decent and Expedient The Law of God made Gleaning Lawful to the Poor and Stranger Levit. 19.9 and 23.22 and Deut. 24.19 20. Ruth had both those Qualifications yet will she not make use of this benefit allowed her by the Law without the leave and liking of the Owner ver 7. not as some bold Houswives and Thieves do in our Day that say when God's Barn-door is ope in Harvest-time or any door they may fetch Wheat where they can c. Oh how God regarded and rewarded Ruth's Modesty and Humility and will do so others also Hence Observ 5. Such as find Grace and Favour in the Sight of God shall undoubtedly find no less in the sight of Man God will speak in the hearts of Men for all such as wait on him in the way of his Providence labouring with their hands Jerem. 15.11 Prov. 16.7 c. Go my Daughter Hence Observ 6. A meek Spirit gives forth mild Speeches Some Persons have quick and hot Spirits yea even good Persons as those two Brethren the Sons of Thunder alas how soon was their Choler up Luke 9.55 Naomi had undoubtedly that meek and quiet Spirit which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of great price in the sight of God 1 Pet. 3.3 4. 'T is of great value with God because 't is most like himself and his own Spirit that descended in the shape of a Dove 'T is
Pride and Rashness telling him he was fitter to Attend Sheep than to Fight with this Philistine v. 28â— where the Eldest Brother basely belyeth his Younger Brother as if he had left his Fathers Sheep without a Keeper in the Wilderness whereas that is expresly contradicted v. 20 and he judgeth of the naughtiness of David's Heart most probably by his own taking upon him that which belongeth to God alone Namely To know the Heart Jer. 17.10 N. B. Whereas indeed it was Eliab's Envy at Davd's former favour and preferment at Court when sent for by Saul to Harp away his Evil Spirit and now he fears his further advancement above himself and his Brethren should it happen that he should have the Victory over Goliah and therefore he upbraids him that he was come up out of Curiosity only to behold the Battle This foul Accusation of Eliab David fairly answereth v. 29. that he came not thither out of his own Curiosity but his Father had sent him with supplies to himself and to his two other Brothers and tells him he look'd upon himself as equally concerned with others in the Common Cause N. B. Thus he Answers his Envious Brother with Meeknnss of Wisdom Jam. 3.13 and when he had said something in defence of his own Innocency He giveth place to his Brothers Wrath Rom. 12.19 And turns from him to another v. 30 That he might not Answer Anger with Anger The Second Impediment was from David's King as the First was from David's Brother David's desire was that Saul might receive intelligence of his Embracing the Challenge and therefore did he so busie himself to be in several Companies that so some or other might carry these tydings to the King which was so grateful to all under so great a Consternation And accordingly it came to pass Saul sends for him to whom David spake Let no Mans Heart fail because of him v. 31 32. with so much Courage and Confidence as if he had already set his Feet upon the Philistines Neck all to comfort Distressed and Distrustful Saul who from his Distrust in God First Denies David 's Ability to Encounter such an Antagonist v. 33. telling him he was no fit match for so great a Monster being but a Novice both in Age and in Arms speaking to David as the King of Troy said to young Troilus Thou art Impar Congressus Achilli Such a Raw and unexperienced Souldier cannot Cope with so great a Warriour Secondly David Affirms his own Ability by his Affiance and Confidence in his God and this he confirms by various Arguments v. 34 35 36 37. He Argueth First From his own former Experiences concerning his Ability God gave him to Conquer a Bear at one time and a Lion at another time saying both which came to devour my Lambs and caught each of them one in their Mouths Upon which I arose up against the Lion without either Sword or Spear in my Hand having no Weapon but my Sheep-hook by me I closed with him hand to hand as we say took him by the Nether Jaw forced him by plain strength to let go the Lamb out of his Mouth and then slew him when I had delivered the prey And it being easily understood and believed that he did the same to the Bear therefore he looked upon it as needless to express the particulars thereof N. B. From whence Note these two things the first is That ever after Samuel had Anointed David and the Spirit of the Lord came upon him he was endued with extraordinary Might and Magnanimity So much he had given him as that he was able to break a Bow of steel as he saith of himself Psal 18.34 and what could a Samson have done more than what David did here in destroying a Lion that was Hungry and possessed of his Prey though he had nothing but his hands to grapple with him The second Note is David in delivering his Lamb out of the Jaw of the Lion was therein a Type of Christ who Delivered his Darling the Church Psal 74.19 out the Mouth of that Lion of Hell who is called the Dragon also Rev. 20.2 and if the Devil be Leo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Roaring Lion 1 Pet. 5.7 Christ the Lion of the Tribe of Judah Rev. 5.5 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that delivereth all his from the Wrath to come 1 Thes 1.10 A Salve fit for the Sore c. The second Argument David urges to Saul for procuring the King's Commission to fight this Duel is drawn from the person of his Antagonist Goliah as the first was drawn from himself saying This Vncircumcised Philistine shall be no more in my hands than was the Bear and the Lion c. ver 36. wherein he confirmeth his own Courage and corroborateth Saul's trembling and fainting Hope with a Reason grounded upon clear Experience which as it giveth way to no Disputes so it is exposed to no Denial As if he had said if I have through the Valour of my Mind and Strength of my Body wherewith the Lord then endowed me been made able to master the Bear and the Lion why may I not master this Vncircumcised Dog as Goliah called himself ver 43. who is an Alien to the Covenant of God and therefore Death will sweep him away and Hell will swallow him up as Lucifer Isa 14.9 15 23. by the means of my hands who am circumcised because he is out of the custody of God's Covenant The third Argument David draws from the Dignity of those People whom this bawling Dog had defied He hath defied the Armies of the Living God Ver. 36. wherein he argueth this Railing Beast hath not only reproached the Israel of God ver 10. but also through their sides even the God of Israel himself so bring he in His fourth Argument from the God of Israel v. 37. I know He will not suffer himself to be thus reproached by such a barking Beast who is far more injurious to God's Honour than was either the Bear or the Lion which I slew The Lord is sensible of the woundings of himself in the sides of his Servants whom he hath promised protection unto saying to them Your Cause shall be my Cause I will concern my Almighty Power for you N. B. Thus our Lord said to another Saul of this Kings name Saul Saul why persecutes thou me Namely in my Members Acts 9.4 This Blasphâ—mer thinks God is not able to defend Israel The third Remark upon the Concomitants is David's Auxiliaries applied when his Impediments were removed The first wat Saul's Consent and Commission for the Combate ver 37. David had so convinced the King with his strenuous Arguments seeing his Courage and Confidence was so well grounded upon his former Experience not doubting but the same God who by his gracious Assistance had delivered him from the Bear and Lion would deliver him from Goliah as 2 Cor. 1.10 and deliver him up into David's hands he could no longer deny his
to his discontented Soldiers before he cut off Saul's Lap but seeing it is placed in Scripture after that Act when he returned to them with Saul's Lap in his hand at which sight they were enraged because he had not kill'd him The Fourth Remark is This daring Action of David in cutting off Saul's Lap which he could not do without eminent Danger and Difficulty N. B. To resolve this Doubt I find several Sentiments seeing it seems marvelous that Saul neither Saw him nor Heard him nor Felt him when he did it Answer 1. The Syriack and Arabick Version for Saul's covering his feet is that he laid him down to sleep being weary'd with his hasty pursuit so David without difficulty took him napping and so might easily have cut his Throat according to his first purpose as the Rabbins say but his Heart misgave him and he better bethought himself therefore he did only cut off his Lap. The Second Answer is Supposing Saul was only Easing Nature he laid aside his Upper Garment at some distance behind him according to common custom for the more conveniency of doing that business this did facilitate David's cutting off a small part thereof enough to become an evidence of his Innocency The Third Answer is That Saul did not only Cover his Feet but He covered his Head also according to the custom of that Country for Modesties sake that the Disfiguring of Mans Countenance in that Straining work may not be discerned The Fourth Answer is God wrought miraculously for David here not only in giving him extraordinary agility in the Act but also in Stupifying Saul so as to make him insensible Thus God cast him into a deep Sleep Chap. 26.7 12. To say nothing of the noise of Saul's Soldiers at the Mouth of the Cave which might well drown the noise of David's nimble motion c. The Fifth Remark is David's Apology and Pathetical Oration to Saul in the Vindication of his own Innocency v. 8 9 10 11 12 13 14. Wherein Observe First Though David had been afraid of Saul and therefore hid himself from him and though his Heart had smote him for cutting off Saul's Lap as being an injurious and ignominious Act and an affront to his Soveraign yet now becomes he more bold being better satisfied with the testimony of his own Conscience and dares follow Saul out of the Mouth of the Cave and cries after him with this evidence of his Integrity in his Hand Secondly He makes his most humble obeysance to Saul as to his Soveraign bowing with his Face to the ground that by Heaping Coals of Fire upon his Head in his Humility he might happily melt him into a more appeased frame and to quench his Fury with Courtesie Thirdly David prudently accosts Saul with a well Accommodated Oration which he begins with his blaming not so much Saul himself as his Sycophants for infusing into him such Evil Counsel whereby he was agitated to such eager and evil Actions more than by any Genuine Malice of his own N. B. This was a Politick Insinuation of David thus to Conquer and Captivate Saul s Bennevolence whereas in truth Saul could not be justified for tho' those Sycophants had the Devil upon their Tongues in their slandring David to him yet Saul had the Devil in his Ears in hearing and believing their slanders The Tale-hearer is no less faulty than the Tale-bearer Nor was this all Saul's fault for he had indeed the Devil in his Heart as well as in his Ear even that Evil Spirit from the Lord sent upon him Chap. 16.14 So wanted a Bridle more than a Spur. They must needs Run whom the Devil drives Fourthly David Vindicates his own Innocency not by words only but by a sign also crying to Saul Ecce Signum behold here an infallible Evidence that I seek not thy Life as thy Sycophants suggest to thee saying My Father God delivered thee into my Hands this day and my men bid me kill thee c. As if he had said according to Chrysostom's sense God hath given me a greater Victory this Day than on that Day when I Conquered Goliah for now I have not only Conquered my own Soldiers who rose from all sides of the Cave to kill thee by disswading them from so doing with a word in season But I have also Conquered my self whose Corrupt Nature prompted me to dispatch thee but by Grace I have Mastered it behold here thy Lap to testifie it c. Fifthly To convince Saul's Conscience the more David Adds the Proverb Semel malus semper data occasione praesumitur esse malus Once Evil and ever Evil if opportunity be offered I am Honest as thou never hast so shalt thou never find me otherwise c. As if he had said I abhor the motion Such Counsel of the wicked is far from me Job 21.16 Sixthly David pleads 'T is below a King to Kill a Flea c. as 't is below an Eagle to Catch Flies this was David's Humility expressed in Psalm 131. calling himself a Dead Dog And Lastly He appeals to God the Righteous Judge v. 12 15. twice over and woe to those whom Gods persecuted People turns over to the great God for Revenging the injuries done them for he is the Lord of Recompence and will surely requite Jer. 51.56 The Sixth Remark is The Influence and Efficacy this Pathetical Oration of David had upon the Heart of Saul First It Squeezed Tears from Saul v. 16. which was like Moses's fetching Water out of a Rock Thus David's Innocency began to Triumph in the Tyrants Conscience This was only a Temporary Passion in an Hypocrites Heart Secondly It constrained from Saul a candid Confession of David's Integrity and of his own Iniquity saying v. 17 18. While I bare an Evil will to thee thou hast born a a Good will to me Thirdly It compelled Saul to give David an High commendation of his matchless Meekness and Tenderness toward him v. 19 20 saying Thou hast not dealt with me as with an Enemy after the manner of Men but thou hast rather imitated the Clemency of God in sparing my Life which is more than my Kingdom when it was in the power of thy hands which no meer Man would do to an Enemy Fourthly So strongly did Conviction take hold of Saul's Conscience that he confirmed what Samuel had foretold and while Samuel was yet alive that David Shall be King and thereupon falls into a Capitulation not to cut off his Posterity verse 20 21. N. B. The care he had of his Sons was indeed commendable though he had hitherto taken such a course as was more like to bring a Curse upon them and not a Blessing Notwithstanding David Concurs and Capitulates by an Oath v. 22. The same in Effect with that Covenant he had contracted with Jonathan before N. B. Here David bound himself only that upon his own private Account he would not cut any of them off as his Corrivals to the Kingdom but he
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
without any Hesitancy yea and perform'd it likewise without failure for three Years together ver 39. but then he broke the bonds of his Promise and Oath and out-run the bounds of his Confinement The occasion was two of Shimei ' s Servants ran from him to Gath. N. B. Achish in requital of old kindness to David 1 Sam. Chap. 27 and 28. Though Tributary now to Israel was allowed to retain the Title of King yet durst not detain Shimei's Servants that fled to him for Protection Mark 4. Now was the time that Divine Vengeance surely found out Shimei ' s Sin and his Sin him as Numb 32.23 Shimei is left of God to his own Folly and foul hardiness to attempt this most highly dangerous and desperate Journey from Jerusalem to fetch back his Servants being blinded both with the Dust of Avarice and with Rage against them and withal Hoping that either he might go with that Secrecy as it might never reach Solomon's Ears or that the length of three Years time had worn out his Confinement out of Solomon's Mind and Memory Or at the worst Solomon would not be so severe upon him in a Case of such necessity altogether without contempt of his Authority so he ventures to Saddle his Ass c. ver 40. Mark 5. Now a deceiving and a deceived Heart turned Shimei aside Isa 44.20 The Pride of his Heart deceived him Obad. ver 3. and both He and it started aside like a deceitful bow Psal 78.57 both David by his discerning Spirit and Solomon by his Sapience did easily foresee that though Shimei had been spared by the Father and now was reprieved by the Son and not immediately Executed as Adonijah and Joab were yet if any strict restraint were imposed upon him by Royal Authority his restless and irreligious Spirit could not contain it self long within Compass And now when a Temptation met kindly with his Corruption to draw it forth the Prevention of which Augustine thanks God for in his own behalf then did Shimei break the Bridle wherewith Solomon had restrain'd him The Seventh Remark is The Execution of Shimei for breaking the Covenant of his Confinement by King Solomon ver 40 to 45. Mark 1. Shimei had Judg'd Solomon's Clemency to be most generous towards him in not slaying him outright with Joab and Adonijah but only in confining so great a Criminal to the chief City of the Land wherein many Countrey Gentlemen are ambitious to inhabit and not to be doomed to any close Imprisonment in Jerusalem but only not to pass over the Brook Kidron which was about a Mile from the City So Shimei had both Liberty and space enough to walk abroad for his Health and Recreation Yet all this cannot content him when two of his Servants who likely had agreed in some Evil ran from him to Gath being probably Philistines c. Mark 2. Some informed Shimei that his Servants were seen in Gath if this was told him for recovering them again then was it from good Will but if to ensnare Shimei in the breach of his Oath then was it ill Will and Envy However this iufatuted Ass ventures upon his Ass for speed will get his Servants though he lose his Life N. B. Worldling's cry out of this Folly yet imitate it Worldly things are Men's Servants by God's appointment Psal 8.6 They oft run from man he breaks the bounds set him by God's Law commonly to catch them again though he perish for it for ever Mark 3. As Shimei heard of his Servants and caught them so Solomon heard of what Shimei had done and calls him Kings have long Ears and more Eyes than their own Possibly Solomon saith Peter Martyr set a watch over Shimei privily and undiscern'd Upon this Information Shimei is summoned ver 41 42. Solomon like a wise and a just Judge expostulates the Case with him convinces him of his Sin to make him repent saith Peter Martyr by three Arguments 1. His Guilt of Perjury to God 2. His Rebellion against the King's Command Which himself had confess'd to be merciful And 3. An Appeal to his own Conscience whether he now justly did not deserve Death when the Lord returns thy old wickedness to David upon thine own Head by suffering thee to fall into farther Crimes ver 43 44. Shimei has not a Word to say for himself c. Mark 4. Shimei is led out of the King's Presence to the place of Execution and there Executed So Solomon like a Pious Son was as zealous against Injuries done to his Father as to himself and accomplish'd his Father's charge ver 9. This brings in the Second Part only touch'd upon in the General namely the establishment of Solomon by his Execution of Justice upon the contrary Faction So far was he from fearing a curse for so doing he expects it to bring in a Blessing ver 45 46. and ver 12. the Particulars hereof follow in the following Chapters 1 Kings CHAP. III. THIS Chapter gives a Relation of the Establishment of Solomon's Kingdom more particularly Namely by a twofold Means the first is External and the second Internal The First Means of an External Nature was Solomon's making Affinity with Pharaoh King of Egypt c. ver 1. Remarks upon it are 1. Wise Solomon had no sooner subdued all his factious Spirits at home but he begins to make Leagues abroad for his establishment and began with Egypt for these Reasons 1. Egypt bordered upon the South of Israel Numb 34.3 4 5. And so these two Kingdoms being contiguous might have the more familiarity the one with the other 2. Those two Kings Pharaoh King of Egypt and Solomon King of Israel were the most renowned Kings in all the World at this time and therefore might be the more forward to make Affinity each with other for their mutual establishment being both of them Prudent as well as Potent Neighbours 3. That Solomon might Marry the Daughter of this Pharoah or Vaphres as Serrarius calls Him The Second Remark is The League betwixt those two Kings was confirmed by Solomon's contracting a Marriage with the Daughter of Egypt which doubtless he did not until she was proselyted to the true Religion professed the Faith of Israel and received into the Church as Zipporah Rahab Ruth and sundry others were Otherwise had she been a gross Idolatress Solomon would somewhere have been blamed for acting so contrary to the Law of God as he is for loving many other strange Women Chap. 11.1 nor could it consist with that Love of God for which he is so highly commended to have in the beginning of his Kingdom ver 3. N. B. Beside that Solomon sinn'd not herein appears plainly both from Psalm 45. and the Song of Solomon wherein this Marriage of his is made a Type of Christ's Marrying the Gentile World The Third Remark is Solomon loved this Queen above all his other Wives and so preferr'd her before them as to build a most sumptuous Palace for her
yea and Reformation of Manners ver 8 9. They cryed mightily to the Lord during those forty days not only the Men but even the Beasts too cryed to God saith Calvin by way of Implication as Psal 147.9 when pinched with Famine saith Lyra The Men cryed mightily with Intention of Mind as well as Extention of Mouth praying the more earnestly as Luke 22.44 and bouncing hard at Heaven-Gates as if resolved to wring Mercy from God with an holy Violence as Matth. 11.12 N.B. This may serve to shame our cold careless and indifferent Devotion Nor rested they here but looked upon Prayer as to small purpose when Supplication is not seconded with Reformation hereupon they renounce with loathing as well as leaving their old Darling sins they restore all rapaciously gotten goods without which God would not remit them Non remittitur Peccatum nisi restituatur Ablatum saith Augustin on Numb 5.6 7. N.B. Here was Repentance from Sin as well as Repentance for Sin Remark the Fifth All this they did not without hope of Mercy ver 9. Mi Jodeang Jashub Hebr. Who can tell if God will turn c This is the speech of one that doubteth but despaireth not saith Calvin 'T was not their Diffidence but the Difficulty of finding Mercy Their Faith struggled with their Vnbelief saith Tarnovius Jonah was peremptory in his Prephecy of Nineveh's Destruction by such a day therefore had they good cause to doubt if not of the pardon of their sins yet of saving their City Mercerus saith All their hope was it was not God's Absolute Decree but only a Conditional Threatning if they repented not of their Sins which if they could God would repent of his Sentence and be reconciled to them though he cannot repent as Man Numb 23.19 Remark the last Relateth the Effect of their Repentance upon God ver 10. God saw not their Sackcloth c. without saith Calvin but their Works within with the Fruits of their Faith which Men could not see in a serious and sincere Repentance as Mercerus and many good Authors charitably stile it That it was real Repentance two Reasons are rendred for it 1. God approved of it here and remitted their Ruine And 2. Christ approved of it after Matth. 12.41 but others are of another Opinion saying their Repentance was but feigned and forced like that of Pharaoh Ahab c. arguing 1. God approved of Ahab's Humiliation though but External 2. This led them not into a milder Carriage to the Captive Jews c. 3. Nor did it last long for about forty Years after Nahum denounces Nineveh's utter Destruction However the merciful God gave them now a Reprieve and Repented to Ruine them at this Time which was only Mutatio Rei non Dei effectus non affectus facti non consilii saith Tarnovius N.B. God granted to Nineveh that they might be reduced to Repentance what Abraham deny'd to Dives requesting one raised from the Dead to reclaim his five profane Brethren Luke 16.27 28 29 30. for here Jonah is raised out of the Belly of Hell Jonah 2.2 and sent to preach Repentance to this sinful City upon which they reformed their Evil Manners c. Jonah CHAP. IV. THIS Chapter relateth a marvelous Tryal at Law as it were betwixt Jonah the Plaintiff and Jehovah the Defendant Remark the First Upon the Plaintiff in the first part of the Tryal Though Jehovah was well pleased as above yet Jonah was ill displeased ver 1 2 3 5. David had once been Displeased with an Act of God's Severity against Vzzah 2 Sam. 6.8 because the General Joy of that Day was dashed and damped with such a sad and suddain Disaster Therefore David gives a good Caution Cease from Anger and fret not thy self in any wise to do Evil c. Psalm 37.1 7 8. but Jonah did here far worse than David who in a pet and pang of preposterous Passion was deeply discontented with an Act of God's Lenity and tender Compassion to the Penitent Ninevites God bids Be angry but Sin not Eph. 4.26 This is the easiest Charge under the hardest Condition and Terms that can be 't is assuredly a difficult Task to kindle and keep quick saith one this Fire of Anger without any Smoak of Sin Therefore the Greeks give this good Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Anger either say nothing or say that which is better than nothing lest thou Sin c. Remark the Second Jonah expresseth his Anger in a Speech call'd a Prayer ver 2. with such a turbulent and tumultuating Mind saith Tarnovius that it seems rather a Brawl than a Prayer Calvin saith N.B. That his Pious Principle put him upon Praying down his own present Passions knowing himself to be naturally Hot and Hasty and feeling himself feeble in giving place to Passion Eph. 4.27 He though to cure it by Praying but the Flesh of his treacherous Heart prevail'd against the Spirit in him under Divine Desertion so that whereas he should have wrastl'd with God as Jacob did Gen. 32.24 26. behold Jonah downright wrangl'd with God and justified himself for his declining the employ as foreseeing the Issue Therefore I fled before to Tarshish so soon forgetting how he had so sorely smarted for his flight yet God had so graciously granted him Deliverance c. Remark the Third Jonah doth not only justifie himself but he accuseth God of too much Mercy to the Damage of his Truth and the Danger of his Honour yea and to the Disparagement of his Prophet all which he thought would be prejudiced by the many Misconstructions the Adversary will make upon the sparing of Nineveh which God foretold by him should be destroyed Thus Jonah quarrell'd with that great Attribute of God's Mercy the chiefest flower in God's glorious Crown Exod 34.6 7. and even with that goodness of God which had so lately preserved himself from perishing in the Sea and whereby he still subsisted thus is he doing enough to undo himself for ever had not God's Mercy triumphed over his Justice James 2.13 Remark the Fourth The Epilogue of Jonah's pitiful peevish Prayer ver 3. Take my Soul out of my Body Hebr. Kack na eth naphshi mimeni whence Grotius gathers this good Argument plainly proving from hence that the Soul is a distinct Substance from the Body and perishes not with it 'T is better for me to Dye saith he than to Live namely in Disgrace of being a false Prophet never more to be believed Jerome doth excuse Jonah herein As if he were more Zealous for God's Glory and the Weal of the Jews whom he conceived would be Damag'd by the Conversion of the Gentiles than for his own personal Reputation But others do better observe that this preposterous Prayer was a zeal without Knowledge and that he added one Sin to another therein For 1. He puts a Fallacy upon God call'd non causa pro causâ alledging that God's being too merciful was the cause of his former flight from his Message
Coasts But the Effects of this Royal and Godly Message were twofold for first many of the Ten Tribes Mocked the Messengers They had so long wanted the Meat of God's Ordinances that the generality of them had quite lost their Appetites thereunto they looked upon Religion as so light and frivolous a matter as to laugh those to scorn for so many Fools that stirr'd a foot out of their own Country upon that Account Thus prophane were they become to contemn the Worship of God N. B. 'T is a sad Symptom of a coming common Calamity when Religion is become a Matter not of Form only but of Scorn also Nor was this all if Josephus may be trusted for Truth who says Those Scoffing Israelites did not only Scorn but also Slew the Messengers that Invited them yea and the Prophets too that exhorted them to go up to the Passover at Jerusalem in defiance of Hezekiah's Authority because they lived out of his Dominions However they did thus Ripen fast and became Ready for that Ruine which came upon them a few Years after for this offer of Grace was in the first Year of Hezekiah and about five Years after this they were all carried away Captive in the sixth Year of Hezekiah 2 Kin. 18.10 11. Remark the Fourth But the King's Call and Invitation had a contrary and a more blessed Influence upon others of the Israelites for divers of Asher Manasseh and Zebulon Humbled themselves under the sense of their Sins and were more easily drawn to Jerusalem the place where they hoped to find Mercy And according to the Judgments of some Learned Men they did find so much Mercy with the Lord at the Celebration of this Solemn Passoever that the Lord hid them when the rest of the Scorners were all carry'd away Captive However preserved they were if not from the Common Destruction yet from the Common Distraction for God will save the Humble Person Job 22.9 Zeph. 2.3 but the Grace of God did more powerfully operate in Judah than in Israel ver 12. inclining their hearts to an unanimous Complyance to God's and the King's Call Oh how well is God called the Father of Spirits Heb. 12.9 who holds the Spirits of all Mortals in his own hand and turns them which way he pleaseth 'T is said the Lord stirred up the Spirits of Pul and Tilgath-Pileser c. 1 Chron. 5.26 and what a strange Change was wrought here in the Men of Judah's Spirits who so lately had universally complyed with the Idolatrous Orders of Impious Ahaz and now are made as mad and forward for God as ever they had been against him like Paul Acts 26.11 2 Cor. 5.13 Remark the Fifth The Time appointed for this Passover was the second Month ver 2 13 15. which was point blank against the Law of Moses requiring it to be kept in the first Month Exod. 12.2 6. but the Law of Necessity saith Piscator in Cases extraordinary did justifie this Act out of it's appointed Time as it had done before with God's Allowance Numb 9.10 11. The Impediments here saith Osiander were not unlike the Impediments there where the Divine Dispensation was granted for to keep the Passover in the first Month at this Time according to God's first Law was impracticable yea impossible now upon a threefold Account N. B. First The Temple was not purified before the fourteenth Day of the first Month was past seeing they were sixteen Days in cleansing it 2 Chron. 29.3 17. and till it was duely cleansed the Feast of unleavened Bread could not be kept in it Secondly A competent number of Priests could not be got prepared for so solemn a Festival against the first Month for 't is said The Priests were but few and not so forward and free-hearied as the Levites 2 Chron. 29.34 and here 't is said The Priests were not sufficiently sanctified ver 3. for so solemn a service so soon Thirdly Another hinderance from keeping the Passover in the first Month was because the People could not so soon be assembled for its Celebration ver 3. for they could not be summoned until the Temple was purged The Second Part of this Chapter is the observance of this Sacred Service so acceptable to the Lord. Remark the First The Actions of the People both coming up to Jerusalem in a prodigious concourse brought thither by the Holy Hand of Almighty God ver 12 13.53.1 it was a Day of God's Power which made them such a willing People Psalm 110.3 and so forth-bearing they were that the Priests and Levites were ashamed ver 15. and well they might saith Vatablus because they saw their own former backwardness to such a blessed Business Chap. 29.34 now so notoriously upbraided by the forwardness of the Common People nor was this all that was notable in them but the People likewise arose which Vatablus saith signifi'd their Alacrity and broke down all the Altars which Ahaz had erected in the Temple unto his Idols ver 14. Whereas God had but one Altar Baal had many in every Street of the City Jer. 11.13 Remark the Second The Actions of the Priests and Levites 1. 'T is said Then they killed the Passover ver 15. namely when all the Baggage and broken Altars of Idolatry were first cast into the Brook Kidron N. B. Oh that we could do so and then come clean to the Lord's Supper 2 Cor. 5.7 8. 2. The Levites held the Bason to receive the Blood of the Sacrifice and then the Priests sprinkl'd it ver 16. as a Type of that Blood of sprinkling that speaks better things Heb. 12.24 3. They supplied the defects of the unclean ver 17. by sanctifying those that came unsanctified having more of desire to partake of the Passover than they had of Diligence to prepare for it either through want of due time beforehand saith Osiander for the thing was done suddenly Chap. 29.36 or it was for want of due Instruction c. and this Work of sanctifying the unclean that God's Passover might not be polluted by the unprepared is Attributed here to the Levites because they were more upright in Heart to sanctifie themselves than the Priests Chap. 29.34 therefore the Levites did stay the Sacrifice fley it and lay it by piece-meal upon the Altar and offered it up to God for sanctifying the unclean which was a Work proper to the Priests but that they had not sanctified themselves sufficiently ver 3. here and again a great number of Priests sanctified themselves ver 24. having then both more Time and farther need to do so saith Vatablus being ashamed to come behind all whose place was to go before all c. Remark the Third The Actions of the King praying for the unclean ver 18 19. Mark 1. The occasion of his Prayer was many of the ten Tribes who had been a long time without God without Law and without a teaching Priest 2 Chron. 15.3 came rudely and irreverently to the Passover for which they some way or
them the singing Men and singing Women who Sang at Feasts and Funerals Eccles 2.8 who as Funccius saith might well have been spared however Lavater adds that it declared the great Joy of the Jews in their returning from Babylon they came singing home according to Isa 66.12 14. Remark the Third Among the People some could not find their Families from what Ancestors they descended ver 59. and therefore saith Junius they could not likewise find their Title to any certain Possession in the Land of Promise And also among the Priests some sought their Register reckon'd by Genealogy but found them not so were as polluted put from the Priesthood ver 61 62. N.B. The Jews were generally very careful in their Genealogies partly to preserve the Distinction of their Tribes saith Wolphius and lest strangers should mingle themselves with Native Israelites And partly saith Sanctius to govern themselves by Moses's Law in matter of Marriages But principally the Jews exactness herein was produced by a special Providence of God that it might be undoubtedly known of what Tribe and Family the Messiah sprang for if they took such care of all Families how much more of the Royal Family upon which all their Hopes did hang It seems some of those pretended Priests accounted it a greater Honour to be allied to so noble a Family as was Barzillai's David's fast Friend than to be called the Priests of the Lord therefore those proud Priests who had scorned the Prâ—â—sthood now most justly the Priesthood doth scorn them for 't was a Pollution for any but of Aaron's Seed to possess it Remark the Fourth This Exclusion was acted by the Authority of the Tirshatha which in Chaldee signifies a Governour namely Zerubbabel called Shezbazzar Ezra 1.8 11. whom Nehemiah did succeed in this Place of Government this Governour ordained ver 63. that none of those proud Priests should make a gain of the Priesthood at this present when it was now rising into request and had a prospect of recovering its Ancient Priviledges and Preferments because they had slighted it when little or nothing was to be got by it They shall now neither do the Work nor have the Wages thereof until the Vrim and Thummim were restored which was never but in Christ when the Substance now at hand came those Ceremonies ceased c. Remark the Fifth The Jews Essay and Offerings to rebuild the burnt Temple ver 66 67 68 69 70. they went into Captivity Poor and Naked but returned with Riches and Cattel According to their Ability they offer this is all that Proportion which God appoints saith Wolphius and their Drams were as acceptable as David's Talents 1 Chron. 29.4.6 7. N.B. Few are faulty in going beyond Ability as the Macedonians 2 Cor. 8.3 the whole Offering here amounts to about thirty four thousand Pound Sterling yet was it accepted of God from this poor People She hath done what she could saith Christ Mark 14.8 and the Widows Mite was more to him than the Rich Mens Magnificence Luke 21.1 2 3 4. because it came out of a Richer Mind c. Ezra CHAP. III. THIS Chapter is a Relation of what the returned Jews first did in Order to restore their faln Church and State Remark the First Their first Care was to Build the Altar Mark 1. The Time when 't was before the seventh Month came which was a Month of many Festivals Lev. 23.24 27 34. 1 Kings 8.2 Junius saith that the Jews began their Journey from Babylon in the Spring-time and they spent four Months in their Travel thence to Judea as Ezra did Ezra 7.9 so that no sooner were the Jews settl'd in their several Cities and scarce warm as we say in their Nests but this great Mouth of various Festivities approached yet when it came they all as one Man went all up to Jerusalem to keep this Solemn Feast commanded Deut. 16.13 16. not one Person was troubl'd to Travel ver 1. Mark 2. Before they fall upon the Foundation of the Temple they first built an Altar which was of more urgent Necessity that by their Oblations upon it they might make an Atonement to God for all their Sins and to obtain God's Assistance for their Temple Work and Encouragement from him foreseeing they must meet with many discouragements therfore they built this Altar ver 2. at God's Command Deut. 12.5 and they hastend up this Altar because fear was upon them ver 3. well knowing their malignant Neighbours would be bandying and bending their Forces against them However they would have God on their side that they might run to him as reconciled in all Dangers and Difficulties Junius saith well here Fear drives them to God not from him or from his Service Mark 3. This Feast of Tabernacles or Booths built of Branches Neh. 8.15 in a grateful Memorial of God's gracious bringing them from Egypt to Succoth where they abode in Booths c. they now solemnly kept for their wonderful Deliverance from Babylon ver 4 5. doing their Duty as every Day required and afterwards offered c. for finding a float of Holy Affections in their Hearts they pass without fainting from one good Exercise to another N.B. 1. We are all Travellers here having no certain Habitation 1 Chron. 29.15 Heb. 11 13. 1 Cor. 4.11 we ought to account Duty a Debt and be daily doing at it N.B. 2. Learn hence also when we cannot possibly come at an Enjoyment of all Ordinances we ought with Care and Conscience to make the best improvement of those we do enjoy as these Jews did of this Altar in the want of the Temple Remark the Second The Jews could not be Content with this Altar only but they must have a Temple too and therefore they prepare Materials and Work-men ver 7. appoint Levites to be Overseers of the Work ver 8 9. and then lay the Foundation of it with great Joy ver 10 11. singing David's hundred thirty sixth Psalm as some suppose because the first Verse of that Psalm is repeated here ver 10. however 't is said they sang gnal Jadei David Hebr. by the Hands of David ver 10. which Piscator expounds the Psalms that David composed a good Warrant for our Singing Worship in the Psalms of David The like we have likewise in 2 Chron. 29.27 saith Junius N. B. So that there is no necessity of finding out New Inventions c. Remark the Third The Contrary Effects that the Foundation of the New Temple's laying produced in the People For first such of them that had never seen the Temple of Solomon but were born after its Burning and Destruction these younger People were exceedingly transported with joy to behold this Hope of being toward a Temple again seeing the Foundation of it was now newly laid These were they that both praised God for his Excellency and also gave him Thanks for his present Benefits wherein they did but their Duty Secondly The Old Men who had seen the first Temple wept
in all His Imitable Excellencies Our suitable Holy practice is the bese sort of Preaching forth Christ's praise The Image of this our Dearest Friend should not only be Hung up in the Private Closets of our Hearts but also in the most Conspicuous places of our Lives This is to walk in Christ Col. 2.6 not daring to take so much as one step out of Him who is the way to walk in the Truth to walk with and the Life to walk by John 14.6 And this is to walk as he walked treading in and following his Holy footsteps If we abide in him 1 John 2.6 In this General Discourse upon the Life of Christ there be three things next to be Discussed The Caution Counsel and Comfort hereof First The Caution It may not be Imagined unnecessary to build some Battlements about this lofty structure to secure Children and Fools from Toppling and Tumbling over Know then that the Actions of Christ's Life are of three sorts 1. Miraculous 2. Moral And 3. Mediatory As to the First which were Miraculous They are not set down in Scripture as Actions Imitable by us poor Mortals for some of them were personal as of the World's Redeemer Thus was he born of a Virgin which we cannot be He suffered upon the Cross for the World's Ransom and for Sin 's Expiation which we cannot Do. Nor can we Rise again the third Day as He did for our Justification and Ascended Triumphingly into Heaven lead Captivity Captive c. wherein we cannot Immitate Christ Those and such like were our Redeemer's Personal Actions and peculiar only to him as Incommunicable to any other There be other Actions of Christ beside those Personal which are not only Praeter-natural but also Supernatural As were His Fasting Forty Days His Giving sight to the Blind Life to the Dead c. Now for any Mortal to presume an Imitation of Christ in the Former of these is no better than Blasphemy These were the proper Prerogatives of Christ's Person And for any man to strive as presuming to follow Him in the Latter which were all Miraculous is a mere Impossibility Christ did such works as never any Man did Joh. 9.32 Therefore we are no where bid to make a new World to walk on the Sea c. as he did Secondly Next to Christ's Miraculous both Personal and Supernatural are his Moral Actions to be considered And these we are to Imitate our Lord in He commands us to learn from him the right Practice of those two Twin-Sister-Graces of Meekness and Lowliness Mat. 11.29 and to follow his very footsteps in the practick part of his Holy Life Christ is the Head of the Church which is the Body Eph. 1.22 23. Now as the Body Natural follows the Head naturally so ought the Body Mystical to follow Christ Spiritually in all his Morals though not in any of his Miracles especially in those two Moral Vertues or rather Evangelical Graces Meekness and Lowliness which so walk hand in hand together as they are there call'd Christ's Yoke The Yokes that the Flesh the World and the Devil lay upon Mankind are manifold but Christ's Yoke is but one not many All Gospel-Duties are reducible to one single Head Rom. 10.9 that is to Faith which worketh by Love Gal. 5.6 There is but one main Duty and this is the Whole Duty of Man Eccles 12.13 which hath Two Objects and Two Offices The two Objects be God and Man The Grace of Lowliness giveth to God his Due and the Grace of Meekness giveth also to Man his Due And the Two Offices do concern the Debt as the two Objects do the Due for Lowliness gives and Meekness forgives the Debt Both these in conjunction make up Christ's Yoke as one which while it is Green and we be unaccustomed to the Yoke Jer. 31.18 seems Heavy but when this Yoke of Christ comes to be Dryed Tryed and Worn a while then it proves Easie as Christ calls it Mat. 11.30 and very Light after a Man is once used a little to it though perhaps He cannot fadge so well with it at the first 't is then no more a Burden than Wings are to a Bird wherewith she flies aloft when and whither she listeth That which maketh this Yoke of Christ easie is that Christ beareth up the heaviest part of it upon his own Shoulders as He did the cross-burdensome end of his own Cross when Simon the Cyrenian bore only the Lower and Lighter end upon his Shoulders after Jesus Luke 23.26 And Christ gives his Spirit to help our Infirmities in all those Duties which He Himself Acted in his own Person for our Instruction and Imitation Hereby come we up to Delight in doing the Will of God Psal 40.8 This main Duty of Man is yet a Yoke lest any should Presume but still 't is a light and easie Yoke lest any should Despair This confuteth Carnal-Gospellers on the one Hand and the Monkish Merit-Mongers on the other hand assuredly our Lord Jesus by passing through all the parts of Active and Passive Obedience hath made all Gospel duties both easie Imitable and Delectable too now no command of God is grievous 1 John 5.3 c. N. B. Thus a serious Meditation upon the Meekness of Christ did most powerfully convert the Aethiopian Eunuch Acts 8.32 33 c. And we read of an Earl call'd Eleazar who being oft overcome with Immoderate Anger was cured of that Head-strong Passion and Inordinate Affection by his sedulous studying upon the Patience of Christ which consideration He never suffer'd to pass out of his meditating and musing mind before He found his Heart transformed into his Saviour's Similitude as Surius who writes this Earl's Lise tells the Story of this Passionate Prince Thirdly The Actions of Christ are not only Miraculous and Moral but also Mediatory as Christ's Dying Rising again and Ascending c. As we ought to Imitate Christ in his Moral Works by a Real Doing and Suffering as we have Him for Our Example So must we imitate him in his Mediatory Works by way of Similitude This is done by Translating that to our Spiritual Life which He did as our Mediator That is we must Dye to Sin Live to Righteousness Ascend up to God with our Desires and Sit down at his Right Hand with our Affections Besides this There is a Conformity to him in the framing of our Inward and Spiritual Life which consists not in a doing what Christ did upon the Cross c. but in Doing the like by a certain kind of imitation As 1. As Christ resign'd up himself an offering with strong Prayer and Tears c. so should we give up our selves to God as a Spiritual Oblation and as a Reasonable Sacrifice Ps 40.8 and Rom. 12.1 2. As He bare his own Cross c. so ought we to bear ours Luke 9.24 If it lays 'twixt us and our Duty 3. We must be like Him in Crucifying and Mortifying the Cursed Body of Sin as was done
God for nothing that is Possible or Honourable is too hard for his Power Omnipotent Gen. 18.12 14. Rom. 4.19 20. When Moses smote the Flinty Rock Numb 20.10 't was more possible in Nature to fetch Fire out of it than Water yet was Water not Fire fetch'd from it by the Almighty Power of God The Unbelieving Lord said God's plenty promised by the Prophet could not possibly be performed though the Windows of Heaven were opened 2 Kin. 7.1 2. With Nicodemus we oft say How can these things be John 3.9 Can God prepare a Table c. Ps 78.19 Can this Corruption be mortified Can this Temptation be Resisted Can this Sin be Remitted Can our bodies be Raised Can Christ's Cause be revived Thus do we Err not knowing the Scriptures nor the Power of God Mat. 22.29 Remember to rest your Souls upon the Power of God in his Promises as Dan. 3.17 and Mat. 3.9 8.2 26.53 c. He can make a Virgin bear a Son c. He can what we cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Heathen Poet Linus could say All things are easie with God and nothing is Impossible Notewel Were we but Virgins Cant. 1.3 Rev. 14.4 Christ and his Cause may be born again of in and among us There is nothing Impossible with God c. N.B. The Second Mystery is As there must be a Spiritual Conception of Christ in the Conscience of a Christian ut suprâ so there should necessarily follow a Spiritual or Mystical Birth of Christ He must be born of us as well as conceived in us and both these are best effected in and by a Virgin Heart that is renewed so as to love Christ with an Holy Chast Virgin-love as more of that after alas there be many that seem to have Conceptions of Christ but they prove meer Embryo's Moles false Conceptions that become bare Abortives and never see the Sun Many have good Motions and good Desires kindled in their Consciences by some strong Convictions yet these come to be quenched either by withdrawing of Fuel a neglect of Ordinances or by pouring on Water in falling into soul Courses so Christ that seem'd to be conceived in the Heart comes not on to be born and brought forth into the Life they cannot say 'T is not I that live but Jesus Christ that liveth in me c. Gal. 2.20 How many fair Buds of good Desires are blasted and never Blossom into the flower of good Resolutions much less into the Fruit of good Actions Some seeming Palpitations or Pantings of Heart after good some Inquietations of Spirit and unsatisfiableness of Soul are oft stifled by Men who should not quench the Spirit 1 Thess 5.19 but be careful to add fuel to that Holy Fire Lev. 6.12 13. and 24.2 3. The neglect of this Duty should be confessed 2 Chron. 29.6 7. and we ought to blow up those sparks of the Spirit of Burning Isa 4.4 into a Flame 2 Tim. 1.6 that our Lives may shine in a dark World Matth. 5.16 Phil. 2.15 1 Pet. 2.12 If we have but the sparks of true Grace and we be but smoaking Flax Christ will not smother or quench it Matth. 12.20 God forbid we should do it our selves Therefore should we be like the Woman greatly wondred at which Travelled and was in great pain to be delivered c. Rev. 12.1 2. The New Birth will cost us strong cries and tears before we bring forth Christ into our Lives and Actions N. B. The Third Mystery is This can be done in none but in a Virgin-Heart as was before intimated effectually Christ was born of a Virgin And 't is the Virgins that love Christ Can. 1.3 that have a spiritual Chastity and are not defiled with the Corruptions that are in the World through Lust 2 Pet. 2.20 These follow the Lamb whithersoever he goeth Rev. 14.4 and these are they that bear and bring forth Christ first conceived Mystically in their Hearts into the most conspicuous Parts of their Lives and Actions The Life that they now live in the Flesh they live by the Faith of the Son of God Gal. 2.20 they are Redeemed for Royal Vse The Hebrew Word Gnalamoth for Virgins signifies God's hidden ones for so they are called Psalm 83.3 Their Life is hid in Christ Col. 3.3 Would to God such Virgins were without number now Cant. 6.8 N. B. Note well The Fourth Mystery is As Christ-lay nine Months in his Mother's Womb not Idle but eating out the Core of Corruption which cleaves to our Natures and then was borne So we under the Spirit of Bondage are prepared for the New-Birth she first received of the Holy Ghost before she conceived and brought forth Christ So must we do c. The Second Branch is The Person of whom Christ was born was as a Virgin in General so the Virgin Mary in Particular Concerning whom there is a double History and Mystery respecting 1. Her Stock And 2. Her State She was one of a very high Stock and Pedigree yet one of a very low State and Condition First The Mother of our Lord was nobly descended therefore is Christ call'd the Son of David Matth. 1.1 and 9.27 and Luke 20.41 So was Joseph his Reputed or Foster-Father of David's Lineage also Matthew shews the latter and Luke the former Matthew calls Christ the Son of David and of Abraham Matth. 1.1 2. because these two had the Promise of Christ's proceeding from their Loins This was for the Comfort of the Jews that God had made his Promise good to Abraham whom they call'd their Father And Luke derives Christ from Adam Luke 3.23 38. for the Comfort of the Gentiles who were of Adam though not of Abraham These were convincing and undeniable Testimonies that Christ was the true Messiah and the Saviour of the World This we must believe and with blind Bartimaeus cry out Jesus Thou Son of David have Mercy on me Mark 10.46 so strong was his Faith that it did not only break through but also increased by all rebuking Contradictions He cryed a great deal the more ver 48. Notewel True Faith works its way as the Sun doth through all Obstructions Yea and when he heard that the Master call'd him as he doth us daily he cast away his Garments ver 50. though but a Beggar so knew not where to get another Coat in this Case he stood not upon the loss of his Coat but for Joy of his being called cast it from him that he might hasten to his Redeemer Oh that we could cast away our rotten Rags of Sin Heb. 12.1 and that filthy Garment also of our own Righteousness Isa 64.6 let Christ tread upon it Matth. 21.8 Leave thy Water-pots and all John 4.28 All this is Recorded in the Gospel for the Everlasting Honour of this poor Blind Man when mighty Monarch's are pass'd over in silence they if not utterly forgotten lay shrouded up in the Sheet of Shame c. Secondly Though Mary was of a most
one Sabbath might pass over the Child to prepare it for the Ordinance Thirdly Yea this Eighth Day was so precisely observed that if it did fall upon the Sabbath-Day yet they Circumcis'd the Child from thence came their vulgar saying Circumcisio sabbatum pellit Circumcision drives away the Sabbath and upon this Christ made some reflections saying Ye on the Sabbath Day do Circumcise John 7.22 Intimating thereby If you may wound a man on the Sabbath day for that was done in Circumcision Why may not I heal one And if you may heal one Member of the Circumcised on the Sabbath-Day why may not I make a man every whit whole thereon If you be at some pains to cure the Circumcised Member with your Hand why may not I without any pains cure this man with my word only May not my Miracles as well as your Sacraments Glorifie God on the Sabbath-day Fourthly Others say the eighth Day was appointed for Circumcision because the Life of a Child is very uncertain all the first seven Days and certainly less able to undergo the pain thereof therefore was it deferred till that Day which may serve to convince those that think God hath simply tyed Salvation to Sacraments for it might have been accounted Cruelty in God to forbid Circumcision till the eighth Day had Salvation depended upon it because the Infant might dye before The Covenant indeed is absolutely necessary to Salvation but the Seal thereof is not so but respectively only as the Sacraments are the Counsel and Command of God they ought not to be rejected Luke 7.30 The want of them is therefore dangerous but the contempt of them is in the Fathers Phrase plainly Damning Lastly The Sentiments of the Antients Ignatius Cyprian and Austin concurr in this that the first Day Sabbath or Lord's Day was wrapp'd up in the Institution of this eighth Day for Circumcision as well as intimated by the number of eighth Persons saved in Noah's Ark and by the Title Shemenith which signifies eight set upon several Psalms to signifie that the eight Day next to the seventh or Jewish Sabbath or first Day should be the Day of our Lord 's rising both to revive us and whereon to bestow Spiritual Circumcision upon us When the Shadow ceased the Truth and Substance prefigured thereby did take its place The Jewish Synagogue and Sabbath ceased at the entrance of the Christian Church and Lord's-Day See more of this Point in my Christian-walk and Chapter upon the Lord's-Day-Sabbath c. The Second Thing considerable is the performances of it to wit the Act of Circumcision which was a cutting away the Praeputium round the Instrument of Generation When God intended to root out the cursed Canaanites and to plant his People in their Place the Covenant was that they should fear the Lord and not walk in the ways of those Nations Lev. 20.23 So the sign of that Covenant was such as had reference to those Sins of the Flesh wherein the Canaanites had wallowed Lev. 18.24 25 to the end Therefore the Amputation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superfluity of Naughtiness so call'd James 1.21 was commanded the People of the God of Abraham lest their Vncircumcision should usher in their utter Excision This Circumcision of the Foreskin signified that they had better be flayed and have their Skin quite stripped off than to have it as a Skin-bottle hanging in the Smoak of filthy Desires land blown full of unclean Motions with the breath of Beelzebub Hence Esau was call'd prophane because He was the first that drew forth the Foreskin after he was circumcis'd whereby He denyed God and the Character of God's People saith Epiphanius This Act of Circumcision had a fourfold Use 1. A Political to distinguish the Jews from the Gentiles 2. A Moral Vse to mind them of mortifying their Sins 3. A Theological Vse to remind them both of God's Holy Covenant with them and of their being an Holy Seed to God And 4. An Eternal Vse in the thing signified by it The Mystery that this History Points at is that Circumcision of the Heart which Origen describes is Purgatio animae abjectio vitiorum And the Apostle calls it the putting off the Old Adam with his Actions by the Circumcision of Christ that is through his Merit and Spirit Col. 2.11 Rom. 2.28 29. The true Circumcision is made without hands and is that of the Heart in the Spirit not of the Letter c. Oh how honourable is the work of Mortification to be call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if equal with a Mansion of Glory not made with hands 2 Cor. 5.1 yet this wonderful Work of the Spirit is wrought by the Word upon the Hearts of Christians at their first Conversion when they are let blood in the Heart-Vein as those were Acts 2.37 whereby Corruption of Nature that sink of Sin is wounded beloved Sins cast away with Sorrow and the Sinner received into Everlasting Communion with God and his People The Word Gnorlah Praeputium or Foreskin is applyed to the stoppage of the Mouth Exod. 6.30 of the Ear Jer. 6.10 and of the Heart Lev. 26.41 Isa 6.10 Acts 7.51 hindring the Operation of all these to good Oh pray that Christ may thrust his Holy Hand into thy Bosom and pull off that abominable Foreskin Sin is the Devil's Vomit the Soul's Excrement and the very Garbage of the World therefore must it be cast away into Kidron or Town-ditch as Hateful to God and hurtful to Man James 1.21 The Duty is ours Deut. 10.16 but the ability for doing it is God's Deut. 30.6 in the former God bids us Circumcise our Hearts in the latter he says He will do it for us Urge him with his Promise and doubt not of his Power jubendo juvat while God gives out the command He gives Power to obey as to the Man with the wither'd Hand Stretch it out c. Mark 3.5 The Third Thing considerable is the Reasons why Christ was circumcised seeing He needed it not upon accounts aforesaid The Reasons were these First That He might shew himself a Member of that circumcised People John 1.11 Secondly To testifie that He was our surety and took our Sins upon himself so as to satisfie for them Gen. 44.22 Psalm 119.122 and Heb. 7.22 Thirdly To signifie that he was a Debtor to the Law and came fully to fulfil it on our behalf Gal. 5.3 and Matth. 3.15 and 5.17 Rom. 2.17 Fourthly This was a part of his Humiliation and bleeding Passion Fifthly Christ was both Circumcised and Baptized to teach us that 1. The whole Efficacy of the Sacraments depend wholely and solely upon him 2. That he was the Mediator of Mankind both before and under the Rigour of the Law as well as under the Grace of the Gospel 3. That he is the Knot and Bond of both Covenants 4. That all kind of Sinners both Jews and Gentiles might have all kind of Comfort in Christ as in an
absolute and alsufficient Saviour to all sorts Sixthly and Lastly To denote that Christ's Circumcision must take off our Vncircumcision pulling off that wretched Foreskin from our hearts as our Malady came by the first Adam so our Remedy comes by the second Hence are we also said to be buried with him in Baptism which succeedeth in the place of Circumcision Col. 2 11 12. and is also to us as it was to the Jews a Seal of the Righteousness of Faith Rom. 4.11 Circumcision of it self avails nothing Gal. 5.6 where the Heart is not Circumcised unregenerate Israel was to God as Aethiopia Amos 9.7 And Men be not a Button better for their Water-Baptism If they have not that of the Spirit also and be Baptized with the Holy Ghost c. The Fourth Thing considerable is the Commemoration It was the Time of Christ's taking his Name Jesus Luke 2.21 The Romans gave names to their Children on the ninth Day the Athenians on the tenth and other Nations on the seventh as the Jews here upon the eighth These Tertullian calls Nominalia naming Days but Christ having abrogated both Jewish and Heathenish Rites hath not confined us to a Day either for Naming or Baptizing our Children As Names were given at Circumcision so now at Baptism for three ends 1. For Distinction 'twixt Man and Man 2. For minding us of the Names writ in the Book of Life And 3. That we carry as God's adopted ones having his Name put on us as his proper Goods This Name Jesus is famous in Heaven Hell and Earth 't is as Ointment poured forth to Saints Cant. 1.3 Austin pray'd Remember thy Name O Jesu and be a Saviour to me c. CHAP. V. NOw after Christ's Circumcision the various passages of his private Life do follow As First His Parents presenting him to the Lord in the Temple at Jerusalem Luke 2.22 23. This was done when Christ was about forty Days old according to the Law of Purification Lev. 12.3 4. The Mother of a Male-child was unclean seven days ver 2. till the eighth Day for Circumcision came she might not converse with Men nor till the fortieth Day might she appear before God in the Sanctuary nor then without a Burnt-offering for Thanksgiving and a Sin-offering for Expiation of a double Sin to wit that of the Mother conceiving and that of the Male conceived c. This Law of Purification proclaims our uncleanness whose very Birth infects the Mother that bare us The Virgin Mary observed this Law not in Conscience of any particular Sin by conceiving Christ c. for she was rather purified than polluted by his Conception and Birth nor in shew to satisfie the Law much less in Hypocrisie But in Conscience of her own natural Corruption which by her Oblation according to the Law not wrangling with it nor claiming an Immunity from it she did humbly and holily acknowldge before God and his People The Law of the Lord saith The first born that openeth the Womb shall be given to God without delay Exod. 22.29 so that no demurr being allowed in this Case we may well suppose Christ was about six Weeks old when He went from Bethlehem to Jerusalem to be presented as Holy to the Lord Luke 2 23 24. a young Traveller Christ became to redeem us the brood of Travellers as 't is Phrased in the old singing Psalms Psalm 24.6 thither was he brought that it might be done to him according to the Law Luke 2.27 that is to redeem the Redeemer of the World Exod. 34.20 with matters of small value the Lamb of God was redeemed with less than a Lamb Exod. 13.13 even with a pair of Turtle-Doves Luke 2.24 because his Mother was Poor Lev. 5.7 11. and 14.30 31. and 27.8 while this was in doing 1. Old Simeon one that was both a good first-Table and a good second-Table Man as both Righteous and Religious Luke 2.25 came by the Holy Spirit 's Direction as Psalm 37.23 and found this Babe of Bethlehem in the Temple would to God we could find him in God's Worship takes him up in his Arms ver 27 28. as the most blessed Armful that ever the good old Man had in all his Life laying in his Heart what he lap'd in his Arms and then sang his Soul's willingness to go out of his Body as fearing no Sin and dreading no Death yea saying as it were oh sweet Babe let this Song of Mine be a Lullaby to Thee and a Funeral for Me. Oh sleep in my Arms and let me Sleep in thy Peace ver 29 30 c. Note well Here we may observe the wise Dispensation of God in stirring up a Citizen of Jerusalem and one famous among the Jews to make Christ known to the Holy City Had the Shepherds been appointed to manifest Christ's Birth they might have been Despised as Poor Men or had the Wisemen done it they being strangers would not have been believed but here an Home-witness doth witness home indeed as Tit. 1.12 one of your own Poets c. no more of Simeon because spoke of before 2. Anna the Prophetess by the like secret motion of the Spirit who is appointed as a Tutor to direct us into the right way John 14.16 17 26. 16.13 Isa 30.21 came also at that very Instant and Succinuit Simeoni seconded Simeon in his Song and these two old Saints sang the same Song she gave Thanks likewise for this great Gift of God Jesus Christ John 3.16 4.10 Luke 2.36 37 38. Thus this coming of the World's Redeemer into the World at that very time was Confirmed by the Mouths of two extraordinary Witnesses that the truth thereof might be the more established 'T is a quaint notion of Gregory Nissen who makes Simeon which signifies obedience to represent the Tenure of the Law that goes before but Anna signifies Grace to figure the Gospel for he was willing to let go and to dye with the Law yet lives with her to cherish her living longer with Grace and Gospel The second passage of his Private Life was his flying into Aegypt If Herod was troubled and all Jerusalem with him Mat. 2.3 At the manifestation of Christ's Birth at Bethlehem by the Wisemen this being a great distance from the Metropolitan City how much more when Christ was come to Jerusalem it self and thus proclaimed to be the Light of the World and the Glory of Israel Luke 2.32 Yea the World's Redeemer ver 38. and Governour or Ruler Mat. 2.6 All this so near the Court must needs bring prodigious perplexity They were troubled at that whereat the Shepherds the Sages and Simeon with Anna rejoiced 'T is said expresly that Herod was exceeding wroth Mat. 2.16 Hereupon the Destruction of this most Innocent Babe was Designed but God who had this Blood-Hound in a Chain pull'd this harmless Lamb out of the Lions Mouth by a sweet Providence for He sent his Angel to warn them that the Devil in Herod would worry the
Ministers of Christ that Torment their Evil Consciences calling Christ the Holy One of God Luke 434. N.B. Notewell While the Pope with needs be called the Most Holy he lifts up himself above Christ and Antichrist herein becomes worse than the Devil Though the Devil thus confessed Christ yet Christ muzzled him and dispossess'd him through his Soveraignty over him he is but under a Reprieve c. The Second Remarkable Miracle Christ wrought there at his own City as Capernaum is call'd Mat. 9 1. where he not only Hired and House but also wore the stole or long Gown of a Citizen was the Healing of Peter's Wives Mother of a Fever Mat. 8. â—4 15. Mark 1.29 30 31. and Luke 4.38 39. Christ came from the Synagogue-Service to Dine at Peter's House c. which affords these following Marks 1. Christ's Practice approves of a Sabbath-Day Dinner N.B. Notwell This distinguishes a day of Thanksgiving as every Lords Day ought to be for our Redemption from a day of Humiliation 2. That Peter had a Wife and all the Apostles saith Ambrose had Wives save only John and Paul but if John were the Bridegroom in the Marriage Feast at Cana as is abovesaid then had he his Bride also and Paul likewise had a Power to lead about a Sister Wife as well as the other Apostles 1 Cor. 9.5 Yet those Pope-Holy Hypocrites the pretended Successors of Peter deny the lawfulness of Ministers Marriages as a Defilement though it be one with them to have many Harlots These Popelings are condemned and cursed by their own Cannon-Law Distinct 29 31. Acts and Monuments Fol. 1008. by Paphnutius that famous Primitive Confessor in the Nicene Council By Ignatius Scholar to the Evangelist John who pronounceth all such as call Marriage a Defilement to be possess'd with that old Dragon the Devil Epist ad Philadelph But above all by the Apostle who saith Marriage is Honourable to all and the undefiled Bed is True Chastity Heb. 13.4 3. This good Women Peter's Wife's Mother was sick of a Fever call'd by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Burning from the heat that is in it And the Germans call in the Shaking as we do from the Cold in that Distemper N.B. Note well They whom Christ Loves may be sick John 11.3 his Love and our Sickness are not Inconsistent 4. Christ heal'd her with a touch of his Hand Hippocrates and Galen with all their Citò Tutò Jacunde c. could never find such an easie and speedy cure here a word and a touch only do the Deed in an instant without long Diet-Drinks and many tedious Evacuation 5. Christ can turn us to destruction and then say return Psal 90.3 and when we are Dead to our selves and others He can speak Life to us and keep us from going down into the Pit Psal 30.3 6. This Handmaid of the Lord thus signally healed arose and ministred to Christ whereby not only the Truth of the Miracle was evinced but also the Truth of her Thankfulness was evidenced which likewise is a demonstration of an honest and good heart thus to pay the Redemption of her Life of God Exod 21.30 c. The Third Remark is There also He healed all manner of Diseases and Dispossessed Devils with his word Mat 8.16 Not suffering those Evil Spirit to speak because they knew him Mark 1.34 Luke 4.41 This was done at evening Hence Note 1. Christ's diligence in doing his Father's work In the morning he Sowed his Seed and in the evening he with held not his Hand Eccles 11.6 He was a President for Preaching twice a Day in the Forenoon and Afternoon Mat. 13.1 The same Day after convincing the Pharisees He Preached again to his Disciples 2. Christ suffer'd not Devils to speak of him He had better Witnesses than they and what Call or Warrant had they to Preach The Gospel 3. To an Almighty Physician no Disease can be Incurable Christ heal'd all manner and none went away without healing Exod. 15.26 Psal 103.3 4. Capernaum was a place lifted up to Heaven with means to Grace and with Miracles of Mercy 'T was a City highly blest with Christ's frequent presence Dwelling there Mat. 4.13 Taught there John 6.59 and oft returned Thither from his uttering Oracles and working Miracles in other Cities Mat. 8.5 17.24 Mark 1.21 2.1 Luke 7.1 9.33 John 2.12 6.24 yet is it doomed by the Judge of the World to be cast down to Hell Mat. 11.23 Luke 10.15 He saith that Sodom shall suffer less than Capernaum for its Infidelity in setting so light by his Grace though it even kneeled down to them wooing acceptance as 2 Cor. 5.20 was in some respect a worse Sin than Sodomy and hath a heavier doom abiding it though they that suffer least in Hell suffer more than they can either Abide or Avoid The Destruction of those Cities should be for Instruction to our Cities which have been likewise lifted up to Heaven by Means and Mercies know we not that a misimprovement of them c. will provoke God to thrust us down to Hell with Violence and with a vengeance Alterius Perditio tua fit cantio Take Example or God will make thee an Example Herodotus the Heathen could say of the Destruction of Troy That National and Notorious Sins bring down National and Notorious Plagues from a Sin-Revenging God As to Christ's Pilgrimage it was prodigious for some reckon the Travels of Christ from his Infancy to his Ascension and compute them to be 3093 Miles beside general Visits and Journey hither and thither which If all were Recorded the World would not contain them John 21.25 and 20.30 c. CHAP. IX HAving thus far observed the Order of Place in those three most observable Perambulations of Christ over all Galilee Preaching in every Synagogue the Towns thorough Mark 1.39 Mat. 4 23. and Luke 4.44 though his Fellow Citizens of Capernaum would have stay'd him that he should not depart from them ver 42. would to God we could do so in this City Let us now look a little more narrowly into the Order of Time in the Life of Christ which Mark and Luke especially Matthew do not observe but is more strictly observed by the Evangelist John who measures out Christ's Publick Life by four Jewish yearly Passovers The first Passover John Records is John 2.12 13. saying that when Christ went down to Capernaum from Nazareth with his Mother Brethren and some few Disciples to dwell there the Jews Passover was at hand when this came the first half year of Christs Minister from his Baptism was expired thence-forward hath Christ but three years more to live which this Evangelist reckoneth by three more yearly Passovers to wit John 5.1 and John 6.4 John 18.28 In this first half year Christ had passed thorough his forty Days Temptation had gathered some few Disciples and had Perambulated Galilee unto which time those wonderful works of Christ in
Money-Merchants being angry at his Interrupting their Gain urge him to work some Miracle that they might divert him from his enterprize of their Ejection This bastardly brood as Christ calls them for their degenerating from their forefathers Faith and Holiness Mat. 12.39 Seek after a Sign whereas they might have seen Sign enough in his so powerful ejecting of them as above in their Irresistible Expulsion Thus they maliciously pressed for a Miracle while they were under one yet Christ answere them obscurely because they were unworthy of plainness as Mat. 12.40 The Second Remark is Christ's answer here Destroy this Temple c. is the same in effect with that sign of the Prophet Jonas though that was a little more manifest for in the History of Jonas's lying three days in the Whale's Belly they might have found the Mystery of Christ's Death Burial and Resurrection But here Christ spoke darkly of the Temple of his Body John 2.21 which the Disciples themselves understood not till it was accomplished ver 22 and therefore these Cavillers through their Infidelity much less would believe him The Third Remark is Christ doth congruously call his Body the Temple because the Godhead dwelt bodily in it Col. 2.9 God dwelt personally in his body as he did Sacramentally in the Material Temple and as he doth Spiritually dwell in our hearts Eph. 3.17 The Tabernacle of Christ's Body was not made with hands Heb. 9.2 nor built by the power of Nature The Fourth Remark is Every man's Body is call'd a Tabernacle 2 Cor. 5.1 wherein the Soul dwelleth and the Temple wherein the Holy Spirit dwelleth 1 Cor. 6.19 and therefore we may not Harbour Lusts that defile God's Temple Money-Merchants c least Christ come in Anger and Scourge us with Scorpions c. The Third Passage of Christ's Publick Life which began at this first Passeover Reforming his Temple was the calling of Nicodemus John 3.1 2 3 c. The First Remark is This Nicodemus was one of the Judges of the Great Sanhedrim call'd a Master in Israel ver 10. This Chieftain of the Pharisees comes to Christ before his Departure from Jerusalem to become Christ's Disciple We read that many did Believe on Christ there when they say his Miracles John 2.23 though we find none he did then in Jerusalem save the Whipping out of those Money Merchants c. unless some were done which are not related Those Believers Christ Believed not for he knew the Inconstancy of their Hearts better than the Gardiner knows what Flowers he shall have at Spring because he knows the Roots Christ knew that their Faith was Fickle and Unfaithful as flowing only from a sight of his Miracles Therefore Christ would not Believe them though they pretended to believe in him ver 24 25. Yet Nicodemus the sincerity of whose Soul Christ saw was admitted to his Discipline The Second Remark is Though he was sincere yet this Master of Israel was notoriously Ignorant Especially in the Doctrine of Regeneration and of the Kingdom of Heaven These two points did perplex his mind John 3.4 9 10. The Pharisees and Philosophers are call'd Princes of this World for their Learning 1 Cor. 2.8 yet their Learning hung in their Light and Gospel Truths were Gibrish to them and puts Nicodemus upon his How can this be twice ver 4 9. Yet Christ insults not over his Ignorance but deals tenderly with him in his convincing instructions and not to disgust him he saith not Thou but a Man must be Born again thou or any other c. The Third Remark is Yet such a Proficient did this Nicodemus prove notwithstanding He was but a Night-Bird coming to Christ by Night for fear of the Jews John 3.2 7.50 and notwithstanding He was thus Ignorant believing no more as yet touching the Messiah but that he was a Prophet come from God that afterward he shews himself for Christ openly in the Sanedrim at the Council-Table saying doth our Law condemn any man before he be heard John 7.51 and again his Faith broke forth at Christ's Death as the Sun from under a Cloud bringing Spices about an hundred weight c. to embalm Christ's Crucified Body in Testimony of his Hope of a Resurrection John 19.39 40. As Nicodemus had broke up the Council with one word seasonably put in and prevented them for that time from attempting any thing against Christ John 7.50 51 52 53. where we find him so well resolved to own Christ that all the Seniors in the Sanhedrim could not Jeer him out of his Religion as the Devil doth too many at this Day So he is found publickly couragious in owning Christ at his Burial Joining therein with Joseph of Arimathea a Chieftain in the Civil State as he was in the Ecclesiastick yet both of them before were but secret Servants of Christ and jointly manifesting their love to Christ who had been so cruelly handled Now that blessed Seed which had so long lain under the Clods was sprung up above Ground The Fourth Remark is Here we have a clear comment upon that dark Text The first shall be last and the last first in comparing Judas with this Nicodemus Who was only a Night Professor and came to Jesus but by Stealth and in the Dark as if ashamed any should see him do so when at the same time Judas boldly owned his owning Jesus in the sight of the Sun c. Nicodemus was but a dull Disciple and a slow learning Schollar marvelling at those Mysteries of Godliness which Christ taught him in his School John 3.4 7 9 10. When Judas soon learnt his lesson became a forward Preacher and a famous Miracle-Worker with his fellow Disciples Mat. 10.1 2 3 4. Luke 9.1 2 6. c. though thus far Judas out stripped Nicodemus Riding upon the Fore-horse all this while yet at the long run when they both came to the upshot and toward the Race-end at the last Judas lags and betrays Christ in the Night when Nicodemus did faithfully profess Him in the Day c. both in John 7.50 and in John 19.39 He having good Blood could not long belye himself his sincere love to Christ was as fire that could not long lie hid no more than that of the true Mother to her Child when it was to be cut in pieces 1 Kin. 3.25 26. This Dastard Disciple did briskly bear up when bold Judas's false-fire dwindled into Hell-fire So that four properties in Nicodemus are very conspicuous though Learned yet was he 1. Sincere But 2. Ignorant And 3. Timorous Yet 4. Constant because Sincere c. The Fourth Passage of Christ's Publick Life after this transaction with Nicodemus hath relation to John Baptist's Imprisonment Jesus leaving Nicodemus departeth from Jerusalem into Judea where he setteth his Disciples to Baptize in his name whom those John Baptized as yet knew not John was Baptizing still in Aenon of Galilee John 3.23 and there presently having traversed Judea all along Jordan his Sun
setteth c. Concerning John Baptist we have these Remarks Recorded c. The First Remark is That He was as Chrysologus calls Him Legis Evangelii fibula the Buckle or Button that bound the Law and the Gospel together the bond of both Testaments He is resembled to that Angel with one Foot on the Sea the Law which is rough and moveable and with the other Foot on the Land the Gospel which is smooth firm and stable c. Rev. 10.2 Christ himself calls him more than a Prophet Mat. 11.9 because he pointed out Christ with the Finger whereas the foregoing Prophets only saluted him afar off Heb. 11.13 He was beyond all born of Women both in Dignity and Doctrine above all the Prophets as nearer to Christ and his immediate Forerunner yet behind and below the Apostles as not being an Eye-witness of Christ's Sufferings Deathâ— Burial Resurrection and Ascension as they and the Evangelist were He by his Divine Doctrine and Austâ—re Life had merited among many to be taken for the Messiah Joh 2.19 20 but he durst not assume that Honour to himself ver 21 23. The Second Remark is This John Baptist was at first exceedinly admired by the Jews as a burning and shining Light among them Joh. 5.35 burning in himself and shining to others Hereupon a prodigious Resort was made unto him even all Judaeâ— as well as Jerusalem and all the Regions round about Mat. 3.5 6. but they soon grew weary and fall off Rejoycing in him only for a Season for the which they were justly raxed by our Saviour Mat. 11.7 He also soon grew stale to them as they soon grew weary of him so that they made no more reckoning of Him than of a Reed shâ—ken with the Wind a worthless poizeless priceless Person one of no worth a thing of nothing Then they shamefully slighted him as after the Galathians did St. Paul for whom once they could have pull'd out their own Eyes but afterwards they would have pullâ—d our his Eyes could they have come at him Gal. 4.14 15 16 And as it is now the fate of Godly Ministers to whom Peoples fickle Affections too soon flag and fall neutrum modô Mas modò Vulgus Vulgar Men are variable in their Minds as soon in and as soon out not pleas'd full nor fasting Austere John hath a Devil and a Sociable Saviour is a Wine bibber no Preacher can please Froward Hearts The Third Remark is so soon as John Baptists Work was done He had a Writ of Ease sent him He is then cast into Prison The last account we have of the Baptist is his baptizing at Aenon near Salâ—m Joh. 3.23 that was before he was cast into Prison ver 24. We hear no more of him by any of the Four Evangelists till the story of his Imprisonment which Luke records with the occasion of it Luk. 3.19 20. who tells us ver 1. that Herod was Tetrarch of Galilee as Pilate was of Judaea and Aenon stood in Galilee the Baptist's then last place of Residency And it appears that the Baptist preached to Herod who heard him gladly and did many things being unable to ward off the Power of the Word which came so close upon him Mark 6.20 and that John told this Tetrarch of his faults with as much freedom as he committed them especially in telling him It was not lawful for him to have his Brothers Wife Herodias had a quarrel against John for being so sawcy with her pretended Husband Herod touch the Mountains and they smoak yet Herod remembred John Mark 6.19 20. True Sanctity shines with such Majesty as sometimes strikes an awe upon its Adversaries Consciences as here in Herod but his Carnal Concupiscence did overpower his Superficial Reverence therefore the Evangelist Luke doth characterize him to purpose saying He added yet this above all to all his other Evils that he shut up John in Prison Luk. 3.19 20. This Sin was his Top Sin wherewith he fill'd up his measure a sad Document to Persecutors There is no stint in acts of sin but as one Wedge makes way for another so here Herod â—dded still and this sin filled up his Ephah then no Remedy 2 Chron. 36.16 Mat. 23.31 32. The Fourth Remark is Herod having thus wickedly gratified his wanton Minion Herodias in confining the Reproving Baptist she being highly displeased with him for his disturbing her in her lewd Dalliance by his Reproof waits a fit occasion for a full Revenge but could not find it because Herod feared John c. till he had lain in Prison about 18 Months which was the just number of Months God allowed him for his Publick Service at liberty and then laid him aside when his Work was done as he doth and will do us in this day Till then Divine Bounds are put upon Humane Persecutors beyond which no Powers can pass Job 38.11 The Fifth Remark is Jesus hearing of John 's Imprisonment steps into Galilee Mat. 4.12 The true cause of John's confinement was Herod's not complying with John's Doctrine about his Herodias as the Pharisees Sadduces Publicans Soldiers and the rest of the People had done Mat. 4.7 Luk. 3.10 11 12 13 14. Though fear of Sedition was pretended because of the Great Multitudes that followed and admired him This hath ever been an ordinary accusation cast upon the most quiet and innocent to be Seedsmen of Sedition and Troublers of Church and State as upon Elijah Jeremy c. Thus Paul was called a Pest Act. 24.5 and Luther Tuba Rebelltonis the Trumpet of Rebellion c. These old Rusty Tools the Devil draws forth furbisheth them as the Broker doth Old Clohes c. Tertullian calls Satan Interpolator Creaturae a Broker or brusher up of Old Clothets c. for doing Mischief this Day The Sixth Remark is Christ's Departure into Galilee upon John's Confinement was not so much his slipping aside for his own safety but rather to be a supply and Successor to John who was taken a Prisoner at Aenon in Galilee which was under Herod's Government Still God takes care of these two Tribes Zebulon and Napthali which had long laid in darkness Now the Devil in Herod blowing out one Shining Light John as to usefulness God sends them a Jesus God will not starve his Work for want of Witnesses The Seventh Remark is It was during this many Months Imprisonment that John sends his Message from Machaerus Castle to Christ Mat. 11 from 2 to 20. and Luk. 7. from 18. to 36. not for his own sake but for the satisfaction and settlement of his Disciples who possibly expected that Jesus among all his other Miracles might add this one of Miraculously Releasing their Master out of Herod 's Hands seeing he was a Prisoner for Christ and the Gospel But they meet with this Answer to that point yet fully to all the Rest that his Work was to preach the Gospel to set Prisoners free from Hell not from Herod that his Kingdom consisted not of
The Success All containing much congruity though there be also some disparity betwixt the signs and the things signified by them the former be Temporal and Worldly the latter Spiritual and Heavenly As First the Sower is negatively not Angels be the Seeds-men for then the excellency of the Power in converting Sinners would be attributed to them 2 Cor. 4.7 The office of Preaching the Gospel and casting that precious Seed into prepared Soil is taken from the Angels who first Preached it to the Shepherds Luke 2.10 and this Honour is given to Gospel-Ministers who are in Scripture called Angels Rev. 2.1 c. As Angels are likewise call'd Ministers Heb. 1.14 Though an Angel certifies Cornelius that his Prayers were accepted yet reads he not to him the Doctrine of Redemption but refers him to Peter Acts 10.4 5. The Angels are indeed much affected with the Gospel that is Preached 1 Pet. 1.12 N.B. Note well Oh then let it not be irksom to men But positively there is the Sower Principal to wit Christ and the Instrumental to wit the Ministers of Christ c. The Latter are Fellow-Labourers with the former 1 Cor. 3.9 In whom there is much congruity with the Sower As First The Seeds-man knows his own Land though it lies scattered abroad here and there in the wide open Field and not yet become an Inclosed Garden or a distinct peculiar Inclosure Possibly the owners Name or Land-Mark may be fixed at the ends of his Land So this principal Sower knows all that are his 2 Tim. 2.19 both in respect of his Electing freely and of his loving unchangeably He knows them John 10 27. with the knowledge of Approbation as well as of Observation Blind Isaac may be mistaken in his Children taking Jacob for Esau but Christ who knoweth all things John 21.17 cannot commit a mistake about the habitable parts of his Earth Prov. 8.31 He knows his own purchased Free-hold which is God's Husbandry 1 Cor. 3.9 and the Father is the Husbandman John 15.1 Those indeed that Deform themselves with the Spots of Sin Christ is said to Miskenn saying to them I know you not c. Mat. 7.23 as if he had said you are nothing like my Land nothing like God's Husbandry whose works are Perfect Deut. 32.4 no you are the Sluggard's Land whose Field is grown over with Thorns and Thistles c. Prov. 24.31 The Second Parallel or Congruity is The Sower prepares his Soil giving it many Tilths before he Sow his Seed thus the Church is call'd God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Tillage 1 Cor. 3.9 The word signifies a Field wherein the Husbandman laboureth and so the Hebrew word Nir Jer. 4.3 signifies Plowed Land 'T is a Metaphore taken from ground that hath laid long Fallow and therefore being overgrown with Weeds is unfit to receive any Seed which would be but cast away if cast upon it before it be broke up with the Plough whereby the Trash should be destroyed Thus wicked Courses are compared to Briars and Thorns under which the Old Serpent lyeth lurking Heb. 6.8 As the Litteral Sluggard's Field is over-run with filthy Weeds so is the Spiritual Sluggard's Soul with Hellish Lusts Whereas the Heart prepared with the Plough of the Gospel going oft over it and oft watered with the Word and Spirit of God brings forth wholesome and useful Herbs Heb. 6.7 Therefore not to be destroyed God took special care to preserve those Trees that brought forth fruit for the Meat of Man Deut. 20.10 and this Divine care of securing such Plants was not only under the Law there but also under the Gospel Mat. 3.10 The Third Parallel is A Seeds-man observes his Season both when to Sow and when to Reap c. There be Times of seeking and finding God Hos 10.12 and there be seasons of Grace also A Season is that part of time which hath a Beauty and Lustre on it above all other parts thereof There were times of Grace indeed under the Law but not properly any seasons of Grace that priviledge was peculiar to the Gospel Christ observ'd his Seasons of sending the Gospel Acts 16.6 and of filling it with his Power and Presence Luke 5.17 see also Acts 24.25 25.22 Exod. 19 19. Isa 30 18. A season is the Accepted Time c. 2 Cor. 6.2 as to Zacheus Luke 19.9 The Fourth Parallel is The Sower goeth forth from his Home to his Field with his Seed-Basket upon his Arm c. Therefore 't is said Mat. 13.3 Behold a Sower went forth to Sow Thus the Lord Jesus left Heaven his Home and that Glory which he had with his Father from all Eternity came into the Field of the World ver 38. where he met many a stormy blast much contradiction of Sinners he suffered Heb. 12.3 Solomon saith He that observes the Wind shall never Sow Eccles 11.4 Our saviour desists not his Sowing Work though strong Winds blew in his face such as were breathed out of the Mouth of the Prince of the Air yea he stops not sticks not though there was a Lion in the way Prov. 22.13 26.13 even that Rampant and Roaring Lion the Devil himself in his way but goes on in his Work Though he came to his own and his own received him not John 1.11 And he spent his strength in vain among them Isa 49 4 5. N.B. Note well The Ministers of Christ should learn from their Master Christ not to defer their work in hope of better times fewer obstacles fitter objects or greater opportunities and abilities c. When his fulness of time came be went forth c. And rejoiced to be among the Sons of Men Prov. 8.30 31 c. We must admire Him for this c. The Fifth Parallel is The Sower casts his Seed out of his Seed-Basket with his Hand and with the dexterous cast thereof He gives the Ridge and the Furrow their full and due proportion c. So Christ hath an excellent cast with his Holy Hand gâ—ving the Rich and the Poor their measure of Truth dividing the word aright to every one 2 Tim. 2.15 Milk to Babes and stronger Meat to stronger Men Heb. 5.12 13 14. He marks diligently what every Soul is able to bear Mark 4.33 John 16.12 as well as to Hear Thus did his Apostle 1 Cor. 3.1 2 and thus doth every good Housholder Luke 12.42 The Seed of God's Word falls not by common Chance but by special Providence so finds out every Elect Soul in whatever by corner such are seated though the Arrows of Divine Truth be shot out of the Bow of the Gospel at Rovers and at Random by Man yet are they guided by the Almighty Hand of Christ to make most happy hits upon chosen Hearts c. The Sixth Parallel is The Judicious Seeds-Man is mighty choice of hÃs Seed He must have it the best of the kind knowing the hope of a good Harvest is potentially in the goodness of his Seed He will not Sow
Chaff or Tares or Darnel but Hordeum Triticum Signatum Isa 28.25 the most precious and the soundest grain c. So Christ sows not Jewish Genealogies Fables or Fancies 1 Tim. 1.4 Tit. 3.9 to search into which is but a laborious loss of time a mere Trifling the Task is not worthy the Toil nor the Gains pay for the Pains but Precious Seed Psal 126.6 Precious Treasure though in Oyster-shells 2 Cor. 4.7 as the Seed-Basket in it self is contemptible â—ilis saepe cadus nobile nectar habet The Seed is the Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sincere Milk 1 Pet. 2.2 The Wisdom of God Luke 11.49 The Word of Promise Rom. 9.9 Of Faith Rom. 10.8 Of Reconciliation 2 Cor. 5.19 Of his Grace Act. 14.3 20 32. Of Salvation Acts 13.26 And of Eternal Life John 6.68 Acts 5.20 Hence Christ took it unkindly his Disciples durst turn their backs on such precious Seed c. Job prized it highly Job 23.12 Luther could live better in Hell with it than in Heaven without it The Despisers of it shall be destroyed Prov. 13.13 't is Self-Murther to refuse neceslary and appointed Meals either for Soul or Body God will Magnifie his Word above all his Name Psal 138.2 This Precious Seed having all these Names must be prized c. As there is all this Congruity so some Disparity betwixt them First Every Earthly Sower soweth Seed for his own subsistency in the returns of its Increase c. But this Heavenly Sower doth not so for our Goodness extends not to him though his Goodness extendeth to us Psal 16.2 3. Job 22.3 'T is all for the good of the Soil but not at all for the good of the Sower no Man Plants a Vineyard and Eats not thereof 1 Cor. 9.7 But Christ is Perfect and all his Pains is for our Profit not His. Secondly The Seeds-Man commits his Seed to the Soil and can do no more c. but Christ drops down the Dew of Heaven upon his Seed and gives a Power of fruitfulness to it His Seed is kept by that Power to the Harvest 1 Pet. 1.4 5. as the Glory is kept in Heaven for us so our Grace is kept on Earth for it There is a double keeping express'd there From him is all our Fruit found Hos 14.8 John 15.2 4 5. Thirdly Christ is both the Sower and the Seed too for He is the Essential Word the Eternal Spirit and the Everlasting Gospel Oh what an Honour it is to have an Honest and Good Heart Luke 8.15 as the most proper Soil for such most precious Seed and as the most curious Cabinet for this Pearl of Great Price to be kept in Then is Christ formed in us Gal. 4.19 and the Church is call'd Christ Mystical 1 Cor. 12.12 Such cannot want sheaves in their Bosoms Psal 126.6 Fourthly A Wet Season is the best Season with this Seeds-man when sweet showers of Gospel-Tears distil and drop down from a Broken Heart The Vulgar Rule is Set Wet but Sow Dry yet Christ loves to Sow Wet better than Dry though Wet Weather endangers the starving of Grain yet makes it Grace to thrive and prosper Fifthly Man's Seed-time lasts but for a few days but Christ's doth last all the year long yea in the very time of Humane Harvests and when it is an Heavenly Harvest-time to some who are gathered into God's Garners by Death 't is but Seed-time in a Spiritual sense with others Then their time of Love first finds them and they are then begotten to Christ by the Gospel Ezek. 16.8 Jer. 2.24 Sixthly There is a sowing sparingly and a sowing bountifully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in blessings 2 Cor. 9.6 the former is that of the Earthly Sower who must feed himself upon one part of his Corn and sell another part to others for sustaining his Family so can but reserve a Remnant for seed But Christ hath no such need therefore the latter is his who sows bountifully and with a blessing Vse I. Oh Man oh Woman what Husbandry hath this blessed Seeds-man made of your Hearts Examine your experiences hath he broke up your fallow ground where nothing but trash grew Hos 10 12. Innovate vobis novale are you renewed in Speech and Spirit Ephes 4.23 in Minds and Manners in Constitution and Conversation in the Purpose of your Hearts and in the Practice of your Lives Hath he turn'd up the Turf Rooted out the Weeds Old things past all New 2 Cor. 5.17 Rev. 21.5 till this be done all is undone c. Vse II. Take the right season for this saving sowing work Isa 55.6 1 Chron. 12.32 Psal 32.6 as Sea faring Men take Wind and Tide Way faring Men the Day-light the Smith strikes while his Iron is hot the Lawyer labours hard while the Term lasts and the Plow man plies his Plough after a Shower So do you when the Heart is best Affected when the Gospel saith to you as Jael to Barak Come and I will shew thee the Man Christ whom thou seekest Judges 4.22 When Christ shews thee where He dwelleth John 1.39 Brings thee into his Banqueting-house Cant. 2.4 And Salvation comes to thy House Luke 19.9 Plow no â—â—â—ger Wickedness Hos 10.13 be no more not only Satans Soil but also his very Hâ—nds and Horses putting forth your strength to further sin Prov. 21 4. Job 4.8 Oh take the same pains for Grace and Glory Psal 68.9 Job 28.26 The Second part of the Parable is the Seed which also is two fold 1. The External the Word And 2. The Internal Seed to wit the Spirit As the Veins and the Arteries run all along through all pâ—rts of us for the good of the Body so the Word and the Spirit do likewise concuâ— for the good of the Soul of Man and must not here be divided for otherwise we hear only a sound and a noise vâ—x praete â—a nihil but not the Voice of Christ as those in Acts 〈◊〉 compared with Acts 22 9. They heard only a confused sound but not the Voice thâ—â— spake convertingly to Saul When Word and Spirit come together to us then the Lord speaks to us with a strong hand as He did to the Prophet Isa 8.11 There is a Working of the Word which is not Effectual as is intimated 1 Thes 2.13 When received as the Word of Men only and not as the Word of God also First The Congruity betwixt this Temporal and Spiritual Seed As 1. Seeds are small things yet produce great substances as an Acorn doth an Oak Mustard seed a Tree c. So the Word of God that Seed of Immortality 1 Pet. 1.23 seems a small contemptible thing and the Preaching of it be accounted foolishness 1 Cor. 1.21 yet is it the Power of God unto Salvation Rom 1.16 and thereby many Souls be saved as the Rams Horns were but despicable devices yet the Divine Institution Indued them with such a prevalent power as to blow down the strong Walls of
of the Gospel hath not passed divide the World into thirty equal parts and nineteen of those 30 be Heathens and fix of the eleven remaining are Mahometans so only the odd five profess Christ and of those there be many Papists but few Protestants yea of these Protestants how few are true Bellevers a profession is oft without power Oh what a Weedy World is here to be burnt at the last day Secondly As the natural product of the Cursed Earth is Weeds c. not Corn So are our fallen Natures the proper Fathers of Sin and but Stepmothers to Grace hence sin must humble us because it is our own and Grace must humble us too because 't is not our own but is as Corn that is forced Wild Olives by Nature Rom. 11.24 Mors in Olla Death in the Pot 2 Kin. 4.40 All good is received 1 Cor. 4.7 Thirdly There be variety of Soils in the World some are Mountains of Pride and Presumption barren of Grace others are Wildernesses Souls pining away with thirst c. yet some Hearts are as well Watered Valleys where the Lilly of Grace grows greatly Cant. 2.1 There is some Sandy some Stony some Thorny Ground as here and yet some good though three to one in this England Secondly the Disparity As First This Mystical Soil that is good is not any Earthly thing lying low to be trodden under foot in the World but 't is an Heavenly Heart that brings forth the Seed of God the property of the Earthly Heart is changed by an Heavenly Power The Second The Ground is more fitly disposed to bring forth Corn than our Hearts are for Grace though Corn growing be praeter Naturam beside Nature not so Grass unsown yet Grace growing is contra Naturam against Nature Grass is graceful to ground and hath its usefulness but Weeds are a Curse c. The Third The Litteral Soil brings one only Crop in the year but the Mystical every Month Rev. 22.2 in Winter as well as Summer yea every Week and every Day it bears fruits to God Vse I. Ask what sort of soil are you Barren Mountains droughthy Desarts without Wells of Salvation Isa 12.3 where the Lawgiver hath not yet Digg'd such a Well Numb 21.17 18. Vse II. 'T is no matter how base or barren harsh or hard your Heart be where Christ undertakes the Culture he can make parched ground become as the Garden of Eden Isa 35.6 7. 51.3 c. The Fourth part is the Success Wherein First The Congruity As First 'T is various not only from divers but also from one and the same Soil that brings forth bad crops sometimes as well as good So though Grace never differs from it self yet a gracious Soul may have its withdrawments as well as inlargements hath its Winter as well as Summer time Cant 2.11 13. Secondly Success is various not only from the Soil but also from Influence as it hath more or less from Heaven Where much is Received there much is Required Luke 12.48 Cant. 6.11 Isa 5.2 Mat. 21.34 1 Cor. 9.7 Danda igitur est opera we must endeavour to answer to God's Pains lest he lay us wast Luke 13.7 c. Thirdly Success is not without Watering Weeding out what offends c. Mat. 13.41 Isa 5.3 the Church is call'd a Garden that needs much Trimming Pruning and daily dressing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 15.2 Solomon lets out his Vineyard to Tenants Cant. 8.12 but Christ himself both Weeds and Waters His c. Secondly the Disparity As 1. Nature contributes much to the literal but Grace doth all to the mystical success 1 Cor. 3.6 7. 2. This latter hath more certainty than the former which an Enemy may Reap Psal 105.40 Mic. 6.15 c. but the Gates of Hell cannot prevail to prevent the other Mat. 16.18 John 10 29. Rom. 8.38 1 Pet. 1.4 5 c. 3. This brings in such store as is inexhaustible profit and pleasure for evermore Psal 16.11 Rom. 8.17 2 Cor. 4.17 Vse I. Beware you be not High-way ground where Sin hath a way over the Heart Psal 139.24 Impressions of sin in its customary path-way wear out the impressions of the Word Edom deny'd a passage through them Numb 21.23 and Josiah did the same 2 Kin. 23.29 Ezek. 44.2 3 c. Seed cannot be covered in a Sin trodden Heart hence the Prince Fowl picks it up Heb. 2.1 Psal 119.11 16. Vse II. Take heed of being stony-ground Though the Seed be not pick'd up by that Prince Fowl Satan nor trodden down by the foul feet of Sin yet may it have as a sudden growing so a soon dying This Rocky ground is the hard heart a Rock of the Devil 's not of God's making Rain falling on a Rock soaks it not sinks not in Blind Bede Preach'd to a heap of Stones with small success c. Vse III. Be not Thorny ground having both root and growth some desires to the Word and some purposes to obey it but Cares and Pleasures over-grow all taking up the Place Time and Affection Christ should have but almost a Christian Acts 26.28 Earth out-grows Heaven as Thorns do Corn c. Vse IV. Have Honest and Good Hearts Luke 8.15 Tho' all such not alike fruitful yet God accepts of the thirty as well as of the hundred Zech 4.10 Mat. 12.20 so it be answerable to our helps and furtherances Luke 12.48 suitable both to our Supernatural Principles and to our Evangelical Priviledges c. CHAP. XVII THere be many other Parables which Christ delivered as Oracles full of sweet significancy and most aptly accommodated to his various Auditors as before that might be accordingly gloss'd upon as this of the Sower would it not swell up this Discourse into too prodigious a Prolixity c. The brief account I can give of them here is this besides this Parabolical Sermon which he Preached to the People March 13 c. wherein he demonstrates the divers effects of the Word Preached the pretiousness of it when rightly imbraced and the strict account that must at last be given of it There be other Sermons of our Lord dress'd up both in Parables and Plainly As First That to his Twelve Apostles after his long and lively Sermon in the Mount as above when he sent them forth to gather up the lost Sheep of the House of Israel after they had been as Probationers a Twelve-Month with him to learn the Gospel of the Kingdom from his Mouth Mat. 10. per totum and chap. 9. ver 1. Mark 6. v. 7 8 9 10 11. and Luke 9.1 2 3 c. which some calls Christ's Concio ad Clerum his Sermon to the Clergy instructing them what to do how to teach and the measures they must expect in their Ministry c. Secondly When Christ had done Documenting his Ministers then Preach'd He a vindication Sermon for the Ministry both John Baptist's and his own Mat. 11.1 2 to the end The End of his former Sermon was
Heart is topful of Gen. 6.5 Evil only Evil and continually Evil and a Devil in every faculty there is the Devil of Ignorance in his Mind of Pride in his Head of Lust in his Heart of Rebeilion in his Will of disorder in his Affections yea the Devil of forgetfulness of all good in his Memory c. Thus Homo in se Infernum Habet every unregenerate Heart hath an Hell within it the Devil hath set an Impression of his own Limbs upon every part of his own Children as John 8.44 Imports so that there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a superfluity of naughtiness in them Jam 1.21 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Seed-plot of all Sin as the Seed of every Creature was in the Chaos which David Psal 51.5 Paul Rom. 7.24 Job chap. 40.4 the Prophet Isa 6.5 and the Church Isa 64.6 do all bewail resolving all Acts of Sin into the pravity of Nature as the source and fountain of all sorts of Iniquity and this man is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an Unclean Spirit Mar. 5.2 as the Unclean Spirit was in him quòd eum iste Spiritus quasi Inclusum teneret so the Devil had shut him up every way from Life and Salvation as the Wicked World is said in Maligno positus to lye in the Malignant one 1 John 5.19 This Inhabitant ut agens agit sibi simile doth satanize sinners to be Rich in Sin transforming them into His Image of becoming Breathing Devils c. The Fifth Remark is Man's Remedy in this miserable case lies only in the Redeemer Until Christ come whose Right Man's Heart is Ezek 21.27 It is a Den of Thieves a Cage of Unclean Birds Jer. 5.27 an Evil Treasure Mat. 12.35 a Shop for Divels to work in Eph. 2.2 c. but at his coming He overturns overturns overturns whips out those Thieves John 2.16 and Mat. 21.12 purges his Temple Mal. 3.1 2. of all those creeping things Innumerable with Leviathan himself in it Psal 104.26 casting out the strong Man Luke 11.21 takes possession for himself and turns it into his own Palace N.B. Note well If Christ proved stronger than Satan in his state of Humiliation how much more now in his state of Exaltation That He was so appeareth that twelve thousand Devils cannot match one single Saviour Christ so far over-ruled this Legion as to make them bring this miserable Man into the way of his Mediator Though it be said The Devil drove him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 8.29 as the Rider Spurs his Horse Endways whether He will with Violence and 't is a wonder this poor wretch was not only driven among the Tombs but also into them yea into Hell it self for they must needs go saith the Proverb yea Run whom not only the Devil but so many Devils Drove yet here by Christ's helping hand the Horse runs away with the Rider to meet Christ who Unhors'd and dispossess'd him c. The Sixth Remark is Christ's Approach as it was this poor wretch's Felicity so it was the Devil's Torment They feel a Beam of Christ's Deity put forth that tormented them they though a whole Legion well Armed durst not threaten our Saviour but are all brought upon their Knees to Petition him that they might be suffer'd to go into the herd of Swine Mat. 8.31 He had all those Devils in his Chain The Devil cannot make a Louse Exod. 8.18 nor fire an house Job 1.19 nor here drown a Pig without leave from the Lord. N.B. Note well If Christ have any thing to grant unto Devils he hath much more to give to his Saints This was not granted in favour to the Devils but to shew what Harm the Devil might do to us were we not continually guarded by Divine Providence and that the very Swineheards might Preach abroad the fame of the Miracle as also that Swinish Epicures are in danger of the Devils driving into the Deep Pit of Hell Those Devils got out of the drowned Swine and into the Hearts of their Masters those Worldly Gadarens preferr'd a Swine-sty before a Saviour so besought him as the Devils had done to Depart from them and may have enough of it at last day in Depart ye Cursed so did not this Demoniack but desired a stay lest his Devils should re-enter him in Christ's Absence c. CHAP. XIX NEXT follow the two Co-incident stories of Christ's Healing the Bloody Issue and Raising to Life to Rulers dead Daughter Mark 5.22 to the end Luke 8.41 to the end and Mat. 9.18 to 27. These two Miracles were wrought immediately after his Return from the Country of the Gadarens Luke 8.40 our sweet Saviour did not call for fire from Heaven upon those bruitish People who were so glad to be rid of him as Luke 9.51 to 55. but did quietly withdraw and entred into a Ship Mat. 9.1 and came into his own City Capernaum where he was kindly received N. B. Note well When one Door was shut against him then another door was opened for him In Capernaum Matthew or Levi the Publican Invited Christ to a Dinner at his House where he made his Redeemer a most sumptuous feast for Joy of his Conversion Luke 5.29 many Publicans and Sinners found open house there all at Matthew's charge that he might bring them with himself to Christ The Envious Pharisees cavil at his Feasting which was Diametrically contrary to their Doctrine of Fasting while Christ answers their Cavils Mat. 9 18. then Jairus came to Him about his dying daughter and as Jesus was going along with this Jairus the Woman with the bloody Issue came behind him in the Streets of Capernaum and touched him These two stories may well be contemporary in Scripture Record for the Woman's Disease and the Ruler's Daughter were contemporary in respect of Age being both twelve years old Luke 8.42 43. The History of healing the Haemorroisse or Woman with the bloody Issue being first Accomplished must have the first place in this discourse Mat. 9.20 The Remarks whereon are First This Occurrence comes in with a Parenthesis and by a sweet Providence for the exercise and increase of the Rulers Faith and Patience no doubt but Jairus could have wish'd this Woman far enough at that time because she hindered Christ from making haste to his dying Daughter But Divine Wisdom cross'd his Humane Will she shall be dead out right the Woman cured and he thereby confirmed ere his desire shall be Accomplished that God in all may be Glorified All done in due season The Second Remark is This Woman had not only a grievous but also a sad languishing Uncleanness according to the Law which made her abasht of her blushful Distemper uncapable to touch or be touched by any Lev. 15.19 and therefore not only because she could not come before Christ for the Croud c. did she come behind him thinking that though it was presumption to press into the press of People being a prohibited person
The Fourth Remark is Christ may seem to sleep and slight those whom he hath a mind and a purpose to relieve as his Disciples in the Storm Mat. 8.23 c. and those Blind Men who followed him crying out from Jairus's house to his own house yet takes he no notice of them all along in the open street to increase their importunity no sooner was he come into the house but he then answers their Eager and Earnest cries Christ knows how to comment his Mercy to Mankind citò data citò vilescunt lightly come by lightly set by what is easily obtained is mostly but little esteemed The Fifth Remark is Foregoing faith found in man makes him more capable of receiving the following favour of God Christ asks them Do ye believe I am able to do this They said yea Lord. They believed Christ's Incarnation calling him the Son of David which was a blessed prop to their Faith upon him as their Lord and Saviour c. The Sixth Remark is The Prayer of Faith hath a mighty prevalency with the Almighty God Thus Christ both graced and gratified the Syrophenician Woman whom before He had both reproached and repulsed by granting her request and giving her as it were the Key of his Treasury bidding her go into it and take what Mercy she liked most Mat. 15.28 There is no doubt saith a Grace Divine but Justifying faith is not beneath that which is Miraculous in the Sphere of its own activity and where it hath warrant from God's Word All things are possible to him that believeth Mark 9.23 Christ will do any thing for them The Seventh Remark is Though Christ was not tied to Means yet did he use Means in his Touching their Eyes with his hand then according to their Faith which was not vain it was done unto them their Eyes were opened by Christ's Touch which he could have Wrought by a Word of his Mouth to teach us not to Tempt God in neglect of means c. The Eighth Remark is All things are not to be made known at all Times nor to all Persons our Lord in his state of Humiliation was not Ambitious of Vain-glory. Therefore did he straitly charge them to silence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he terribly threatned them from telling it abroad partly to teach both his Ministers and his Members not to be all for Fame and Name whereby to dazle the Eyes of others with admiration not valuing hidden Treasures The Heathen Poet saith Scire Tuum nihil est nisi te scire hoc sciat Alter And again Digito monstrari Dicier hic est to be pointed at for a brave man c. And partly because Capernaum was now fallen under a general unbelief and untowardness Mat. 11.23 so had rendred it self incapable tho' not of Christ's Presence yet of knowing his Miracles The Ninth Remark is Obedience to a general Command may be the sin of Disobedience as it crosses and contradicts a particular Command The general command was that they should declare the Glory of God 1 Chron. 16.24 Psal 96.3 and Isa 66.19 and these two Blind Men receiving now their sight could not but look upon their silence as the most sublime Ingratitude Ingratum si dixeris omnia the worst and the whole of sin should they conceal the greatness of his Grace towards them therefore they divulge it though against his will Some foolishly say Christ for bad them to stir them up the more what is this but to speak wickedly for God c. Job 13.7 making him who was Truth it self to dissemble As their divulging it was a doing against an express particular command it was certainly their sin though done from a pious intention for though a bad Aim may make a good Action bad as in Jehu's case yet a good Aim will not make a bad Action good as in Vzzah's Concerning the second Miracle here of Healing the possessed Dumb man we have these few Remarks 1. The end of one good Action should be the beginning of another No sooner were those blird men gone out of the house from Christ but immediately they brought in a man possessed with a Dumb Devil whom also Christ healed He was never weary with well-doing 't is pity we all are so soon so N. B. Note well Christ's Ministers should learn from their Master not to expect Rest till they come to Heaven the right Resting-place Rev. 14.13 No affronts or hard usages from his Adversaries did dishearten him from doing good though Dogs bark and leap at the Moon yet continues she her course So did he and so should we notwithstanding contradiction of sinners Heb. 12.3 in Villages as well as Cities The 2d Remark There be many gagg'd by a Dumb Devil at this day as this poor man was at that time Satan still puts his Stilling Gag into the mouths of men and women that they can neither pour out their prayers to God nor publish his praises nor profess his Truth to others They cannot utter themselves for others edification◠The Spirit of Faith is not an in-dweller in the heart only but sits also upon the door of the lips 2 Cor. 4.13 I believed therefore have I spoken Psal 116.10 to wit in prayer confession and communication The Spirit of Faith observes no dumb or silent Meetings as some do in our day and as the Carthusian Monks did of old whose Orders were only to speak together once a week but true Christians have otherwise learned Christ Eph. 4.20 who teacheth them 't is a shameful neglect of duty when they speak not often one to another Mal. 3.16 that their Meetings together might be for the better and not for the worse 1 Cor. 11.17 Exhorting one another c. Heb. 10.25 The 3d Remark is 'T is better to be Dumb than to speak prophanely This man with his Dumb Devil was in a better case than those Proud Pharisees whose mouths the Devil had not gagg'd but made an open Sepulchre to belch out stinking and black Blaspheaus against our Lord's Miracles as if wrought by Magick Mat. 9.34 and 10.25 and 12.24 The vile person will speak villany Isa 32.6 as well as vanity Psal 12.2 and not only proudly Psal 17.10 grievous and mischievous things Psal 31.18 and 38.12 but wickedness it self Job 27.4 because the Devil tips his tongue but gags not his mouth whereas even a foul when he holdeth his peace is accounted wise Prov. 17.28 Job 13.5 and in an evil day the prudent keep silent Amos 5.13 not conniving at man's sin but acquiescing in God's Providence The 4th Remark is Such as are possessed with Dumb Devils must come to Christ to be dispossess'd thereof as this man here They must sit down at Christ's feet Mat. 15.30 where all his Saints do sit Deut. 33.3 then shall the Dumb speak Mat. 15.31 and they shall speak not the Language of Ashdod but the Language of Canaan Neh. 13.24 Christ will turn to them a pure Lip and Language that they
of Israel Greeks which in Paul's Epistles is of the Synonimical sound with Gentiles Yet hither Christ came to seek out this one only lost Sheep leaving the ninety nine in the Wilderness And though he seemed to go thither for reposing himself from hard labour for a while and would have none to know that he was Retired in the House yet such was the sweet smell of his Garments that he could not be hid He had touched this Heathen's heart to find him who rejects her not because her Father was an Hittite and her Mother an Amorite he receives all comers John 6.37 Grace brings them together c. The 3d Remark is Humility and Faith are two blessed Ingredients in a praying Soul 1. Here is her Humility she came behind Christ as one Copy reads it as thinking her self unworthy to come before him and cries not up her own Merit but lowlily cries out for and craves the Lord's Mercy yea she acknowledges her own sin in her Daughters suffering saying Have mercy on me for my Daughter is exceedingly Deviliz'd She felt her self beaten upon her Child's back as 1 Kings 17.18 Art thou come to call my sin into remembrance in slaying my Son N. B. Note well Thus should we Parents reflect upon our own sins when we see our Sons or Daughters Deviliz'd or distressed and go to Christ for them 2. Her Faith in coming to Christ as to the promised Messiah the Son of David to whom Power belonged as also Mercy Psal 62.11 12. giving him the glory of both believing that though the Devil had more power in Christ's time to possess many persons than in former Ages because he then most strenuously endeavoured to set up his own Kingdom in opposition against him yet was Christ stronger than the strong Devil Luke 11.21 22. and was willing as well as able to illustrate his own glory in his Ejection the more The 4th Remark is The Prayer of Faith and Humility may meet with silence and sadnings at the first instead of success For 1. While Christ was in the house he answered her cries with silence which Chrysostom wonders at that he who was so Amicable in aluring by all means and methods the obstinate Jews should seem so morose to this Tractable Gentile as if unworthy of one word from him surely saith he it might be an offence to the standers by though it was none to her This was no Pharisaical Pride nor supercilious contempt of this humble Canaanite for he had respect both to her person and to her petition Gen. 4.4 and Heb. 11.4 His seeming neglect of her was only for the tryal of her Faith which was further exercised 2. By the Disciples slighting her instead of interceding for her saying Send her away for her clamours after us do tyre us Christ it seems went out of the house where she had prostrated her self behind him crying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pity me and seemingly slighted her with his Silence to her and now going out she doubles her Out-cryes after him this was irksom to his Disciples they thereupon really slight her and give her no assistance with their prayers N. B. Note well Oh how many such miserable comforters do troubled Souls meet with in the World that look on it as a disgrace to them to be troubled with their Out-cries as the Disciples did here And 3. She was worst of all exercised with Christ's sad Answer in telling her he was personally sent to give Bread unto Israel's Children only and not to such Gentile-Dogs who are shut out c. Rev. 22.15 The 5th Remark is Perseverance in Prayer prevaileth at last She will not be said nay or set down either with silence or sad Answers c. Though Christ seems to be backward for preventing the Cavils of the Jews to extend mercy to any Gentiles yet this Woman will needs wring a mercy out of his hands hangs on and hales with both her hands when she could not dispute with Christ about his Commission yet sure she was she must have helping-mercy And though she was but a Dog or but a Whelp as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 7.27 signifies yet even that creature is Animal Domesticum belongs to the Houshold and is welcom at a Friends house for his Masters sake and hath right to Crusts under the full fed Table of Children that scatter Crumbs out of wantonness also Thus she wittily borrows the Argument arguing from it if I must be a Dog let me be Christ's Dog and at such a Masters house I shall not be put off with dryed Crusts outward shells of mercy but shall have savoury Crumbs too special and saving mercy And though the Jews as Children have whole Loaves of thy Miracles yet let me a Gentile have this one Crumb of saving my Daughter from being vexed with a Devil c. Thus though Christ spake not to her self with his mouth at the first yet in his silence he spake to her heart by his Spirit which inabled her to take hold and tugg hard in this handsom importunity picking sweet Incouragements out of sowrest Discouragements till she had asked like a Son or Daughter of Israel and concerning her case commanded Christ's help Isa 45.11 The 6th Remark is The Prayer of Faith and Humility ends at last in a Divine Commendation of it and in a Divine Condescension to it as here As to the first Not he that commendeth himself is approved but whom the Lord commendeth 2 Cor. 10.18 'T is the Infallible Judge of quick and dead that saith here Oh Woman great is thy Faith Mat. 15.28 'T is not Oh Dog as before but now 't is Oh Woman in the mouth of Christ for her Faith as it doth in all others pleaseth Christ exceedingly Heb. 11.5 6. because of its greatness to take no denial but gathers one contrary out of another by the force of it as Deut. 32.36 and 2 Kings 14.26 where going into Captivity signified to their Faith Israel's return out of it Herein she acted more like Jacob than a Gentile to prevail in power with God and Man by wrestling Gen. 32.28 whereby she became an Israelite indeed and one of the Church the true Israel of God No Faith do we find commended for great by Christ in Scripture but that of the Gentile-Man Mat. 8.8 and this of the Gentile-Woman Mat. 15.28 for they both had attained to a strong Faith by weak means and far less than those of the Jewish Church which for abusing their Means and Mercies had the same reproachful name of Dogs they usually cast upon the Gentiles in which style Christ spoke here rowled back upon on themselves Psal 22.16 and 59.6 14. Mat. 7.6 Phil. 3.2 and Rev. 22.15 and were clearly out-run by this Gentile-Dog who became a Child at the Table one of the first-fruits of the Gentiles Call which they despised and were therefore rejected c. As to the second the Divine Condescension Christ was so affected with her Faith
first Adam yet could not do either to the second Adam but he was conquer'd by him who with an Apage commands him out of his presence ver 10. N.B. Note well 2. Tho' those Thieves Sin and Satan could neither Stop nor Strip the Second Adam yet they did not only dismount the First Adam from his Primitive Innocency which should have sustain'd him but also strip'd him of that Robe of Righteousness which should have array'd him and of that Majesty and Glory wherewith he was Created and Crowned Psalm 8.5 6 Having Dominion over all Creatures ver 7 8. If those Thieves prevailed over such a Green Tree as Adam was in his Pure State it may well be supposed what mischief they may do both to the Habitual and Back-sliding Sinner N.B. Notewell 3. Nor was this all the damage those Thieves did to the First Adam that Original Sinner but they striped him so sorely and wounded him so deeply as to leave him half dead that is they spoiled him of his Immortality of his posse non cadere possibility of not falling wherein he was Created and reduced him into a mortal state In the day thou eatest of the forbidden fruit thou shalt surely die Gen. 2.17 to wit thou shalt be a mortal for by this one man's sin Death entred into the World as well as Sin and Death hath Reigned from Adam unto this Day Rom. 5. 12 14. Heb. 9.27 yet in this sense those Thieves left him but half dead not only because tho' his Immortality seized upon his External body yet his Internal Soul remained Immortal but also because he recovered his Fall by Believing in that Promise of the Woman's Seed Gen. 3.15 as is made more manifest in my first volume of the Life and Death of Adam however all the Posterity of Adam are doomed in the Scripture of Truth not only half dead but wholly dead even stark dead in Sin Eph. 2.1 2 3 4 5. Inferences from hence are First Sinners are great losers such as Travel from Jerusalem to Jericho from the Blessing to the Curse do forsake their own mercies with Jonah Jon. 2.8 while they follow lying vanities such may meet with a Tempest a Whale as he did yea and an Hell it self Jonah cried out of the Belly of Hell and the Lord heard him Jon. 2.2 but God will not hear Impenitent ones that howl in Hell Secondly If Sin be such a notorious Thief that both Robs God of his Honour and Man of God's Favour yea it Robb'd the Angels that Fell as well as Adam and still Robs us of our Spiritual Graces the Money that should maintain us in our Passage to Heaven as well as of many Temporal Blessings while we live upon Earth as of our Health Wealth c. which we forfeit by our Sin c. Then Thirdly Make a most strict search for this Thief let not thy Heart be as an Hostess to entertain it nor thy Senses be as Doors to let it enter nor thy Affections as Handmaids to attend it Soul thou not art won over to Jericho until thy Heart and Affections be won thither but if thy Face be to Jerusalem Luke 9.53 then God's Angels and a Pillar of Glory shall both Protect and Direct thee Be sure to secure this Thief c. If thou cry out thou shalt not Dye Deut. 22.27 as the betrothed Damosel Therefore when thou seest the Thief a coming to thee be sure thou consent not to his coming as he did Psalm 50.18 but shut thy Door against him and hold him fast as Elisha did against the murdering Messenger 2 Kin. 6.32 If thou open thy door to him thou art then a Partner with the Thief and so an hater of thy own Soul Prov. 29.24 when the Door is left carelesly open then the Thief cometh in Hos 7.1 and He cometh not but for to Steal Kill and Destroy John 10.10 that is the Thiefs Errand and tho' he be blame-worthy for doing so badly yet whom must we blame for leaving open the Door We are commanded to shut our Chamber Door and hide our Selves till the Indignation be past Isa 26.20 but when this good Shepherd this compassionate Samaritan comes and knocks Rev. 3.20 with the Hammer of his Word and with the hand of his Spirit we must open to him immediately Luke 12.36 Now come we to the Remedy against this manifold Malady aforenamed The Remedy is threefold as the Malady was but the former two are Remedies Imaginary only but no real Remedies ver 31 32. as first Remark 1st 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 31. which is read by Chance but it may be better read by Providence for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek word signifies the Lord who orders all casualities by his over-ruling Providence 't is the blind Pagans that ascribe fortuitous things to their blind Goddess Fortune whereas Man's way is not in himself c. Jer. 10.23 and God tells Moses Pharaoh will go next Morning to the River side Exod. 7.15 and thus Nebuthadnezzar standing with his Army at the head of two ways unresolved whether to March against Ammon or against Jerusalem he there cast Lots and the Lord disposed them Prov. 16.33 so as to March against the Latter Ezek. 21.20 21 22. what is contingent to Man is necessary to God Homer could say All things are Chained to Jove's Chair-foot sure I am they are so to the Hand of the true Jehovah so this Greek word ver 31. excludes the purpose of Man but not at all the Counsel of God c. Remark 2d A certain Priest came down that way and when he saw him he passed by on the other side N.B. Note well This is not writ to vilifie all Priests for Christ himself was a Priest after the Order of Melchisedeck Heb. 7.11 15 17. but it was to shew that Christ being the end of that legal Priesthood was now become more compassionate to his Neighbour Man in a new Evangelical way Tho' Priests under the Law were ordained to shew compassion Heb. 5.2 3. yet now the Comforter was coming to endow a Gospel-Ministry with Messages of glad tidings and with gifts of Compassion Jude ver 22. and with whom he was to abide to the World's end Mat 28.20 Remark 3d This Priest had an opportunity to shew Mercy unto this half Dead Man whom therefore Christ calls his Neighbour but he had no Bowels of compassion towards him tho' he had this opportunity 'T is said here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he passed by on the other side he stood at a distance opposite to him as the Greek word signifies possibly he might plead 1st I am in great hast in my Journey and cannot stay here 2d I am afraid of the like harm by those Thieves my self Or 3d Above all I may not touch a Dead Carcase for that is pollution by the Law Thus this Priest wanting a pittying Heart might cover his neglect with such slender excuses of Fear and Horror c. even the
those that are Substantially Moral as before in this Case alas this Levite was too Circumstantial in main Substantials and he was too Substantial in mere circumstantials 2. He is one that can rest in any Form of Prayer not finding it too narrow for his own narrow Heart though various Dispensations of God be upon him which calls him to vary his Petitions to God in Prayer alas this Pinioning the Wings of the Dove the Spirit of God Mat. 3.16 can never prove a Salve broad enough for every Sore 3. He is one that thinks it not enough to live in Duty as all ought to do but he must live of and upon Duty never looking to find a living Christ in dead Duties without him alas this is to live in Golgotha that place of Skulls Matth. 27.33 and to have a Dwelling among the Tombs with the Demoniack Mar. 5.3.4 He is one that sits down and rises up constantly with a cold frame of Heart in Religious Duties his Heart never burns within him nay it is not so much as watm at any time because Christ talks not with him in the way of his Duty as Luke 24.32 he is a stranger to that Spirit of Burning Isa 4.4 Alas he is like Noah's unclean Creatures that went into the Ark unclean and came cut again unclean The word of God hath no Sanctifying Work upon his Heart according to Christs Prayer John 17.17.5 He is one that Serves God for Self-Ends only he rather serves himself of God as Zech. 7.5 6. and follows our Lord more for his Loaves than for any love to himself John 6.26 he cannot say with Nazianzen Jesus Diligitur propter Jesum I love Jesus for Jesus sake c. 6. He is one that Serves God slightly rendring to him labia vitulorum non vitulos labiorum the Lips of their calves only and not the Calves of their Lips Hos 14.2 he Sacrifices flesh only Hos 8.13 he serves not God with his Spirit Rom. 1.9 he gives only the dry Hony-Comb not as the Spouse did filled with the Hony Cant. 5.1 he considers not how such are Cursed that doth the Work of the Lord negligently or deceitfully Jerem. 48.10 Thus he doth but cut off a Dogs Neck c. Isa 66.3.7 He is one that will stint and limit himself both in his Knowledge and in his Practice he dare not be too precise but saith with Jeroboam it is too much to go up to Jerusalem 1 Kin. 12.28 he may not be Righteous or Religious over-much Eccles 7.16 So while he is now so Luke-warm in Religion he soon becomes stone-cold in Irreligion so as the Candle he goes out in a stink 2 Pet. 2.20 Enquiry the Third Why is this Formal Holiness so Defective and Insufficient Answer the 1st Reason is This kind of Holiness flows from a failing Fountain and stands upon a Sandy Foundation namely a common Conviction without a special Conversion Some indeed do under the Preaching of the Gospel hear a noise of Christ but they hear not the Voice of Christ as those with Paul saw the Light but heard not Christ Act. 9.7 and 22.9 Some may be Enlightned and tast of the good Word of God Hebr 6.4 5. as Cooks tast of their Masters Sawces but lets none go down to nourish them and some may receive the Knowledge of the Truth Hebr. 10.26 so far as to reform the Life outwardly but not so far as to renew the Life Inwardly Eph. 4.23 this bare Tast in the Palate reacheth not to Nourish and Strengthen any Spiritual Life in the Hidden Man of the Heart 1 Pet. 3.4 Therefore in a little time it dwindles into nothing The 2d Reason is God is a Spirit and will be Worshipped in Spirit as opposed to Formality and in Truth as opposed to Hypocrisie the Father seeks out such Spiritual Worshippers John 4.23 24. God loveth best what is most like himself like loves like saith the Proverb but seeing a Formal Profession hath so little likeness to God God hath as little love for it therefore as it cannot please God so nor can it save Man c. we must serve God with our Spirits Rom. 1.9 The 3d Reason is This Formal Holiness is at the best but Body Obedience there is nothing of the Soul in it so 't is but a Dead Carcase and therefore an Abomination to the Lord Prov. 15.8 whereas we ought to offer up unto God a living Sacrifice Rom. 12.1 The Prophet professeth that the Lord will not accept of the Fruit of the Body for the Sin of the Soul c. Mic. 6 ver 6 7. Nay the Travel of Mans Soul though never so Sollicitous in serving God can save him no more than the labour of his Body It cost more to Redeem and Ransom lost Man Ps 49.7 8. God must behold the Travel of Christs Soul before his Justice can be satisfied Isa 53.11 and Christ is the Master of Requests also Hebr. 7.25 and 9.24 none of our Prayers can come with acceptance upon Gods Altar untill perfumed with the Odours of his Merit Revel 5.8 and 8.3 N.B. Note well Alas a Formalist may cry too late something like Martha c. Oh thou power of Godliness hadst thou been here my Soul had not dyed c. God may Damn Men for the very failures of their Duty Rom. 3.23 and Luke 17.10 we stand in as much need of the Grace of God to Pardon our Duties as we do of the Blood of Christ to Pardon our sins Duties are but Insignificant Cyphers without Christ the Numerical Figure yet Duty 's must be done by the Redeemed for the very end of our Redemption is that we may serve our Redeemer without fear in Holiness and Righteousness all the Days of our Life Luke 1.74 75. and being bought with a price therefore must we glorisie God both with our Bodies and with our Spirits for they are Gods 1 Cor. 6.20 both Christ and Duty are Beautiful in their proper places Christ must sit upon the Throne and Duty 's as his Train must fill the Temple Isa 6.1 we may not so Eye Duty 's as to wrong Christ nor so look upon Christ as altogether to thrust out Duties Duties are good Evidences but they are bad Saviours Paul is said to suffer the loss of his Duties but how non quoad Substantiam sed quoad Qualitatem officium Justificandi not as to their substance but only as to their Quality and Means of Justifying him Phil. 3.8 9. That is he did not depend upon them for his Justification as he had done before though the Formal professor doth rest in Opere operato in Duty done yet may not we rest from doing Duty for we are not yet come to our Rest Deut. 12.9 but we must be Obedient both in Word and Deed Rom. 15.18 The Apples of Gods Comfort Cant. 2.5 grow not on the Root Christ but on the Branches to wit Duties The last part of this Parable begins with a famous But ver 33 34
likewise a Fourth Sermon the last which Christ Preached the Night before he was Apprehended wholly Consolatory to his Disciples and concluded with a most Fervent Prayer all which is Recorded by the Evangelist John only chapters 14 15 16 17. Which four Chapters are followed with the History of Christs Passion chap. 18 19. of John There be some other Passages of Christs Life inter-laced among those four last Sermons to wit that which he spake in the Treasury being a part of the Temple 2 Kin. 12.9 and 2 Chron. 24.8 and Nehem. 10.37 and 13.5 A place where Christ sometimes Taught John 8.20 and mentioned Matth. 27.6 Here Christ was before he went out of the Temple when he Preached the first of these four Sermons 〈◊〉 serving what every one cast in by way of Alms or Offering before their Praye◠〈◊〉 Jews using to joyn Charity with Piety Mar. 12.41 to 45. and Luke 21 â—â— to 5. This our Lord did not upon the Account of our Curiosity sitting there as a Critical Spye and Observer but to take an Occasion of dropping that Divine Doctrine in the close thereof that the poor Widow was a Widow indeed resolving wholy to trust in God 1 Tim. 5.3 Jer. 49.11 in casting in her whole Livelihood as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies for the Service of God and the Poor whereas Rich Men cast in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Brass only as if they thought 't was good enough son both God and his Poor Something Men will do but as little as they can Now when Christ had commended the Alms-giving of the poor Widow weighing it not by the worth of the gift but by the Will of the Giver and so he sits still to see the State Gift and Mind of every Alms giver and when he had also Lamented over the Destruction of Jerusalem for being a Nest of Venemous Serpents and Blood sucking Vipers Matth. 23.33 34 37 c. Then it is not said he only went out of the Temple for this he had done often before but now he departed from it Matth. 24.1 Never to return to it any more Therefore the following Sermon he Preached out of the Temple as he sat upon the Mount of Olives over against it Matth. 24.1 3 Mar. 13.1 and Luke 21.5 The occasion of this Sermon was Mark saith one of the Disciples which probably was Peter being more Inquisitive than all the Rest shewed him by pointing thereat both the Strength and the Beauty of the Building which therefore was reckoned the Wonder of the World Not only as pittâ—ing that it should be Destroyed but also as prejudging it to be an Impossibility from the firmness of the Fabrick Hereupon Christ tells them all that what he had said That their House should be lâ—ft Desolater Matth. 23.38 And that all its Magnificency could not secure it from being Demolished not one Stone shall be left upon another Matth. 24.4 Then the Curiosity of the Disciples make Enquiry 1. When that should be 2. What signs of his coming and 3. Of the end of the World for they thought the Temple would lâ—st so long as the World lasted In Answer hereunto Christ Preacheth this Sermon concerning Sundry sorts of Antecedent Signs some Ecclesiastical which were either â—ad 〈◊〉 the Seducing of Hereticks the Persecuting of Tyrants c. or good as the Success of the Gospel throughout the World c. and other Signs were Civil or Political is Wars Famine Pestilence Prodigies and a Notorious Corruption of Mens Manners c. In a word the Disciples first question Christ Answereth from ver 4. to 〈◊〉 Their Second from thence to ver 36. And their Third from thence to the end The First and the Third are Answered Promiscuously and so Dreadful was the Destruction of Jerusalem when it came that iâ— is Described in Paralled Phrases with the Destruction of the whole World All this was oâ—ite contrary to the Disciples Expectation Luke 24.21 and Acts. 1.6 Their expected Temporal Redemption must end in a most Direful Destruction therefore Christ shuts up that Matth. 24.42 to the end with exhorting them to Watchfulness set on by a Parable of a Servants waiting his Lords Return and in Matth. 25. He continueth his former Discourse of Watchfulness and sets it on by a second Parable to the same purpose The Parable of the Ten Virgins from ver 1. to 14. The Second is the Parable of the Ten Virgins take a Paraphrase upon the parts of it in many Remarks Remark the 1st A Profession of the Gospel is a Virginity in a Scripture Sense as compared with Prophaneness which is a Spiritual Wohredom in Vanity and Villâ—â—y Ps 45.14 Cant. 1.3 2. Cor. 11.2 3 c. See Ps 73.27 c. Remark the 2d Some professors of this Virginity are only called outwardly and they are foolish Virgins having only a Form but want the power of Godliness 2 Tâ—â—â— 3.5 But others are inwardly also called having the Faith of Gods Elect in their Hearts and sincere Sanctity in their Lives likewise Remark the 3d Though the Wise and the Foolish be distributed into equal numbers of five and five yet 't is not to Assert any Equality of Number as if the Godly who are but a little Flock Luke 12.32 But one of a Tribe and two of a Family Jer. 3.14 c. were equal in Number to the ungodly seeing the whole unregenerate World lieth in Wickedness 1 John 5.19 But it is to shew that among Professors themselves there be as many Foolish as Wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not foreseeing Danger Oculos Habentes in occipitio having their Eyes behind them and not before as Eccles 2.14 Many do confess they expect a Day of Judgment to come yet they live like Davids Fool Ps 14.1 As if they thought in their Hearts there were no God to Judge them and no Hell to punish them Remark the 4th Those Foolish Virgins are Hypocrites and Carnal Gospellers who 〈◊〉 Oyl indeed in their Lamps making a shew of Profession in their Lives as to External Exercises c. But they have no Oyl of Saving Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Vessels of their Hearts they are empty Casks Barren Figtrees pretenders only to Piety c. Remark the 5th The Wise Virgins do not as the other mere Nominals did they have Hearts purified by Faith Acts 15.9 A good Conscience Acts 23.1 and 14.16 come in their Simplicity and Godly Sincerity 2 Cor. 1.12 Carrying Grace in their Hearts as well as Gracefulness in their Lives they had not the wally-colour of a Log-wood or block-wood blew but Christ had dyed them in Grain with True Grace and Holiliness Divine Oyl had soaked deep had suppled and softned the Stone in their Hearts and had spred it self to Sanctifie them throughout in Body Soul and Spirit 1 Thess 5.23 Remark the 6th The Bridegroom is our Lord who is not slack concerning his coming 2 Pet. 3.9 Yet is said to tarry here not in respect
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
found in so eminent an Apostle's heart as Thomas was may mind us how much more may be found in the hearts of the best of us poor worthless Worms when left to our selves and in the hand of our own Counsels N.B. So the doors giving way and yielding up a free passage for Christ's entrance here should likewise admonish us how the doors of our hearts ought to yield and give way to Christ's entrance into them when he comes and stands knocking there by the Hammer of his Word and by the Hand of his Spirit How can we be so hard hearted as to suffer a sweet Saviour whose only Errand for our entertaining him is to save our Souls to stand out of doors as it were with his Hat in his hand intreating an open Entrance till his Head be filled with Dew and his Locks with the drops of the Night as the unkind Spouse did Cant. 5.2 Her sleepy heart cost her dear verse 6. They that will not when they may when they would they shall have Nay Shall dead Wood yield and not living Hearts See Psal 24.7 The 4th Remark follows here to wit The Manner How our Lord managed this manifestation of himself this sixth time which was principally for curing and confirming unbelieving Thomas Christ appeared here after the same sort as he had done before John 20.19 26. Both times he came in when the Doors were shut and stood in the midst to be seen and viewed from top to toe by all the Eleven c. As this could not but be a farther confirmation of the Ten Disciple's Faith because they had seen him appear to them after the same sort on the first Day before this Thus Christ most graciously condescended to Gideon for confirming his Faith mentioned Heb. 11.32 by granting him a double sign Judg. 6.37 38 39 40. Both he and these Apostles came not up to a firm Faith at first but by degrees Note So it must serve also for a fuller conviction of Thomas's Unbelief concerning the Relation that his Fellow-Disciples had given him of Christ's last Appearance when he saw his Lord appear again in the same sort as â—hey had related Now the particular manner of Christ's manifesting himself to all the Eleven at this time was both by words and by deeds again as he had done before yet in some circumstances differing as there was now a different occasion For 1st Christ saluted them Thomas and all with the same sweet Salutation Peace be unto you as before and as he had taught them to salute those Houses that willingly received the Gospel of Peace Matth. 10.12 13 c. Let us here turn aside a little with Moses Exod. 3.3 and behold this work of wonder That our Lord should proclaim peace to such an obstinate Rebel against that glorious Truth of Christ's Resurrection as Thomas was Though the Renegado-ten Apostles might upon their Rocovery by Repentance be reckoned as worthy of this Salute yet sure I am this stubborn Unbeliever Thomas must needs be look'd upon as most unworthy of any such gracious Congratulation for he had been prescribing a Law of believing to himself and putting on a limiting Condition upon his Soveraign Lord contrary to that command Thou shalt not limit the Holy One of Israel Psal 78.41 too sawcily saying Except I see in his hands c. and thrust my hand into his side I will not believe John 20.25 Notwithstanding all this wicked wilfulness and peevish perverseness in Thomas yet shall he have his particular share in this general peace Who but the Son of Peace the Saviour of Sinners would have so said to and so saluted such an unworthy Sinner This clear Character of Christ's candour and kindness in the case of Thomas may serve to encourage us to put in for our part in Christ's Peace though in rigour of Justice we be altogether unworthy to partake thereof 2dly After our Saviour had Saluted them all in general comprehending Thomas for whose sake peculiarly was the benefit of this 6 Appearance designed he shewed again his wounds for the sake of this one doubting Soul Note Oh marvelous Clemency These were the most indubitable signs of the Reality of his Resurrection whereas had he made his raised Body to pierce the solid Wood and to pass through the shut Doors this Act would have added strength to their Doubtings that it was not Christ himself but some Spectrum or Spirit for it is the property of Spirits and not of true Bodies to penetrate other Bodies Beside 't is against the very scope of this Appearance which plainly was to be touched by Thomas that by touching he might come to know and believe now such a penetration of Diameters or solid Dimensions would have unavoidably rather weakened than strengthened that Faith which he came to confirm as well as recover seeing as no meer Spirit can be touched so no solid Body can enter while doors be shut However was his passage in upon them it was not that of a Spectrum or Phantasm but of the Omnipotent God yet did this God Man shew here the wounds of his Manhood More especially to Thomas for whose sake he came and to whom be said Reach hither thy hands c. John 20.27 Note John mentions both Christ's wounded hands and his wounded side but makes no menâ—ion of his wounded feet yet this is supplied by Luke who relates how Christ said to them Behold my hâ—â—ds and my feet c. Luke 24.39 Oh wonderful Divine condescension not only in his vouchsafing to appear again and shewing his wounds for the fuller removal of that scruple that terrified all the Ten Apostles thinking him to be but a Phantasm verse 37. whereas by this second show of himself and of his wounds the Ten were further confirmed that it was the same Body which was crucified and now raised up alive again But more especially was this gracious vouchsafement made to this unbelieving Thomas c. 3dly Christ gave Thomas not only an â—oular as to the others but also a palpable demonstration saying to him Feel with thy finger those four lesser wounds which the four Nails made in my hands and feet and thrust thy whole hand into that greater wound made by the Souldier's Spear in my side c. And annexing with it a friendly Reproof Be not faithless but believing Note Thus Christ can be content to condescend thus graciously unto the weakness of this Unbeliever who undoubtedly was much to be blamed for his so presumptuously prescribing and laying such unreasonable Laws upon his Lord because Christ saw that the Root of the matter was in him as Job 19.28 the seed of God still remaining 1 John 3 â— The Radical Grace of Faith was yet budding forth some fâ—int desires in him to believe better and to repent â—ore of his 〈◊〉 therefore did Christ out of his matchless candour and compassion condescend to him and to his weakness Thus our Lord did to Jairus Mark 5.23 c. who
of the Spirit is with him Mal. 2.15 Rev. 3.1 c. The 5th Cause of Christ's Ascension was to send the Comforter to wit the Holy Ghost John 16.7 I will send him unto you This promise our Lord oft repeateth that his Disconsolate Disciples might once be relieved by it Our Saviour sweetly proceeds in his Swan-like Song before he died John 14.1 Saying Let not your hearts be troubled c. Christ was their comforter while he lived with them Therefore when they heard of his departure from them then sorrow filled their hearts Jo. 16.6 So that they became both uncounsellable and uncomfortable Hereupon he makes his last Sermon takes much pains to convince them of the Expediency of his Departure that if he did not go away the Comforter would not come v. 7. And he had told and taught them before that he could not be so unkind to them as not to tell them the truth were it not so I would have told you John 14.2 It consists not with Christ's Candour to feed his Disciples with the false hopes of an Vtopian felicity as the Devil deals with his Drudges whom he deludes by bringing them into a Fools Paradice and as Mohomet doth with his Musulmans to whom he promises all sensual pleasures when they die in his cause c. No our Lord is no such impostor but tells them truly that he would pray to the Father and the Father would give them another Comforter instead of him their Comforter while he conversed with them and was now departing from them who shall abide with the Disciples for ever John 14.16 The Devil is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Accuser Rev. 12.10 for his accusing the Saints to God as he did Job Chap. 1.9 10. c. the Holy Spirit in direct opposition to the Devil's name is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pleader Advocate or Comforter whose Office is to bring in promises into believers hearts effectually applying them Eph. 1.13 14. to help our infirmities in prayer making Intercession for us Rom. 8.26 27. To discover to us our graces and evidences for Heaven 1 Cor. 2.12 Rom. 8.28 Whereby we know that we are predestinated unto Glory verse 29.30 31 c. So that such as do refuse to read over their evidences and to rest upon them do no better in that refusal than help Satan the Accuser taking his part against themselves and pleading the Devil's cause against the Holy Ghost their Comforter Yea in a word the Office of the Spirit is to be Christ's Vicar general with whom Christ leaves us by whom he abides with us as he promiseth Matth. 28.20 To the end of the World For he dwelleth in all the Saints John 14.17 which we may never wonder at enough for next to that Divine condescension of Christ's the Son of God's dwelleth in our fain humane nature is this wonderful vouchasafement that the Holy Spirit should not being the Third person in the Holy Trinity disdain to dwell in such dark and dirty Dog-holes as our unholy Hearts and defiled Souls 'T is undoubtedly an Inestimable Favour which is promised Joel 2.28 That God will pour out his Spirit upon all flesh What is so vile as flesh Hosea 8.13 'T is there a name of Contempt And what is so precious as Spirit 'T is the Quintessence and Excellency of the best things Extracted from the courser unrefined Sediments The precious graces God gives us are call'd the Spirit Gal. 5.17 and the Fruits of the Spirit verse 22. And when God gives us his Spirit Luke 11.13 He is said to give us all good things in that one gift Matth. 7.11 Hence Christ tells the Disciples he would not leave them Orphans or Darklings John 14.18 But they should have the supplies of his Spirit as Phil. 1.29 phraseth it to be their best teacher of truth teaching nothing but what is consonant to the Holy Scriptures John 14.26 which distinguisheth him from the Spirit of Errour This comforter Christ sendeth as he saith John 15.26 From the Father for Christ hath satisfied the Father's wrath and now the Father and the Son as reconciled join both together in sending the Spirit as the fruit of both their loves and as an earnest which is a part of the total Sum the Spirit is the best guide to godliness John 16.13 and the fruit of the Spirit is in all goodness righteousness and truth Eph. 5.9 Note Though Christ promised to send the Spirit which was performed ten days after his Ascension at Pentecost c. to his Disconsolate Disciples yet may we not think that they had not the Holy Ghost before he Ascended for they could not have the smallest measure of Grace but it must be by the Spirit of Grace No man can say that Jesus is the Lord but by the Holy Spirit 1 Cor. 12.3 that is with a fiducial assent of the heart none can acknowledge Christ to be Lord the only Lord to be worshipped but by the Revelations and suggestions of the Spirit and this these Disciples had oft done before Beside 't is said Christ breathed upon them saying Receive ye the Holy Ghost John 20.22 whereby they might know that they received of the same Spirit that was in Christ to fit them for the Ministry without which who can be sufficient 2 Cor. 2.16 Seeing 't is a work that will Burden the Back of an Angel and make him tremble saith Chrysostom Yet the full measure of Grace and the great gift of the Holy Ghost was not given till Pentecost when Christ the King of Kings was installed in his Kingdom Acts 2.2 c. These were reserved till that time as 't is said The Holy Ghost was not yet given for Christ was not yet glorified John 7.39 Though before this they had received some Love-tokens from Christ before his departure to live upon as the Dear Wife from the Loving Husband till the grand promised portion of the Father came for which they were to tarry at Jerusalem ten days Luke 24.49 Learn we hence 1. If the Holy Spirit be so good a gift of God yea all good things be contained therein then we should ask this gift of God above all as Elijah before his Ascension bids Elisha ask what he would He answer That thy Spirit may be doubled upon me 2 Kings 2.9 And it was done accordingly so Christ bids us ask what we will John 16.24 We must answer Lord let thy Spirit be doubled upon me that I may receive double Grace to that I now have c. 2. Then we should prepare an honourable Room in our hearts for entertaining such an honourable guest in as the Holy Spirit is Res Delicata est Spiritus Dei so some read Psal 143.10 the Spirit is a cleanly and delicate thing and loves to live in a clean house or heart c. As the Shunamitish Woman said to her Husband Let us make a little Chamber for the man of God when he comes to us c. 2 Kings
4.10 So should we prepare our hearts to receive the Spirit grieve him not Eph 4.30 He cannot comfort those that dare grieve him 3. If the Spirit be the true and only Comforter then what a prodigious Folly and Madness it is for any Man in misery to run the wrong way for comfort in their calamitous condition that is to Witches or Wizards to Cunning Men on Women to Figure Flingers c. When Wicked wordlings have woundings of Spirit and gripes of Conscience as undoubtedly the worst of them sometimes may have then run they to mad merriments to pleasant plays and reading Romances c. For their Cure But finding these carnal Cataplasms not effectual remedies for their Spiritual maladies then run they to the Devil for relief as Saul in his distress did to the Witch of Endor c. Should not men in this case inquire of their God and not of Familiar Spirits c. Isa 8.19 20. This is to make the unclean Spirit the Comforter which is the Office of the Holy Spirit The 6th Cause of Christ's Ascension was to make an Atonement for us by his Intercession c. To make the Court of Heaven friendly and favourable to us that he might be there Interceding for our Peace as Blastus did for the Men of Tyre and Sidon in Herod's Court Acts 12.20 A Friend in the Court we say is better than a Penny in the Purse for by the Mediation of a Friendly Courtier a Court of Rigour may be turned into a Court of Favour As the High Priest went into the Holy of Holies once a year to offer up the yearly Oblation of Atonement for the sins of the whole People Lev. 16.2 34. So Christ the High Priest of our profession Heb. 3.1 entred not the Holy Places made with hands but into Heaven it self now to appear in God's Presence for us Heb. 9.24 And ever lives to make Intercession for us there Heb. 7.25 'T is great comfort to have such an Advocate to turn the High Court of Justice into an High Court of Mercy 1 John 2.1 The Father looks through his Son's wounds upon us and so by Imputation a new Complexion is graciously put upon us There be many more Causes of Christ's Ascension which for brevity I must only name The 7th is he Ascended on High the better to oversee all his sheep scattered over all the wide world He is the chief Shepherd 1 Pet. 5.4 The only Arch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or overseer who had but few Lambs while on Earth now none can tell his Generation Isa 53.8 The 8th is to answer as our Advocate all Satan's cavills and to nonsuit all his Accusations and Actions against us Tho' this Accuser be Subtle c. Yet Christ over-shoots him in his own Bow The 9th is to have an hotter influence as the Sun at Noon upon all his Churches and Children Heb. 7.26 The 10th is to live in that Glory which he left c. above the reach of Jews that would kill Lazarus John 12.4 only for being raised from the Dead and so would they kill Christ but he is above their reach and while our head is above water there is no danger of the Bodie 's drowning N.B. c. John 17.24 The flood can but come up to the Chin it cannot reach the Head to drown it Isa 8.8 11ly He is now higher than the highest on Earth Eccles 5.8 Psalms 61.2 Heb. 7.26 And in things wherein Men deal proudly he is above them Exod. 18.11 12ly And Lastly to fill all things Eph. 4.10 He began his Ministry with filling John 2.7 Carried it on with filling Acts 2.4 And continues so doing to the end of the World Eph. 1.23 The general Inferences both from Christ's Resurrection and from his Ascension are fourfold a word of Knowledge of Caution of Counsel and of Comfort The first is a word of Knowledge for our information in sundry particulars As 1. As Christ was put to it both upon his right hand and left by the Devil and his Instruments so as to be under the power of Death for thirty four hours of three days yet rose he again maugre the malice of Earth and Hell and Ascended in Triumph above the Gun-shot of all his Enemies So shall his Church do by the power of Christ Hos 6.2 Psal 49.14 Christ Rose at Sun-rising so shall his Church Mal. 4.2 and then shall she be comforted after her casting down 2 Cor. 6.7 2. 'T is hard to believe this fundamental Truth of Christ's Resurrection hence Christ tarried forty days before his Ascension to clear and confirm it So long was our Lord content to stay from Heaven for the good of others and should not we tarry also till our work be done as Paul did Phil. 1.24 25. We should come with Christ from Lebanon that pleasant place Deut. 3.25 from places of the most profit and preferment for the Church's good Cant. 4.8 As Paul was willing to want Heaven a while for the good of others so was Hezekiah also 2 Kings 20.2 3. Christ is call'd the Morning-Star Rev. 22.16 Rising in the Morning Mat. 28.1 This should put us upon Inquiry whether this Day-Star be Risen in our hearts 2 Pet. 1.19 If so then the Devil who hath the power of Death Heb. 2.14 is destroyed thereby and his evil works are dissolved in us 1 John 3. But so is our misery done away also in Christ's Victory 1 Cor. 15.54 Had but one sin been left unsatisfied Christ could not have either Risen or Ascended c. The second is a word of Caution that we 1 Take heed of dying in sin if so Christ is Risen and Ascended that he may come again to Render Vengeance upon us c. 2 Thes 1.7 8. 2. That we deceive not our own Souls with false Risings as from sinfulness to civility mistaking a Comet for the Sun c. 3. That we lye not rotting still in the Grave of sin having no Lease of our Lives whereas while life lasts we should awake and arise Eph. 5.14 and Col. 3.1 2 3. 4. That we behead not the Lord of Life which we do as much as in us lies if we Rise not with our Head who is Christ 5. But that which is worst of all to take heed we do not after a seeming Resurrection put on those Grave Clothes which we have seemed to have put off and go down again into the Grave of Sin in cursed Apostacy and final Impenitency The third is a word of Counsel that we 1. Rouze to seek our Lord who is Risen as the two Disciples did who arose the same hour c. Luke 24.33 and found him whom they sought verse 36. 2. Not to seek the living among the dead Luke 24.5 1. Not in dead Honours Christ withdrew himself from those that would have made him King John 6.15 He is now Risen and Ascended far above the Heavens Heb. 7.26 much more above the highest Honours upon Earth 2. Nor in dead
Pleasures He was but once at a Marriage-feast he is now Risen and Ascended above them sometimes we read our Lord wept but we never read that he did so much as once laugh 3. Nor in dead Treasures He sat but once over against the Treasury he is now Risen c. 4. Nor in Ease and Idleness He once slept upon a Pillow in the Ship he is now Risen c. The Spouse could not find him by night on her Bed nor in the broad ways of the World Cant. 3.1 2. 5. No nor in the perfection of Humane Mortality for he is Risen and Ascended c. 3dly That we Rise up and Ascend with Christ to Newness of Life Rom. 6.4 from Prophaneness to Piety this is to have part in the first Resurrection Rev. 20.6 awakening out of sin and living unto God 4thly That we labour after an Experimental Knowledge of the power of Christ's Resurrection Phil. 3.10 and of his Ascension also this we do if we cannot be content to be colâ—â—â—â—d careless in our Devotion without finding our hearts burning within us while he talks with us in the way of our Duty Luke 24.32 beyond the reach of formality we may live by a form but we cannot die by a form we must feel the exceeding greatness of his power which worketh mightily in his Redeemed Eph. 1.19 making all his Saints heavenly-minded ascending up to him who is Ascended like Pillars of Smoke Cant. 3.6 and drawn up after him John 12.32 Cant. 1.3 and Col. 3.1 as not being wedded to worldly things 5ly That we purifie our selves 1 John 3.3 to be prepared for our own Resurrection and Ascension which we hope for by vertue of our Redeemer's The fourth is a word of Comfort 1. Our Hope may hang the faster and firmer for obtaining a better Resurrection and an happy Ascension because of the two grand Pawns and Pledges we have to assure us of both As he our Head is not only Risen which cannot but Raise the Body also for Christ accounts not himself compleat without his Church which he calls his fulness c. Eph. 1.21 22. but he is also ascended so must draw up John 12.32 his whole Body even the little Toes or least Members thereof that they may be with him to behold his Glory c. John 17.24 but likewise he hath taken our Nature with him into Heaven and hath sent his Spirit down to us upon Earth Our Flesh is above and his Spirit is below this is a double Earnest 2ly May we but be able to say in the Witnessings of the Holy Ghost that the Lord Christ hath raised our Souls up to the life of Grace we then need not doubt but he will also raise up our Bodies to a life of Glory and not only our Souls shall ascend to him at our death but they shall be â—nited again to our Bodies at the last day and shall both together be with him in Glory for ever If we have experience of a Spiritual Resurrection and Ascension in our Souls This doth strongly confirm our Faith that it shall be corporal also Eph. 5.14 1 Cor. 15.32 34. Ro. 6.4 11. Phil. 4.20 1. Th. 4.14 Col. 3.4 3dly The Soul cannot but be without comfort till Christ the Comforter come and appear to us as to Peter Luke 24.34 who had wept bitterly Luke 22.63 Now where-ever Christ is he will appear sooner or later he cannot be hid Mark 7.24 He appeared personally to the Patriarchs as he did to his Disciples but now to us spiritually Matth. 28.20 whereof we should make good proof and then may we hope he will appear to us gloriously at the last our Faith is supported both by Evidence and by Influence from these things All fruits were unholy till the first fruits were heaved Levit. 23.11 Rom. 11.16 All his Redeemed have a Quietus est or Acquittance virtually by Christ Risen and Ascended Rom. 5.18 and 4 25. but it passeth actually upon us when Christ appeareth savingly to and in us c. 4thly If Christ have led us forth as far out of the World and Sin as Bethany he will assuredly bless us as he did his Disciples Luke 24.50 51. at his last farewel Thus Isaac blessed Jacob but he first felt him Gen. 27.12 21. and if he hath blessed us we shall be blessed as Jacob was but take heed we go not about to cheat him for so shall we bring a curse and not a blessing We may know we are right Adopted Children if we have clean hands a pure heart and an holy life then have we the Lord's blessing Psal 24.3 4. and this is the Sugar which will sweeten the bitter Cup of our Crosses and Curses from an evil World the comfort of Christ's Spirit the feeling of his favour and the pardon of our sins c. 5thly 'T is our great comfort to consider Christ ascended as our common Representative with all our Names writ upon his Breastplate Exod. 28.29 Others indeed ascended as Enoch in the time of Nature and Elias in the time of the Law as well as Christ in the time of the Gospel but none ascended as our Lord did Note For 1. They ascended before Death seized upon them so did not Christ 2. They ascended by the power of another as Elias by a fiery Chariot c. but Christ by his own power 3. They made no way into Heaven for any body else but Christ did for all his c. Heb. 10.20 Note He did not shut the door as Lot did when he had taken in the Angel Gen. 19.10 but left a broad door open for all his Members 4. They could not work Miracles in Heaven as they had done on Earth but Christ could send his Spirit down to his Disciples c. 5. They went up suddenly but Christ leisurely that his Disciples might the better behold and believe it and that we may not expect to go up to Heaven in a Whirl-wind but gradually as Israel did to Canaan by 42 Removes The Righteous are scarcely saved 1. Pet. 4.18 Hard travel must help to Heaven 6thly 'T is no less our comfort to have Christ's Spirit Rom. 8.9 11. and witnessing with our spirits verse 15. that the Lord is risen indeed in us and hath appeared to us Luke 24.34 'T is an infallible sign that we are Simons Saints true believers for we find not that Christ after his Resurrection appeared once to any one under the real Denomination of an Unbeliever Thomas tho' Unbelieving yet was no Unbeliever not to any of the Chief Priests Scribes and Pharisees not to Pontius Pilate nor to King Herod c. For these reasons 1. To teach us that his Kingdom was not of this World John 18.36 2. That his Kingdom did not depend on or stood need of humane Patronage 3. Nor was it to come with Worldly Pomp or outward Observation Luke 17.19 20 21. John 20.29 4. That those Kill-Christs and Contemners of Grace and Mercy might begin to taste of the
the Gospel must retire out of Damascus into Arabia also where he was as it were Case-hardened for his ensuing Tryals N.B. No sooner is Saul returned out of Arabia unto Damascus again but immediately most eminent danger attended him wherein two things are most remarkable 1. By whom this danger was created Acts 9.23 24. And 2. By what means he escaped it verse 25. First The creators of this danger to Saul were his former Adversaries whom he had put to silence and so confounded verse 22. that they resolved then as before to answer him by Arms because they could not by Argument fraud or force being the best Mediums of Dispute with a baffled Antagonist Oh how long did Anger as Solomon saith Eccles 7.9 rest in the bosom of those fools For no lesser a time than about three years as some suppose If the Quarrel was started as is probable enough at his first Entrance into the Ministry N.B. Now upon his Return again how were their Souls sowred as the Lump is by the Leaven and the Vessel is by the Vinegar by this so long continuing Anger corrupting their hearts wherein it rested This sowre Sataniz'd Spirit stirred them up to lye in Ambush for his Life which some faithful Friend or other the design taking wind discovered to him and though they watched the Gates night and day with a purpose to kill him had he passed forth so that there was no way in their Apprehensions for making this escape yet the Lord delivered him Secondly How and by what helps This is more largely related by himself 2 Cor. 11.32 33. than it is here by Luke There it is intimated that those cursed Jews whom Saul had confounded by dint of a convincing Disputation had informed Aretas the King who was now in War against Herod the King for putting away his Daughter to make room for Herodias that Saul was come thither as Herod's Spy therefore did his Souldiers watch the Gates to apprehend him by the Order of Aretas's Substitute Yet by the help of those Christians who dwelt in Damascus he was let down in a Basket by the Wall so escaped he from their bloody hands The second place of Saul's exercising his Apostolical Office among the Jews for his work in Arabia was among Gentiles and not Recorded in Scripture to which I am confined was Jerusalem as his first was Damascus Saul's Journey to Jerusalem at this time hath many great Remarks As First He went not to this place until he was forced thither by flight from Damascus for saving his own life for which he had the Lord's Warrant to do Matth. 10.23 and which all Casuists do approve of when Persecution is personal especially leaving likewise a sufficient supply behind him N.B. Nor did Saul sin in this escape though it was done against the Roman Law which forbad all leaping over the Walls of a City or Garrison For Tully himself tells us that Loges semper ad aequitatem flectendae sunt Laws must always be interpreted in a sense most leaning to Equity And Apices Juris non sunt Jus the sense of the Law is the Law and not always the Letter Besides God's Glory and the good of Souls were more concerned in Saul's life whose Apostolical work was but now in the Embrio than to have it sacrificed to a quaint Punctilio of Obedience to an Humane Law made upon a meer Heathen Politick consideration God hath not set his Ministers as standing Marks or Butts to be shot at c. therefore was Tertullian too rigid in condemning all kind of flight in times of Persecution Saul fled both by the consent and by the help of the Church here The second Remark is Nor did Saul resort now to Jerusalem that he might receive an Apostolical Commission from the Colledge of Apostles there for that he had received three years before by an immediate Revelation from Christ himself and of this himself gives a large and liberal account Gal. 1.16 17 18 19. where he saith that he upon his Conversion conferred not with flesh and blood namely not with his own carnal Reason which is an evil Counsellor in spiritual matters only but also not with any mortal Man no not with the Colledge of the Apostles whom he calls Flesh and Blood agreeable to Matth. 16.17 1 Cor. 15.50 Ephes 6.12 and Heb. 2.14 Intimating hereby not only that he did not oppose his own carnal Reason to that extraordinary command he had personally and plainly received from Christ himself which would have been no better than down-right Rebellion but also that he did not learn the Gospel which he Preached from the Apostles for he had Preach'd it three years before this Journey to Jerusalem and when he now came thither he staid there but fifteen days which could not be a time long enough to learn such a profound Mystery in Nor did he then see any of the Apostles save Peter and James for probably all the other Apostles were either scattered from Jerusalem at Saul's first Journey thither by Persecution or they were attending their particular Charges of Apostleship in other places according to Rom. 12.7 Yea so far was he from learning any thing from Peter that he tells how he withstood him to the face afterwards Gal. 2.11 c. The third Remark is When Saul came near to Jerusalem neither his Conversion nor his Call to Preach the Gospel were heard of there insomuch that the Disciples in that City were afraid to admit him into fellowship with them Acts 9.26 for he was not known by face to them or to the Churches in Judaea Gal. 1.22 So far was he from learning the Christian Religion much farther from receiving his Apostolical Authority from them The Reasons of their not knowing him as a Convert and as a Preacher c. though they all knew him too well by smarting experience as a Persecutor when he made such havock among them Acts 8.3 may probably be supposed to be these 1. The great distance betwixt Jerusalem and Damascus being an hundred and twenty Miles or six days Journey 2. The little correspondence betwixt those two Cities while the two Kings Aretas King of Damascus and Herod King of the Jews waged War against one another as before which must intercept all interchange of Letters 3. The Persecution that then Raged at Jerusalem might discourage the Converts of Damascus from having any concourse or resorting thither 4. But above all the Remoteness of Arabia where Saul might spend some considerable part of his three years absence from Jerusalem betwixt which two places there could be but little Commerce Therefore those Disciples who had formerly felt his Raging Fury might justly be afraid of taking him into intimate communion with them though his Rage had been three years ago He must be a Probationer for some time before his Admission into Church Communion Our Lord himself would not lightly commit himself to any John 2.24 And this same Paul that stood some while Probationer
Isaiah John Luke and Paul of the Judicial Act of God which is the higher but remoter cause importing thus much that God first sent them Moses and the Prophets by whom they might have seen and known his Will yet still they would not see nor hear nor understand nor convert nor be healed therefore did God at the last leave them to the Reprobation of their own minds even in the Prophet Isaiah's day Now saith our Saviour what was applicable to the Jews in the Prophet's time is much more applicable to you of whom Isaiah prophesied in my time The generality of the Jews have so despised the Grace of God that their Day of Grace is now over God is resolved he will not convert nor heal them They have had light they have seen me and my works they have heard both mine and the Baptist's Sermons but in seeing they would not see and in hearing they would not hear nor understand therefore are they fallen under a Judicial Hardness and Blindness N.B. This is a Judgment in some respect worse than Hell it self for beside that God inflicts it as a punishment for former Obstinacy this Hardness of Heart is one of the greatest sins and so a far greater evil than any of the greatest punishments Hence a Reverend Man of God had this saying I had rather be in Hell with a sensible spirit than live upon Earth with an hard heart and a reprobate mind Sin being a moral evil and punishment only a natural evil therefore there is worse evil in sin than in punishment for sin N.B. Thus the Allegory runs parallel in all parts As this obstinate Jew Elimas was struck blind at the Conversion of the Gentiles so the Generation of the Jews in general were smitten at that time with Judiciary Blindness And as Paul did not doom this perverse Jew to a perpetual Blindnese but only for a season he should not see the Sun Acts 13.11 So God hath doomed the Jews in general to a blindness in part only Rom. 11.25 'T is neither total nor perpetual as this Sorcerer saw after and perhaps a Convert c. So when God shall unite those two Sticks Ezek. 37.19 c. and makes way for the Kings of the East Rev. 16.12 then shall it be said of Jacob and of Israel Oh what hath God wrought Numb 23.23 at the Jews Conversion The sixth Remark is The bundle of Marvels in this first Miracle of blinding Elimas N.B. As 1. That it might not be objected against Paul what he spake and did was a pang and transport of unruly passion this is prudently preoccupated by that clause Paul being filled with the Holy Ghost verse 9. to signifie that what Paul said and did to this Sorcerer was not any products of that Ranting Devil Anger which makes many men mad both in their sayings and doings But all was managed under the conduct of the Holy Spirit of God N.B. 2. Paul set his Eyes upon this Sorcerer as if he would have looked through him verse 9 no doubt but with angry and burning Eyes sparkling out fiery Beams Godly Men especially Ministers have a daunting presence Acts 3.12 and 6.15 Here was just ground for Paul's holy Indignation when he saw on the one hand this Proconsul Sergius Paulus have some panting desires after the good ways of God and like a docible Disciple of Christ had already got both a listening Ear and a longing Heart after saving knowledge And on the other hand this pievish Conjurer indeavouring to blast those blessed and hopeful buddings which God hath promised to bless Isa 44.3 in the old Translation he could not but be more than a little concerned well knowing that the Conversion of a Great Man is of great consequence having many shadows to follow such a Body especially this first-fruits of the Gospel in order to the Gentiles Conversion therefore is it no wonder if Paul was so loth to lose this Governour of Cyprus who might have great Influence upon the Governed his Subjects N.B. 3. After this dazling Lightning which Paul's Incensed Eyes had darted out upon Elimas followed that terrible Thunder-crack mentioned verse 10. Oh full of all subtilty and of all mischief This was the first frightful crack Importing that this subtle Sorcerer by long dealing and trading in Sorcery had got a Dexterity in doing evil as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a facility and readiness to run the Devil's Errands The second Crack was Thou Child of the Devil John 8.44 Matth. 13.38 1 John 3.8 that not only will but must do what the Devil bids who is call'd the Destroyer and whose work it was to hinder the Salvation of this Deputy and his Family The third Crack was Thou Enemy of all Righteousness This is more than is found in any single Sinner The Adulterer is an Enemy to Chastity the Drunkard to Sobriety c. but he that hindereth others from Heaven is an Enemy to all Righteousness The fourth Crack was Wil t thou not cease to pervert the good ways of God The Greek word for pervert signifies a digging up or ditching over God's good ways so as to render them unpassable to represent them crooked which are straight in themselves this was devilish This Sorcerer lay what Rubbs he could in the way of this great Man to keep him from coming into and from continuing in the good ways of God N.B. But the fifth and last which was the loudest and most confounding Thunder-crack was in these words And now behold the hand of the Lord is upon thee and thou shalt be blind and not see the Sun for a season and immediately there fell upon him a Mist and a Darkness and he went about seeking some to lead him by the hand v. 11. Here the spire of Lightning fell effectually upon this Perverter and strikes him blind No sooner was the Doom denounced but it was immediately executed Verbum Déi est Factivum The hand of the Lord which is his Almighty Power either for Mercy or Judgment did presently accomplish what he had denounced against this Sorcerer by the mouth of his Servant N.B. Oh sad and doleful Doom If it be a pleasant thing to behold the Sun Eccles 11.7 then must it be very uncomfortable to be blind Life without light is called a lifeless life N.B. This was done at Paphos where Venus had her Temple and where their old blind Superstition doted upon their blind God Cupid Now this blind Magician was made to grope for his Fellow that same blind Cupid yet little Relief would he find therein could he have found him for if the blind lead the blind both fall into the Ditch and the Leader falls lowest and undermost so have the worst of it even the hottest place in Hell Matth. 1◠14 N.B. Thus the Lord smote those sinful Sodomites with Blindness so that they wearied themselves to find Lot's Door and found it not for their mischievous Intentions Gen. 19.11 And thus the Cavalry of the
Tumult against him Those carnal men whose gain was their God which they adored and their Godliness too soon took fire at this spark and speech began tumultuously to defend their wicked Trade Covetousness as it self is Idolatry Col. 3.5 so it upholds Idolatry as here under a pretence of piety where there is Utility Men think there is piety The Papists are sound in those points that touch not upon their profit as in the Doctrine of the Trinity c. The eleventh Remark is 'T is the Lot and Portion of Gospel-Preachers and professors to be loaded with Accusations by the Adversaries thereof set on by the Accuser of the Brethren Rev. 12.10 as here in order to get them condemned and executed for their Supposed Sacriledge and Blasphemy N.B. No better tendency had Demetrius's Invective Oration to his Fellow-artificers verse 26 27 28 c. To those he urgeth many Arguments As 1st That of Profit which Paul's preaching against our Gods made with hands hath already greatly damnified Our Patent and Monopoly for the Manufacture of making Silver Medals will soon be insignificant Our Trade will quickly be under disgrace and die This was the Achilles or most Cogent and Pungent of all his arguments hath not Paul's preaching Intrenched upon their profit in all probability he would not have been so much concerned as to have stirred out of Doors against it N.B. Thus Erasmus wittily told the Elector of Saxony that the principal Reasons why Luther was so much set against by the Romanists was Because he meddled with the Pope's Tripple Crown and the Monks fat Panches 2dly He added to his Argument of profit a pretence of piety Not only are we like to lose our Trade and Liveli-hood but our Religion also our Goddess Diana will be despised our Temple its worship will be lessened yea levelled by their light of the gospel this is madea great aggravation by those Idolatrous worshippers how much more by those who worship God in spirit truth seeing they have a more sure word for their foundation 3dly He inforces another leading motive from the Universality and common consent of worshippers as well as pretended Antiquity hereby he easily heated the Rabble's blood and heaved them into an hideous outrage as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 28. signifies so that never Examining the truth of the case cause they put it to popularity and to a Tumultuous uproar and outcrys crying for two hours together N.B. which was more painful than to hear a Sermon so long yet most hearers think that too long to hear verse 28 and 34. great is Diana of the Ephesians to shew their abhorrency of Paul's preaching down their Grand Idol which they were resolved to perpetuate in her splendour and glory against the Gospel and in this Hurly-burly and confusion of the whole City wherein the greater part as in all popular Tumults knew not wherefore they were come together ver 32. and 't is well if it be better among the multitude of common hearers in Publick Church-assemblies Gaius and Aristarchus the two companions of Paul were caught hold of and carry'd in an Hurry to their great Theatre where their plays were seen their Orations heard and their Malefactors tryed and punished for which end these two Fellow-Travellers of Paul were Hurryed vers◠29. The twelfth Remark is Divine providence can never be enough adored seeing God works Deliverances for his Servants in danger one way or other sometimes by their Friends and sometimes by their Foes made to become Friends as here from v. 29. to the 41. N.B. To say nothing of the deliverance of Gaius and Aristarchus out of that Eminent Danger they were involved into when caught hold of by the Rude rabble and pushing headlong into the Theatre to which they all rushed with one accord Verse 29. because the Scripture speaks nothing expresly how these two were delivered out of their violent and murdering hands yet is this therein necessary implyed because the Scripture doth mention how after this uproar Gaius and Aristarchus did accompany Paul into Asia Acts 20.4 again mention is made of Gaius as Paul's Host and the host of the whole Church Col. 4.10 and of Aristarchus twice after this once as Paul's Fellow-Passenger at Sea and Shipwrack Acts 27.27 and again as Paul's Fellow-prisoner Rom. 16.23 N.B. So that 't is manifest these two Good Ministers who are supposed to be the Messengers of the Churches mentioned 2 Cor. 8.18 19 23. were not now torn in pieces by the outragious rabble of those Insolent Idolaters in this Tumult N.B. But Paul's deliverance out of the most Imminent Danger is expresly Illustrated by the Holy Ghost in three Eminent Circumstances The first is when Paul would have entered in among this rude Rabble not only the Disciples suffered him not for the life of him from whom they had received the Faith was more dear to them than their own a blessed pattern for good people to preserve their Pastors verse 30. but also some of the chief of Asia supposed to be Heathen Priests who usually were Masters of those plays and shows in honour of their Idol-Gods or Princes of the Country do add to the Disciples intreaties their requests sent to him not to adventure himself among such an inraged Rabble such an head-strong ungovernable company that bellua multorum Capitum the beast with many heads or mad multitude verse 31. Whether these chief men who sent this saving Message to Paul were Princes or Priests it matters not However it was a mighty work of God's Providence in over-ruling those Heathens hearts and inclining them to countenance and favour persecuted Paul though these men were bad enough especially if as Beza saith they were such Idolatrous Priests as composed Stage-plays for their deified Diana yet the Father of Spirits made them shew some good affections towards Paul if not towards the Christian Religion The same God who made many Legal Priests obedient to the Faith Acts 6 7. might make these Idolatrous Priests thus far obedient also Christ can either find or make Friends to his Gospel and Ministers even among the worst of their Foes N.B. The second Circumstance was that of Alexander verse 33 34. whom some suppose to be the same man of whom Paul complains in his 2 Tim. 4.14 15 16. That he did him much wrong upon these three Grounds 1. That Paul wrote this Epistle to Timothy who was then at Ephesus c. 2. That same Alexander was of Demetrius's calling a Copper-Smith for they made Copper-Shrines of Diana and her Temple for the poor to buy as well as Silver ones for the Richer sort 3. This Alexander was an Ephesian N.B. But others Judge him to be another of that name yet a Disciple of Paul's at the first for which the mad Mobile caught him and carried him to the Theatre c. However all agree that he was a Jew because the Jews pushed him forward to make a Vindication of their
because we are taught or at least learn but imperfectly Thus those good men being ignorant of that special command Paul had to go this Journey to Jerusalem Acts 19.21 and 20.22 c. they did according to what they knew out of mere Commiseration and true Charity diswade Paul from that Journey But it may be Objected N.B. These good men knowing that the Spirit by which they spake of Paul 's sufferings at that City was infallible and could not Err or be mistaken How come they to diswade him from going to Jerusalem N.B. This Objection hath a double Answer First It was with him as it had been with Elisha in another case saying The Lord hath hid it from me and hath not told me 2 Kin. 4.17 He knew not all things at all times So here the Lord and his Spirit had not told these prophecying Disciples far short of that Eminent Prophet who had a double portion of the Spirit of Elija upon him whereby he wrought a double number to his Master's miracles How Paul went bound in the Spirit to Jerusalem but thinking it to be his own Voluntary choice and understanding by Divine Revelation how much this Enterprize would indanger him they out of their own private Spirit of compassion and humane affection toward him but not from any special command of the Spirit of God desired him not to venture himself thither The 2d Answer is Those men might probably think also that this prediction of Paul's sufferings there was only conditional in case he ventured to Jerusalem in like manner David was told that the men of Keilah would deliver him up to Saul 1 Sam. 23. v. 11 12. to wit in case he had been so fool-hardy as to betrust himself among and with them Thus it is apparent that the Spirit of truth never crosseth or contradicteth himself in any of his Revelations The fourth Remark is Believers come under a double denomination here They are called Disciples verse 4 and Brethren verse 7. N.B. This Reason may be rendred for it Believers in Ptolemais were gathered to-together into Church-Order and had Church-Meetings so are call'd Brethren but not so at Tyre where they lived under no Church-power c. So are call'd Disciples only NB. Where the number of Believers are dispersed and not yet Collected into Church Fellowish with Order and Officers there they are called Disciples or Schollars of Christ only as Beza observeth but when they joyn themselves into Church-Union and Communion then are they honoured with that highest Title of brethren as both in verse 7. and 17. Then the Staff of Bands and the Staff of Beauty Zech. 11. verse 7. are both together Where the bands of the Communion of Saints are found there is far more beauty of holiness than where Christians live in a scattered condition one from another The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or being of Christianity may be there in the former where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or well-being of it cannot be found as in the latter N.B. The Flowers of the Garden may be indeed flowers yea and Fragrant flowers too in themselves while they grow in the several beds or pots at distance one from another but they become much more fragrant and odoriferous when they are gathered together and bound up in a Nose-gay and so presented according to this Apostle's own phrase 2 Cor. 11.2 as an incorrupted Virgin to Christ that the smell of her Graces may refresh his eye and ravish his heart Cant. 4.9 10. The fifth Remark is Those Primitive-Gospel-times God most highly honoured with the powrings out of his spirit upon all Flesh N.B. For under the Law God gave out of his spirit but in lesser measures and comparatively by drops only But under the Gospel and the first fruits thereof our blessed Messiah powred out his spirit not here a little and there a little as before but now more largly and plentifully as it were whole pales full at once yea even to an overflow were the fillings of the Spirit at that time they were filled therewith over and over again Acts 2.4 and 4 31. And this was done upon all sorts of Mortals as well on Gentiles as Jews N.B. Contrary to their proud conceit that God gave himself to no people out of the Land of Israel yea and that without distinction of Sex or Rank as he had promised that Sons and Daughters yea Servants and Hand-maids should have the Spirit and Prophecy Joel 2.28 and in part fulfilled Acts 2.17 18. N.B. More particularly upon the Female Sex as upon Anna the Prophetess Luke 2.36 and upon those four Daughters of Philip here Acts 21.8 9. whereby God shewed the inlargement of his loving-kindness which he reserved for the first Gospel-times Here both the Father and his four Daughters are honourably Recorded in their high Advancement For 1. The Father was but a Deacon Acts 6.5 who preaching so successfully at Samaria Acts 8 and discharging his Deacon-ship so well that he purchased to himself this higher degree according to the Apostle's own Rule 1 Tim. 3.13 of being an Evangelist which was an Office placed next to Apostles and above Pastors and Teachers Eph. 4.11 and who were not confined to any place and people as the ordinary Officers are but to preach the Gospel every where as Timothy was exhorted to do 2 Tim. Ch. 4. v. 5. N.B. This Philip was honoured to be the Apostle's Host at Cesarea Acts 21.8 2 His four Daughters are Recorded to be Virgins to wit by their Fathers and their own voluntary consent as 1 Corinth 7.37 not as the Popish Votary-Nuns it is not said that they continued in that state but that they were also prophetesses in foretelling things to come not publick preachers contrary to 1 Corinth 14.34 and 1 Tim. 2.12 c. The sixth Remark is The Sufferings of the Saints and Servants of God are not fortuitous as comming by chance or casualty nor are they only from the power of persecutors but they are all fore known ordained and ordered by the most wise God N.B. Thus was it with Paul in his persecutions they Sprang not out of the Dust Job 5 6. but were determined by a Divine decree as his Lords and Masters were Acts 2.23 and 4.28 against whom Pilate could not have prevailed unless power had been given him from above John 19.11 Thus all the sufferings of Christ's Servants are the matter of God's prescience council and providence as well as purpose from all eternity Eph. 3.11 As Paul's sufferings were fore-ordained by God so they were foretold both by and from God N.B. Thus the Lord said at Paul's first Call and Conversion I will shew him how greatly he must suffer for my name's sake Acts 9.16 even as great things as ever he himself caused others to suffer both by the malice of the Jews his own Country-men and by the fury of Gentiles Whereof we have a Catalogue from himself 2 Cor. 11. verse 23. and this was made known
Disappointments which could not but go like a Dagger to his Heart thus to Honour Mordecai c. Mark 4. Make haste and take the Apparel and the Horse c. saith the King to Haman ver 10. here was no time given Haman for Deliberation nor must he Dispute but Dispatch where the Word of a King is especially of an absolute Persian King there is Power and who may say to him what dost thou Eccles 8.4 it was not therefore for Haman aut Responsare aut Repugnare either to Respond or Refuse had he been allow'd the least Breathing Time either to have considered with himself or consulted with his Friends saith a Learned Interpreter he would either have feigned himself Sick or found some other excuse that he might not have done to his Enemy this Honour but God had so ordered it and the King had so commanded it that it must be done in haste Mark 5. Do even so to Mordecai the Jew that sits at the King's Gate saith the King ver 10. this Word must needs stabb Haman to the Heart to Honour Him who was thus Pointed out to him where he sat so that he could not mistake him and now must be forced to honour him whom at this time he had hoped to have hang'd out of his way c. Mark 6. Haman full sore against his Stomach arays Mordecai with the Royal Apparel whose Heart he would rather have torn out of his Belly mounts him upon the King's Horse when he would rather have Danced upon his Grave leads his Horse like a Lacquey and as a cryer proclaims before him his Fidelity to the King in saving his Life which was the cause of this high Honour N. B. Thus perform'd he a Triumph for Mordecai for whom he had prepar'd a Tree c. Oh what a cutting Cordolium was all this to haughty Haman c. Remark the Fifth The Consequences and contrary Effects of this stupendous Dispensation in disappointing Haman and advancing Mordecai Mark 1. Mordecai returns to his old Place ver 12. and to his old Sackcloth saith Lyra to wait for the Issue being not at all puff'd up with his new Honour saith Osiander as he had not been before any whit daunted with Haman's threats Chap. 5.9 The King's Horse and Apparel are returned to the right owner N. B. And he was as little transported with them as David had been with putting on Saul's Armour Nor doth he now envy his Superiours nor insult over his Inferiours nor trouble his Equals nor threaten his Enemies c. but calmly sits down in his old Office committing his Cause to God as unto a faithful Creator 1 Pet. 4.19 according to the Guise of a Godly Man Psalm 131.1 2. yet Hopes this former Mercy was a pledge of some Future this Experience bred his Confidence Mark 2. But Haman hurl'd himself home as Nid-caph Hebr. signifies pulling his Night-Cap over his Eyes as ashamed to see or be seen ver 12. N. B. Never was any mortal Man made more a most Egregious Fool by the Immortal God over-shooting the Devil in his own Bow than Haman was here for he made an account to have gone in merrily to the Queens second Banquet after he had truss'd up Mordecai on the Gallows whereas lo he doth not only miss of gratifying his malicious mind upon Mordecai but he is made also to conferr all his matchless Honour upon him and that by his own Direction yea and that publickly through the Streets of the City where all Men had been in an Amazement at this unexpected Honour and sudden Glory of Mordecai which put People to a non-plus when they could not reconcile this Day with Haman's Lucky Day the thirteenth of Adar or February All this must needs Gall him profoundly and Grieve him prodigiously c. Mark 3. Haman consults with his Wife and Wizzards ver 13. such as he made use of saith Grotius in casting Lots to find his lucky Day they all concur in reading his Destiny from this evil Omen this they concluded either 1. From Rules of Politicks saith A Lapide observing Haman's sinking and Mordecai's rising in Reputation which are frequent Cases in Regal Courts wherein new Favourites foil the old Ones and more probably prudent Mordecai might give the fall to haughty Haman in getting the bloody Edict reversed 2. From their own Observations of extraordinary Deliverances they had heard the Jews of old were blest with in Egypt c. saith Menochius and of late in the Court of Cyrus c. saith Grotius c. 3. From Divine Inspiration saith Serrarius God giving them this Instinct as he did to the Sibylls Balaam and Caiaphas c. for his own greater Glory and for the Comfort and Benefit of his own People 4. Or the Devil might put this Answer into the Mouths of those Wizzards by God's Permission saith Mariana and of his Wife to make her now as cold a Comforter as she had been before a cursed Counsellour Chap. 5.14 Haman now heartless and hopeless is hasten'd away by Harbonah who tells him the King and Queen waited for him at that fatal Feast ver 14. Esther CHAP. VII THIS Chapter gives an Account of the foul and fatal Fall of haughty Haman from the high Pinacle of Preferment First The Antecedents conducing thereunto are two 1. Esther's Oration or Petition to the King And 2. The King 's passing the Sentence of Condemnation upon Haman Then Secondly The Execution and his dismal Downfal Remarks upon the first Part are First Haman hangs back from this Second Banquet when he heard his own Counsellours whom he hoped would have been his Comforters declare his Doom and Downfal beforehand now his Conscience if not seared c. began to fly in his Face for his Bloody Decree and now was he loath to go fearing far worse Entertainment than he had found at the former Feast While he thus linger'd and loiter'd the King's Chamberlain Harbonah comes to hasten Haman away probably saying to him It was uncivil for a Subject to Cause both the King and Queen to wait for him c. Chap. 6.13 14. Harbonah hurries Haman away head-long in a turbulent Manner when he saw that he had no Mind to go under pressing Despondency Remark the Second Haman being thus haled thither they all sit down to the Banquet and so soon as the King was well warm'd with Wine his Affections to Esther made him very desirous to know what her suit was and being egged with her delays He asks again What is thy Petition c. ver 1 2. He presseth her to speak out so God doth us to pray John 16.24 then Esther twice encouraged requests of the King for her own Life and the Lives of her People ver 3. What could be spoken in that Case saith Grotius more wittily and more wisely she could not use more Acute and cutting Words to the King's Heart saith Menochius seeing he had such strong Affections to his Queen Therefore to take away
her Life went like a Dagger to his Heart and she backs her prudent Petition with this Confirmation ver 4. saying 1. All our lives are sold by the Craft and Cruelty of that Man who offer'd ten thousand Talents to purchase our Destruction without any Exception of my own Person and she 2. Relates the very Words of that cruel Decree to make the King more sensible how Haman had supplanted him and what he had by Haman's wiles consented to And 3. She saith Had we been â—â—ld into Bondage only I had been Silent tho all Haman is worth cannot countervail the King's Damage thereby for then saith Osiander the King must lose his Queen whom he loveth but if all the Jews be slaughtered not only the Queen must lose her Life but also the King will lose an ineffable Tribute from that painful People Such variety of Arguments and cogent Expressions Esther here useth to make the deeper Impression upon the King's Mind Remark the Third Esther's Oration so incensed the King that from an enraged Mind he doubled his words Vaiomer Vaiomer Hebr. He Said and he Said ver 5. Who is that Sirrah and where is that Sirrah he that durst presume in his heart to do so It seems saith a Learned Expositor that the King did not yet by all Esther's Aggravations understand whom she meant so high an opinion he had of his Right Bye Haman Therefore not thinking this Presumer was so near at hand he hastily asks Esther c. Esther hereupon points him out as the Enemy present and points him out in his proper Colours ver 6. not at all fearing the Face of Haughty Haman then present saith Bonartius When she had found a fit season that God had put into her hands she takes hold of the opportunity strikes while the Iron was Hot and with great Courage calls Haman a Man made up of Mischief no word could she find bad enough for him unless it were Harang Hebr. which signifies the Naughtiest of all Naughts c. That she should speak thus to the King and of his so great Favourite too and that before Haman's very Face must undoubtedly be the work of her Faith and the fruit of her Fasting and Prayer c. Remark the Fourth The Effects of Esther's Oration 1. Upon Haman who being convinced in his own conscience that the Queen's Accusation was all true and that the King was conscious how Treacherous he had been in his greatest Trust this not only Muzzl'd his Mouth so that he had nothing to say for himself but also confounded his Mind ver 6. even at the Banquet whereof he had so boasted Chap. 5.12 This foul Storm fell upon him when he had promis'd to himself one of the fairest Days he ever had This is the Portion of the Wicked in the fulness of their sufficiency to fall into Straits Job 20.22 2ly The Effects upon the King He rose up in a Rage and slings away in a Chafe ver 7. as not enduring saith Drusius to look upon such a cursed Catiff he was no longer able to abide the presence of such a pestilent Person c. The King takes a turn or two in the Garden partly to cool his inflamed Spirits partly to consider within himself how he had lost his Love upon so unworthy a Wretch in over-rashly trusting him with so much Power which he had most Treacherously Abused to the hazarding of the Queen's Life and the Lives of millions of his Innocent Subjects And partly to bethink himself not only of the Heinousness of Haman's Crime but also what Punishment to inflict upon so prodigious a Criminal Remark the Fifth Haman while the King had in his fury withdrawn himself Humbles himself before the Queen to make Request for his Life ver 7. observing the violent commotions of the King's Passions this put him into a dreadful consternation concluding his doom of Destruction was determin'd Hereupon he falls down at the Queen's Feet saith Vatablus and catches hold of the Queen's Knees saith Athanasius begging her with his utmost earnestness to Intercede for him to the King but Esther knew Haman too well to befriend him so far That Pious Queen was undoubtedly acquainted with what Solomon had said A Man that doth violence to the blood of any Person shall flee to the Pit let no Man stay him Prov. 28.17 and Esther not mediating for Mercy in his desperate Case may be justified from that of the Apostle Let him have Judgment without Mercy that hath shew'd no Mercy Jam. 2.13 hence she saith Let him lie for me and die according to his deserts c. N. B. The wonderful Whirling about of that greatest Wheel of Divine Providence and that all upon the sudden even in a moment here Behold yesterday haughty Haman the Highest of all the Princes next to the King himself is this day fallen down groveling upon the ground before the Queen whom he had designed for Death Behold here saith an Interpreter he that had been bowed unto by all Men is now upon his Knees before a Woman He that was a proud profess'd Enemy to all the Jews is here an humble Supplicant to one Jewess He that had contriv'd and determin'd the Death of that whole People is now earnestly begging for his own Life And he that had provided a Gallows to hang Mordecai upon it fears nothing more now than that himself should be hanged thereon He felt his own Gallows groaning for his own Carcass Remark the Sixth The King returns out of his Palace-Garden when these Passages aforesaid were transacting ver 8. He finds Haman in this posture of cleaving close unto the Queen's Knees upon the Banqueting Bed as her humble Supplicant The angry King was willing to misinterpret this Action and to take all at the worst N. B. How oft might Haman have done so and more while he was in favour without being censured Actions are not the same when the Man alters and under any Alienation of Affections The King saith now of this grand Favourite Will he force the Queen before my face c. This he said saith A. Lapide partly out of Passion and partly out of Jealousie for Persian Kings saith Bonartius were always Jealous concerning their Wives and would not suffer them to be seen of Strangers so Josephus and Plutarch affirm Grotius observes Tho' the King were unjust in thus judging amiss of Haman yet God was Righteous in measuring to him as he had measured to others in his slandering so many Innocents whom he design'd to destroy yea the Queen her self he would have forced out of her Life These angry words of the King was the Messenger of Death to Haman the Courtiers presently cover his Face that the King might no more be incensed with the sight of him saith Lyra. Remark the Seventh Haman's Condemnation ver 9. whereof the covering of his Head was the fore-running Sign Not a Man among all the Courtiers opens his mouth for Haman but all against him being
and all glorious within and without and any Alchymy here is abominable Mans Tool pollutes it Exod. 20.25 Secondly Of its Excellent form signifying Eternity This Adopting Ring is round as it is made up of the Eternal Spirit Heb. 9.14 And of Everlasting love Jer. 31.3 So it hath neither beginning nor ending They Disparage the Excellency of this Adopting Union that dare affirm this more than a Gordâ—an hnot may be untyed by any Alexander our Lord hates putting away Mal. 2.16 Though we oft let go our hold on him yet he abides Faithfull 2 Tim. 2.13 And having this Seal or Sealing Ring the Foundation stands sure ver 19. So that he will never let go his hold of us his love is as unchangeable as himself John 13.1 c. Semel Electus Semper Ditectâ—s saith Austin if once chosen then ever loved beyond the end c. Thirdly The Mystery of its Excellent Posy which was I am thine and thou art mine as it is phrased Cant. 2.16 doth signifie farther to us the grace of Adoption Grotius saith here Vnus Aâ—â—li usus inter alios est signanâ—â— gratiâ Ergâ—non male veteres donum Spiritus Sancti quo nos obsignamur bâ—it Annulo Respâ—â—dere putant the use of a Ring among other uses is to Seal with therefore the Antients did not think amiss in Interpreting by it the gift of the Spirit whereby we are Sealed 2 Cor. 1.21 22. And after Believing me are Sealed Eph. 1.13 and 4.30 Rev. 7.3 to 8. As God sets the Seal of his Spirit to out Souls so we set the Seal of our Faith to his Truth John 3.33 Thus are we said to receive the Spirit of Adoption whereby we cry Abba Father as our Lord cryed to his Father Mar. 14.36 And as this penitent Prodigal did to his here ver 18.21 Rom. 8.15 And because we are Sons God hath sent forth the Spirit of his Son into our Hearts Crying Abba Father Gal. 4.6 Thus Christ giveth the white Stone which hath a new Name written in it like the Posy within this Ring which no Man can read saving he that receiveth it Rev. 2.17 There be many indeed who lay claim to an interest in the Heavenly Father as that Mad Man at Athens laid claim to a share in every Rich Ship that came to shore there c. or as Hanghty Haman who hearing that the King intended to Honour some Man foolishly thought himself to be that same Man c. Esth 6.6 Or as those presuming professours that boldly knock at Heavens Gate and Cry Lord Lord open to us c. Christ who is called an Everlasting Father Isa 9.6 Professeth unto them that he never knew them and bids them depart being but workers of Iniquity Matth. 7.22 23. Alas their Faith was but a fancy and their Confidence no more than Presumption but the True Believer hath a Faith that is unfeigned 1 Tim. 1.5 and 2 Tim. 1.5 He knows whom he hath believed 2 Tim. 1.12 He apprehends Christ by his Faith as Christ apprehends him by his Spirit Phil. 3.12 So resigning up his All to Christ Gal. 2.20 As this Penitent Son doth to his Indulgent Father He therefore can groundedly say according to the Posy within this Ring My Father is mine and I am his as the Spouse did Cant. 2.16 Fourthly The Mystery of the Richness of this Ring set round about with sparkling Jewels may signifie the Faith of Evidence or Assurance both for Pardon of Sin and for acceptance of Person Indeed there be also plain Rings which is the Faith of Adherence and Recumbency upon Christ the Rock of Ages Isa 26.3 4. Wherein there may be some mixture of Faith and Vnbelief as Mar. 9.24 Yet this Child of light though in some Darkness as to Assurance still leans upon the Lord c. Isa 50.10 They may be True Sons and not Bastards though they cannot Read or Write their own Names So nor such as cannot Read this new Name written in the white Stone or in the Royal Ring which is a Name better than of Sons and Daughters Isa 56.5 The assurance whereof is the Sweet-Meats of a Sanctified Conscience Prov. 15.15 which is Joy unspeakable and full of glory 1 Pet. 1.8 Oh Soul hast thou got this Ring whether broken or whole whether plain or Enambled with Pearls God hath assuredly brought thee into his Miraculous Light 1 Pet. 2.9 A Lease of an Estate for three Lives is much a Lease for a 1000. years is more but this Ring is an Evidence for Eternity Neither Tongue nor Pen can Describe how the Ewe knows her Lamb by smell and bleating Nor how the Spirit of Adoption teacheth Christs Sheep to hear his Voice John 10.3 Cant. 8.13 Oh Soul walk worthy of this Robe und of this Ring This returning Son saith not because I know my Father will disown me no more therefore I will play the Prodigal again c. The 3d. Entertainment this lost Son finds with his loving Father is Shooes for his feet it may well be supposed he returned as good as barefoot Home or with Old Shooes and Clouted like those of the Gibeontâ—es Josh 9.5 c. N. B. Note well 1. Here is much more restored by the Second Adam than was lost or ruined by the First Adams For the First lost indeed the Robe of Righteousness but the Second Adam redeems not only a Royal Robe for his Redeemed but also a Royal Ring and Royal Shoes yea and the fattest Call after all to Feast upon c. For he is the Mediatour of a better Covenant which was Established upon better promises Heb. 8.6 and 7.2 A Covenant of grace and not of works N. B. Note well 2. The Mystery signified by this History of these shoes is the grace of Perseverance in the way of Sanctification Teaching us that every True Repenting Soul returning to his Fathers House hall his feet shod with Gospel Shoes which enableth him to hold on and out in the way of Holiness untill he come to the Race end to wit the Heaven of Happiness 1 Cor. 9.24 Heb. 12.1 N. B. Note well 3. The Mystical feet to be â—â—od here are our Affections by which we Run from God untill they be shod with the preparation of the Gospel of Peace Eph. 6.15 Which is Armour of proof indeed then do we Run to God the Natural Motion of our Affections in the fallen Estate is an uneasy Trott untill the Lord take us by the Arms and teach us to go Hos 11.3 The Septuagint reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to pace a more easie Motion to the Rider c. The Gospel is the Doctrine Drine with our peace with God in Christ there is Peace and Joy in Believing Rom. 14.17 and 15,13 And when we are Gospelized that is shod with Gospel Comforts then are our Hearts enlarged to Pallace or to run the way of Gods Commandments Ps 119 32. By the Gospel of Peace God Creates Peace Isa 57.19 Such a Soul toucheth
not the Earth or Earthly things with the bare feet his Affections but treadeth in the World with a Gospel-frame of Spirit and then dare trample upon the Briars and Brambles Tribulations of the World because 't is well shod with Gospel-peace in Christ John 16.33 As there was Etham which signifies hard ground for Israel to walk over betwixt Egypt and Canaan Exod. 13.20 So there is much hard ground in our way to Heaven and therefore we had need to be well shod with those Gospel-shoes otherwise we shall halt tire and prove Apostates 't is only the poorest of People that are forced to go bare-foot Glory is promised to good Beginners but 't is performed only to good Enders Matth. 24 13. N. B. Note well 4. The various Excellencies of those Gospel-shoes which are the Love-tokens of our Heavenly Father to the Truly Penitent c. in several Congruities with Literal shoes As 1. These shoes keep feet warm they are not thin Summer-shoes any Cold taken by the feet 't is well known doth much endanger the weal of the Head we should keep our Affections warm for God as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 2 Tim. 1.6 Be fervent in Spirit Rom. 12.11 serving the Lord. 2. Shoes keep the feet clean our Lord saith He that is washed needs not save to wash his Feet John 13.10 Which implies how apt are our Affections the feet of the Soul to Contract Defilement and to need often washings while we walk in this present Evil World Gal. 1.6 Which better deserveth the name of Chabul that signifies Dirty than those Twenty Cities Solomon gave unto King Hiram 1 Kin. 9.12 13. Oh! That we could have such low Thoughts of this Dirty World wherewith our Mystical feet our Affections are so oft Defiled as Hiram had of those Dirty Cities who got them changed into a suitable Sum of Money levyed by Solomon on his Subjects ver 15. 3. As those shoes keeps our feet clean so likewise they keep them dry we shall not be wet-shod when we pass through the Waters of Affliction if we be well-shod with these Gospel-shoes God promiseth those Waters shall not come nigh us to an overflow of those shoes Isa 43.2 As Israel had both the Red Sea and Jordan betwixt them and Canaan yet the Lord so dryed up them both as Israel passed Dry-shod over them both into the Land of Promise that was the Type and a Christian Walk is the Antitype c. Thus the Waters of Babylon and Euphrates shall be dryed up Isa 44.27 Jer. 50.38 Rev. 16.12 God will Smite the Tongue of the Egyptian Sea and make Men go over Dry-shod Isa 11.15 4. They keep our feet sound in Treading upon hard Ground as before for we are naturally Tender-footed like those Tender and Delicate Women which would not adventure to set the soles of their Feet upon the ground Deut. 28.56 No not in their fine thin shoes much less barefoot We are Diseased in our feet as Asa was 2 Chron. 16.12 Therefore we need to be well-shod even with Iron and Brass Deut. 33.25 To be sound in Gods way c. Ps 119.80 5. They keep our feet safe from Satans Darts they are for Armour as well as for Ornament Eph. 6.15 Achilles was wounded to Death in his Heel saith Homer whose Phrase is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well booted Grecians Thus they that are fortified with this Armour of proof to wit Gospel Comforts are well-shod Christians above Goliahs greaves of Brass 1 Sam. 17.6 c. 6. Shoes that are neatly made do likewise Beautifie the feet thus 't is said How Beautifull are thy Feet with shoes O Princes Daughter Cant. 7.1 To shew how comely the Christian Church is in her Goings which may well be added as a fifth Instance unto Solomons four that he so highly commends for going well Prov. 30.29 30 31. Yea and no less is said of the Churches Faithful Ministers How Beautifull are the feet of them that Preach the Gospel of Peace c. Nah. 1.15 and Rom. 10.15 With the shoes of which Gospel of peace both Pastors and People ought to be shod Eph. 6.15 Or we can never walk well in Gods Eye Christ faith I shod thee with Badgers Skins c. Ezek 16.10 We read how the Tabernacle was covered with Badgers Skins Exod. 36.19 No doubt but those Skins were neatly Dressed for both those uses Christ gives Robe Ring and Shoes to make us comely c. Ezek. 16.10 11 to 14. 7. These Gospel shoes are lasting shoes they last longer than the Shoes which Israel wore 40 years in the Wilderness their shoes were part of their Raiment which did not waxe Old in that time Deut. 8.4 The Latchet of these Gospel-shoes shall never be broken as the Phrase is Isa 5.27 For they are made of Iron and Brass Deut. 33.25 And do consist of Eternal Spirit Hebr. 9.14 and Everlasting Love Jer. 31.3 So they last for ever untill they bring us to our Journeys End we are never bid to put them off but always keep them fast on our feet Night and Day c. Thus far the Congruity this last brings in the Disparty only to be named as 1. These Gospel shoes are of Gods making and not of Mans 2. They are made of the skin of this fatted Calf of a Crucified Christ 3. They are to be ever worn both Summer and Winter yea by Night as well as by Day never to be put off as before 4. These Spiritual shoes do secure us from Spiritual Evils 5. They are the same to all the Redeemed whether Rich or Poor Young or Old Male or Female Jew or Gentile 6. Yet none complains of these Everlasting shoes that either they pinch them or are too wide for them they fit all Saints c. N. B. Note well Indians put new shoes on the Dead thinking they have a great Journey to go The 4. Entertainment the lost Son found-likewise was a fatted Calf ver 23. which the Antient Greeks did reckon inter cibos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among their choicest Meat and of great price as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1 Pet. 3 4. All Authors Interpret this fatted Calf to be Christ upon whom we should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feed and be merry as the word is Explained Luke 12.19 and 16 19. Acts 14.17 Behold here the Fathers Feasting with his Son upon this fatted Calf Enquiry the 1. What is this fatted Calf Answer 1. Some sense it to be meant the worst Foe to wit the Devil and not only our best friend our Blessed Redeemer The ground of this Gloss is because it doth carry a consonancy to many Scripture Phrases Leviathan that Sea Monster is an Emblem of the Prince of Darkness the Question is asked canst thou draw out Leviathan with an Hook c. Job 41.1 2 3 4 5. and shall the Companions make a Banquet of him ver 6 c. He is called a King over all the Children of Pride