will go forth against his Rebbels conquer them fetch them in and set his Feet of fine Brass Rev. 1.15 upon the necks of them as Joshua did upon the necks of the Conquered Kings both his and his Servant's feet Josh 10.24 Peter had also put hard upon this People to save themselves from this untoward Generation verse 40. charging them as Paul did Timothy 2 Tim. 2.14 in God's Name by his Authority whom he call'd in as a Witness against them if they refused and urging that no less than the Salvation of their Souls depended upon their abandoning the company of wicked persons in their prophane practices aâ—â—l how few do forsake the society of sinners when the whole World is said to wallow in wickedness 1 John 5.19 They were principally call'd from the company and communion of the Scribes and Pharisees who were the sworn Sword-men of Satan and most professed Enemies to Christ and his Kingdom This rouzing stinging Sermon took deep impression upon them made them cry out Oh! what shall we do not what shall we say or what shall we profess for Real Conversion goes farther than a Verbal Profession not in speech and word only but in heart and deed also They must needs know if any hope of pardon were for such sinners as they c. Thus this warm word of Peter's first Sermon had an abiding work upon those good Hearers hearts and fixed them in the Apostle's Fellowship c. so that it was with them as it was with the Philippians who no sooner had received the Gospel but they were in Fellowship to a day and stedfastly continued in it Paul thanks God for their Fellowship in the Gospel from the first day until now Phil. 1.3 5. They continued stedfastly in the Communion of the Gospel and persevered in all Christian-Exercises from the first time of their receiving the Grace of Christ Note The Communion of Saints was not only an Article of their Belief but it was also a principal point of their practice therefore did the Apostle make request for them with joy verse 4. implying that such as persevere not in Fellowship do grieve the spirits of their faithful Ministers and as much as in them lies do quench the Spirit in their Pastors which cannot be done but to the prodigious detriment and disadvantage of the Apostates themselves who like Spiritual Vagabonds with Cain turn their backs from the presence of the Lord in his Ordinances Note Communion of Saints must needs be a very great priviledge upon Earth seeing it is like to be one of our greatest priviledges in Heaven Godly Society is the Symbolum sign or badge the distinguishing character of Saints from Sinners and their sinful Societies Psal 119.63 Nor is there in the whole World any such Fellowship Union und Communion as among the Saints Cant. 6.9 No such oneness or intireness any where Other Societies are but as the Clay in the Toes of Nebuchadnezzar's Image they may cleave together but cannot incorporate one into another As the Curtains of the Tabernacle were coupled together by Loops so the Saints by Love And as the Stones of the Temple were so closely cemented together that they seemed to be all but one Stone so ought it to be in the Church of Christ No good man can be content to go to Heaven alone c. Thus those new Converts did continue in the Apostle's Communion with all stedfastness and without any deviation or declinings c. which was a clear demonstration of the truth and reality of their Conversion that they were not as too many Temporary Professors or Stony-ground Hearers Mat. 13.20 21. who for the present are affected with what they hear and with a flashing Joy receive the Word but for want of the depth of Earth Mark 4.5 and of the Root of the matter Job 19.28 they soon spue up their Profession their stomachs are so squeezy as to be offended at opposition because they cannot divide Christ and his Cross let Christ keep his Heaven to himself for all them If it cannot be had upon any other terms But those here had Principles to maintain them they were enlightened not by flash of Lightening but by the Sun-beam so continued stedfast notwithstanding all the following Persecutions They through Grace weathered out the point and Rode out the Storms that arose after excepting Ananias c. Note Thus far of the Friends of this New Church now concerning its Enemies we have this account that God put such an Awe and Fear upon them that they durst not attempt to make the least opposition as yet against them None were found among the very Pharisees so fool-hardy as to molest or hinder their publick Exercises This new and miraculous estate and power of the Church the wonderful increase of it with three thousand Souls verse 41. and the Miracles which they saw or at least heard of verse 6. struck them with such a panick fear that they were plainly confounded verse 7. For this Restraint the Apostles praised God and for having so much favour among the People verse 47. Note After those special Effects follow those that were general to wit their community of goods both for the Body and for the Soul 1. As for the Body They had all things in common verse 44 45. not so as to destroy Property for then the Eight Commandment had been Repeal'd Christ came not to destroy the Law c. This was only a peculiar practice for that place and for that time wherein Charity and Hospitality much abounded by the abundance of the Spirit then Resting upon them After this Ananias's possession was call'd his own and so was the Money he received for the Sale of it Acts 5.4 So Mary had her own house Acts 12.12 and Lydia also Acts 15.15 2. As for the Soul they had not only Temporal things common but also Spiritual the same holy Exercises Ordinances in community verse 46. The Apostles Preaching in Solomon's Porch to a vast confluence of such as came to the Morning Sacrifice and Service so he spreading the Net of the Gospel where there were the greatest concourse of Fish hereby three thousand were caught the effect of Christ's prayer for them Luke 23.34 and they frequently enjoyed Breaking of Bread that sacred Rite Christ used Matth. 26.26 put for the Eucharist in conjunction with Preaching and Prayer Lastly The Doxology concludes in their praising God for this great Grace from himself on them and for the favour he gave them in the Eyes of those yet without as also for his adding daily to the Church the Elect coming into it this they impute not to Man's Ministry nor to Peter's powerful Preaching nor to the miraculous Tongues but to the Blessing and Power of God as 1 Cor. 3.7 8. and Isa 55.10 11. Note In a word the Rumour of this 120 speaking all Languages v. 5. made the multitude come tumultuously to them v. 6. All the dispersed Jews as well as Home-dwellers
handleth the Law of Moses in a double notion 1. Relatively as it had Relation to that Jewish Church in her minority under a Tutor or School-master and so it had a twofold respect to the Covenant of Grace the first is antecedent as it prepar'd them for and press'd them to Christ and his Covenant The second is subsequent or consequent teaching them how to walk before the Lord unto all pleasing Col. 1.10 regulating their lives by that Rule of Righteousness the Moral Law then given them even by the Mediator himself as well as by Moses Acts 7.38 1 Cor. 10.4 9. as well as in the hand of a Mediator Gal. 3.19 and so the Law was to Israel what it was to David a Companion a Counsellor and a Comforter as before Thus Paul speaks of Sinai's Covenant Gal. 3. v. 17. and from thence to Gal. 4.21 as relating to them entring into the same Covenant of Grace made with them in Abraham before then 2. Paul propounds that Law of Sinai simply and absolutely from v. 21. of chap. the 4th to the end as it was a Copy of the Covenant of Works so he maketh it as an Handmaid subservient to the Gospel as Hagar was to Sarah yet begetting Children to bondage and such as were excluded from the Inheritance therefore shews them how dangerous it was to be Children of the Law or Covenant of Works in its absolute proper and simple consideration which was Hagar and unless of Sarah or Covenant of Grace they could not be saved And as it is a Rule to the Regenerate in Christs hand Exod. 20.19 so it leaves the Reprobate without excuse Rom. 1.20 if the Law Natural do so much more the Moral Row 10.4 The fourth Consideration is The Law upon Sinai could not be propounded by God to Israel as a Covenant of Works properly and absolutely as it was given to Adam in his State of Integrity for then was Mankind faln and the keeping of the Law was become impossible to Man therefore 't is enough improbable as to God that he should press it upon faln Man as he had done upon Iâ—â—necent Adam being now altogether unable to perform it save only in the hand of a Medâ—â—â—tor whereof Adam while he stood had no need 'T is true God is just in commending the Law though it be impossible for us to yield universal obedience to all the Duties commanded in 〈◊〉 For l. God hath not lost his Power of commanding though Man hath lost his Power of Obeying 2. Though the matter be never so crooked to work upon yet the Rule which is Regula Regulans as well as Regulata the Rule Ruling as well as the Rule Ruled must needs be a straight Rule 3. Qualis causa tale causatum seeing God is perfect both in esse and in operari in essence and operations his Law must needs be a pure and perfect Law in it self Psal 19.7.4 Adam had a sufficient stock of strength to keep this Law of Works at the first but through the freedom of his own Will he proved Bankrupt like an evil Steward who playeth or maketh away his Lord and Masters money fully furnishing him to accomplish his commands whereby he disenableth himself to perform his Masters work and will So Adam did disenable himself and as a publick person all his posterity whom he represented and therefore holy Paul to shew the Malady of faln Mankind doth declare from Rom. 1.18 to chap. 7.13 how all men both Jews and Gentiles do come short of Gods glory and of their own duty in fulfilling the Law and that the best of men are but men at the best The most Regenerate man faileth in the manner when not in the matter of his obedience he cannot obey Gods Law totus or wholly in respect of himself as well as of the Law for every New Man is as it were two men there is a Law in his members in the faln Estate but renewed in part only which warreth against the Law of his mind Rom. 7.21 23. as two Armies in him Cant. 6.13 Having thus seen Mans Malady the Word and Spirit of God maketh a discovery of Mans Remedy First Convincing him of Sin of Righteousness and of Judgment John 16.8 This is done two ways 1. By the Law of VVorks as in the Hand of a Mediator it convinceth 1. Of Sin in its Source and Fountain Jer. 17.9 and Gen. 6.5 The Heart is desperately wicked and is evil only evil and continually evil in all its imaginations 't is evil Extensive Intensive and Protensive The truth of all this not only the written Word of God but also our own smarting Experience teacheth us that till God touch our Hearts with his strong Hand Isa 8.11 and break down Windows into our dark Souls we never mind God or his good ways God is neither in our Heads Psal 10.4 nor in our Hearts Psal 14.1 nor in our VVords Psal 12.4 nor in our VVorks or ways Tit. 1.16 We are wholly without God in the World Eph. 2.12 Thus the Looking-glass of the Law discovers Sin both Original and Actual to the Man whose Eyes are opened Jam. 1.23 and Numb 24.3 then God and his own Conscience convinceth him of Sin and condemneth him for it 1 John 3.20 as guilty 2. It convinceth of Righteousness that it is impossible to attain unto it by the VVorks of the Law because of the sinfulness of Mans Nature and weakness of faln Flesh Rom. 8.3 and Gal. 2.16 The Covenant of VVorks leaveth all Mankind under the curse Gal. 3.10 He that can keep some Commandments and not all yea that continueth not therein to the end is under the cusre of God Jam. 2.10 and this curse containeth the whole wrath of God upon Body and Soul in this Life and in the next ready to be poured forth upon us continually both at Home and Abroad Levit. 26.16 18 21 24 28. and Deut. 28.16 to 20 c. John 3.18 36. Job 18.15 Brimstone abideth upon his Head and House ready to take Fire from the Flames of the Lords anger if Grace prevent not its Execution Now every Mans guilty Conscience doth convince him that he is a breaker of Gods Law times without number so is under Gods curse but cannot thereby have the Blessing of Justification And 3. The Law convinceth accordingly of Judgment that will follow and fall upon all the people of Gods curse Isa 34.5 That Christ the Judge of the World will come armed with Flames of Fire to render vengeance on all them that know not God and obey not his Gospel 2 Thes 1.7 8. all such as have rejected the tenders of Grace and refused him for their Mediator but chuse rather to remain in their Natural Unregenerate Estate under the Law or Covenant of VVorks though they have been forewarned to flee from the wrath to come Mat. 3.7 What can such expect but a fearful coming of Judgment which shall devour Christs Adversaries Heb. 10.27 'T is a fearful thing and beyond the
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
to be a Stranger yet laborious with all which Boaz observing he by a marvelous Providence maketh Enquiry after her Hence Observ 2. Every step of Divine Providence is in order to the accomplishment of some Divine Decree God's Decree is big-belly'd and will bring forth either good or evil Zeph. 2.2 though the breakings forth of its particular Issues be not at all understood by us Ver. 6. And the Servant said Hence Observ 1. Servants ought to give speedy Answers to their Masters Questions Here this Steward Reddit rationem gives a good account of his Stewardship of all persons whom he suffered to glean in his Masters Field N. B. Oh! that we could give a good account of our Stewardship to our Lord and Master Matth. 25.14 19. There is our Lords returning and the Servants reckoning and Oh! that we had a ready Answer for those that ask us a reason of the hope that is in us 1 Pet. 3.15 that we may make a bold yet wise profession and witness also a good confession as Christ did 1 Tim. 6.13 who yet answered not every trifling Question that was propounded to him Lastly As this Servant gives a good Answer to his Master so let Servants learn hence to beware of thwarting Answers for so they are commanded Not to Answer again Tit. 2.9 This is the Moabitish Damosel c. He gives a fair Character of her Constancy to Naomi little dreaming the tendency of this Providence Hence Observ 2. The Ordination of God brings strange things to pass far above the Expectation of man Little did Boaz think that this poor Gleaner should become his Wife or his Steward little thought that this Moabitish Damosel should become his Mistress Had he spoke reproachfully of her to his Master Ruth might rationally have requited him accordingly after her advancement malignity and moroseness may be met withal And have the same measure meted out to them that they have meted out to others Matth. 7.1 2 12. Men usually Reap as they Sow Drink as they Brew and be served with the same Sawce and paid home in their own Coin God loves to give men their own as good as they bring to be froward to those that deal frowardly and to the merciful to shew Mercy Psal 18.26 No doubt but Ruth respected this Servant after she was made his Mistress who had carried so complasantly towards her in her low condition Learn hence to carry fair and courteously to all we know not how Providence may order affairs hereafter Ver. 7. She said to wit to me thy Steward I pray you let me glean She did not boldly intrude upon us as some confident persons dare do but she did first modestly and humbly beg leave of me and that not to run before or among the Reapers as some impudent Houswives will do but to gather after the Reapers to gather up the loose Ears that did fall from their hands This is the candid account which he gives of Ruth to his Master Boaz. Whereunto I have spoke on ver 2. And he gives as commendable a Character of Ruths Industriousness as of her Modesty in his saying She hath continued even from the Morning until now 'T is probable that Boaz came to visit his Reapers at Noon and finding a strange Woman resting her self among his Servants or besides them in the Tent rear'd up for rest and shade in the heat time of the Day he asks who she was and his Bailiff gives the Account aforesaid and withal declares to his Master how diligently Ruth had followed her business ever since she came into the Field even from the Morning until that time Save that she tarried a little while in the House Several Interpreters understand by this House to be the House in the City where Ruth lived with her Mother Naomi But this cannot consist with that account we have in ver 12. which saith that at Even when Ruth returned home with her Gleanings Naomi asked her Where hast thou been to Day c. which would have been made known to her before had Ruth gone to her own home in the heat of the Day Hence the best Interpreters doth understand the word Batth for Succa the House for a Tent erected in the Field for necessary repast and repose in the heat of the Day And this candid Character the Steward gives of this strange Damosel to his Master that she was one who minded her concerns Not slothful in business Rom. 12.11 but was instant and constant at it save only that the extream heat of the Day enforced her and not only her but all Boaz's Labourers to retire themselves into the shade of the Tent either for some shelter from the violent heat or for some little respite from Labour whereby to fit themselves the better for taking pains the remaining part of the Day Neither could it be of any plausible prospect for Ruth to continue gleaning among the sheaves while all the Reapers were resting in the Tent undoubtedly there would have been an Appearance of evil in it which ought to be avoided 1 Thes 5.22 All those circumstances related of Ruth to Boaz makes her stand Fairer in his Eye Ver. 8. Hearest thou not my Daughter This kind interrogation is a kind of strong obligation that Ruth might heed him as well as hear him Hence Observ 1. There may be an hearing without an heeding Many are only bare hearers of the word but few there be that are right heeders of it There may be an Attention of the outward Ear without an Intention of the Inward Heart that is when the Word of God goes out at one Ear as it comes in at the other and never sinks down into the Heart Luke 9.44 into an honest and good heart Luke 8 15. especially young People should always heed as well as hear the grave and solid Advice that Old Experienc'd Persons give them as Ruth did Boaz. Go not to Glean in another Field That is thou art come to my Field and thou art welcome not only for this Day but for every Day so long as the Harvest lasteth Hence Observ 2. Loving kindness to necessitous Persons ought not to be shown in Word and Tongue only but also in deed and truth 1 John 3.1 N. B. Boaz's kindness was Real as well as Verbal Mouth-Mercy and Lip-Love is good-cheap and aboundeth every where in our Age but alas those Sprinklings with Court Holy-water so called or bare Courting with Complements have seldom the Heart and Tongue to be Relatives in them But God is faithful that hath promised Rom. 4 21. and 2 Tim. 2.13 N. B. God is kinder to those that glean in his Gospel-Fields than ever Boaz was to Ruth he will not put us off with Mouth-Mercy which is light cheap only but will make himself known by his Name Jehovah as well as by his Name of God Almighty Exod. 6.3 He will give a being to his Promises by turning them into Performances And as God putteth not as off
below his Father saying My Father is greater than I. Joh. 14.28 tho' equal with him Phil. 2.6 but 2. below the Angels Jesus was made a little lower than Angels Heb. 2.9 And 3. below Men 't is said of him I am a Worm and no Man Psal 22.6 Yet lower 4. below Worms also for a live Worm as well as a live Dog is better than a dead Lion Eccles 9.4 Yet Christ step'd down into the state of Death and was buried and so was designed to be Meat for Worms had it been possible for that Holy one to see Corruption Psal 16.10 The Second Part of this History is the Account of Hezekiah's Sin after his Sickness and Recovery ver 12 13. Remark the First Is the Commission of his Sin wherein Mark 1. In what Matter he Sinned ver 12. namely in Entertaining the Embassadors of Babylon being taken and tickled with their Company and Courtship It seems this Baladan which signifies a Masterless Man or Lord was the first that raised up the Babylonian Monarchy upon the Ruin of the Assyrian who hitherto had been but a Vice-roy under it and knowing saith Lavater how Hezekiah was an highly-provok'd Adversary to the Assyrian Empire therefore sent he a Rich and Royal Present with Letters to Ingratiate himself and to oblige Hezekiah's Assistance in his present Project to wit of casting off the Assyrian Yoke which soon after this this Baladan did by Rebelling against Esar-Haddon now weakened by the late loss of so huge an Host and the said Fraction in the Royal Family in the Murder of Senacherib and the Banishment of the two Murdering Sons N. B. 'T was the Father's Blasphemy saith Grotius that quite blasted the Assyrian Monarchy Now did this Baladan bereave weak Esar-Haddon the Son both of his Kingdom and of his Life and Usurp'd the Throne in his stead Hence we read no more here of the King of Assyria but of Babylon only after this Mark 2. The Pretence was an Enquiry after this late Prodigy for the Babylonians worship the Sun for a God as well as the Persians and the Astrologers of Babylon above all other Nations must needs take notice of this miraculous Motion and hearing that the Sun their God had so highly honoured Hezekiah in taking so many Steps backward to become a Sign of his Recovery from Sickness therefore are those Embassadors sent to Honour him also with a Visit and a Present and to make more enquiry after this Wonder wrought in Heaven by the God of Israel 2 Chron. 32.31 and seeing it was done for Hezekiah's sake they thought him more than a Mortal Man Those Messengers saith Menochius were Men well skill'd in Coelestial Motions Mark 3. When God left Hezekiah to himself withdrawing the Assistance of his Holy Spirit from him and suffered Satan with his Temptations to draw forth this good King's Corruption he likewise had some over-weaning Reflections upon himself also thinking himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some great one Act. 8.9 above the rate of an ordinary Mortal Man therefore 't is said He rendred not again his Returns were not answerable to his Receipts but his heart was lifted up to wit with Pride Self-conceit and Ostentation 2 Chron. 32.25 So that he Acted like some petty-God within himself gratifying those Embassadors in what they came about yea proudly and foolishly shewed them the House of his precious things for now Gold-thirsty Babylon knew where to fetch a fat and a fit Booty He being puff'd up with the Honour they did him In this manner he sinned c. Remark the Second In this Second Part is his Correction for his Sin Mark 1. No sooner had he shewed them all his Wealth got by the spoil of Senacherib's Camp and by the many Gifts from all Nations to him as to the World's Wonder for the Sun 's running backward for his sake but God most graciously sends his Prophet to prick this Bladder of Pride that now lay putrifying in Hezekiah's Heart and to Humble him ver 14. Mark 2. How prudently the Prophet proceeds with him by such Interrogatories not for Information of himself but for Conviction of the King who Answers him These Men came from Babylon which is said to be distant 680 Miles from Jerusalem N. B. Whereby we may understand how far the Jews were carried Captive out of their own Country But what have they seen ver 15. after whence came they and what said they The King Answers fairly to the Prophet without mincing the Matter but telling the whole Truth Mark 3. The Prophet replies in the Name of the Lord to make the King mind the Message more ver 16. telling him that he had 1. made a foul Forfeiture of all his fair Treasures by his Pride which God abhors and by his Ostentation in shewing them and by his Ingratitude taking that Honour to himself which he should have wholly given to God and by his Ambitious Abuse of God's Gifts having his Heart strangely lifted up with those Heavy Metals not as good Jehosaphat's was lifted up for God and Godliness in a zealous Reformation 2 Chron. 17.6 but 't is in a way of Self-Admiration for that not only Nations near to him had brought him Rich Presents 2 Chron. 32.23 but also that the King of Babylon so far Remote had now made a League with him whereby he thought his Mountain so strong he could not be moved as Psalm 30.6 Mark 4. Not doth Isaiah only denounce this sad-Judgment that his Palace shall be plundred of all those precious Treasures ver 17. but adds also 2. That his Children and Grand-Children should likewise be carried into Captivity ver 18. where their Bodies shall be subject to Slavery and their Souls to Idolatry in an Heathen Country which must needs be very grievous to so good a King especially for so seemingly a light offence N.B. But by this we learn what an High Provocation to God is our Privy-pride Creature-confidence c. Remark the Third Is his humble Submission to this severe Sentence ver 19. Mark 1. 'T is said Notwithstanding Hezekiah humbled himself for the Pride of his Heart when left of God c. 2 Chron. 32.26 31. now God comes again and blesseth the Preaching of the Prophet so to him as to give him a sight and sense of his Sin Insomuch that as Vatablus saith God made him a gainer by his Sin for as his Pride had puff'd him up with his glorious Victory over Senacherib with his miraculous recovery from sickness and with his prodigious Wealth so now see how his Heart was humbled and became as lowly as it had been lofty Mark 2. True Humiliation is a blessed Means to prevent God's Indignation He kisseth the Rod saying Good is the Word of God 't is no more than Justice my Sins deserve no less I bless God that it is no worse for here is Mercy mixed with Justice that this Wrath shall not come in my Days 2 Chron. 32.26 but I shall have Peace
called the great Ones of Judah Princes of Sodom and Rulers of Gomorrah Isa 1.10 Yet 3. And more probably because Isaiah was very bold Rom. 10.20 in calling them Witches Children and a Bastardly Brood Isa 57.3 c. Remark the Fifth The Means used to reclaim this extravagant Wretch were twofold 1. The Voice of God's Word and 2. The Voice of God's Rod. This latter was Effectual though the former was Ineffectual for first God sent a great many Prophets which he most graciously afforded even in the worst of Times to stop the Torrent of this woful Wickedness in both Prince and People 2 Kings 21.10 Preaching stinging Sermons to them ver 11 12 13 14 15. wherein God tells them because they had out-finn'd the Sinners of the Gentiles Gal. 2.15 the Jews becoming worse than they insomuch as they should have been better ver 9. here therefore saith the Lord because you have Ears and hear not being stupified with Idolatry Isa 6.10 I will alarni you so with my Judgments on Jerusalem and Judah as to make your deaf Ears Tingle with dolour and horrour as 1 Sam. 3.11 Jer. 19.3 so here ver 12. and I will as the Carpenter with my Line measure and mark out the superfluous Wood that I intend to cut off and I will wipe your City like an Housewifes Pottage-dish turning and over-turning your whole State ver 13. well might God say I have used Similitudes by the Ministry of my Prophets Hos 12.10 seeing Hosea was one who thus preached to them Lavater reckons them to be Joel Hosea Obadiah Micah but above all Isaiah who was sawn asunder by Manasseh Dr. Lightfoot adds Habakkuk applying Hab. 1.5 I work 4 wonder c. a threatning Word to Manasseh Remark the Sixth When Manasseh harden'd his Heart against the Voice of God's Word in the Mouth of his Prophets Then 2. Was he caused to hearken and hear the Voice of God's Rod in his Calamity by the Chaldeans 2 Chron. 33.11 God gave him Wisdom to hear the Voice even the Voice of that smarting Rod Mic. 6.9 Affliction tamed this wild Ass and stop'd him in his full Carreer of a cursed Course yea it being sanctified and God setting in and setting it on this Rod whip'd him home to God and Godliness Here Schola crucis was Schola lucis God made this House of Correction a School of Instruction to him The Viper say some when he is lashed casteth up his Poison whereof the skilful Apothecary maketh a Soveraign Treacle The Traitor when he is Racked telleth the Truth which otherwise he had never uttered and by this discovery of Treasonable Acts the Weal of Countreys and Kingdoms comes to be Confirmed The King of Assyria as saith the Text 2 Chron. 33. ver 11. whom Josephus calls the King of Babylon and who had now swallowed up the Assyrian Kingdom and now at the beginning of the Babylonian caught Manasseh among the Thorns whither he had now fled to hide himself as 1 Sam. 13.6 and carried him bound to Babylon and there put him into a Brazen Vessel full of holes saith Jerome and therein sometimes tormented him by Fire placed round about it But the best of his being there at other times was to be bound in Chains in the Prison saith Chrysostom and to be fed but with so much Barley-Bread and so much Water mingled with Vinegar as might only keep him alive This alone was of it self enough of Misery for a King to endure Miserum est fuisse non esse Who can be so woe-begone that was a Man yea a King and now-none For a King to be both in Fetters and under Torments too in his Enemies Countrey must needs be an Heart breaking Affliction Beside another Cordolium to him that he had finn'd away all his good Fathers vast Treasure which the Embassadors had seen all was carried Captive to Babylon with him c. Now come we to the latter Part of Manesseb's Life which was his better Part Therefore the History of his Life may well be compared to a piece of painted Checker-Work wherein there is a most beautiful mixture of Black and White we have seen already the black Part in his monstrous Iniquity and now comes in the white Part to beautifie the Black in his proportionable Piety 'T is a Maxim in Philosophy Contraria juxta se posita magis clucescunt One contrary gives light and lustre to another when placed in a contiguous Diameter c. Remarks upon the good Life of Manasseh as before of his Bad Are First His Actual Repentance When he was in Affliction aforementioned He besought the Lord 2 Chron. 33.12 13. behaâ—sar lo Heb. when the Lord had affected him with his Straits as Piscator renders it and then appeared the first Divine Effect namely the Alteration of his obstinate Disposition made evident 1. In his Praying to the Lord as before he had done to his Dunghil Deities And 2. In his humbling himself greatly as he had sinned greatly so his Humiliation bare some Proportion to his great Transgression as David calls it Psalm 19.13 Ahab did humble himself 1 Kings 21.27 29. but not greatly as Manasseh did So did those Justitiaries Isa 58.3 4 5. but their sorrow for Sin was but Skin-deep c. Whereas Manasseh's was deep down-right and down to the Heart such as with the penitent Prodigal after some sorry shiftings brought him home in good earnest to his Fathers House Luke 15.17 c. N.B. 1. What God's Word could not do 2 Chron. 33.10 His Rod when sanctified did Effect ver 12 13. He heard the Rod Mic. 6.9 Hos 5.15 and 6.1 Job 36.8 9. Adversity hath whip'd many a Soul home on Foot to Heaven whom otherwise Prosperity might have Coached to Hell As God did send David into the Depths Psalm 130.1 and Jenah into the Whale's Belly Jon. 2.5 wherein to Repent and Pray so God sent Manasseh here into the Dungeon upon the same Errand 't is better to be pickl'd in Brine than to rot in Honey c. N. B. 2. Tephillatho Hebr. This Prayer Manasseh made in the Dungeon 2 Chron. 33.13 19. is not found upon Record in the Hebrew Canonical Text but there is one said to be his recorded in the Apocryphal Greek which Lavater calleth Pia sane elegans and Diodate tells us that though it be a pious Prayer in the Matter of it yet seems it more probably some General Formulary composed by some Godly King rather than by Manasseh himself N.B. And Gregory tells and odd Story of the Synodicum set forth by Pappus How the Nicene Council made a miraculous Mound betwixt the Apocryphal and Canonical Scriptures and pray'd God that those Writ by Inspiration might be found above and the Spurious below and God did so Amongst which underneath this Prayer was one c. Remark the Second No doubt but Manasseh prayed for his own Inlargement and his God so called ver 12. Whom he besought he found not inexorable as
Edifices and with Inhabitants taking a Poll of all the People ver 5 to 69. And Thirdly How He and the Chief Men gave Gifts to the Cities Treasury ver 70 to 73. Remark the First Upon the first Part is Pious and Prudent Nehemiah pitcheth upon such-men like himself for Piety and Prudence to be Chief Captains of the City-Watch namely his two tried and found faithful Friends Hanani and Hananiah to preserve the Cities Peace and principally to watch its Walls and Gates against the Incursions of the Enemy He chose not those principal Officers out of any carnal respect because they were related to him but because they both feared God above many which is the truest and surest ground of a firm Fidelity Mark 1. Though nothing be affirmed hereof concerning Hanani here the former of them yet enough had been Recorded before of his Piety and Zeal for God and his Countrey in taking such a tedious Journey from Jerusalem to Shushan to inform Nehemiah of the sad Estate of the City and to implore his helping hand to relieve it Chap. 1.1 2. so after such a plain Demonstration 't was needless to add here a new Commendation Mark 2. But Hananiah of whom no such account had been given before save only as a Repaizer Chap. 3.8 hath Ish Emeth Hebr. a Man of Fidelity given him here for his Character and one that feared God Merabbim Hebr. above many exceeding and excelling other Men therein or for many Days as Vatablus renders it to shew he was no Novice but stanch and try'd to whom Matters of Moment might safely be committed c. Remark the Second To those two faithful Favourites Nehemiah committed the Castody of the whole City the latter of which had been the Keeper of his Court and Palace wherein he lived like a Viceroy in great Splendour though at his own Charge as above Now Nehemiah having found him faithful over a little makes him Master over much Matth. 25.31 and knowing that they both feared God which was the best Defence against all Temptations to perfidiousness that they might meet with in his absence as other Nobles had met before this and the best ground of his Confidence in them Therefore he constituted them the Shomerims Hebr. or Keepers of the City-gates charging them not to open them till broad Day ver 3. when the Enemies approaching saith Masius may more manifestly be discovered and the Citizens all up and ready in Case of an Assault and their Office every Night was to feel with their Hands saith Junius whether the Gates were made Fast ver 3. moreover the Citizens were set to Watch upon the Walls saith Mariana in that watching Place which was next his own House every one in their Turns to make them more careful for their own safety Remark the Third ver 4 Shews the necessity of keeping this Order of a General Watch upon the Walls because the Circumference of the City was large six Miles in Compass saith Wolphius and the People but few that had yet return'd from their Captivity and their Houses were not yet generally compleated but they made a shift with sheds of Boards for present use near the Walls and many of the few that returned were dishearten'd by the Threats of the Adversary to remain there so retired back to Babylon and Persia and with them Zerubbabel saith Sanctius The Second Part is Nehemiah's replenishing Jerusalem with Inhabitants Remark the First While this good Man was musing in his Mind what Mischief might arise from the fewness of Citizens that inhabited the City at last he bethinks himself of such means whereby the City might be better Peopled and thereby become the better preserved ver 5 6 to 69. the means he made use of was to Congregate the Nobles Rulers and People and to take a Catalogue of them that so it might be known who appertained to the City and whose Calling lay therein and whose Inheritances lay in the Country that he might saith Grotius recal the Ancient Citizens and their Families to replenish the City N.B. Wolphius Objects here why was God so angry with David for this very Action of taking a Poll of his People c. He Answer 's it thus Nehemiah had just Causes to do so both for a sufficient Replenishment of the City with Citizens and for raising a summ of Mony out of that Poll to supply present importunate Necessities and likewise for a more Select number of Soldiers in this Emergency whereas David was no way urged by any of those urgent and necessary cogent Causes and Reasons It may farther be added what David did in that Case was not so much from want as from Wantonness Pride and Presumption c. Remark the Second Though this Act of Nehemiah was meerly a prudential Act commonly practised by prudent State-Polititians that know not God in Cases of the like Emergency yet this good Man ascribes this piece of Prudence not to himself or to his own Wit and Wisdom but to the Gift and Grace of God both directing and inclining him to it ver 5. wherein he humbly acknowledg'd with the Holy Apostle that the best of Men are not sufficient of themselves so much as to think a good Thought but his sufficiency is wholly from God 2 Cor. 3.5 and without him we can do nothing John 15.3 His humble Heart ingenuously owneth that this good Motion so useful and advantagious to the Church of God was handed down from Heaven to him He heard the joyful sound of God's goings in it and felt the Footsteps of his Anointed therein Psalm 89.15 51. N.B. Nehemiah made it more manifest afterwards that he firmly believed this good Motion of mustering up this Multitude of People came from God for out of them he taketh every Tenth Man to replenish the City with Inhabitants Chap. 11.1 2. after they had been first prepared by hearing the Law Chap. 8.2 Remark the Third The following Catalogue from ver 6 to 69. is the same in Substance saith Masius with that in Ezra 2. ver 1 to 68. they both begin and end alike they only differ in number as hath been noted before upon that Place This difference doth not at all weaken saith Wolphius the Truth of either of those sacred Catalogues seeing many Mutations saith Masius might be made both in Names and in Numbers within the Compass of an hundred Years and such a distance saith He as betwixt the first Catalogue at Zerubbabel's return and this here c. The Last Part is Nehemiah's Collection of Stores for the common good Remark the First This Collection was made ver 70 c. for the maintenance of the Ministry saith Osiander to which the Tirshatha Nehemiah's Name of Governour in the Persick Language gives Liberally and so did the Roshe Haaboth Hebr the principal Fathers c. according to their Ability which was very laudable being so lately delivered from Captivity N.B. This condemns the Custom of such saith He that tho' freed from Antichrist
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
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
new measures to take and what retrieving counsel to follow thus the same word is used Luke 24.4 Acts 2.12 and here and Acts 10.17 N.B. Thus the wicked in the fulness of their sufficiency are in straits Job 20.22 whereas the godly have in the fulness of their straits a well-contented sufficiency True Piety hath true Plenty 1 Tim. 6.6 c. Such a non-plus and perplexity these wicked Adversaries had been plunged into before when reduced to such a strait and at such a loss as they knew not what to say or what to do Acts 4.14 20 21. Though their Fingers even itched to do something against them And now again they are confounded and startled only at this wonderful work but are not converted thereby How much more shall all wicked men be dispirited and even Ring their Bells backward at the last Day when they shall see the whole World all on a light fire when the evident presages of some eminent Temporal Judgment doth so startle them drive them into so deep a consternation now such men's hearts shall then fail them much more indeed Luke 21.26 This was fulfilled at the Siege of Jerusalem upon these wretches who were now so much troubled at the Apostle's Preaching the Crucified Christ to be alive for which they thought them sure enough in Prison yet while their restless malice was consulting to destroy them for Preaching they hear the Preachers were not only freed out of Prison but also Preaching again in the Temple This made them more mad The fifth Remark is the most sound and sacred Doctrine is an unsufferable Torment to unsound and unholy hearts When Peter and all the other Apostles answered before the Council who now had sent for them without their former Violence fearing Men more than God and aggravating their crime to the highest degree of obstinacy with odious Reflections upon Christ as one unworthy of a name verse 26 27 28. We ought to obey God rather than Man verse 29. as before Acts 4.18 19. N. B. Urging this Argument as the common sense of all considering persons a principle granted and grafted in all Mankind by the Law of Nature so that the sage Heathen Socrates could say I love you Heathens yet will I obey God rather than you How much more may Christians from the light of Scripture say When Men command or forbid us any thing contrary to the Word of God then God is to be obeyed and not Man Dan. 3.18 c. Then Peter proceeding to Preach Christ whom they had Crucified to be now an exalted Prince able to subdue his Foes and defend his Friends c. verse 30 31 32. This cut them to the heart verse 33. they were so tortured hereat that as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies they were as cut asunder with a Saw and grinning at them with their Teeth as if they would devour them Thus in all times bad men indure not good Doctrine 2 Tim. 4.3 4. That Honey purges green wounds but causeth pain to exulcerate parts Lusty Itch must be gratified with gentle scratching only c. The sixth Remark is the true Christian Religion which comes from Heaven cannot be destroyed by all the wicked men on Earth nor by all the Devils in Hell to help them This is asserted by Gamaliel Paul's Tutor Acts 22.3 who was a Pharisee and one of this Council yet more moderate than were the Sadduces by whose wise caution as with a Bridle God restrained the outragious Fury of those Mad-men He alledgeth 1. The History of Theudas and Judas two Rebels against the Romans both which soon dwindled away by this he counselled them to do nothing rashly for furious Indignation is but a bad Counsellor N.B. History derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of stopping the stream of Violence hath its excellent use and efficacy as it had here verse 34 35 36 37 40. Then 2. He urges a Dilemma a two-horned Argument that pushed both ways saying What the Apostles do act is either of Men or of God If of Men it hath a sandy bottom so must fall Matth. 7.27 You need not trouble your selves c. but if of God ye cannot overthrow it verse 38 39. therefore refrain and fight not against God as the proud Giants did and perished thereby N.B. This moderate Pharisee may shame our peevish Persecutors who little think they are waging War against the great God Did ever any harden himself against God and hath prospered Job 9.4 No one Instance can be given either among Tongue-smiters or Hand-smiters that could boast of the last blow or ever cry Victory No such as harden their hearts against God God will harden his hand against them Shall they escape by Iniquity No In thine Anger cast them down O God Psal 56.7 How can the borrowing Power be a meet match for the lending Power 'T is of God that all Men do live and move Acts 17.28 There is no Counsel Wisdom or Might against the Lord Prov. 21. v. 30. All contrary Powers are to no purpose if God deny concourse or influence The Arm of Humane Power and Policy like Jeroboam's shrinks up presently and while it strives for Mastery is over-mastered If God will gather together his Armies who can put a stop to him Job 11.10 The Counsel of the Lord must stand Prov. 19.21 Isa 8.10 and 46.10 Psal 33.11 Man purposeth but God disposeth There is a Counsel in Heaven that will dash down the Mould of all contrary Counsels on Earth The seventh Remark is The Issue of all and every Conflict of the Church is an happy Conquest over her Adversaries They yielded here to Gamaliel's convincing counsel yet not altogether for they will not dismiss the Apostles without beating them wherein they so far fought against God as well as in prohibiting their Preaching Notwithstanding all this beating and brow-beating the Apostles abated not of their courage nor one hair-breadth of their work but rejoiced that they were so graced in their being so disgraced for Christ They looked upon it as an high honour to be dishonoured in being beaten as Slaves as Christ their Lord hath foretold them Matth. 10.17 This Testimony to the Truth they accounted a favour and Divine Condescension according to Phil. 1.29 where 't is intimated that to suffer for Christ is as great a gift if not greater than to believe in him Nor did they for all this cease to Preach publickly as well as privately and the more outragious were the Adversaries the more couragious were the Apostles CHAP. VI. The Third Persecution against Stephen stoned BUT the next blow the Adversary gave the Church in the third Persecution was a blacker and bloodier blow as the sequel will demonstrate yet even then also was there checker'd-work still the white of Mercy marvelously mingled with the black of Misery The procuring cause of this third Persecution was this Primo-Primitive Church daily winning ground by both the two former Persecutions and growing into a very
while God is our Friend and if God be for us 't is no matter who is against us Rom 8.31 N.B. 3. Peter's case was sad and as safe a Prisoner in all probability as all Humane Wisdom and Power could well make him seeing Peter was not only in a strong Prison not easily broken but also his Right hand was chained to one Souldier's Left and his Left hand to another Souldiers Right so that he could not run away out of Prison but he must hale two Souldiers after him at his heels c. These Circumstances of such a sure manner of securing this Prisoner did declare Herod's bloody Intentions against poor Peter who was now both Helpless and Hopeless in himself and it shews also the Almighty Power of God who was not unconcerned for his suffering Servant but now bestirs himself to effect his deliverance notwithstanding all those wily and wicked ways to keep him in safe custody N.B. Oh happy Prisoners who have God with them in Prison as he was with Joseph c. and acting for them as for Peter here These are Prisoners of Hope indeed as Zech. 9.12 Hence followeth the fourth Remark The more dangers and difficulties God's Servants are dowsed in and perplexed by the most pestilent persecuting powers the more God's Wisdom and Power yea and the Truth it self which Persecutors labour to suppress are eminently illustrated by their deliverance This is most conspicuous in the case of Christ Crucified The cursed Jews were doubtless very jealous that the words which Christ spake while he was alive that he would Rise again the third day had more truth in them than they were willing to believe besides their pretended fear that his Disciples would steal him away by night and say he was Risen Though this was improbable enough that a few timerous Disciples should be so daring as to affront the settled Government in so insolent a manner Hereupon they petition Pilate to command that the Sepulchre be made sure Matth. 27.64 Pilate commands not Strangers who might do it carelesly but themselves the Cavillers to do it verse 65. They make all as sure as possibly they could devise to prevent Christ's Resurrection verse 66. Now all these wicked wiles and contradicting endeavours did not only yield the greater lustre to the miraculous Power of a dead and buried Redeemer which he exerted both in Removing the great Grave-stone and breaking through the strong Guard when he Raised himself from the Dead but also hereby instead of preventing Christ's Resurrection those excessive endeavours to stifle the truth of his Resurrection did more exceedingly confirm both the truth and belief of it throughout the World N.B. And accordingly it was in this case of Peter all those Devilish Devices which Herod used to secure Peter in Prison served only the more to set off the glory of God's Power in delivering the Prisoner in despite of all his Chains and Guards Thus God catcheth the wickedly wise so skilful to destroy Ezek. 21.31 in the way of their own craftiness Job 5.12 13. 1 Cor. 3.19 turning their wicked wit into folly No Device against any whom God will save can avail The fifth Remark floweth from hence which is this 'T is the experience of all Ages that the Wonder-working God works most wonderful Deliverances for his greatly distressed Servants As in Peter's case here no man could better than Peter declare that The Lord knoweth how to deliver the righteous as he doth and Records it 2 Pet. 2.9 for he was wonderfully delivered here out of Herod's hands by a wonder-working God Therefore might experimentally say The Lord knoweth c. that is his infinite Wisdom is never at a loss but knows all the ways of deliverance he hath ways of his own and commonly goeth a way by himself such as we little think of for God's thoughts are not as ours Isa 55.8 9. Helping them that are forsaken of their hopes And as the Lord knows what way he will take so hath he a willing heart and a good will to do it In this sense the word know is used Eccles 4.10 and Amos 3.10 If we take a prospect of Peter's Inlargement or Deliverance in the several circumstances of it 't is exceeding wonderful N.B. As 1. The Time of God's working Peter's Inlargement was the night-time yea the very night before his designed day of Execution it was a night to be remembred like that wherein God delivered his Israel out of Egypt for both were brought to the utmost extremity Though this night was dark in it self yet had Peter a Light shining in the Prison which no doubt was dark enough in the day verse 7. Light is pleasant in any place much more in Prison which could not but be a sweet counter-comfort to Peter in a dark Prison Though 't is not told us from whence this Light came yet must it turn Peter's Prison into a Palace if rightly improved oh happy Prisoners who hath Light shining out of Darkness Psal 112.4 c. N.B. 2. The Means whereby it was wrought by an Angel whose Office is to minister unto Heirs of Salvation Heb. 1.14 Most willingly officiating for their good according to God's will Gabriel came flying to Daniel with great swiftness even unto a weariness Dan. 9.21 standing in the presence of God Luke 1.19 as ready prest to run his Errands and thinks not he can make too much haste therein so desirous is he to bring speedy comfort to a distressed Soul God and his Angels can find out his hidden ones Psal 83.3 in what corner of the Countrey soever they be nay if they be in a dark Dungeon as Peter here the Angel of the Lord came upon him as he did upon the Shepherds Luke 2.9 thinking no such thing but minding their business at unawares while he was fast asleep and probably in a glorious appearance as in Luke 2.9 So this Light might come from the glorious and bright Body which this Angel had assumed However it was a Light only to Peter to whom alone he was sent but Darkness to his Keepers as the Pillar of Fire inlightened only the Israelites this made them both the more marvelous and miraculous N.B. 3. The Manner how what this Angel both said and did in order to it He joggs Peter on the side to awake him out of sleep which shews the merciful providence of our God over us when sleep hath locked up all our senses and we fear no danger even then the Lord is our Keeper and provideth for our safety as for Peter here would to God the Angel of the Covenant would awake us out of our sleep now when the wise Virgins as well as the foolish are slumbring c. The Angel bids Peter Arise quickly gird thy self c. verse 7 8. God will have him to use those means even then when he was about to work Miracles for him How much more it is a tempting of God to neglect means where we cannot expect Miracles Oh
hunted by bloody Saul as one hunteth a Partridge upon the Mountains 1 Sam. 26.20 N.B. When the Miracles extraordinary cease then the Means that are ordinary must be applied and improved The conduct of the Angel was now gone Peter must betake himself to his prudentials which he accordingly doth 1. In beckoning to those praying Souls not to be too loud in their rejoycings for his being Released out of Prison and Returned now at their prayers lest any at that time that passed by or any in the Neighbouring-house should take notice of the Brethren's sudden Voice of Joy and thereby Peter be farther pursued and the house it self for entertaining him together with the taking of all that company be indangered verse 17. 2. When Peter had given God the glory of his Deliverance to them tho' an Angel was the Instrument therein and had requested them to tell James and the Brethren who were met in another place upon the same account N.B. For they were forced to divide into several Companies lest multitudes together should discover the Meeting away he goes to abscond lest that house should be searched for the many met in it in a more obscure place 3. God blessed Peter's prudentials here for though strict search was made for him verse 18 19. Herod's Blood-Thirstiness would prompt him to the more severe scrutiny And matter of life would prompt the Keepers thereunto for beside the ordinary danger of letting Prisoners escape this they knew would be aggravated by Herod's Tyranny and therefore is it said As soon as it was day there was no small stir among the Souldiers what was become of Peter verse 18. namely N.B. Those Souldiers who were bound with Peter in the same Chain as before as soon as they were awake could not but miss him finding the Chains still holding them fast though loosed from Peter they might then suspect according to vulgar Errour that Peter was bewitched out of their hands or metamorphosed into some strange Creature or Ghost by Magick Art and so slipp'd from them N.B. What Influence this fond conceit might have upon these men to make them more remiss in their searchings for Peter I know not however it was with Peter as it had been with Jeremy and Baruch who did not fall into the hands of their bloody-minded Adversaries because the Lord hid them Jer. 36.26 whereas the King had burnt the Roll so he would have Martyr'd both those men but God directed them to such a place of Recess as the King's Messengers could not find them nor understand where they were till his passion was over and thus the Lord hid Peter here N.B. Verse 19. This inraged Herod so that having lost his prize Peter he found his Keepers whom he sentenced to be led away to Execution for this supposed fault only of their letting Peter escape This was just in God who many times meets with Instruments of Persecution even in this World and sometimes by the Persecutors themselves as here but it was notoriously unjust in Herod who put to death those Innocent Souldiers who could not help what was done The second Remark is God's Vengeance falling down upon the head of this bloody Herod the Actual Murderer of James the Elder and the Intentional Murderer of Peter also had not God made a miraculous Rescue The occasion was this Herod designed to wage War against those two Rich Cities Tyre and Sidon which therefore might possibly be insolent or however might tempt this proud Tyrant to war against them not for their Religion for we read of little as yet therein but for their Riches thinking that his Conquest of them would well enough countervail all his charges in such a War But both those Cities fearing the uncertain Event of War by the Mediation of Blastus Herod's Lord High Chamberlain made their peace with him and begg'd his pardon before the War was commenced This Truckling of these two potent Maritim Cities puffed up Herod's haughty heart hereupon he makes a starched Oration supposed on his own Birth-day c. being arrayed in a Cloak made of the Cloth of Silver which being beaten upon by the Sun-Beams did plainly dazle all the Spectator's and Auditor's Eyes This gave an opportunity to his Parasitical Courtiers to applaud him above measure and like base Sycophants to say He spake with the Voice of God and not of a Man Hereupon Herod being Tickled and not rebuking those flatterers nor giving glory to God who is jealous thereof Isa 42.8 he commands his Angel to destroy him who had delivered Peter that durst not own any Divine Glory Acts 10.26 by smiting him with the Lowzy Disease wherein he died as his Grandfather before him to teach him that he was but a Mortal Man subject to Vermine N.B. This teacheth 1. That Flatterers Courtiers here prompting the People to flatter Herod thus impiously do take the ready way to destroy the persons so blasphemously flatter'd for the great God will by no means admit of any Corrivals 2. No man is flatter'd by another who hath not first flatter'd himself as Herod had done when he made his vain-glorious Speech to Tyre and Sidon's Commissioners N.B. Josephus saith that at his death he complained much of the People's vanity in Deifying him but not at all of his own Autotheism in Deifying himself with his Self-admiration And 3. God picks out such fit seasons to avenge himself of his Enemies at that time when it may be most for his own glory and their confusion Herod perished in his highest honour which was an Answer also to the Church's prayer v. 20 21 22 23 c. The third and last Remark is The new Peace of the Church when they had prayed down Herod dead verse 24. But the Word of God grew and multiplied Where N.B. The Gospel is compared to Seed as our Saviour doth in his Parable Matth. 13.19 It was still safely and successfully Preached and received in Faith by many honest and good hearts The number of Believers were multiplied by the Word the Ground or Soil which is most harrowed is made thereby the most fruitful The good fruit of Faith and Obedience did by every shower of Persecution falling upon the Church the more abound as Acts 19.20 and Col. 1.6 The Church is alway invincible the Gates of Hell cannot prevail against it Matth. 16.18 Truth may for a while be oppressed but it can never be utterly totally and finally to all intents and purposes suppressed N.B. Camomile the more ye tread it the more ye spread it And the Palm-tree's Posie is Nec premor nec perimor the more weight ye lay upon it to keep it down the higher and faster it groweth up The Church in Egyptian-Bondage never increased so much as when Pharaoh laboured most to keep it under from growing The more he molested them the more he multiplied them Exod. 1.12 So true it is that Persecutors by pulling down the Church build it the more c. CHAP. XIII Of Paul
the Gentiles is supposed to be that the Lord hereby did set down a Platform of Ordaining Gospel-Ministers in the Churches of the Gentiles for all future Times Their success by God's blessing in their work is as followeth The second part of this History is their Progress after their Egress from Antioch wherein much Mystery is taught us in these following famous Remarks The first is Saul and Barnabas in order to their Preaching the Gospel to the Gentiles make their first Journey to Seleucia a Sea-Town of Silicia built by Seleucus nigh to Antioch and over against Cyprus a Town of good Note but mentioned here only because at this Port they took shipping and sailed to Cyprus whither they principally designed to go for their first work being guided thither by the Holy Ghost verse 4. Let us with Moses turn aside a little to behold this great wonder N.B. Why Cyprus must have the first Handsel of God's Goodness in the Gospel among all the Gentile-Nations The Reasons why some say 1. These two went thither that they might see how the Kingdom of Magog which Ezekiel mentions Ezek. 38.2 and 39.1 was Rooted out in that place according to that Prophecy and Promise c. 2. Others more probably affirm that they went thither because this was Barnabas's Native Countrey Acts 4.36 therefore patriam quisque amat non quia pulchram quantum quia propriam out of love to his Native Soil he took Saul along with him to hand over to his Countrey-men the first-fruits of Christ's Grace But 3. 'T is best of all to say They were out of the free Grace of God directed thither by the Holy Ghost N.B. The Roman Histories tell us this Island Cyprus was so wealthy that the Roman Generals were invited thither or rather tempted by its Wealth to assault and subdue it as assured there was most Rich Plunder there and the Annual Tribute of that Conquer'd Countrey would prodigiously promote and replenish their Exchequer But Christ out of his Free Grace without any such external motive made a seizure upon this Cyprus by his Gospel directing his Apostles thither where a great Man with many others were converted to the Faith and a Church was gathered in it by their blest Labours Cyprus was antiently called Macaria or the Blessed Island because it so vastly abounded with all Temporal Blessings within it self and of its own growth but the Inhabitants thereof made a bad use of these good things of God from whom all good comes for they generally lived at ease and pleasure Fulness as in Sodom bred forgetfulness they dedicated their Land to Venus who was worshipped there and much filthiness was committed by them in that abominable Pagan Worship Notwithstanding all these Abominations overspreading that Countrey the Free Grace of God casts a look of Love towards sinful Cyprus the Holy Ghost directs these Apostles thither to Reclaim them from sin and to Reduce them to Christ So upon Acts 15.39 The second Remark is The first work of Saul and Barnabas in Cyprus was They Preached the Word of God in the Synagogues of the Jews at Salamis Verse 5. We must know that Cyprus was exceeding full of Jews and their Synagogues being the largest Structures were the most convenient Receptacles of large Assemblies especially in Salamis the chief City of Cyprus now call'd Famogusta situated on the East part of the Island over against Syria there they Preached not only to receive the greater Resort but especially because tho' they were sent unto the Gentiles yet was it not to be till the Jews had Refused the Gospel as after appeareth Acts 13.46 and 28.28 The Apostles were first to bless the Jews with the Gospel of Christ Acts 3.26 N.B. For Christ was properly the Apostles of the Circumcision Rom. 15.8 and Heb. 3.1 who therefore saith I am not sent save to the lost Sheep of the house of Israel Matth. 15.24 and accordingly he sent his Apostles out first to feed those poor scattered Sheep Mat. 10.5 6. Those he calls the Children of the house but the Gentiles no better than Doggs Matth. 15.26 Yet when those wanton and full-fed Children began to waste their meat and wickedly to crumble it into small pieces and cast it under Table upon the ground N.B. Then as saith that brave Believing Woman may dhe Gentile-Doggs lick up those leavings verse 27. as they did here The Vail of the Temple was Rent by Christ's Resurrection and the Partition-wall was now broken down that Jews and Gentiles met here together The third Remark is When Paul and Barnabas had well seasoned this chief City of Cyprus with the savoury Salt of the Gospel from thence they travelled Preaching up and down the Island till they came to Paphos which was the farthest part of it Westward and which is famous among the Heathen Poets for the worshipping of Venus most especially above all other places Thither go they verse 6. to destroy that Diabolical Worship And there they met with a Magical Jew called Bar-Jesus which signifies the Son of Jesus so had he called himself as if he had been of the nearest Alliance to our dearest Redeemer The Syriack names him Bar-Shuma of Shem a name signifying a man of great Name and of high Renown for his Conjurations as another Simon Magus N.B. This was the third Wile of the Devil for his opposing the Gospel by the cursed Jews their first way was to curse Christians by their daily prayers Maledic Domine Nazaraeis as they call'd them Their second was by Emissaries The Jews sent every where abroad to cry down both Christ and his Gospel with the utmost of their power in Preaching blasphemously against it as a Cheat. And their third was this of imploying many skilful in Magick Magicians mostly abounding at this time who by their false Miracles endeavoured to out-face and vilifie the Divine and Real Miracles of Christ and his Apostles as Jannes and Jambres those Sorcerers of Egypt laboured for a while to bring the Miracles of Moses into contempt till they were over-mastered N.B. And so was this Sorcerer here who was commonly call'd Elymas which is the same in sense with Magus as the other sense of Bar-Shuma is filius Inflationis because he being breathed upon by a Diabolical Inspiration used to Prophesie as it also signifies filius Vlcerum because he professed to undertake the cure of Ulcers yet could not this Bar-Jesus or Bar-Jehoshua which signifies an Healer heal his own hellish ulcerated adulterated heart for when that great Man Sergius Paulus the Proconsul of the Countrey and a docible person to good which is rare in the Worlds Grandees had sent for Barnabas and Saul desiring to hear the Word of God verse 7. N.B. Which Desire was a Divine Donative flowing from Elective Love in order to his Conversion and Salvation and which this Sorcerer indeavoured with all his might to smother and disappoint verse 8. withstanding the Apostle's Doctrine and indeavouring to pervert the
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
it Saint-sabbath in derision of those that pleaded its Morality They were offended saith Mr. Fuller that the Lords day was called Sabbath as if it were a Shibboleth to distinguish from those lisping Ephraimites who call'd it Sunday and as if it had been a spiritual Necromancy to raise up Mosaick Ceremonies yet those same Scoffers could affect those words Altar Temple c. which were words of a Jewish extract Full. Ch. Hist Cent. 17. b. 11. p. 145. The Bishop of Spalato had taught them that the fourth Commandment was abrogated hence they confined the Sabbath-observation onely to those few hours of publick Service and the rest of the day to be spent in Sports This is the more strange seeing 1 their Canons commanded the reading of the Fourth Commandment among the rest and annexed to it this Prayer Lord incline our Hearts to keep this Law And seeing 2 they themselves judged it a prophaning of the Holy place to make any part of the Church a Play-house or to play at Cards upon their High-Altar yet would profane the Holy Sabbath with airy Games as if Time which God hath determined and call'd the Lords-day were of less worth than Places which God hath not determined nor call'd any the Lords House since the Typical Temple The second Inference is As the special gift of God the Sabbath-day should not be looked on as a Ceremonial Yoke or Burthen to any so as to make men clip the Lords Coin so it ought to be conscientiously improved as a peculiar Priviledge otherwise we are like Solomons Fool who had a Prize put into his hand yet had he no heart to it Prov. 17.16 If we fool away Gods precious Sabbaths we fool away our own precious Souls and Christs precious Salvation also The Holy God who was the first Institutor of the Sabbath Gen. 2.2 3. proposeth himself as a pattern for our imitation As our Lord said to his Disciples If I your Lord and Master have washed your Feet ye ought also to wash the feet one of another Joh. 13.13 14 15. This was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Example which Peter calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Copy to write after 1. Pet. 2.21 Thus the great God being our Lord and Master rested on the Sabbath-day and kept it holy as did he so should we do be holy as he is holy 1 Pet. 1.16 Matth. 5.48 this must be endeavoured in quality though we cannot come to an equality This is a writing after a most compleat Copy and perfect Patern if we labour to be suitable to Gods Nature and subject to Gods Law God rested and was refreshed on the Sabbath-day Exod. 31.17 As that is spoken after the manner of men whose rest is refreshing which God never weary needs not so 't is spoken as an Admonition to men that their days of holy Rest may be days of holy Refreshment 1 We should beg for a Spring-tide of Grace that may bring in a great draught of Fish and for the Spirit to move on the Ordinances as he did upon the Waters and brought all to form and life Gen. 1.2 there will be no reviving refreshing and ravishing work till then 2 Bring large Sacks to our Joseph or Jesus the Lord of the Land the Lord of the Sabbath according to the size of the Sacks which the Patriarchs brought to Joseph so were they filled with Corn by him If we bring large Pitchers to wit enlarged Hearts to the Well of Salvation Christ will say Fill up the Water-pots to the brim Joh. 2.7 and Open thy mouth wide and I will fill it Psal 81.10 but alas Israel would have none of God v. 11. God forbid we should surfeit of the chiefest good The third Inference There is 1. Sabbatum Asini a mere external Rest which is given to the Oxe and Ass 2. Sabbatum Vituli as those at the Golden Calf sate down to Eat and Drink and rose up to Play Exod. 32.6 Such as spend the Sabbath in Sports do keep the Sabbath of the Calf 3. Sabbatum Diaboli or Daemonii such as spend the holy Sabbath in unholy works as in Drinking Swearing Carding Whoring c. do keep the Devil's Sabbath 4. Sabbatum Domini such as spend the Sabbath in all holy Duties publick and private do sanctifie the holy Sabbath of the Lord both in the Negative and Affirmative parts of it Such as delight in so doing all the Sabbath-day shall delight in the Lord all the Week-days Isa 58.13 14. CHAP. VI. Of Adam and Eve 's Fall HAving shewn the Dignity of the state of Innocency I come now to shew the Indiguity of the Fain estate Gnashah haelohim eth-ba Adam Jashar God made man Right and Vpright Vehema Bikshu hishbonoth Rabbim but they to wit Adam and Eva sought out many inventions Eccl. 7.29 Solomon doth not mean there such Inventions as are profitable such as many Engines are for promoting Manufactures and artificial Occupations but he meaneth such Inventions as are sinful such crooked Counsels as they sought out of their own accord both to corrupt themselves and all their Posterity For though they were made upright yet were they as Creatures changeable and exposed to the Temptation of Satan yea and they sought out many Inventions or new Tricks and Devices of their own whereby to depart from God and from that blessed state wherein God had placed them For they were not content with that way to Happiness which their Creator had prescribed nor were they satisfied with that perfect state which God had given them but they fancied to themselves an higher Perfection Ye shall be as Gods and followed those new ways to become like God which Satan and their own deceived Hearts did suggest to them whereby instead of becoming like God they became like the Beasts that perish Psal 49.12 and so they involved both themselves and all their Off-spring into many bottomless boundless and endless Miseries The word Rabbim here some reads it of the Mighty ones or Angels as if Adam and Eve had sought out the same Inventions with the faln Angels who were not contented with their own Angelical station but must needs be like the most High Isa 14.13 14 which caused God to hurl them out of Heaven into Hell Jude v. 6. So Adam and Eve inventeth a new way to improve their present and Perfect state by their own Wit they must needs be as wise as God in the knowledge of Good and Evil Gen. 3.6 This causeth them to be expell'd out of Paradise and to live a dying life on Earth ever after as a just fruit of their sherking Shifts and sinful Inventions Jer. 6.19 Here comes in the doleful Catastrophe of the Worlds Creation to wit the History of the Fall which was as the pulling ope a Sluce that let in an Inundation of Evil upon the World It was that Original and Universal Malady which brought a Curse and Confusion upon all created things that the Creator before had both blessed and
the Ark was Noah's Sanctuary so the Lord is his Peoples Ezek. 11.16 and such a Sanctuary he is to them as hath four Enoughs 1. 'T is a Sanctuary High enough Psal 61.23 So as to raise us up above the reach of our worst Enemies All the Saints are in the Lords hand Deut. 33.3 his Beloved dwell in safety by him v. 12. God covering them all the Day in the Hollow of his hand and the Eternal God is their Refuge v. 27. 2. Nigh Enough The way to the City of Refuge God rook care should not be too long but it must be night that the pursuer while his Heart was hot might not overtake the man-slayer Deut. 19.4 5 6. So the Lord is such a Sanctuary as is not far from any of us Act. 17.27 could we but grope after him as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Israel had their God nigh them Deut. 4.7 and they needed none to fetch him from above or from below Rom. 10.6 7 8. He is as nigh as the Bark is to the Tree or as the Skin is to the Flesh Intimior Intimo nostro more inward with us than we are with our selves 3. Wide Enough There is room enough in this Sanctuary for all the Saints as there was room enough for all kind of Creatures in Noah's Ark None of Gods People are left out of Doors Houseless and Harbourless for want of Room within Doors Lord saith Moses thou hast been our dwelling place in all Generations Psal 90.1 for this four hundred years and upwards in all our Travels and Troubles 4. Safe Enough Salvation belongs to the Lord only Psal 3.8 John 2.9 Not to Princes or Parliaments or to Armys or Navys but to Gods Spirit Isa 59.19 God is such a Castle to his people as no Ladder can scale no Pioneer can undermine no Cannon-shot can batter down And none can take out of his hand Joh. 10.28 29. nor draw out of this House the Civil Law saith De Domo suâ nemo extrahi Debet aut in Jus vocari quia Domus Tutissimum cuique Refugium atque Receptaculum est No man ought to he drawn out of his House at the suit of another because a mans House is his Castle his safest Refuge and Receptacle How much more he that hath God for his House and Habitation and Dwelleth in him 1 Joh. 3.24 can never be unhoused because the Almighty God is mightier than all and happy is he who hath God for his Mansion-House and observable is Picus Mirandula's witty observation Man according to the order of the Creation had no other Habitation left him in as much as God Created the Earth for Beasts to Inhabit the Sea for Fishes the Air for Fowls the Heavens for Stars on the out-side and for Angels on the inside Man therefore hath no place to Inhabit according to this assignation save the Lord the Maker and Assigner of all Thus God is an Ark an House a Castle yea a Tabernacle and Temple to Man Gods Tabernacle is with Man Rev. 21.3 and Mans Tabernacle is with God Joh. 6.56 2 Cor. 6.16 he will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indwell in them and they Indwell in him the Lord and the Lamb is their Temple Rev. 21.22 their Place and City of refuge a stronghold Note here two grand points of Noah's Faith Heb. 11.7 1. The Exercise of it in preparing the Ark. 2. The Effects of it 1. In the Exercise be four particulars 1. The Act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he prepared it instar Artificis he plaid the Carpenter when his Faith which was not a dead but a working Faith Jam. 2.17 20 22 26. set him on work yea upon this tedious work as before his Faith was the Obedience of Faith Rom. 16.26 He consulted not with Flesh and Blood Gal. 1.16 He disputed not but dispatched he obeyed to do all that God had commanded him Gen. 6. last His Faith transported him through all the aforenamed difficulties in the way of an universal obedience Thus Noah the tenth from Adam a perfect man as God calls him in this perfect number as the Pythagoreans call the number ten did perfect his works by a strong Faith in a perfect Obedience 2. The end for the saving of himself and of his Houshold Noah obey'd God in all things for his own good Gen. 7.5 All Gods Commands are for our advantage and not for Gods alas our goodness extendeth not to God Psal 16.3 'T is no gain to God that man is Righteous Job 22.3 'T is therefore a sanctified self love to obey God but alas we love our selves more in the way of Nature than in the way of Grace If we love our selves we must obey God seeing it is for our own good not doing some things as Jehu or many things as Herod but all things as Noah having a respect to all Gods Commandments Psal 119.6 though we cannot perfectly perform them ☞ NB. 1. Man must be timely provided of a prepared Ark before the evil day come for the Lord is not slack concerning his coming 2 Pet. 3.9 2. If Noah prepare an Ark 't is for saving himself know ye not that ye are in Christ except you be reprobates 2 Cor. 13.5 3. Masters of families must be careful to save their housholds too The 3. particular is the Motive Noah fear'd the Judgment to come That fear is a right Gospel fear which puts the Soul upon preventing the danger Prov. 22.3 Some read it Reverenced Where the power of Godliness is the Heart cannot think upon God without Reverence and aweful Respect to the Divine Majesty Prophane Persons do not reverence or fear the Great God but their fears are terminated in Secondary Causes of direful Judgments The World was then told of its destruction by Water and few feared many jeared And now the World is told of its destruction by Fire but where is that fear and reverence which ought to be though we cannot say it will not be this Hundred and Twenty days as they of the old World could say It will not be this Hundred and Twenty years yet are there many scoffers or jearers 2 Pet. 3.3 and but few fearers as before The fourth particular is The Ground of Noah's fear for God warn'd him He negotiated with God and God with him they had mutual Dealings and intercourse each with other as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Gods Companions hear his voice Cant. 8.13 'T was sore displeasure on Saul when God would not answer him 1 Sam. 28.15 and on Israel when they had no vision 1 Sam. 3.1 To be warned by Gods Spirit at every turn of Imminent Danger is a most precious priviledge Isa 30.21 Such honour have all the Saints Psal 149.9 but God will have no such Dealings or Negotiations with the wicked World God would not in this Friendly and Familiar manner appear to Egypt no nor to Israel in Egypt but they must be call'd out into the Wilderness for enjoying such
If God be such a Tryer how loudly doth this call upon us for that most needful and much neglected duty of Self-Tryals especially before we come to the Lords Table 1 Cor. 11.28 We should not live at random without rule and without Intro Retrospection 't is a shame that the very Devils should know themselves and their Doomed end better than many Men they know themselves to be for Torment and do expect it Mat. 8.29 alas the World lyeth in wickedness 1 Joh. 5.19 and make haste to Hell Rom. 3.15 they ride Post to their own Destruction they fly to the Bottomless Pit oh 't is sad what 's said after let no man stay them Prov. 21.17 I would to God that I could stay some or any of them but the mischief and misery is they will suffer no Friend to save them We must try our own works Gal. 6.4 our own ways Lam. 3.40 our own selves 2. Cor. 13.5 Eccles 2.1 bring our Hearts Lives and States to the Law Isa 8.20 God is not mocked we may deceive Man and our selves but we cannot deceive God Gal. 6.3 4 7. he both discerns and discloses the words we speak in our Bed-Chambers 2 Kin. 6.12 all the Intrigues of our Hearts all their Fibrae and smallest heart-strings yea most secret Imaginations are Anatomiz'd and Dissected before him as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie Heb. 4.12 13. Resupinata as Erasmut reads it all lye with their faces upward that they may be better known to him He can tell us all things that ever we did Joh. 4.29 Christ was a Man approved of God Act. 2.22 and Apelles Pauls friend was approved in Christ Rom. 16.10 this is the right way to be acceptable to God and to be approved of Men Rom. 14.18 we should therefore study to shew our selves approved unto God 2 Tim. 2.15 shall we expect to try God sometimes Lawfully Jud. 6.39 and sometimes sinfully Psal 95.9 Exod. 17.2 Mal. 3.15 and shall we not expect that God will try us Oh how should we try our selves and Judge our selves 1 Cor. 11.28 31. that we be not condemned with the World v. 32. how should we try our states and standings 1. Where are we In the Broad or Narrow way 2. What are we Vessels of Wrath or Vessels of Mercy 3. Whose are we Christ's or Satans 4. Whom serve we God or Sin Act. 27.23 We should Try whether all be well within and whether our Peace be a well grounded Peace that we build not upon a Sandy Foundation but on a Rock Mat. 7.24 26. such as know not nor can give a good account how they came by their goods such persons are suspected persons and such goods are commonly reputed suspicious goods Having done with the occasion when he was Tryed I come now to the Oblation he offered up Isaac or the description of the Act which containeth in it four particulars 1. The Offering 2. The Author 3. The Actor 4. The Action First of the first the Offering 'T was Isaac who was a lively Type of our Lord Christ in many respects First In his Name Isaac Hebrew signifies Laughter for he made Abraham and Sarah Laugh for Joy that they had got from God a Son and an Heir of Promise Gen. 21.6 8. yea he made Ishmael Laugh too though in a way of Derision v. 9. Thus the tidings of Christ made many a merry Heart both in Old and New Testament Times when ever the Church in the Old Testament was in a disconsolate condition then God sent her his Prophets Isaiah Jeremiah and Zechariah to comfort her with this Cordial that Christ would come and make her Laugh and Sing Isa 9.9 Jer. 31.22 Zech. 9.9 though there be scoffing Ishmaels who do deride it Secondly In his Birth Isaac was not born by the Strength of Nature but by the Power of Faith whereby Sarah's dead Womb conceived Heb. 11.11 as well as Abraham's dead or withered Body was strengthned v. 12. and Rom. 4. 19 20 21. Thus Christ was a Stone cut out of the Mountain without hands Dan. 2.34 his Mother did think it as Impossible to have a Son Luk. 1.34 as Sarah had done Gen. 18.12 yet had she one not by the Power of Nature but by the Over-shadowings of the Holy Ghost v. 15. and as Isaac was his Fathers Heir by Birth yet had he neither any stately Houses or any large possessions but was greatly Enriched with goods only Gen. 24.35 So Christ was Born his Fathers Heir yet had he neither Houses nor Land Mat. 8.20 though it pleased the Father to make him the Fountain of all Fulness Joh. 1.16 Col. 1.18 In him were hid all the chiefest and choicest Treasures Col. 2.3 yet made he himself Poor to make as all Rich 2. Cor. 8.9 Thirdly In the Circumstances of his Sufferings As 1. Both Isaac and Christ suffer'd the pain of Circumcision 2. Both were Persecuted in their Infancy the one by Ishmael the other by Herod 3. Isaac bore the Wood of the Burnt Offering upon his Shoulders to Mount Moriah so Christ bore the Wood of the Cross to Mount Calvary Gen. 22.6 with Luk. 23.26 33. The Wood which Isaac carried must needs be a great Weight being enough to Burn the whole Sacrifice to Ashes but Christ's Woâ—d which he bare as well as it him 1 Pet. 2.23 according to the Custom of Roman Malefactors must assuredly be of greater Weight not so much of molis magnitudinem though it could not but be of a Massy Bulk to bear the Weight of the whole Body c. but especially ob peccatorum molem the Bulky Mass of Sin that did hang upon it this was a great Burden Christ bare our Iniquities Isa 53.4 and the Cross bare both Christ and that Burden upon Christ The fourth Circumstance Isaac was at this time grown up to Man's Estate more than twelve years old as Aben-ezra Dreameth rather twenty five as Josephus more probably affirmeth or as some say thirty three The same Age wherein Christ suffered being now able to bear so great a burden of Wood and therefore able enough to resist his Aged Father whose Body was Old and Withered when Isaac was begotten much more when he was grown up to those years aforesaid yet he submits himself to his Will without Reluctancy or so much as a Reply that we read of and suffers himself to be bound upon the Wood and to become a Burnt Offering unto God So our Blessed Redeemer laid down his life though out of necessity in respect of Gods Decree Act. 2.23 as to Mans Redemption yet not from a necessity of his own Coaction for he Died willingly when he could have delivered himself by twelve Lâ—gions of Angels Mat. 26.53 and when he gave up the Ghost 't is said he cryed with a loud Voice which shews his Natural Strength was not then spent he might have retained his Life longer if he would whereupon the Centurion concludes him to be the Son of God Mat.
before the Friend of God because God made his Mind known to him even in secrets most familiarly as a Man doth to his Friend Thus we see how God made and renew'd this Covenant of Grace with three publick Persons all as Mr. Baxter saith Representers of Mankind 1. With Adam to whom when God judged him for his Sin at the same time promis'd a Saviour and through this Saviour promised made a new Law of Grace with Man Gen. 3.15 which short Text God probably did explain to Adam more plainly than is express'd in those few words as appeareth by his instructing his Sons to Sacrifice wherein was shadow'd out the Blessed Saviour hence all Mankind are more mercifully dealt with than according to the rigour of that violated Law which Adam had Sufficient though not effectual Grace to keep yet did not to be shut up as Devils under Despair but have many Means and Mercies to bring them to the God of Mercy which Cain and his Off-spring mis-improved as did the Degenerate World also so all save eight Persons perished in the Dâ—luge The second publick Person was Noah with his House being saved to be the second Root and Representative of Mankind God renews this Covenant with some additionals to them Though the first Renewal was forfeited in the Flood Gods Covenant of Peace to Man is then re-inforced yet was it rejected by Cham whose Person and Posterity was therefore Cursed and after by Nimrod that Arch-Rebel and Master-Builder of Babel's Tower who thereby brought the Curse of the confusion of Tongues by which means the knowledge of God was much lost in the loss of the Holy Tongue and most Men fell to Idolatry and Sensuality The Third publick Person who escaped those two great Evils aforesaid was Abraham call'd the Father of the Faithful with whom God most familiarly renewed again this Covenant as with his familiar Friend more fairly and fully than with Adam or Noah adding a special Promise to him that his Seed should be an Holy Nation a Peculiar People and that of him the Messiah should Spring for confirming his Hope in both these Promises God gave him Circumeâ—â—â—on as the Seal of the Covenant Gen. 17.2 where we find that the fifth time of Gods consuming this Covenant with Abraham intimating thereby that it is the prora puppis the First Second and Third yea the main point and Strong-hold or Fort-Royal of Mans Salvation and therefore we should be well Studied in the knowledge of it and have a wellgâ—â—â—â—d dâ—â—ssurance of â—ur interest in it This Covenant is call'd the Oath which God Sware unto Abraham Luk. 1.73 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Hedge which a Man may not break down lest a Serpent bite him Eccles 10.8 and we may easily Imagine that God will not break the Hedge of his own making This is the Magna Charta or Grand Charter that the Faith of Abraham in all his Ten Tryals and of all the Children of Abraham hold their Hope and Confidence on And that renewing of the Covenant with Abraham was accommodated to his then present condition of having no Children therefore was it given to him in Terms of multiplying his Natural Seed which should receive Circumcision as the Seal of the Covenant and of the Righteousness of Faith Rom. 4.11 from whom Christ came The fourth Period of Renewing the Covenant of Grace was with Moses another Eminent publick Person and by him with all Israel after their coming out of Egypt where as it had before a clearer Manifestation to Abraham for Christ was promis'd to be his Seed Born of the Woman Mary descended from Abraham than to Adam and Noah so now it had a larger extent even to the whole Nation of Jacob or Israel the Seed of Abraham Gods Friend Hereby the Israelitish Nation became a peculiar people nearer to God than any other Nation as the Priests and Levites were by a special Separation made nearer to God than the common people which yet were accounted an Holy Priesthood also in comparison of the Gentile World wherein God had some scatterings of Holy Ones even in Abraham's day notwithstanding the Covenants Renewal personally with him such as Holy Shem alive at that time with Holy Melchizedeck and Holy Job with his Friends afterwards yea and 't is improbable that all the Children of Keturah of Ishmael and of Esau did forsake the Lord being all Circumcised and so in some sort as Mr. Baxter saith were Covenanters with God however this is certain that Israel's Embodying into a new Common-wealth with a Theocratical Government in a peculiar manner receiving a new Body of Divine Laws as well as their Deliverance out of the Egyptian Bondage were all done by vertue of Gods Covenant with Abraham unto Jacob or Israel Thus the Prophet saith God will perform or Hebr. give his Mercy to Abraham and his Truth to Jacob Mic. 7.20 'T is there call'd Mercy to Abrabam for Gods Mercy moved him to make the Covenant originally as to the clearest discovery hereof with Abraham and his Truth bound him to perform it to Jacob coming in at second Hand under Abraham's Covenant whereof Divine Mercy was the Foundation as to promising and Divine Truth was the obligation as to performing according to that in 2 Sam. 7.18 21. According to thine own Heart and for thy words or Covenants sake hast thou done all these things shewing when God hath voluntarily made himself a Debtor by promise to his people he will come off fairly with them in performance and not be worse but rather better than his word Abraham was the common Head or Root from whom the Covenant was conveyed to the Branches Israel wherein he was a Type of Christ the Head and Prince of the Covenant Gal. 3.16 to Abraham and to his Seed Christ not Christus in Individuo or Christ Personal only for Christ in that sense had not a Right unto the Promimises from Abraham but rather Abraham from Christ so it must be meant Christus in aggregato or Christ Mystical also that is the Church or Faithful whose Father is Abraham he is the Root and they are the Branches Rom. 11.16 It may indeed be taken for both Christ Personal and Mystical 1 Cor 12.12 Seeing Christ is the Seed in whom all the Nations of the Earth are blessed Gen. 22.18 with whom the Covenant was made primarily and principally yet accounts not himself a whole Christ and compleat without he have his Members who are therefore call'd his fulness Eph. 1.23 Inference hence Having viewed the Plat-form of this Covenant of Promise how it hath been carried on the same in all Ages from Adam to Noah from Noah to Abraham and so to Israel and so shall be to the end of the World How should we fall-down upon our Faces as Abraham did Gen. 17.3 admiring the abundant Goodness of God in vouchsafing to enter into Covenant with him he was astonish'd at this condescention as David was
frightful fancies of melancholy men so fall into the hands of the living God v. 31. Though Judgment be not speedily executed Eccles 8.11 yet must it be certainly expected Heb. 9.27 and when it comee oh how dreadful will it be all the fancied Fears Fires Racks Strappado's Scalding Lead Boiling Pitch Running Bell-metal felt as well as fancied are but dim shadows of that wrath of God which none can Avoid or Abide and that to all Eternity 't is call'd the Damnation of Hell Matth. 23.23 which hath pain without pity misery without mercy and torments without end and past all imaginations If Gods present wrath be so unbearable Prov. 18.14 as 't is able to break the back of the mightiest Monarch Dan. 5.6 It made Belshazzars knees knock against each other with trembling It made Judas chuse an Halter rather than undergo it Matth. 27.3 4 c. and well he might seeing holy Job with whom God was but in jest as it were in comparison of Judas did prefer strangling and any kind of Death before such a life Job 7.15 yet all this was but present wrath and nothing at all to the wrath to come the worst Winter is yet to come and come it will that Winter-weather never rots in the Sky nor dies as we say in the Dams-belly This wrath to come is a phrase of speech that wraps up in it all manner of Woes the never quenched Fire and the never dying Worm Vast Seas of Vengeance wide Rivers of Fire and Brimstone unutterable and unsufferable Tortures and Torments are involv'd in this wrath to come All present Racking Roasting we read of Hanging Stabbing Stoning Tearing off the flesh with Thorns of the Wilderness with Saws and Harrows of Iron haling off the Skin by hands over mens heads and all other exquisite and unheard of Cruelties whatsoever Heb. 11.35 36 37. and our Martyrologists mention yet all these are but a flea-biting as the prick of a pin and as a fillip with the finger those present and passant things to the wrath to come wherein God's wrath as well as the Devil 's will break loose upon sinners that think light of a Saviour Matth. 22.5 and Heb. 2.3 Luke 19. v. 27. and shift off offers of Grace Heb. 12.25 Inferences hence 1. How can we find in our hearts to slight Christ oh bless and kiss the Son of God! Psal 2.12 who hath born for us the brunt of this insupportable burden of this Eternity of Extremity in comparison whereof all the afore-mentioned miseries that may befal Mankind in this World are but as a painted Fire to this wrath to come even according to Mans Fear so is Gods Wrath Psal 90.11 Let a man fancy or fear never so much he shall be sure to feel more when Gods wrath falls upon him yet our dear Redeemer knew the power of Gods anger for us when he cried out Eloi Eloi in the three hours Darkness not only all the powers of Darkness set upon him with their utmost might and malice but which was more than all his Fathers favour was suspended from him and his wrath was upon him and all to save â—s from the wrath to come Matth. 27.45 1 Thes 1.10 The second Inference How hateful ought sin to be to us which always hales Hell at the heels of it Sin no where appeareth more sinful that when 't is beheld upon the back of a Crucified Christ where God caused all the sins of his chosen and called to meet upon him Isa 53.4 5. Oh! search then by a Reflect Act under what Covenant are ye Is it nothing to lose an Immortal Soul nothing to purchase an Everliving Death where the Soul as Moses Bush shall be ever burning but never consumed Under the first Covenant Christless men take much pains with the Pharisees for Eternal pains The Curse of that Covenant will come on you if not translated into the second by Regeneration and if new then happy creatures for ever The Second Way wherein God convinceth man of Sin Righteousness and Judgment is by the Gospel and Covenant of Grace which is an higher way and a more raised method and step than the first is to wit by the Law and Covenant of works for Christ oft Promises the sending of the Comforter that his Comfortless Disciples might once observe it as an inestimable favour Promised to wit the pouring out of the Spirit the best of all things upon all Flesh the worst of all things Joel 2.28 Joh. 14.16 26. and 16.7 and when he is come v. 8. he will convince the World c. v. 9 10 11. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so reprove and undeceive the World yea so clearly convince them that they shall have nothing to pretend for their gross mistakes formerly taken with but shall unavoidably acknowledge both the hatefulness of every Act of Sin and the necessity of obtaining Christs Righteousness lest they fall under the Judgment and Condemnation of Christ whom they Condemned yet God Justified and Constituted him to be Judge of Quick and Dead Acts 17.31 More particularly the Spirit shall clear up by such convincing and undeniable Arguments 1. Of the heinousness of that Mother-Sin Unbelief which was the Forst Sin and is still the Root Sin of all the rest Heb. 3.12 rejecting the remedy proposed in the Gospel giving the God of Truth the lie 1 Joh. 5.10 and subjecting a Man to the Rigour Irritation Coaction and Curse of the Law of Works 2. Of the Excellency of Christs Righteousness which is the only saving Righteousness both Imputed in the Grace of Justification and Imparted in the Grace of Sanctification and Christ becoming our surety must acquit us of all our Sins before he could go to his Father or by his going to him he obtained to become our Righteousness 1 Cor. 1.30 without which no Man can go whither he is gone Heb. 12.14 And 3. Of Judgment That the Son of Man now Judged by the World shall appear the Judge of the VVorld seeing the Prince of the World as Satan accounts himself Luke 4.6 is Judged by him in part already Luke 10.18 Joh. 12.31 c. casting him out of his strong-holds 2 Cor. 10.4 yea out of his Heaven of Mens Heart Heb. 2.14 How much more all his Slaves and Subjects In a word If we be Believers and so partake of Christs Righteousness then will Christ bring forth Judgment unto Victory Mat. 12.20 both in our Sanctification perfecting it in us though we be but bruised Reeds and such smoaking Candlewicks as have more Smoak than Light in us and in our Glorification also but if we be Unbelievers rejecting Christs Righteousness we shall be Damned with the Devil and his Angels in the Damnation of Hell Mat. 23.23 and Mat. 25.41 for Christ will come with his mighty Angels in flaming Fire to render Vengeance upon the disobedient Unbelievers who have rejected his Grace tender'd to them and disregarded his forewarnings of VVrath to come 2 Thes 1.7
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
said notwithstanding all thy inward Combatings I am thy Salvation though Esau and Jacob Flesh and Spirit do struggle within thee The Congruity betwixt these two Parallels or Twin-Couples is next and most remarkable First the Congruity 'twixt Esau and the Flesh As 1. Whereas Esau was the first Born being Born before Jacob so we are Flesh before we be Spirit we bear the Image of the Earthly Adam before that of the Heavenly Pride is Elder than Humility and Sin than Grace 2. As Esau was Stronger as well aâ— Elder than Jacob being all Hairy at his Birth more like a Man than a Child a Bearded Man or a manly Child and therefore broke forth before his Weaker Brother So is the Flesh oft Stronger as well as Elder than the Spirit in us and doth oft break forth before it especially in an hour of Temptation meeting with our corruption the Tempter giving Fire by his fiery Darts to our dry Tinder and drawing forth thereby our fleshly Lusts which War against the Soul 1 Pet. 2.11 3. As Esau strove and struggled for the Birthright that he might also have the Blessing being Types of Adoption and Salvation So those that are in the Flesh and walk after the Flesh not after the Spirit even carnal Men do after a fort strive and struggle making a kind of a Bustle for Heaven All Mâ—n the worst of Men even wicked Balaam would he saved Numb 24.10 They Universally like the End but like not the means to the End they all like Happiness but they like not Holiness the way to Happiness Heb. 12.14 Many seek to enter in that shall not be able Luk. 13.24 There be many seekers and but few finders because they seek not at the right time Psal 32.6 Nor in the right way Joh. 14.6 Nor at the right Door Joh. 10.9 Nor in a right manner 1 Cor. 9.24 Psal 119.2 and 145.18 Si talis sit condâ—â—to quarâ—eatium qualis dormientium repugnantium it seekers find not what will bâ—câ—me of 〈◊〉 and wâ—â—st of all of opposers and gain-sayers 4. Aâ—â— Esau became a cunning Hunter chusing rather to imitate Nimrod and Ishmael than Abraham and those Holy Patriarchs that lived before him So those that are in the Flesh are wiser in their Generation the Children of this World than those in the Spirit the Children of the Righteous Luk. 16.8 carnal Men are more cunning Hunters than the Spiritual who cannot Shift and Plot as they can The Swine that wanders can make a better shift to get home to the Trough than the wandring Sheep to the Fold and as they are more cunning and Crafty so they are more Cruel fie ce and violent for destroying both themselves and others 5. As Esau priz'd not spiritual priviledges without their being lined with present profit Gen. 25.32 So carnal sensualists look all at present pleasure â—â—lling their Souls for such Trifles and saying What profit is it to serve the Almighty J b 21.13 Carnal and earthly things are both present and pleasant to their Palates They are not unlike the Toad which always strives to fall a sleep with her paws full of Earth These dare not trust God with future things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give me to day and take thou the Morrow saith the Epicure 6. As Esau vexed his Earthly Father with his wicked Wives Cursed Canaanitish Women So carnal and Prophane Esaus do displease their Heavenly Father by betrothing to themselves ungodly Canaanitish ways and things they are as he was Gen. 28.8 Whether himself or his ways or Wives did please God or no was no part of his care Alas God is not in any of then thoughts he is not in their Heads Psal 10.4 Nor in their Hearts Psal 14.1 Nor in their Words Psal 12.4 Nor in their Works or Ways Tit. 1.16 Those are Prophane Esaus indeed Heb. 12.16 7. As Esau was a wicked Son like the Ruffians and Roysterers of our time playing away his Birthright for poor Potage thinking the performance of that Promise not to be accomplished almost Four Hundred Years after was too long a time for him to wait he and his Sons would be all Dead before that so valued not his Primogeniture to which the Promise was entailed though he had a Godly Fatherâ— which shews that neither is Grace entailed nor can the priviledg of being the first Born make any Person truly Pious This is done not by our first but by our second Birth he that is once Born must be Born again So many Spiritual Fathers have Carnal Children which value not the Church in their Fathers House nor will willingly wait Gods time but are all for Anticipating providence as Absolom and the Prodigal who were both for present possessions not staying either Gods or Mans time 8. As Esau was not only a wicked Man but he comforted himself in wickedness Gen 27.42 So carnal ones as Cursed Doeg strengthen and comfort themselves in their own wickedness Psal 52.7 They warm themselves by something of Hell-Fire of their own kindling whereby they kindle their own endless Flames and are made at last to lye down in sorrow upon the Bed or Gridiron of Everlasting Burnings Isa 50.11 and 30. last and 33.14 Sin hath ever been reckoned a Soul-Murderer never a Soul Comforter 9. As Esau in the Hebrew signifies Doing Conveniunt rebus nomina saepe suis His Name and his Nature do notably accord for he was a great doer and hunter to purchase thereby the Blessing and when after much pains in catching and Cooking Venison he comes to his Father thinking he had earn'd and merited his Blessing and when proudly he Challengeth it he receives no better answer than Who art thou Thus those that are in the Flesh come with much carnal confidence to God and Challenge the Blessing of him not as a gift but as a Debt Coelum gratis non accipient as that Popish Pharisee once said they 'll either merit Heaven with their work or they 'll make no claim to it as their Wages they 'll not have it upon free cost they 'll earn it by the deeds of the Law Those are Mystical Esaus all their hunting and doing can never catch Salvation blessed Paul had not so Learned Christ Eph. 4.20 Who durst have no confidence in the Flesh Phil. 3.3 But every where is a strict asserter of free Grace in all his Epistles Jacob got the Blessing by Faith when Esau lost it in all his doings though he sought it with Tears Heb. 12.16 17. He only Howled Hos 7.14 like a Dog tyed up for the want of his Dinner he cryed perii non peccavi for his loss but not for his sin though he Wept yet did he not Repent for that cannot be true Repentance which carried along with it an hatred to his Brother 10. As Esau had this Doom put upon him to serve Jacob so God hath put this Curse upon the Flesh that it shall serve the Spirit Sin shall not have Dominion over
4. and not faint Luke 13.24 Rom. 15.30 till we obtain Benjamins Portion in sitting down at our Brother Josephs or Jesus's Elbow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strife earnestly not for the Cup till we spill the Wine 4. As Jacob buys that which he could not win a Spiritual Priviledge with Temporal Pottage so if we either by strife purchase or suite can attain to true Spiritual Blessings we are happy 5. On the other hand the Profane as Esau are despisers of Grace Gen. 25.34 parts with their Patrimony without regret or remorse and that for trifles Worldly things are no better than a Mass of Lâ—ntile-Pottage a right Son of Adam who sold his own and his Posterities happiness for a Morsel of Meat pretending danger of Death v. 32. whereas 't was more the greediness of his Natural Appetite and the greatness of his Carnal Passion and Affection so priz'd present profit before as he thought an empty Priviledge limiting it to this Life only as Job 21.13 Thus Sensualists sell their Souls for a thing of nought as Amos 2.6 whereas Christ who best knew the worth of a Soul as he alone went to the price of a Soul saith 't is more worth than a World Mat. 16.26 Godly Naboth was of a better mind saying God forbid a should sell away my Inheritance 1 Kin. 21.3 and indeed God had forbid him Levit. 25.23 Numb 36.7 Ezek. 46.18 so he fearing God in that corrupt age would rather be made a Martyr than break Gods Law the Selling of his Inheritance had been the purchasing of Sin and Disobedience but a good Man is bid to sell all that be may purchase not Sin but Christ that Pearl of great Price Mat. 13.45 as Jacob here parts with a part of his Pottage to an Hungry Hunter whom a little will not suffice in a time of Famine to purchase the Primogeniture which was a figure of Divine Adoption Jacob having bought the Birth right had a way made so gain the Blessing also in the getting whereof there be many eminent remarks or remarkable means whereby he got it As 1. Isaac's Blindness did concur towards it 'T is some wonder how Isaac came to be Blind so soon with Old Age seeing he lived above Forty years after this Gen. 35.28 29. being now but an Hundred Thirty seven years Old the very Age that his Brother Ishmael died at Gen. 25.17 which put him the more to mind his own End and to make his Patriarchal Will before he died though he lived long even Forty three years after How he came to be Blind so soon yet live so long is much marvell'd at seeing the same did not befal any of the other Patriarchs yet is he noted to be more Continent and Temperate than any of them having but one Wife Gen. 24.67 We may not think that Isaac's Blindness was caused by the Smoak of the Sacrifices that Esau's Wives Offered to their Idols as the Rabbies say or that it was an extraordinary Judgment of God upon him as hath been upon great Sinners as acts 13.11 c. but his Old Age being now an Hundred Thirty seven years old was incident to this as to other Infirmities Eccles 12.2 3 4 c. it being of it self a Disease and the Sink of all Diseases Yet this was ordered by a Divine Hand upon him at this time not because as Christ saith This Man had finned or his Parents but that the Works of God might be made manifest in him John 9.3 For God then sent this Blindness upon Isaac that by this means the Blessing might be as it ought by the Oracle conferr'd upon Jacob which Isaac with his Eye-sight would not have done This may be strong Consolation that our good God doth marvellously dispose of the Infirmities and Calamities of bis Servants in the best way of Subserviency to his own Glory Oh what mad work had Isaac made had he not been blind he would for his part have brought Destruction upon the World for as much as he wish'd to Bless Esau who upon any occasion would have sold the Blessing as he had done the Birth-right and besides being very wicked by despising this as he had the other he would have brought the wrath and curse of God upon the whole Earth Therefore Isaac's Blindness of Eyes seeing he had such Blindness of Affection to his prophane Son was a great Blessing and let us say with the Apostle All things work together for the good of the Children of God Rom. 8.28 The second Remark is The Expectation of his own death Isaac saith I am Old and I know not the day of my Death Gen. 27.2 no more doth any though never so young as soon saith the Proverb goes the Lambs Skin to the Market as that of the Old Sheep and the Hebrew saying is There be as many young Skulls in Golgotha as old Young men may die for none have or can make any Agreement with the Grave or any Covenant with Death Isa 28.15 18. but old Men must die 'T is the Grand Statute of Heaven Heb. 9.27 Senex quasi Seminex an old Man is half dead yea now at fifty years old we are accounted three parts dead this Lesson we may learn from our Fingers end the Dimensions whereof demonstrate this to us beginning at the end of the Little Finger representing our Childhood rising up a little higher to the end of the Ring-finger which betokens our Youth from it to the top of the Middle Finger which is the highest point of an elevated Hand and so most aptly represents our Middle Age when we come to our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Heighth of Stature and Strength then begins our declining Age from thence to the end of our Fore-finger which amounts to a little Fall but from thence to the end of the Thumb there is a great Fall to shew when Man goes down in his Old Age he falls fast and far and breaks as we say with a witness now if our very Fingers end do read us such a Divine Lecture of Mortality Oh that we could take it our and have it perfect as we say on our Fingers end Oh that there were such an Heart in us Deut. 5.29 só wise as to consider our latter end Deut. 32.29 Death to the Young is in insidus lyes in Ambush for them and is ready at all times to fall on if the Lord of Hosts give but the word but as to Old Men Death is prae Januis stands before their Door and is ready to step in over the Threshold to strike c. Hence cometh that saying That Old Men have pedem in cymba Charontis one Foot in the Grave already and the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Old Man is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a looking toward the Ground Decrepit Age goes stooping and groveling as groaning for the Grave It doth not only expect death but oft sollicites it Though we find not Isaac do the latter
and Repentance before they venture to the University and become too bâ—sie Disputers about the Doctrine of Predestination which is the Top of the Ladder We may know our Election by our Vocation can we but make this latter sure the Apostle doth assure us 2 Pet. 1.10 thereby we make the former sure also None are effectually Called but those that are eternally Elected The Called are the Chosen God elects to the Means as well as to the End and none but Libertines say otherwise Eph. 1.4 God hath chosen us that we may be holy As they Acts 27.31 could not come safe to Land if they left the Ship so neither can Men come to Heaven but by Holiness Heb. 12.14 Oh fear to forsake the Ship the Church as the manner of some is for extra Ecclesiam nulla est salus except ye tarry in the Ship ye will not be saved The fifth sense among the godly Learned of this Ladder is It resembles a Religious Life and a Christian Conversation Thus Bernardus saith in his Sermons upon Mat. 19.27 We have left all and followed thee and this Sense Basil and others after him put upon it making Holy Exercises to be the many steps and Faith and Obedience to be the two sides of the Ladder whereby the true Christians Conversation is in Heaven Phil. 3.20 while his Commoration is on Earth Though he be in the VVorld yet he is not of the VVorld John 17.11 14. Though he Trade in the things that are below yet he seeks the things that are above Col. 3.1 2. He is Heaven-born so must be mounting upward thither as to his Centre holding his Heart as well as Hand upon Gods VVord and Sacraments as upon so some sense it the two sides of this Evangelical Ladder others would have those two grand Principles of Moral Philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sustine Abstine Sustain Suffering Abstain Sinning to signifie the two sides of this Ladder because these two significant words wherein there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much sense in a short sentence do hold forth the strongest Guards both against the evil of Sinning and the evil of Suffering for Sinning This cum grano salis with a little allowance may pass for current Coin in the Court of the Gospel and that by the Ballance of the Sanctuary if we take those Moral Vertues for Theological Graces as the Apostle Peter doth 2 Pet. 1.4 6 7. where he links them Hand in Hand like Virgins in a Dance as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used signifies and placing those Divine Vertues so as to make one Grace strengthen another as Stones do in an Arch For what else is the whole of Christianity but an adding one Grace to another and a continued Exercise of those Graces one to another whereof Faith is the Foundation of all that follow being all Radically in it and indeed every other true Grace is but Faith exercised which while the Heathen Philosophers wanted their best Moralists notwithstanding their choicest Moral Vertues call'd by Augustine splendida peccata but shining Sins did miss of the right way of Salvation John 14.6 Acts 4.12 There is no way to Salvation but by Faith in Christ growing in Grace 2 Pet. 3.18 from one kind to another from one Exercise of those various kinds of Graces to another and from one Degree of those Exercises from weaker to stronger to another is the right climbing of this Ladder of Christianity From hence come the several Forms the lower the middle and the higher Forms of Christians which the Antients call the Catechumeni the Competentes and the Adulti and the Romanists style Incipientes Proficientes and Perfecti but best of all the Apostle nameth them Children Young-men and Fathers 1 John 2.12 13 14. Intimating thereby that a Christian hath his degrees of Growth as Mankind hath 1. He is a Child and must be fed with Milk 1 Cor. 3.1 2. and not with strong Meat Heb. 5.11 12 13. 2. He becomes a Youth in Christs School Acts 4.13 They had been with Jesus for Learning better taught and past the Spoon such as need not have their Nurses to masticate their Moat for them but grow strong to resist the Tempter 1 John 2.13 and by Victory put the Devil to a flight 3. Then he grows up to be a Father or she to be a Mother in Israel Judg. 5.7 2 Sam. 20.19 Thus Mnason is call'd an old Disciple Acts 21.16 that is a Gray-headed well-experienced Christian such a one as brought forth Fruit in his old Age Psal 92.12 13 14. in his full-grown state Eph. 4.13 Besides and before these three Degrees the Scripture mentions the first Being and Beginning of a Christian As 1. His Conception Gal. 4.19 the first Forming of Christs Image in the Soul Alas there be too many such as the Prophets unwise Son Hos 12.13 who stay too long in the place of the breaking forth of Children proceed no farther than to conviction for Sin which is there stifled And 2. His Birth 1 Pet. 1.23 which is a blessed Birth that brings him into a new World Some as Job have cursed the day of their first Birth but never any cursed the day of their new Birth yet too many there be who deal with their Convictions or inward Workings for Sin as Harlots do with their Conceptions they destroy them that they may not bear the pangs of Child-birth in bringing forth We should make a serious search and scrutiny after all these five steps of this Christian Ladder to wit 1. Conception 2. Birth 3. Childhood 4. Youth 5. The full grown Age in the good ways of God Searching what or what manner of time the Spirit of Christ hath signified these things to us 1 Pet. 1.11 and whereabout of this Jacob's Ladder we are whether at the bottom about the middle or near the top but more of this upon the last sense of this Ladder adding now this word only that the most ascending Christian is the most assured Christian and most abounding with good works actuosus fructuosus the most active is the most fruitful and best confirmed Eph. 5.9 2 Pet. 1.8 growing as Saul did higher by the Head and Shoulders than others until we come to the fulness of the measure of the stature of Christ Eph. 4.13 till we can do singular things for God who doth singular things for us Mat. 5.47 having our Feet upon this Ladder where other Mens Heads are Prov. 15.24 having our Senses exercised to discern from a considerable advance upon this Ladder betwixt Good and Evil Heb. 5.14 Hereby a more abundant entrance is ministred to us into the Kingdom of Christ 2 Pet. 1.11 As we pass along in climbing this Ladder we shall not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blinking or purblind not so weak-sighted but we may both ken our Interest in the Kingdom Luke 12.32 and go gallantly into Heaven not with hard shift and with much ado thither as many Ships into the
Death he seem'd to run to it and by seeking to shun the shelves should â—ow most likely be split upon this Rock Laban as a Lion had some shamefac'dness in him saith a Rabby but Esau as a Bear had none at all Jacob therefore Prays sends Messengers sends Presents and submits c. And all to pacifie this chafing Bear robb'd of his two Whelps to wit the Birth-right and the Blessing He that meets with such a Beast will not strive with him for the Wall but be glad to scape by him with any lawful condescentions For I fear Jacob's fear was not a sudden and involuntary violent fear such as wise Men are naturally subject unto upon the noise of some dreadful crack of Thunder or upon the news of some unexpected strange and horrible Casualties out of which they again recover themselves whereas Fools as the Stoick Epictetus observeth do abide in the same fear still sometimes to a Distraction but Jacob's fear was a judicious and setled fear as may appear by his careful and threefold Preparation 1. For War 2. For Prayer 3. For Presents In all which he did well placing his Prudence and Prayer in a way of Subserviency and Subordination to Gods Providence which is the proper place The Third part of his Prayer is The Arguments he pusheth on his Petition with and they are in number seven placing his particular Petition not in the Head but in the Middle of them The first is taken from the Divine Covenant v. 9. where he is Gods Remembrancer reminding him of that Covenant which God had struck with Abraham and his Seed so pleads and puts in for his own part thereof as his Seed Saying as it were Lord thou hast been graciously present with my Grandfather and with my Father Oh! be not absent from me both their and thy Son As thou hast deliver'd them out of all evil so deliver me Remember thy Covenant if not my Congregation Psal 74.19 20. Jacob herein doth as it were Appropriate God calling him the Tutelar God of his Fathers Family their Domestick Deity or Daemon that he might the more pathetically profess him to be his peculiar God too The second Argument is drawn from a Divine Command as the first was from a Divine Covenant saying Thou saidst unto me return ver 9. wherein he argues thus Lord thou knowest I did not depart from my Service in Syria upon my own Head neither by any rashness of my own Sentiments nor by the fond advice of any of my Relations either of my Wives or of my Children I am no Rogue nor Runagate 1 Sam. 25.10 that hath broke away from my Master as some evil Servants do before their time be out I have not been saith he like a Damm'd or stopt River that breaks its Banks or as some unruly Cattel that break both their Bands and their Bounds No I staid out my full time of my hard Service and stirr'd not a foot until I had thy Call Gen. 31.3 Seeing therefore it was not my precipitancy but thy precept that hath brought me into this great peril of my Brother Esau 't is but an equal and Righteous Challenge I make to claim relief from thee The third Argument is drawn from a Divine Promise as the second was from a Divine Precept urging Thou saidst I will do thee good ver 9. and 12. So Jacob interprets that Promise I will be with thee Gen 31.3 which indeed hath in it whatever Heart can wish or need require Promises must be prayed over God loves to be sued upon his own Bond to be burden'd with and importun'd in his own words Prayer is our putting Gods Promises into Suit 'T is neither Arrogancy nor Presumption to Burden God as it were with his Promise-Bonds As his Love mov'd him to make them so his Truth binds him to perform them and 't is our Duty to improve them as it was his Mercy to make them So Gods Mercy always calls for Mans Duty there is a sweet Reciprocation between them two we ought therefore to lay claim and make challenge in a way of Duty unto all that Aid and Assistance when we find our selves plung'd into perils which God hath promis'd to give us in a way of Mercy as Jacob doth here to whom this Promise of God I will be with thee was such precious Spice that twice he repeats it and ruminates upon it rolling it as Sugar in his Mouth and hiding it under his Tongue God spake it once he heard it twice as David did Psal 62.11 by an after-deliberate-reiterated Rumination and Meditation upon it He sucks and is satisfied with this Breast of Consolation Isa 66.11 He milks out or as the Hebrew signifies he wrings out as the hungry Child doth its Mothers Breast sucks so long as a drop will come and sucketh still till more cometh so Jacob the Patriarch here both presseth and expresseth Gods Promise squeezing out more comfort out of it than it seemed to contain 'T is very Remarkable how the Patriarch improves this Promise Veeheieh Gnimmak ero tecum I will be with thee Gen. 31.3 wringing it and squeezing out of it 1. Those words Veettibah Gnimmak ' benefaciam tibi I will do thee good or I will deal well with thee Gen. 32.9 And then again 2. These words Hetib Atib Gnimmak ' benefaciendo benefaciam tibi In doing good I will do thee good or I will surely do thee good v. 12. The Lord is good and doth good to Man even while he is evil and doth evil to God and Jacob here argues himself into an assurance that God would certainly do him good Mark well how kindly doth a Promise ripen grows both greater and mellower in the Hand of Faith which stretcheth and straineth it after an holy manner to the best and most happy advantage Could we but believingly pray over Gods Promises such Prayers would be nigh to God Night and Day 1 Kings 8.59 and he could as little deny them as deny his own Deity The exceeding great and precious Promises so called 2 Pet. 1.4 are the most fragrant and sweet-smelling Spices especially when well pounded by the Preaching of the Word to the Souls of Saints that are sick of Love 't is a sweet time with them when Christ brings them into his Banqueting-house stays them with the Silver Flaggons of his Wine-cellar the Holy Scriptures and comforts them with the Golden Apples that grow upon the Tree of Life the precious Promises Cant. 2.4 5. Then is Christs left hand under their heads and his right hand doth embrace them v. 6. and then it is when they are thus stayed and stablished under his Banner of Love when their Souls are thus satisfied with such transporting Joys that they can now be content to want what God will have them to want and to wait Gods time which is always the best time and his leisure for their Deliverance being hereby adjured themselves and they now adjuring others not to Dare the awakening
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
motion I shall not determine however Gods high and holy Hand was in it whereby he bound the Hands of those conspiring Villains to the good Behaviour so effectually as if God had come from Heaven and had immediately manacl'd them so that they could not lift up all or them one Hand to Murder Joseph 2. The same God that did manacle their Hands before shackles their Feet now they cannot stir a foot without Gods leave no more than lift a Hand Oh how God coucheth those Blood-hounds and makes them lye down here till the Merchants of Midian come from Gilead to them Gods thoughts wore far differing from yea contrary to theirs They design'd nothing else in their sitting down to eat but to fill their paunches or it may be to stifle their Consciences which might probably prick them for what they had done by Feasting and making merry or to refresh their tyred Spirits being possibly almost spent in tugging poor Joseph or to rejoice together for being freed from their Dreaming Brother But God designed other and better things that is that they should remain there and not remove thence till the Midianite-Merchants came thither to rescue Joseph out of their unnatural inhumane and unbrotherlike Hands They sat down to rejoice for their riddance of Joseph had not their Consciences been fast asleep as Jonah was in the side of the Ship Jon. 1.5 they should rather have sate down to weep for their wickedness against him No doubt but there was the Devils Hand in this their posture of sitting down for surely he had drawn an hard Hoof over all their Hearts so that either they felt no remorse upon reflecting on themselves for their unparallell'd especially among the Patriarchs impiety at the present or if they found any regret and recoilings of their Consciences they fall on Feasting and mad Merriment-making thereby to muffle and muzzle up the Mouths of their horrible guilty Hearts as cursed Cain did when he had slain his Brother Abel went to Build a City that the noise of his Axes and Hammers used in his Building and Battering work might deaf and drown the hideous shrieks and horrid outcries of his own clamorous Conscience Gen. 4.15 16 17. Thus those harden'd Villains sought to ease their inward Gripes by eating and making much of themselves as if doing mischief to their Brother had been a meritorious Act and matter of joy they drank Wine in Bowls saith the Prophet Amos Amos 6.5 6. but not one Man was sorry for the affliction of Joseph who was then pining in the Pit while they were Feasting themselves because freed of him They should rather have been sick at Heart as Amos's his words import velo nechlu non condolent ceu cruciantur gnal sheverim Joseph they should have condoled it Cordially and the confraction of Joseph or their breaking him to Shivers as the Hebrew word is should have been a cor-dolium to them and break all their Hearts into shivers also Poor Reuben was indeed grieved so far as he durst shew it among so many that were outragious ☞ And Joseph forgat not his Half-brothers kindness when he came to his own Splendid and Courtly-greatness as before So God who is all Bowels will not forget them who commiserate his afflicted Joseph's and concern themselves to relieve them as they have opportunity and ability Thus we see there was the Hand of Satan in their thus securely sitting down as if they had not sinned at all but without controversie there was an Eminent hand of God in it that they must sit down there and not wander thence among their Flocks and Herds as was their frequent practice no they must stay in that place until the Midian Merchants came up thither and then God stirr'd up another friend to Joseph from among those very Conspirators against him beside Reuben aforesaid even Judah who takes the Divine hint of a fit and fair opportunity for delivering Joseph his Brother from dying by Famine as his Elder Brother Reuben who had deliver'd him before this from dying by the Sword This brings me to the second Remarkable Circumstance which the most wise and gracious God ordered in order to Joseph's Deliverance 'T was at that juncture of time when poor Joseph far enough off from his affectionate Fathers Eye and from all other Friends furnish'd for his rescue was most miserably handled by his merciless Brethren one while they would dispatch him outright by stabbing him and when wrought and brought off from this Resolution another while they resolve to destroy him gradually by famishing him so to die a lingring Death as before In pursuance of this sorer pain and punishment they had as Josephus saith bound Joseph with Cords put him into a deep Pit or Well that he might perish there with hunger while they were Banquetting with Delicates and Carousing Delicious Cups Immediately after saith Josephus they had gather'd in their Harvest and Harvest-joy was so great that the Jews solemniz'd it with Feasts of rejoicing Levit. 23.10 16 17 39 41. Deut. 16.9 11 13 14. and 't is ranked as with the joy of Marriage Cant. 3.11 when Man rejoiceth at the finding of his lost Rib so with the joy of Victory Isa 9.3 As in Times of peace the joy of Harvest is the greatest publick joy so in Times of War is the joy of Victory which oft-times after the sharpest Battels is grounded upon reaping the richest Booties as Numb 31.9 27. Judg. 5.30 1 Sam. 30.16 19 20 22 23. 2 Chron. 20.25 28. Psal 68.12 and 119.162 If Josephus judge right of the time of their sitting down to eat here that it was soon after Harvest no wonder if they had their transports in Feasting however at the same time their poor Brother was afflicted in Fasting and the time of their Mirth was the time of his Mourning It was certainly a sad Spectacle to see poor Joseph stript of his Colour'd Coat bound Hand and Foot with sharp Cords and cast down into a deep Pit wherein as Rabbi-Solomon saith were Serpents and Scorpions and all this done to a Brother by the Hands of his own Brethren 't is true we have not one word written in Scripture how Joseph took all these Injuries being Innocent from his Brethrens Hands nor what he said to save himself from being destroyed by them Yet their own Confession they made when God had put them upon the Rack of remorse for their Barbarity toward Joseph doth plainly intimate that he used many intreaties to them but their Hearts were so hardened that he could not be heard by them compare Gen. 37.23 25. with 42.21 But how much more sad a Spectacle was it to see poor Joseph in the Pit put there on purpose to perish and pine away where Serpents and Scorpions if there were any as the Rabbi boldly enough affirmeth would have done him the greatest kindness to sting him and dispatch him at once We may easily imagine what sighs and groans what prayers and tears poor
them and to their Father So that Judah deluded both himself and his Brethren into a vain and false Perswasion that they were not Guilty of Joseph's Blood because they spar'd his Life whereas in selling him for a Slave and that into an Idolatrous Country was as much as in them lay to drive him Body and Soul out of this World and the next too c. ☞ Hence have we here three notable Inferences The First is Bad Men think themselves good and guiltless if they can but contain their Hands from acting the grossest Enormities or can conceal their grievous Crimes from the knowledge of Men As if God had forbid greater but not lesser Sins though that Divine Precept Thou shalt not Kill Prohibits not only the Effect of the Hand but also the Desire of the Heart for the Death of our Brother whom we ought not to hurt in Thought Word or Deed And as if God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All-Eye could not discern concealed Crimes as to Men so as both to discover them to the World and to take severe Revenge for them in the World also The Second Inference Behold here the sublime Folly and strange Stupefaction which intoxicateth wicked Men that think to destroy God's Joseph's by either Force or Fraud therefore do they take most cruel and crafty Counsel how to accomplish their devilish Designs whereas all the measures they renew and all the means they make use of never so often in Tendency to gratifie their wicked Wits Wills and Wiles yet all ends in Folly and Disappointment The Third is So powerful are the Decrees and Providence of God that Wicked Mens Works whereby they would prevent the Prosperity and Preferment of pious People are so over-ruled thereby that they do plainly promote them Here Joseph's Brethren resolve to kill him to disappoint his Dreams and God's Decree no saith Reuben who failed in the manner but not in the matter and end of delivering him let him be cast into the Pit this was done to destroy him on their part though not in Reuben's no saith Judah who fail'd both in the manner in his Man-stealing and Man-selling and in the matter and end as not designing to deliver him safe to his Father yet all this evil in them God orders for good to him whatever they did to be reveng'd of Joseph and to defeat God's Decree and his Dreams made way for their Accomplishment Oh how ought we to acquiesce even in seeming contrary Dispensations ☞ Especially considering how the most Wise and Gracious God hath given us a double Dispensation in our own days as a renewed Exemplification of Joseph's Deliverance most worthy to be transmitted to Posterity by a perpetual Record NB. The late and present Popish Plot carried on by the Patriarchs of Rome the Jesuits to Murder the Innocent Child of Reformation as the Dragon did the Manchild Rev. 12.4 and to reduce Great Britain and Ireland c. under Rome's Tyranny and Government hath been manag'd after the same Method as those wicked Patriarchs did here to remove Innocent Joseph out of their way that they might possess their Father's whole wealth among them as well as his Respects Joseph stood in the way of their march to hinder them as Amasa's Body did in the way of the Armies March 2 Sam. 20.12 13. and therefore must be removed The Conclave and Consult of this cursed Crew hereupon as in a Diabolical consort unanimously cry as those wicked Husbandmen the Proud Pharisees This is the Heir come let us kill him and the Inheritance shall be ours Matth. 21.38 and as those cruel Conspirators Joseph 's Brethren cry'd against him saying Come let us kill him and cast him into some pit c. Gen. 37.20 In pursuance of this Plot and Project the Pope just like Ahab who sold himself to Sin Falls to work as wicked Ahab lick'd his Lips and longed for some Lettice out of Naboth's Garden or had taken a Surfeit of the Grapes which grew in his Vineyard and so marâ—â—◠〈◊〉 Appetite that he threatned Naboth his Life and must have his Vineyard as well as 〈◊〉 Life 1 King 21.2.10.16 whom Jezabel that Fire-brand of Mischief a very Hell-Hag stâ—rred up v. 25. So the Pope prompted on by the Mother of Harlots Rev. 17.5 longâ—d and lick'd his Lips at some Lettice fain would he pick a Sallet growing in Great Britain's Garden thereupon sets all his cursed Engines Knights of the Post Incarnate Devils c. to wâ—â—k that this Vineyard so Tempting and Desireable might Escheat to him Hereupon the Bâ—â—hop of Casal is sent to claim Ireland and Card. Howard England both by the Pope's Authority that so a plausible pretence might precede the Pope's forcible Entry In order to which latter his Provincial Whitebread was Impowered to grant Commissions for General-Officeâ—s to Head a secretly-listed Army that with the Help of the French Landed at Dover might make a general Massacre upon the poor Protestants the Joseph of this Time so to extirpate that Northern Heresie as Celeman call'd the Reformed Religion and so to root it out as not to leave one Heretick alive to Declare that there ever was the Protestant Religion in England This Mr. Bedloe Swore to in Ireland's and Groves's Trials pag. 37. To compass this cursed Design with more Facility the Popish Consult concludes that Two Remora's must be removed before they could come to their purpose First The King must be kill'd because say they he had cheated them so oft they were now resolv'd he should serve them so no more See Dr. Oate's 16th Deposition And Secondly Justice Godfrey must be murder'd also because he had taken Recognisance of Dr. Tâ—ng and Dr. Oates the first Discoverers of that Hellish Plot and put it upon Record and therefore not so easily to be stifled Hereupon 't was resolv'd in their Consult that he must be put out if the way otherwise they said their Plot would be so far spoiled as that it must be left for another Generation to finish 'T is very remarkable that the like Confusion as Babel signifies came upon those Babel-Builders that attended those Conspirators against Joseph who were at one time for slaying him at once by a stroke of the Sword at another time they were for destroving him by a lingring Death famishing him in the Pit into which they would cast him But at a third time no They would sell him to the rude Arabians that they might either dispatch him or so dispose of him as themselves might never be troubled with him any more Thus likewise the like Confusion of Tongues came down as a Judgment from Heaven upon our Popish or as they call themselves Catholick which should rather be Cacolick Conspirators to hinder their Babel Building in two several Respects and at two sundry Times First Relating to His Majesty when the Consult of Jesuits at Wild-House had condemned the King and decreed it lawful for any to destroy him yet could they not
more precious than Rubies saith Solomon Prov. 8.11 Yea If the Mountains were made an huge Pearl The Rocks entire Rubies and the whole Globe of the Earth were a glittering and glorious Chrysolite yet all this would not be comparable to Christ who is the Essential wisdom of God Job 28.12 13 to ver 20. So far more excellent than Joseph as he is the chiefest of ten thousand Cant. 5.10 In this respect Gods Providence might set the Sale of Jesus the Antitype upon an higher price to wit ten Shekels more even thirty than that of Joseph who was Christs Type and Figure so was sold but for twenty For though Joseph by being delivered from death when sold saved much people alive yet Jesus being bought with a mind to Murder him not as Joseph who was sold with an intent of some at least of his Sellers to save him saved many more by his Death which was the Aim of the Divine Decree for Mans Redemption Acts 2.23 than Joseph did by his Life Thus we see there is some disparity as well as a manifold congruity betwixt Joseph and Jesus both as to the worth of those two sold Wares And as to the price of them Joseph the Man was less worthy than Jesus the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or God-man and therefore 't was ordained of God that Jesus should be sold ten Shekels dearer than Joseph To which may be added another Remark on the other Hand to wit that they which bought Joseph though of lesser worth had the better Bargain than they that bought Jesus of far greater value for the former were personally preserved by their purchase yea not only the Arabians that bought him but also the very unnatural ones that sold him but the latter at least some of them that bought Jesus bought a stumbling Stone and a Rock of Ruin to themselves 1 Pet. 2.8 they falling upon this Stone of Israel Gen. 49.24 were broken but this Stone falling upon them did crush them to pieces yea did grind them to powder Mat. 21.44 This was far the worse Bargain the Ninth Congruity reserving the rest for the last of Joseph's Life is Both Joseph and Jesus had 1. Their state of Humiliation and then 2. Their state of Exaltation yet with some disparity as differing 1. In kind Joseph's Humiliation was only a Free-man becoming a Slave and his Exaltation was only on Earth but the former of Jesus was Being Coequal with God and being God he became Man Phil. 2.6 7. yea the lowest of Men a Servant which is of far greater distance than between a Free-man and a Slave and the latter of Jesus is in Heaven Heb. 9.24 2. So they differ in degree likewise for both these in Joseph are differing from both these in Jesus in whom his Humiliation was lower and his Exaltation higher than either in Joseph's were 3. They differ in Quality Jesus was wholly active in his Humiliation he humbled himself Phil. 2.8 This Sun of Righteousness Mal. 4.2 moved himself backward ten degrees upon his Fathers Dial as 2 King 20.11 that he might bring healing in his Wings or Beams to Diseased and Wounded Mankind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he emptied himself Phil. 2.7 to wit of that Majesty and Glory which he had before the World was John 17.5 and voluntarily became a Sinner both by Imputation for God made the Iniquities of us all to meet upon him Isa 53.6 and by Reputation for he was reckoned not only among Men but also among Malefactors Isa 53.9 12. Hence is he said to be sent in the likeness of sinful Flesh Rom. 8.3 Hereupon Christ saith I lay down my Life of my self c. John 10.17 18. when he died he died willingly he could have retained his Life longer if he would for he had great Natural strength to cry with a loud voice when he gave up the Ghost Mat. 27.46 50. And thus it was likewise in his Exaltation he had power as he was Life Essential both to lay down his Life when he would when his own appointed Hour was come and to take it up again when he would John 10.17 18. He poured out his Life so willingly for us as if it had been but a little water Isa 53.12 and he rose again by his own power for his Divine Nature loosed the Bands of death Acts 2.24 and swallow'd it up in Victory 1 Cor. 25.54 whereas Joseph in both those States of his was meerly Passive 4. They differ in the Concomitants and Consequences both which might be insisted on But in a word briefly Joseph's Humiliation was accompanied with Life but that of Jesus with Death Death was both the Concomitant and the Consequent of Jesus's Humiliation as Life was of Joseph's He suffered many a little Death all his Life long and at length the cursed Death of the Cross after which he suffer'd no more when the Fire of his mighty Deity had swallow'd up the Fuel of his Mortal Humanity But Joseph after his Exaltation had another Humiliation in his Mourning for the death of his Father Those two States of Joseph are Elegantly Annexed and Amply Illustrated in a most comely Metaphor Gen. 49.23 24. The Archers shot at him c. there is his Humiliation but his Bow abode in strength c. there is his Exaltation 'T is a part of the old Patriarch's Swan-like Song before his Death 'T was his Funeral Sermon Preached by himself upon his Dying Bed which was his Pulpit to his Family the Church and that a most Heavenly and Seraphick Sermon Jacob's Grace like good Liquor run fresh to the bottom The Wine of Gods Spirit is usually the strongest and most generous at the last in the Hearts of Gods Servants the motions of Grace are most quick sensible and lively when the motions of Nature grow slow senseless and gradually dying Hence it is that the words of dying Saints are living Oracles and their last Speeches when their Grace is just upon changing into Glory ought to be long remembred by the living they leave behind them Thus we find not only Jacob here but also Moses Joshuah and the Apostle Paul all leaving their Divine Legacies behind them when they were leaving this lower World for the benefit and comfort of the Church but above all our Lord Jesus himself did so both in his last Sermon John 14 15 and 16 Chapters and in his Prayer after Sermon Chap. 17. Jacob here leaves his Patriarchal Blessing behind him upon all the twelve Tribes of Israel so 't is call'd Gen. 49.28 Though the Legacy he left Reuben Simeon and Levi seem rather a Curse than a Blessing Yet if this be well considered how all those three Sons afore-named 1. Had their Lots in the Land of Promise 2. A Room all of them in the High-priests Breast-plate And 3. All of them their several shares in that Eminent Sealing that is mentioned in Rev. 7. equal with the rest It must be concluded from these three premises that they all three
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
Their Situation as Gen. 49.13 Jacob speaks there as if he had been Joshua dividing the Land and appointing every Tribe where they should dwell Thus God who sets out the Bounds of all Mens Habitations Acts 17.26 gave Jacob a Divine Revelation to know above the reach of either Devil or Angel without it how his Sons should be Situated in the World And 4. Their Succession from one Generation to another Oh how many thousand dark Nights did this Dim-sighted and Dying Patriarch see through and about two thousand years forward until Shilo came into the World Dying Jacob bestow'd his last and best Patriarchal Blessing upon all the twelve Tribes so 't is expresly said Gen. 49.28 Though the Legacy he left to Reuben Simeon and Levi seems rather a Curse than a Blessing yet if we consider how these his three Sons had 1. Their Lot in the Land of Promise 2. Their Room upon the High-Priests Breast-plate And 3. Their share in that Eminent Sealing mentioned in Revel 7. equal with all the rest We must conclude that they were not Cursed but Blessed by Jacob and were therefore reckon'd as three of the twelve Patriarchs in all after Ages Omitting all the particular Benedictions of every Tribe because Moses mentions them again Deut. 33. I shall here insist only upon that single Sentence inserted in Dan's Blessing I have waited for thy Salvation O Lord Gen. 49.18 which is a pious and ponderous Ejaculation of this Dying Patriarch without any connexion either with that which goeth before or with that which followeth after The motions of the Spirit are not limited to any Rules of Method or Logical Order Jacob seems here to be transported into a Divine Extasie or Rapture making a strange Rhetorical Apostrophe turning his Speech from his Sons to God and from Benediction to Invocation his words here being Hebrew but three Lishugnathekah Kivethi Jehovah is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much in a little and because of its Brevity Suavity and Fulness is truely called a Golden Sentence why this sudden Exclamation is inserted among his many Benedictions without any Coherence either with the Antecedent or with the Consequent various Authors have rendred various Reasons The first Reason is Some of the Fathers say that this Prophetick Patriarch foreseeing Antichrists Rise out of this Tribe of Dan whereof he was now speaking he made here a Confession of his Faith against Antichrist how this was a mistake in the Fathers I have at large shewed in my discovery of Antichrist page 10.11 12 13 14. The second Reason is that of Modern Authors who think 't is rather an Holy Sigh an Heavenly Groan to God feeling himself faint and almost spent with speaking in his Death-bed-sickness now desiring to be dissolved and so to be freed from all such weaknesses as he at that time wrestl'd with This wish is suitable to old Simeon's Luke 2.29 and Paul's Phil. 1.23 The third Reason is say others Jacob by his Prophetick Spirit foresaw the great defection that would after be in the Tribe of Dan and their Infection with Idolatry Judg. 18.30 and 1 King 12.30 for which 't is supposed Dan is left out in the Sealing Revel 7. hereupon he darts up this desire to God for them and for himself in them having an Eye at Samson of that Tribe their Saviour especially at Christ the Worlds Saviour of whom Samson was but a Type corresponding with this Antitype in many particulars of his Birth Life and Death There is yet a fourth Opinion That this Patriarch might speak these words to his Son Dan reading the words thus I expect Jehovah to be thy Salvation O Dan for this Tribe in general and Samson in particular were sore oppressed by the Enemy as appears in Judg. 1.34 and 18.1 30 31. and 16.16 17 21 c. so that this Ejaculation might well enough cohere with Jacob's sudden and smother'd Meditation out of which it did issue though it doth not with the Antecedent and Consequent Matter but take the words as in our reading and they hold forth this Golden and Great Truth this Divine Doctrine That as Jacob did so all the Children of Jacob ought to wait on God for his Salvation wherein three grand Considerables offer themselves 1. The Object 2. The Author 3. The Action 1. The Object in Jacob's Eye is Salvation a most comprehensive word containing though not in its strict yet in its large sense both freedom from all evil and fruition of all good so 't is the best of all Desirables and if there be any thing in the World worth waiting for it must be Salvation which is Threefold First Temporal and External Exod. 14.13 2 Chron. 20.17 outward Deliverance out of Eminent Danger This Jacob might include but it was not all he design'd as the whole and sole of his desire therefore Onkelos or the Chaldee Paraphrase reads it thus I expect not the Salvation of Gideon for that was but Temporal nor that of Samson for that was but Transitory but 't is Redemption by Shilo that my Soul desireth which leads to Secondly Salvation is Spiritual and Internal Rom. 1.16 and Heb. 2.3 It is potentially in the Word preached as the Harvest is potentially in the Seed the Doctrine of the Gospel is the Grace of God that brings Salvation Tit. 2.11 Thus are we saved from our sins Mat. 1.21 by Grace Eph. 2.8 and from an untoward Generation Acts 2.40 As when God takes a Soul and fills it as a Vessel of wrath with wrath and horrour this is Metaphorically call'd an Hell and Damnation in this World So when God inlarges the Heart and fills it as a Vessel of mercy with grace and mercy this is an Heaven upon Earth and a kind of Salvation Thirdly 'T is Glorious and Eternal This is the usual acceptation of the Word being the common Notion of that unspeakable Joy and Felicity which the Father bestows on his Adopted Children in another World when he comes to them by Sickness and Death knocks off their Shackles of a miserable Life and Hands them into his Heavenly Mansions of Everlasting Bliss The second thing after this Object is the Author of it Jacob calls it Thy Salvation as it is of the Lord alone beside him there is no Saviour Isa 43.11 Salvation is of the Lord Jo◠2.9 and it belongeth to the Lord only Psal 3.8 therefore is he call'd the God of Salvation Psal 68.19 20. and Psal 25.5 The God that gives omnimodam salutem as Hebr. Jeshugnatha having one Letter more than ordinary importeth even all manner of Salvation He saves us from ten thousand Deaths and Dangers He saves us to Day and will or at least can save us to Morrow All kinds of Salvation External Internal and Eternal are from the Lord none of them come from Kings or from Parliaments or from Navies or Armies the word is Exclusive 't is from the Lord only 't is not from any of the aforesaid asunder no nor from all them
is Confidence the Conclusion can be no better than Confusion The Egyptians came forth as a Whirl-wind to devour Israel Hab. 3.14 15. having got the Ball on the foot and confidently carrying it toward the Goal but God gave them a turn and an overturn and in anger cast them down Psal 56.7 Job 9.4 Prov. 29.1 Isa 6.10 11. The 4th Remark is As the great God distinctly foreknoweth uno quasi intuitu with one glance of his All-seeing Eye all the Consults of wicked Persecutors so he can with the more facility confound their Counsels Thus it was here as God guided Israel into this wandring out of the King's high-way on purpose that hereby as by a Strategem Pharaoh and his Army might be decoyed to pursue them So God foretold what Improvement the Egyptians would make of this conceited Stray and Straits that Moses had mistook his way and they now were intangled in the Wilderness c. Exo. 14.3 4. Hereby Pharaoh hardened his own heart to pursue that he might bring them back to Bondage ver 6 7 8 9. as if they had been no better than so many Run-away-Slaves whereas 't is said v. 8. they marched boldly bravely in Battel-Ray and in a most comely Equipage not with any disorder or confusion of Fugitives Thus God dazles dulls and disannuls the Wisdom of the World's Wizzards not only foreseeing their Consults but also forestalling their Projects catching the crafty in their own craft 1 Cor. 1.19 and Psal 9.15 c. All the haste Pharaoh made in making ready his Chariots and driving furiously after Israel was but an hasting to meet his own destruction The 5th Remark is Sore and grievous Distresses oft bring God's Church and Children into sore and grievous Distractions Israel's distress was great here They türned out of the way to Canaan which lay Northward toward Memphis the chief City of Egypt Southward So that their turning Exod. 14.2 was indeed Returning as they might think well in making such a semicircle in their march Besides Migdol was a Garrison-Tower which they had on one side as the Sea on another and their being before Baalzephon added to their distress for this was the Idol of the Egyptians as Baal-peor was the Idol of the Moabites Numb 25.3 In this Idol as Rabbys say the Egyptians placed great confidence conceiting that he could fetch again Fugitives and therefore thought that now Israel was faln into his fast Custody However 't is probable chat this place was another Garrison of the Egyptians whereby all run-aways might be secured All this was ordered thus not by chance but by providence to infatuate Pharaoh making him fancy that Israel was inclosed with Mountains Seas Desarts and Garrisons and indeed Israel in their unbelief thought no better of themselves ver 9 10 11 12. Whereas the truth is the Lord led them thither beside the Reasons afore-mentioned in the first Remark Because 4. God's Power and Providence might be the more manifested in his marvelous deliverance of his People and in his as marvelous destruction of his and their Enemies Notwithstanding when Pharaoh overtook Israel who had got three days march before his setting out in those frightful Straits they were in great Distress which brought upon them great Distrust as well as Distraction which appeared in their reproachful Expostulation with Moses pretending they had been true Prophets in predicting all this evil which was now come upon them as if Moses by his ignorance or imprudence had drawn so vast a People into this desperate danger against their praemonition given him in Egypt Thus they distrusted God their sin having manifold aggravations As 1. They at once forgot all the wondrous works the Lord had wrought for them in Egypt 2. They unthankfully preferred their Bondage in Egypt before their miraculous Deliverance out of it 3. They murmured against God and his Minister Moses 4. They prophanely scoffed saying Because there were no Graves in Egypt c. ver 10 11 12. 5. They were too short-spirited in not waiting God's leisure and pleasure for his season Yea 6. They justified their former Incredulity and Repining Speeches in the house of Bondage We may well suppose them distracted with their distress at the sight of Pharaoh's approaching being disâ—spirited with long slavery mostly unarmed and wearied with three days travel on foot with the out-cries of their Wives and Children which was a very distracting distress so as to over-balance all they had seen of Miracles in Egypt and what they then saw of the cloudy Pillar their conduct and covering So that when they cryed to the Lord it was more from sense of danger than from Faith for deliverance it was an howling rather than a right praying Hos 7.16 Psal 107.28 more from fear than from faith The 6th Remark is The marvelous Infatuation upon Pharaoh and his People and the notorious Blindness God struck them with thus hastily to make them Run headlong upon their own destruction They did not only pursue Israel by Land but also into the Red Sea when the Lord had divided it to make a way for his People whose Extremity tho' they little deserved it was God's opportunity Exod. 14.13 14 23. When the Egyptians saw that the Israelites walked upon firm ground God having dryed up the Mud and paving the bottom c. by an East-wind ver 16 21. they did promise unto themselves the same safety and success also Exod. 15.9 vainly singing a Triumph before a Victory which Israel did not there but they were grosly deceived for they sound to their woe that this fair way before them was only to bring them into the Noose or Draw-Net to catch them It was made for Israel who fled from their Enemies to escape out of their bloody hands who would have slain Moses Aaron and the principal Men of the Host but the common People they would have led back to Bondage It was not therefore made for the Egyptians who pursued the Innocent to destroy them The causes of their Blindness and Presumption were these 1. The long-sufferance and forbearance of God towards them which should have led them to Repentance Rom. 2.5 in sparing their lives hitherto and only smiting their Corn Cattle and First-born in those Ten Plagues And as to Pharaoh their Leader who had made his heart harder than was Jeroboam's Altar of Stone which presently clave asunder when the Lord's Prophet cryed unto it 1 King 13.3 But the mighty Hammer of God's Word in the mouth of that great Prophet Moses with ten Miracles gave ten mighty strokes at Pharaoh's hard heart yet could make no impression or entrance God will therefore take now another course with him to get himself a Name and great Honour by subduing such a sturdy Rebel Neh. 9.10 Exod. 14.4 18. a work which Rabbins say converted Jethro and made him the first Gentile Proselyte to the Jewish Church and which caused the Philistines long after to cry out These are the Gods that smote
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
passeth through them Isa 27.4 and which seemingly might Promise Fruit but were really dry to shew that there is no hope of Relief by any legal Performances N.B. The Apostle calls the Law given upon Mount Sinai a Covenant of Works Gal. 4.24 which was a fiery Law Deut. 33.2 and hath still something of the Fire in it but no Relief or Comfort as the Tenure of it is do and live so 't is full of Terrour and Malediction to those that continue not in all things Gal. 3 10. It made not only the People but even Moses himself their Mediator Tremble Heb. 12.21 But we have a better Mediator in the Gospel-state not God coming down in a thick Cloud as here but God manifested in the Flesh c. 1 Tim. 3.16 'T is the Gospel-state that 1. Gives us Relief from the Curse of the Law 2. Procures Acceptance both of our Persons and of our Actions of Obedience And 3. Obtains Pledges of Divine Favour both for here and hereafter The Voice of Words was the Decalogue or Moral Law which was first writ in the Heart but now by the overspreading Corruption of all Flesh was much worn out Therefore God gives it here such a glorious Renovation and not only Audibly spake those Ten Words in the Audience of all this prodigious Auditory but also wrote them with his own Finger in Tables of Stone to shew both the Law 's Duration and our Obduration The Seventh Remark is the Perturbation of the People at this horrible Promulgation and Delivery of the Decalogue Wherein the Objects the Effects and the Remedy of their Horrour and Trembling are expresly observable in this Place First The Object Exod. 20.18 They saw the Thunders c. which strictly taken are rather heard than seen but seeing is largely taken for perceiving by any Sense or by the Understanding Thus Jacob saw there was Corn in Egypt Gen. 42.1 is explained by the Holy Ghost by Jacob heard Act. 7.12 Seeing is the surest Sense for believing one Eye-witness is of more Credit than many Ear-witnesses therefore 't is oft used for Knowledge that comes by Hearing or by the other Senses as Exod. 5.21 Yea by the Light of Reason or by the Evidence of Faith whereby many Truths are apprehended so assuredly as if they were seen with our Bodily Eyes Omnes Sensus conjuncti sunt in communi sensu all the five outward Senses are conjoined in the inward common Sense Nor doth Moses relate all the People saw for there was Fire mixed with Smoak and Darkness c. which burned up to the midst of Heaven This was the Object that affrighted them Secondly The Effects were twofold First Their Supplication that God would no more speak by himself but by Moses to them Exod. 20. ver 19. 'T was here Man 's own choice and we should therefore look on it as a great Mercy that God's Mind is made known to us by the Ministry of Men like to our selves as Elihu said to Job Behold I am according to thy wish cut out of the Clay My Terrour shall not make thee afraid Job 33.6 7. N.B. God speaking â—he Law was so terrible to the People that they had need of a Mediator wherein Moses â—ypified Christ Gal. 3.19 1 Tim. 2.3 to mediate betwixt God and Israel Secondly Their Tergiversation or flight from the Mountain as frighted ones retreating to their Tents ver 21. For which doing God commiserating their Infirmities gave them his Commission Deut. 5.30 As he had before given them his Commendation in requesting a Mediator Deut. 5.28 29. The People being terrified seek for a Mediator ver 27. which was the end of the Law as a Schoolmaster to drive us unto Christ Cal. 3.24 This humble motion pleased God and for the present he gave them Moses to mediate for them but farther promiseth them a Prophet like to Moses who was Christ our Blessed Mediator Deut. 18.15 18. Act. 3.22 26. Whose Office is to go near unto God and declare his Mind to us which was fulfill'd in Christ Joh. 1.18 and 3.13 and 8.28 c. The Law was given in this terrible Manner for many Reasons 1. To shew forth the dreadful Majesty of God 2. To awaken the Consciences of Sinners 3. To declare the controversie betwixt an Holy God and sinful Men without Christ by whom Grace cometh and the Gospel of Grace invites those whom the Law excludes 4. The Law given out of the Cloud intimated it's obscurity without the Gospel 2 Cor. 3.13 c. God is not clearly seen in the Law for God is Love 1 Joh. 4.8 5. All this Dread and Terrour was to shew the Nature of the Law how it is a killing Letter like Draco's Law written not in black but in Blood holding forth Justice only and not Mercy manifesting God's Will and Mens Sins and to warn them of the Wrath deserved summoning them to appear before the Judge And 6. To assure that as the Law was given at first with all this Horrour and affrightment so with much more unspeakable Consternation of all Flesh God will require it at the Day of Judgment when all the World that have been are or shall be must appear before the Judge The Third Branch is the Remedy of the Peoples Perplexity Moses saith to them Fear not there 's a Prohibition Yet fear that 's a Precept Exod. 20.20 Servile or Slavish fear which startleth and stareth perplexed ones at the Approach and Apprehension of Danger he forbids here yet promotes he a filial and awful fear which is compounded of Reverence and Love this must be a Bridle from Sin and a Spur to Holiness as well as Beneficence is a Bait to Obedience Isa 1.19 20. Or the sense of the Words runs thus Fear not this glorious Appearance so much as to cry out Let not God talk with us lest we Dye ver 19. for they now had heard God yet they did not then die and this they acknowledge Deut. 5.24 but such was the guilt of their Sin that they feared should God continue to speak to them any more they could not escape death Moses wisheth them here to raise up their Meditations from this terrour in giving the Law to that future fearful appearance of the Law-giver at the last day when he cometh to take vengeance upon all breakers of this Law not only Jews but all Genâ—iles c. For which day we must much more sanctifie our selves to day and to morrow as they did for receiving the Law when God comes to require it our Sanctification is not perfected in one day nor may we only promise obedience as they did but be as ready to perform it They promised universal obedience without any limitation Exod. 19.8 yet soon forgot their promise when they made a Golden-Calf c. Our Lord tells us in the parable The Son that said to his Father he would not go to work in his Vineyard yet after repented is commended before him who said I go Sir
Plague sent of God to fulfill his Promise Levit. 18.24 of removing the Cursed Canaanites to make room for Israel which they attributed to a bad Air a thing altogether improbable and incompatible to that Land which was the glory of all Lands Ezek 20.6 Secondly They urge the monstrous magnitude of the Men of that Country in Comparison of whom themselves were but as Grashoppers v. 34. which was a loud lying Hyperbole purposely projected to dishearten the People and no farther true than for this end Those mighty Men might despise those Searchers as far below them in stature and so disdained to meddle with them as Goliah did with little David by which means the Spyes passed through their Land the more safely as Chaskuni saith for the Giants who said There be Pismires like Men come into the Vineyard but we scorn them c. The 6th Remark is The sad Effects of this unseasonable Sedition raised by the Ten sinful Spyes even when Israel was brought to the very Borders of Canaan by an high hand of Almighty God This is at large related Numb 14. per totum wherein may be observed First The Wicked Posture and practice of those over-credulous People that believed the Lyes of the Ten Spyes and took them for Oracles as being too light of belief those do express three signs of their Sedition 1 By their weeping all that night v. 1. and making hideous out-cries in their weeping whereby they openly uttered their rebellious thoughts and seditious conceptions of their wicked hearts without either fear or shame 2. By their direful imprecations upon themselves saying Would God that we had dyed c. v. 2. which were words of high unbelief despair and gross ingratitude to the most gracious God who had hitherto born them as upon Eagle's Wings c. This was so grievous a sin that God takes them all at their word and brought their own wishings and wouldings upon them v. 28. c. 3. By their murmuring mistakes of what measures to take saying Were it not better for us to return into Egypt c. v. 3. Wherein they murmured not against Moses only but against God himself Psal 106.24 25. Thus they nourished the first insurrections of their unruly passions which fumed up into their heads and gathered there into so thick a Cloud as they quite lost the sight of themselves and what was best to be done by them Principiis obsta venienti occurrito Morbo Meet a Malady betimes c. is a safe Rule both for Soul and body 4. By their most mad Motion their unruly Passion put them upon Let us make â—a Captain c. ver 4. Thus they proceed from bad to worse Moses their Chief Magistrate must be Deposed by those Mutineers a new Captain-General must be chosen by them such an one as was like their former Golden-Calf that would be guided by them to go back to Egypt Whether this People did make such a Tame and Pusillanimous Captain for any such Purpose is uncertain However their very Intention of doing it is expresly charged upon them as if they had done it Neh. 9.16 17. Their wild Words they let fly in a mad Mood are there Construed as a done Deed before the Lord if they did not put in Execution this impious Intention of setting now a King over them as Thargum Jonathan and Sol Jarchi interpret it to which they so earnestly excited one another But behold the madness of this Motion c. For First Observe What Captain could they call out that was able to lead them back to Egypt and conduct them safe thither as Moses had both led them and fed them from Egypt to the borders of Canaan 2. How could such a prodigious number of People be fully furnished with daily Food in such a Desolate Wilderness as lay now betwixt them at the very borders of Canaan it this Time and the Land of Egypt 3. How could they expect that their Holy Redeemer would again Rain down Manna from Heaven upon such a race of Rebels and would send whole Showers of Quails to sustain them No these were most dainty Provisions for such as travell'd towards Canaan not for such rascally Revolters towards Egypt whither they were expresly forbid to return Deut. 17.16 4. By what means could they hope to pass through the Red Sea again they could not expect that the Waters thereof would a second time stand upon Heaps as a Wall on each side that they might pass through it on dry ground 5. What Security could they have of a safe Passage through the very borders of those Warlike Nations that bordered upon the Wilderness Assuredly the Great Jehovah would not Work any such wonderful Works for such desperate Apostates who thus returning toward Egypt better deserved all the Plagues of Egypt to way-lay them and to overwhelm them Oh the sublime Folly and Infatuation in them c. Secondly Observe The Means and Motives made use of for the pacifying those tumultuous Mutineers 1. Moses and Aaton fell on their Faces either in supplicating the People to desist from their Sedition which humble Posture being publick before all the Assembly and that of those publick Persons their Prince and Priest c. must needs be most probable Means for their Pacification And what Words they spake to them in this Prostration which shew'd how deeply they were affected with their Rebellion are Recorded Deut. 1.29 30. Or it might be in supplicating to the Lord that he would divert the People from their wicked purpose and spare them from being now universally destroyed as Moses prays ver 13 to 20. 2. Joshua and Caleb Rent their Cloaths ver 6. and made a pathetical Oration to the Rebels and the Ten Ring-leaders where they press many cogent Arguments from both the Vtility and the Facility with God's help of Canaan's Conquest c. ver 7 8 9. for which Speech they had like to be stoned but that God seasonably interposed for his faithful Servant's relief ver 10. The Third Observable is God himself becomes Plaintiff and draws up a Bill of Attainder against Israel The Glory of the Lord in the Cloudy Pillar appeared ver 10. High Treason against the King of Kings is laid to the charge of those Rebels in the highest Provocation ver 11. where their unbelief is branded as the bitter Root not only of their Rebellion and Apostasy as Heb. 3.12 but also at last of their final Destruction in the Wilderness Deut. 1.32 Heb. 3.18 19. Hereupon the Lord resolves to destroy them all at one blow with a Pestilence that they might live no longer to provoke him no farther ver 12. where also God offers Moses to stop his Mouth that a multiplied offspring should descend from his own particular Loins whereby he would make good his Promise in carrying them to Canaan for though God destroy a Multitude of wicked Persons He can raise out of one surviving Saint a Nation and Church unto Himself yea of
and bewray himself ver 19. in his saying I will enquire what Jehovah will add to speak to me here his Itch after Balak's wages began to break forth insomuch as he rested not satisfied in God's Will so plainly revealed to him in his first Call before but He dareth to tempt God by this second Consultation intimating to these second Embassadors that he was not without Hope God might be prevailed with either with their Magnificent Gifts or with his renewed importunate Intercession Thus he sordidly accounted God as changeable as himself and would become a Respecter of Persons respecting the Persons of Princes and Prophets These Embassadors must tarry with him all Night as the former had done before very loth he was to forego so fat and fair a Morsel and well knowing he could do nothing without the Lord's leave and help his Mouth even watered and his Fingers Itched to have the wages of Wickedness 2 Pet 2.15 Jude ver 11. Therefore he detains the Messengers and will try once more if God would yield to him that he might yield to Balak and gladly would he hear God speaking otherwise in this second Consultation than he had done at the first though He now pretended only to know more yet he both intended and earnestly desired to hear something contrary to the first Declaration of the Will of God whereas he should have rested in God's known Will c. as God's People ought to do in his known Word and to call them accursed that teach otherwise Gal. 1.8 9. The Eighth Remark is Balaam expecting to hear more now heareth less from God ver 20. for though God seem to give him leave to go with those Messengers when he had forbid Him to go with the former yet God only answers him according to the Idols of his Heart saying Go seeing thou wilt needs go but at thy peril as Eccl. 11.9 Walk in the ways of thy own Heart but c. So that his leave thus extorted from God by his importunity and not standing in the Lord's first Counsel was in wrath to him and rather a bare Permission than any free Divine Concession Deus dat Iratus quod negat propitius God grants when angry what he denies when pleased Therefore was Balaam in danger to have been destroyed by the Sword of the Angel ver 33. and for which perverse way ver 32. he was afterwards effectually slain by the Sword of Israel Josh 13.22 So that God granted this his over eager and earnest request in his highest displeasure Besides though the first Answer was plain from the Lord Thou shalt not Curse Israel at all ver 12. here He heareth from God a darker Oracle Go but yet thou shalt do the Word that I shall speak unto thee when he knew not what God would speak to him So that his not regarding the former plain Word and Will of God God gave him a more dark and doubtful Word whereby being left in the hands of his own corrupt Counsel Psal 81.12 13. he hoped to obtain his desire The Ninth Remark is Though God in his displeasure bad Balaam go yet was it upon this Condition If the Men call thee as Im-likrah lekah Bau Haanashim may be read whereas we read nothing of Balaam's waiting for these Embassadors calling him but being greedy to get preferment dit of himself rise up early in the Morning and sadled his Ass c. ver 21. and being hardened with this appearance of leave wherein God seemed in his blinded Apprehensions to have changed his Mind he is flush'd up with fresh hope of obtaining his wicked Desire Two things follow next 1. Balaam's Journey to Balak and 2. His Entertainment there c. 1. His Journey which was retarded by a double Obstacle 1. By his Ass through the Angel's obstructing the Passage many ways as both by starting out of the King's High-way ver 21 22 23. and by pinching and crushing Balaam's Foot against the Wall ver 24 25. and by falling down prostrate before the Angel with this mad Rider on her back ver 26 27. Lastly by her speaking miraculously with an Humane Voice to her Rider wherein she both expostulates with him about the undeserved strokes he had given her ver 28 29. and she excuseth her Deviations and Turnings aside ver 30.2 He was obstructed by the Angel who first appeared in Humane Shape to block up his way ver 31. Balaam's Eyes being opened to behold him in a formidable Posture Secondly The Angel's arguing with this Mad Prophet wherein he 1. Excuses the Ass by transferring the fault from her to him whose way was perverse before the Lord ver 32 33. Then follows the effect of this Angelical Apology 2. Balaam pleads his own Ignorance ver 34. and promiseth Obedience saying I will return if my Journey displease thee ver 34 35. Then that God might make a full discovery of his hypocritical malice and to cause his own glory to shine forth more manifestly he gives him again a new leave to go over-ruling his wicked purpose and enforcing him to bless that People whom he would with all his heart have cursed Deut. 23.5 Now comes in the 2d thing Balaam's entertainment with Balak which is described 1. By whom he is receiv'd ver 36. 2. By the manner how both as to words wherewith Balak courted and complemented Balaam v. 37 38. and as to Deeds whereby he made a most splendid Feast for this False Prophet and to welcom his Embassadors who had sped so successfully to his hearts content home again v. 40. and 3. By the place where The border of Arnon near to the place where Israel were encamped v. 36. the utmost borders of Balak's Kingdom where he gave Balaam his first Royal Reception v. 39. call'd also the High-Places of Baal which Idol had a Temple upon Mount Abarim that divided Moab from Sihon and Og's Countrey now Conquered by Israel v. 41. The Remarks upon the First Part namely Balaam's journey are First God is often offended with Men and that justly when they do what God bids them do because they do tho' as to the matter yet not in the manner nor with that mind nor for that end as God requireth as Isa 10.6 7. the King of Assyria did what God bad him but not with a good mind and for a good end and as the young Prophets were reproved by Elisha for not resting in his first forbidding them c. 2 King 2.16 17. so should Balaam have rested in God's first Answer which because he did not but went though God bad him go with an evil mind upon his own Errand willing for gain and glory to curse those whom God had blessed which could not be hid from an all-seeing eye therefore wrath from the Lord was upon him ver 22. Some Rabbys say that Balaam after he had gotten leave of God to go changed his mind and determined to Curse Israel therefore God was displeased with his going because he knew the
his Beast which ought not to be smitten without cause for a far less fault than his v. 33. In which words the Lord intimates to him that the Ass was wiser and honester than her Rider because she only turned out of the literal High-Way for saving her own life and the life of her Master also yet did he smite her and would have killed her for so doing Whereas himself had turned out of the Metaphorical way of the Lord contrary to God's will first revealed to him v. 12. and followed his own crooked ways with a purpose to destroy the lives of God's people therefore he more deserved to be smitten yea and killed than his Ass The Third Remark is If the Lord be thus tender in saving the lives of innocent Beasts vindicating their innocency against their over austere and hard-hearted Masters how much more will he protect the cause of his innocent Servants against their wrongful Oppressors Exod. 22.23 God is the Preserver of Man and Beast Psal 36.7 and takes care that our very Beasts should be delivered from servile toil upon the Sabbath Day Deut 5.14 He also saved alive that innocent Ass whereon the disobedient Prophet rode when the Lion tore the nocent Master 1 King 13.23 24 26 28. And here the Lord declareth that had not the Ass turn'd aside out of the way as v. 23. and faln down under him he had killed the Rider and saved the Ass alive v. 33. The Jewish Cabbalists do indeed say reading the words here and she should have lived that the Ass dyed so soon as she had spoken lest the Heathens should Worship her for an Idol But this is to be wise above what is written in Sacred Record However this is certain not that the words import her death but because she by her Rider's misusing her in his mad frantick fit might have despaired of her own life had not God held the hands of this mad Prophet and this is more certain that a dreadful woe is denounced against those that ran greedily after Balaam's perverse way for reward Jude v. 11. And much more God will defend his innocent Saints that would live quiet in the Land Psal 35.20 The Fourth Remark is Hypocrites make fair but faint offers of obedience to God as did Blaam v. 34. Frigidè hoc offert c. He faintly offers to turn back with an if it were evil to go on speaking of his outward actions only but de malo in corde latenti tacet his inward intentions he concealed I have sinned he acknowledgeth namely in misusing my Beast c. This is the whole of his Confession as his Reason following For I knew not thou stood'st in the way intimateth but his wicked purpose and avarice which lay lurking in his breast the true cause of those external extravagant actings he dissembled and prosecuteth still unto the end Si displicet If it please thee not as the Septuagint translateth it Ishubah li revertar mihi meaning if it displease thee that I should go on my journey I will return back to my own house whereas he could not be ignorant that his wicked intent to curse God's People for his own promotion was a most wicked design in God's all-seeing eyes and was the very reason why the Angel came out against him Full fain would he have gone through his ardent desire to the wages of wickedness yet thus he complements with the Angel that if necessity constrain him he must and would turn back The Fifth Remark is God sometimes Answers Men according to the Idols of their own heart Ezek. 14.3.4 as here seeing Balaam was set upon going and neither the first words of God who forbad him to go v. 12 nor the dangers he met with in his way could hinder his mischievous design As God had bid him go v. 20. which was o grant in wrath not in mercy because he stood not in the Lord's first Counsel v. 12 13 32. therefore the Lord met him with a drawn Sword in his going v. 22. so now again v. 35. he is bid to go wherein God gave him up to his own hearts lusts as Psal 81.12.13 when he would not hearken to the first Counsel of God then God lets him walk in his own Counsels as Solomon saith to his wild youngster Walk on in the wide ways of thine own Heart but at thy peril there is a stinging but followeth after Eccl. 11.9 the Lord left him herein to fall by his own Counsels Psal 5.10 and thus Sol. Jarchi explains these words ver 35. Go with the Men for thy Portion is with them and thine end is to perish out of the World as he did for though he escaped now the Sword of the Angel ver 33. yet afterwards He was slain by the Sword of Israel Josh 13.22 The Sixth Remark is False Prophets are always most highly respected of wicked Rulers as Balaam was of Balak here ver 36. because they only have the knack to gratifie Royal Lusts Balak went out to meet Balaam at Moses did Jethro Exod. 18.7 as Joseph did Jacob Gen. 46.29 and the Kings did to Abraham Gen 14.17 18. and Heb. 7.1 this was high respect and yet higher Balak went to the very utmost borders of his Kingdom to welcome Balaam and to entertain him with Honour who was but a Soothsayer c. The Seventh Remark is Wicked Princes do proudly proffer Promotion to false Prophets and Parasites out of their vain Presumption which oftentimes the great God permits them not to perform This they learn from their Father the Devil Joh. 8.44 who presumptuously offered our Lord himself The Kingdoms of the World and the Glories of them to Him as to Others for falling down to worship him Mat. 4.8 9. Thus Balak vainly boasted to Balaam Have not I earnestly sent for thee and am not I able to Honour thee ver 37. whereas indeed he was not able to promote him to Honour but in the end sent him away with displeasure and disgrace acknowledging at the last that the Lord had kept Him back from Honour Numb 24.10 11. and suppose Balaam had not been disappointed of Balak's Honour what had he got but a magnum nihil just a great nothing as the Tempter would have cheated Christ with bare shews and shadows like our Raree-shows which he only shewed him resemblances of worldly Glory The Eighth Remark is Wicked Princes with the help of their wicked Parasites are not able to act any thing against God and his People without Divine Permission Habemus hìc reum consitentem Balaam himself here confesseth it in his cunning Can I ver 38. the Hebrew word is doubled for more vehemency signifying Surely I am not able in any wise c. for the Redeemer of God's People frustrateth the Tokens of the Lyars and maketh Diviners Mad he turns wise Men backward and maketh their Knowledge foolish Isa 44.25 as he did in Balaam's Case here his Curse to a Blessing The Ninth Remark is How contrary
blind of that eye of his Mind The Fourth Remark is This Diabolical Soothsayer falls into a trance v. 4. equally with the Divine Prophets of the Most High God as Abraham Gen. 15.12 and Dan. 8.17 18. and Ezek. 1.28 and 3.23 and 43.3 and Revel 1.17 Thus Saul also had his rapture and falling down into an extasie 1 Sam. 19.24 and all such as had extraordinary inspirations from an evil as well as a good Spirit were thus transported The Matter or Subject of Balaam's Oration which is the Second Part consists of three Particulars The First is His Encomium of the Israelites from v. 6. to the 10th The Second is the expostulation of this mad Prophet with the malicious King from the 10th ver to the 15th then The Third is Balaam's double Prophecy 1 Concerning Christ relating to his Incarnation Ancestors and Kingdom from v. 16. to the 19. and 2. Concerning the Destruction of many Nations some neighbouring to Israel as of the Amalekites v. 20. of the Kenites v. 21 22. then of the Assyrians Hebrews Greeks and Romans v. 23 24. From the First Part to wit Israel's Encomium The First Remark is An Hypocrite may see beauty and desirableness both as to the life and death of God's own People yet never partake of either himself Balaam saw the goodly state and holy life of Israel here v. 5. as he had done their happy death Numb 23.10 like as a Surveyor of Lands takes an exact compass and account of other Mens grounds of which he shall never enjoy one foot c. The Second Remark from the First Particular is Balaam Prophesyeth of Israel's prodigious increase and of the glory of its Kingdom especially in David and Solomon's Reign but chiefly in our Lord Christ. All this he illustrateth by many Metaphors as by Gardens the most Fragrant and Odoriferous Trees planted by the Lord himself therein as Psal 104.16 and well watered with streams of a River to make all green and fruitful v. 6 7. to which the Scripture oft alludeth in describing God's favour to his Church as Isa 58.11 and 61.11 Cant. 4.12 16. Psal 46.4 and 65.9 Jerem. 31.12 Psal 1.3 but the Anger of God to his Church makes her a Garden without water Isa 1.30 and 5.6 The Third Remark from the First Particular also is He Prophesyeth likewise of Israel's Valour and Victories in the Conquest of the Amalekites and their King Agag 1 Sam. 15.8 c Israel's King namely Christ Joh. 1.49 and 12.13 15. being higher than Agag the common name of Amalek's Kings as Pharaoh was of the Egyptians for Christ is higher than the Kings of the Earth Psal 89.28 amongst whom sometime that Agag excelled And he foretelleth moreover that the Kingdom of Israel should be exalted by David and Solomon above all Kingdoms but more especially by our blessed Redeemer whose Church and Kingdom is above all Kingdoms exceeding and excelling them both in grace glory and everlasting perpetuity Isa 2.2 Dan. 2.44 and Rev. 11.15 and that as the Kingdom of Israel did swallow up the Kingdom of Amalck proud Haman being the last of that Race we read of in Scripture even so the Kingdom of Christ will swallow up the Kingdom of Antichrist Nor is this all that Balaam predicts but also of the sublime peace and supine security of God's Church after her Warfare she shall be able to hold fast all her Conquests saying Nemo me impune lacessit none shall dare to rouze up this Lyon or Unicorn who will break the bones of them that dare do so We may well wonder at so many good words in the mouth of so bad a Man 't is no matter who is the instrument where God is die principal Agent And lastly this Sorcerer curseth himself as desiring to curse Israel therefore in God's account he did it Qui quia non licuit noo facit ille facit v. 8 9. with 7. The Second Particular in the Oration is the Expostulation betwixt Balak and Balaam wherein 1st We have Balak's accusation of Balaam set off with those Circurmstances 1. The King's Anger 2. His smiting his hands together 3. Charges him with breach of Covenant 4. Discharges him to be gone to his place and 5. Upbraids him with God's disappointing him of that honour he would have given him v. 10 11. Then have we 2dly Balaam's Apologetical Answer for himself wherein his Defence is 1. Absolute affirming that he had broke no Covenant but had told his Messengers that he could not exceed the Command of God 2. He translates the fault from himself to the Lord v. 12 13. and 3. That he might the more mitigate Bakak's Anger he promiseth to give the King such pestilent Counsel before his departure as whereby Balak might do great damage to Israel in another way v. 14. The Remarks upon the Second Particular follow in order As First From the Expostulation betwixt Balak and Balaam Balak's smiting his hands was a sign of great grief and indignation against Balaam for such an unsufferable disappointment therefore be claps his hands at him in contempt and hisses him out of his place as 't is said Job 27.23 and Lam. 2.15 thus the Prophet of God smote his hands together as a sign of his great sorrow for his Peoples great sin Ezek. 21.14 and God himself is said to use the same posture v. 17. as a sign of his great displeasure against their gross iniquities but more especially God smites his hands at the Covetous Person such as Balaam was Ezek. 22.13 and God's smiting his hands at him for desiring dishonest gain was far worse than Balak's The Second Remark is Balak being now disappointed of all hopes to effect or perfect his cursing and cursed purpose leadeth not Balaam to any other place as before but turns him off with the deepest disgrace bids him be gone out of his sight flee to his place from whence he came v. 10 11. speedily pack out of my presence N. B. God will make Wicked Men sooner or later to give over their wicked Enterprises as he did Balak here so that Balaam was forced to club wits with Beelzebub how he might make God fall out with his People The Third Remark is Balak said right in this that God kept Balaam from unjust gain but it was not for his sake so much as for Israel's whom he would not have Curled nor suffer Balaam to have wages for Cursing them so that this mad Prophet who ambitiously sought for Treasure and Honour is sent away with shame and without the wages of wickedness which he loved and coveted for the wicked worketh a deceitful work but to him that soweth Righteousness shall be a sure reward Prov. 11.18 19. The Fourth Remark is Balaam acknowledges he could go no farther to gratifie Balak tho' he gave him an House full of Gold and Silver yet would with all his heart have done it for an handful he could not go beyond the word of the Lord v. 13. Thus God befools
Atonement and of Tabernacles Numb 28 and 29. wherein Israel is enjoyned to Sacrifice both daily weekly monthly and yearly Numb 28. per totum that they might be ever in Communion with God and in Conformity to God by this continued Intercourse in so many Addresses to the Throne of Grace yet must they offer nothing but what was of God's own providing Gen. 22.8 God calls it my Offering and my Bread Numb 28.2 and David saith to God Of thine own have we given thee 1 Chron. 29.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said the good Emperour which signifies the same with David's saying The fifth Remark is In the seven days of the Feast of Tabernacles the first of those seven they must offer thirteen Bullocks whereas at other Feasts they offered but two because the Solemnity was greater for now they saw the blessing of God in a rich Harvest Deut. 16.13 14 15. Numb 29.15 yet upon all the following days of the seven one Bullock is abated as on the second day twelve ver 17. on the third day eleven ver 20. and so forward till on the last day of the seven they offered but seven Bullocks ver 32. whereby God taught them their duty to grow in Grace and increase in Sanctification that their sins thereby decreasing the number of their Sacrifices whereby Atonement was made for their sins should also decrease daily The strong holds of Satan in us should by the sanctifying Spirit of God be demolished and dismantled daily as most of our old Inland Castles are or it might signifie the diminishing or wearing away of Legal Offerings The sixth Remark is The Law of Vows and voluntary Oaths or Religious Promises Numb 30. per totum which holds out 1. That God is the proper Object of a Vow ver 2. Psal 76.11 'T is Sacriledge yea Idolatry to Vow to Saints or Angels 2. None ought to bind his Soul with this Bond but such as are 1. Free or with the consent of their Governours 2. Such as have knowledge and judgment to discern of a Vow or Oath Eccles 5.3 5. 3. Such as are conscientious as Jacob Hannah c. not such Votaries as Herod Matth. 14.7 as those Assassinates Act. 23.14 and as those Idolaters Jer. 44.27 c. 3. The things to be Vowed must be such as are 1. Lawful and warrantable by the Word for a vowing to do evil is utterly abominable as Deut. 23.18 Act. 23.14 2. As are possible either by the help of Nature or of Grace promised which excludes Vows of Virginity for all cannot contain nor receive that saying Matth. 19.11 12. such Vows of Continency have bred all manner of Incontinency in Abbies and Monasteries 4. To afflict our Souls ver 13. by abstinence fasting c. to curb carnal concupiscence c. may be Vowed as the Rechabites Jer. 35.8 9 10. Levit. 16.29 Such Vows are as Exorcisms to charm both Satan and a sinful heart In a word any part of God's Worship or what is a furtherance of his Worship Men may lawfully make Vows of c. Now come we to Numb 31. wherein the Vengeance of Jehovah was executed upon the Midianites for vexing Israel with Wiles The first Remark is The Reasons why not on the Moabites too are mentioned in Numb 25.17 and the discourse upon it to which may be added that the latter had not yet filled up the measure of their Iniquity nor was their end yet fully come The second Remark is 12000 Men God commands to Arm themselves for executing this vengeance for the wrong done to God by Idolatry and to Israel by Adultery War is not unlawful in it self for God commands it here tho' Lactantius whose name signifies a Milky Man doth absolutely condemn it The Righteous Judge will not fail to avenge the unrighteous Vexations of his People if they commit themselves to him in well-doing 1 Pet. 4.19 This God can do either by few or by many 1 Sam. 14.6 'T was but a small Army but they were Deo-Armati with whom there is no Restraint ver 5. The third Remark Tho' Joshua be not here mentioned as their General but Phinehas only ver 6. yet may it well be supposed he was their Captain because 1. He had given a proof of his Prowess Valour and Victory in his discomfiture of Amalek Exod. 17.8 12 c. 2. None fitter for it for he was newly created General in Moses's stead Numb 27.12 and the exercise of his Generalship in this Expedition must be a confirmation of his new Authority 3. Nor was it the Custom of that Time for any of the Priestly Order to fight much less to lead on the People to fighting-work 4. Had not Joshua gone as General with this twelve thousand Men then must he be one to meet them upon their Return from Victory but none are named to meet the Conquerours save Moses and Eleazar ver 13. 5. Phinehas went only in the capacity of an Encourager in the War not only as having in his Zeal slain Chozbi a Princess of Midian but mostly as having the Ark of God with him as appeareth by Numb 14.44 they usually carried it to the War Josh 6.8 1 Sam. 4.5 and 2 Sam. 11.11 and he had the Silver Trumpets Numb 10.9 2 Chron. 13.12 Thus they had both God's command and the signs of his aiding presence herein The fourth Remark is This Expedition being thus sanctified and secured could not but be successful tho' managed but by an hand-full of Men compared with the whole Camp that consisted of six hundred thousand Men of War yet those twelve thousand conquered that numerous Nation of the Midianites that were governed by five Kings they murdered all the Males whom they took Captive yet many escaped which recruited afterward both their number and strength in Gideon's day Judg. 6 and 7 chap. They killed all their Kings ver 7 8. amongst whom Zur the Father of Chozbi that noble Harlot Numb 25.15 was one Dignitas in indigno est ornamentum in luto as a Jewel in a Swine's snout Sedes prima vita ima Honour is but gilded Rubbish eminent Infamy and noble Dishonour The noblest Blood on Earth is tainted with the highest Treason against the great King of Heaven if unsanctified lives be led by them tho' they strut about the Streets in Ruffling Grandeur they are but Silken Dust and may be but Golden Damnation The fifth Remark is Not only those Political prophane Princes but also that grand false Prophet Balaam fell in this War ver 8. for this was ordered by Go'ds over-ruling Providences that whether he still lingred among his Friends the Midianites or he was now returned from Mesopotamia upon his hearing that the Plague was faln upon Israel or that Israel waged War against Midian to curse their Army and so to put them in a capacity of being conquered that he might have his Wages home with him from the Midianites as is abovesaid He who was the principal Author of all the Notorious
him from any farther Conquering yet was he still Vigorous and Vivacious enough for Counselling saying to them with Old Augustus Audite senem Juvenes quem Juvenem senes Audierunt If Old Men heard me while I was young much more must Young Men hear me when I am Old as the Emperour settled his Mutineers hereby so Joshua by this Argument and his Counsel set Israel in a way both how to keep what they had got and to gain in time also those Lands yet Unconquered and he Intituleth the Lord of Hosts unto all his Conquests as David did after him intimating thereby that Israel must be dutiful to God as God had been merciful to them and not Receive much yet Return but little this is to buy with a large Bushel but sell with a small one which Solomon saith is Abominable Prov. 11.1 and 20.10 The Second Remark is Joshua's Proposal to this Parliament in two Branches First What Israel must observe to do namely they must keep tight to the Law of Moses without declining from it either to the Right hand or to the left ver 6. and they must cleave unto the Lord ver 8. that he might cleave unto them and they must likewise watch over their own wicked hearts ver 11. Seeing their Temptations were now more and stronger in Canaan than they had been in the Wilderness Then Secondly What Israel must avoid to do namely they must not hold any Commerce with the cursed Idolatrous Canaanites ver 7. to wit in any familiar Conversing among them much less in any Contracting of Marriages with them because Sin is as catching and as Contagious as the Plague but most of all must they avoid their Idols and not so much as Name them as David saith Psal 16.4 with their Mouths for that would cause their Minds to think they were something when the Apostle saith an Idol is nothing 1 Cor. 8.4 Intimating by all these various Cautions how likely their Persons would be brought even by insensible steps to the Worship of their Idols The Third Remark is Joshua's pressing his Proposition home by backing it with two Cogent Arguments drawn from the two Topicks of profitable is the one and perilous is the other First His Argument ab Utili is his reminding them of God's Promise to give them a compleat Conquest of Canaan whereof their conquering of great and Strong Nations already was a good Pawn and Pledge that they should assuredly Conquer those Numerous Nations yet Unconquered if they hindered not their own Happiness by breach of Covenant and by back-sliding from God ver 9 10. Secondly His Argument à periculoso as the former being a promise of larger Victories had great profit in it for enlarging their present Lots whereof some of them complain'd that they were too narrow Josh 17.14 c. So this Latter being a Threatning of most direful Evils in case of their Commerce and Converse with the Canaanites had great peril in it For 1. He Threatneth them that they will be Snares and Traps to you ver 12 13. Intimating that as the Fowler catcheth Wild Birds and the Hunter Wild Beasts in their Snares and Traps so those Canaanites will catch you in their Commerce with you and draw you to participate both of their Sins and of their Plagues as Numb 25.1.2.18 And 2. If they cannot draw you by their Alurements they will drive you by their Vexations they will lash your Sides with Scourges and prick your Eyes with Thorns as Moses had threatened them long before Joshua did here Numb 33.55 Exod. 23.33 and Deut. 7.16 all Importing this one Truth That if the Jebusites were spared by them and allowed Indulgence among them they would certainly prove most Notorious Mischiefs to them N. B. The same must be said of the Jesuites who are no less Mischievous to all Christian Countries than the Jebusites where they are Harboured by Authority at this Day c. And 3. Joshua threatens them with an utter loss of their New-Conquered Land at the last saying those Jebusites if permitted will not only push you forward as with Whip and Spur into their ways of Wickedness but also will make God your Adversary for the sins they seduce you into and then the Land shall Spew you out as it had done the Wicked Inhabitants before you No doubt but this last branch of the Divine Threatning went like a Dagger to their Hearts when they reflected upon their Hardships in Egypt their Wants and Wandrings in the Wilderness their Weariness in Conquering of Canaan and now hear of a new Exile and must be Banish'd again out of this Fruitful Land when they were but beginning to taste the sweetness of it now they must be put to wander again and yet not know whither c. The Fourth and last Remark upon this Chapter is The Summing up of this Session of Parliament ver 14 15 16. wherein Joshua concludes the Convention and his Oration to it with a smart Epilogue telling them First That himself was going the way of all the Earth ver 14. the way which all Men are appointed to go Hebr. 9.27 So 1 Kings 2.2 N. B. Let the Words of a Dying Man that speaks from former experience with most Simplicity and without all sinster ends be as Living Oracles in your Hearts As Peter saith 2 Pet. 1.13 the last Words are the best and make most impression Secondly He Recognizes to them how God had been Faithful in fulfilling his Promises to a Tittle to them ver 15. For though some part of Canaan was not yet Conquer'd yet God had not promised to give the Land all at once but by little and little Deut. 7.22 as was most convenient for them N. B. Thus God makes not his Promises good too soon to us which is four our good though not so soon as we list or do wish Thirdly He lets them know God would as surely fulfil his Threatnings as he had done his Promises seeing both of them were bottom'd upon the same Faithfulness of God Thus Joshua appeareth as good an Oratour as he was a Warriour using according to the Rules of Oratory Mild Expressions in his Prologue but piercing Passages in his Epilogue well knowing that sweet and sowre make the best Sauce Promises and Menaces mixed keep Man's Heart in the best Temper CHAP. XXIV JOshua the twenty fourth concludes this Book with Joshua's death consisting of three parts 1. The Antecedents 2. The Concomitants 3. The Consequents of the Death of Joshua First The Antecedents which be many and so do afford the more Remarks The First which indeed must be looked upon as the Principal is Israel's renewing of the Covenant with the God of Israel It was the chiefest care of godly Joshua insomuch that living and dying he labours to his utmost for maintaining that Holy League betwixt God and his People Therefore doth he solemnly renew the Covenant made with Abraham Originally Gen. 12.6 7. now with the People of the God of
with bare words so neither should we put off others in necessity bare words will not discharge Duty good words are good in themselves and many go not so far but they are not good enough alone without Deeds Words are but a cold kind of pity Jam. 2.14 15 16. Complements cost nothing and God should not be served with that which costs nothing 2 Sam. 24.24 David would Honour God with his Substance as Prov. 3.9 and be at cost for him as she was with her Spikenard of great price John 12.3 Such as give the Poor good words do acknowledge Charity is a Duty but if they proceed not from Words to Deeds that do cost something it argues they have not Hearts to the Duty so acknowledged to say Be ye warmed But with what With a fire of words And be ye filled But with what With a Mess of Words Such Airy Complements and Courtesies are but a mocking of the Poor Venter non habet Aures the Belly neither hears those empty Complements nor can be filled with airy words Nay 't is a sort of mocking God as well as Men but God will not be mocked Gal. 6.7 to wit by those that withhold from poor Ministers nor from poor Men God will not be Robbed but they shall hear from him who saith Ye are cursed with a Curse Mal. 3.8 9. They are not Chameleon-like to live with Ephraim upon Wind Hos 12.1 to be fed with empty words Go not to Glean in another Field Hence Observ 3. God's Gleaners should have their proper and peculiar Gospel Fields to Glean in They should not go to glean in the Fields of Strangers a Stranger Christ's Sheep will not hear for they know not the Voice of Strangers John 10.5 8. They have their Senses exercised to discern good and evil Heb. 5.14 the Wheat from the Chaff Jer. 23.28 Christ's Sheep are rational Sheep and their service is rational service Rom. 12.1 yea they have a Spirit of discerning 1 Cor. 12.10 whereby they do discern the Mind of Christ from the Matters of Antichrist 1 Cor. 2.16 this makes them hate every false way Psal 119.104 So that 't is impossible they should be fully and finally deceived Matth. 24.24 As they should not be found gleaning in the Field of another that is Heterodox so nor constantly or commonly in the Field of another that is Orthodox with neglect of gleaning in their proper Field Duties are Reciprocal where a Pastor is obliged to Preach to a People there that People are obliged to hear ordinarily and usually where Circumstances of time and place impartially considered disoblige not there may they expect the gleanings of best Blessings even in their Sion Psal 128.5 and 134.3 As the Lord hath said That such Prophets as be Stranger shall not profit his People Jer. 23.22 to 32. So there be proper and peculiar pastures for God's People to be found in where God delights most to Communicate himself to them Thither will I come saith the Lord and there will I Bless you Exod. 20.24 And the Lord Blessed Jacob there Gen. 32.29 at Peniel v. 30. There be some Pastures for God's People which they should most especially both enquire after and attend upon Cant. 1.7 There commands he the Blessing Psal 133.3 which undoubtedly Wanderers that are fixed to no place or People do want The Bird that wanders from her Nest saith Solomon Prov. 27.8 may meet with a Snare instead of Food 'T is good to wait upon God in those places where God's Providence hath placed you I know in many cases God will have Mercy and not Sacrifice Old Age Weakness distance of Habitation admits of a Dispensation yet 't is a great truth Members of Churches ought mostly to meet with their own Churches For First Christ is the God of Order not of Confusion 1 Cor. 14.33 Disorder is from the Devil and not from God who is neither the Author nor the Fautor of Confusion Secondly The Church is a Body Politick and as it is unpracticable in the Natural Body to have one Member of it in one place and another in another place a Hand in London and a Foot in Westminster no more is it practicable in this Political Body the Church Thirdly This is solemnly promised at our Admission to give up our selves to such a Church Fourthly 'T was the practice of the Primitive Christians they all were with one accord in one place Act. 2.1.46 and they went to their own that is to their own Company Acts 4.24 and 5.12 Fifthly How can Pastors have a care of such Members as wander they know not whither unto whose Watching over them they should submit 1 Thess 5.12 Hebr. 13.17 Sixthly Where Christ hath Blessed a Man's Ministry to a Member's Soul whereby that Member hath been brought into the Church such sin away a further Blessing by neglecting that Ministry Seventhly This forsaking to Assemble our selves c. Hebr. 10.25 is the forerunner of wilful sinning v. 26. Eighthly If one Member may wander then another may and another also so none are fixed then the Pastor may wander too so farewel all Fellowship of Churches The very next words further confirms this great Truth But abide fast by my Maidens Both for thy Society and for thy Safety She must keep to her Company whether Reapers or Rakers or Binders or Gleaners God will certainly be kind to those that keep fast to their own Company he will scatter some handfulls for such Gleaners and forget some good Sheaf or other for them Deut. 24.19 20. V. 9. Go thou after them Mercy is not Miserly and Charity is no Churle as before at large Observ 2. from v. 8. Have not I charged the Young Men not to touch thee To wit with either a wanton or a wronging touch Thus the Lord charges an evil World not to wrong his Church for he is Lord of both Psal 105.15 Act. 10.36 Hence also learn this Observ 1. That Masters of Families should so charge and govern their Families that no wicked thing should dwell with them Thus Job 11.14 and 22.23 Thus David Psal 101.2 c. Every Master of a Family should make Nebuchadnezzar's Law That nothing be said or done by those under their Charge against the God of Heaven Dan. 3.29 Drink of that which the Young Men have drawn To wit not without hard Labour in those hot Countries and therefore the Courtesie and Kindness of Boaz to Ruth was the greater herein yet nothing to the Kindness of God who gives the Water of Life to Thirsty Souls John 4.10 Hence Observ 2. God's Kindness is greater to us than that of Boaz to Ruth For First He gives Waters of Life that Revives a Swooning Soul Secondly He gives it freely to every one that is a thirst without Money or without Price Isa 55.1 and Revel 22.17 not only to a Ruth but to all Comers yea to the Unworthy Ezek. 16.6 8. Thirdly Such Living Waters God gives to us as makes us never to thirst again
born such therefore was he only set apart to attend upon this Work as some say however this is certain that the Ark abode here for Twenty Years v. 2. N. B. It was not carried to Shilo its former place because either that place was destroyed by the Philistines when they took the Ark Captive as is intimated Jer. 7.12 14. and 26.6 9. compared with this History or if Shilo was not destroyed yet was it abhorred by the Lord for the Abominations there committed by those prophane Priests the Sons of Eli. N. B. This Kiriath Jearim which signifies the City of the Woods was now become the place of the Arks Residence to which the Psalmist alludeth We heard of it at Ephratah or at Shiloh in Ephraim we found it in the Fields of the Wood or at Kiriath Jearim Psal 132.6 After it was lost to Shiloh it was found here where an Eleazar attendeth it when both the Lines of Eleazar and Ithamar are out of that Service the first Line failing in Jephtah's time as above and the latter now interrupted by the Death of Phinehas Eli's Son 1 Sam. 14.3 and this time was long e're Samuel could reclaim Israel from Idolatry they are lost to the Ark when it was not lost to them The Second Remark is The General Convention that Samuel call'd to Mispeh both for Reforming their lost Religion and for recovering their lost Liberty First Touching their Religion 't is a wonder that the Israelites should be so long insensible neither the late loss of the Ark nor the great Slaughter of their Army could bring them to a right sense of their sins as not for Twenty Years together never to lament after the Lord nor after his Ark now brought among them to Kiriath Jearim where they let it lay in an obscure place so near the Philistines N. B. And where indeed it lay all Samuel's Days until David fetch'd it up from thence 2 Sam. 6.2 which was Forty Years after Acts 13.21 and now was it Twenty Years before Samuel could bring Israel to this Solemn Repentance related here v. 2 3 4 5 6. They were so habituated and hardened in their Idolatry and sinful practices were so rooted in them that notwithstanding all Samuel's powerful Preaching so frequently among them they refused to return until God stop'd them in their Cursed Cariers by letting loose the Bands of the Philistines upon them and grievously to oppress them and thereby God made their Hearts generally more Malleable to the Hammer of his Word in the Hand of Samuel N. B. Then 't is said they universally Lamented after the Lord and after his Ark they had so long neglected cleaving so close to Baalim Ashtaroth until they were almost choaked with them so now are they willing to abandon them and to embrace the true Worship of God In order hereunto Israel is as it were Baptized and washed from the filth of their Idolatry This was done either 1. Figuratively by pouring forth whole Rivers of Tears out of their Eyes to testifie their excessive Sorrow for their sins as Psal 6.6 7 8. and 119.136 Jer. 9.1 Lam. 3.48 49. Or 2. They poured Water out before the Lord literally properly and really because 't is said they first drew it c. which was a Rite and Ceremony suitable to those times usual in their Legal Purifications c. N. B. Samuel struck with his Hammer while the Iron was hot 't is said he then Judged Israel in Mispah v. 6. that is he then reformed all Abuses against God and his Law and redressed all Injuries betwixt Man and Man so render'd them capable of the following Mercy The Third Remark is Secondly touching the Recovery of their Liberty from the Philistines Tyranny Samuel began at the right end in reforming Religion first and then restoring Civil Liberty which was thus obtained from the Lord. First The Lords of the Philistines who had formerly beheld with amazement the return of God's Ark against the course of Nature c. chap. 6.12 17. come forth with their Forces against Israel when they were Fasting and Praying at this General Convention which they look'd upon as the foundation of their Rebellion from under the Philistines Yoke of Oppression and on whom they designed to assault while unarmed that so they might blast the Bud of any Insurrection Secondly Israel hears of it and fears an Assault being Conscious to themselves of such heinous Impiety insomuch that as they durst not look Man in the Face in a Battle against the Philistines so nor much less durst they look God in the Face in a Prayer for their own Deliverance but they press upon Samuel to pray for them as Moses had done for their Fore-fathers then it was the cry Deliver us from the Egyptians now it was Deliver us from the Philistines v. 7 8. Thirdly Samuel in imitation of Divine Bounty doth more for Israel than they desired he not only prays for them which was all that they requested but he also Sacrifices for them to the Lord. N. B. He takes a Sucking Lamb c. v. 9. wherein Observe first It was a Lamb a Figure of Christ that spotless Lamb of God by whom we prevail over all our Spiritual Enemies as Israel did here over the Philistines and probably Samuel proposed it purposely to point out to the People that Peace and Salvation must only be expected from the Lamb of God Secondly It was no Magnificum Munus saith Mendoza no costly Sacrifice it was no fat Oxe but a Sucking Lamb even of all sorts of Lambs of the least and lowest price to shew that the Lord looks more at the Willingness of the Offerer than at the Worthiness of the Offering Thirdly it was a Sucking-Lamb Hebr. Teleh Chaleb a Lamb of Milk which the Vulgar falsly reads a fat Lamb but Sucking which it might be though it was more than eight Days old and so that Law Exod. 23.19 was not violated nor was that Law which commands the dividing of the parts c. Levit. 1.12 Though Samuel Offer'd up this whole Lamb perhaps with Tail Feet and Intrails for he had no time to put it into parts according to custom for Samson's former case was now become Samuel's The Philistines were upon him just ready to fall on v. 10. Fourthly It was a Sucking Lamb ready to be weaned and so it was taken off from the Ewe-Dam to teach Israel that they must be weaned from their former wickedness and become now a new People Dedicated to the Lord in all Holiness N. B. That Samuel did not transgress any Law of God appeareth in this that the Lord accepted his Offering and answered by fire from Heaven and though we are not told that fire from Heaven did fall upon Samuel's Sacrifice to consume it the usual Token of Divine acceptance yet did it fall foul upon Samuels and Israel's Enemies when God Thundered upon the Philistines wherewith he did not only fright them but fire them also with Spires of
here for what Saul thought was the Highest Wisdom Samuel convinced him that it was the sublimest Folly for he both said and did foolishly First He had said like a Fool in charging Samuel with breach of Promise which was a loud Lye for he came within the time appointed And Secondly He did Foolishly pretending urgent necessity for his own Impatience and Precipitancy in breaking God's Command the keeping whereof is of indispensable necessity seeing the Lord never necessitates any Man to sin and his Sacrificing under such a pretence only was more probable to provoke than to pacifie God Therefore 2. Samuel taxes him for breaking the Command of the Lord his God Every word hath its Emphasis N. B. Especially thy God who hath so exalted thee from feeding Asses to Rule a Kingdom yet him thou hast renounced by thy Diffidence and Distrust in relying more upon thy Army that Arm of Flesh now melted away than in thy God who binds the Hands and the Feet of the Philistines so to the Peace that they cannot assault thee but when he will Hereupon he tells him 3. Thy Disobedience will cost thee the loss of two Kingdoms not only that which is Temporal to be torn from thy Tribe and Family and to be given to one after God's own heart of the Tribe of Judah c. but also the loss of that which is Eternal the greatest loss of all v. 14. If thou Repent not N. B. Enquiry Why did God punish Saul so severely for such a small Offence occasion'd by a seeming necessity c Answer 1. Man is not a competent Judge of the Judgments of God because Man seeth only the External Act but God seeth the Internal Temper Solomon saith The Sacrifice of the Wicked is an Abomination to the Lord Prov. 15.8 How much more when it is brought with an Evil heart Prov. 21.27 that Saul did this in Rebellion against the Light of his own Conscience his own words I forced my self do imply to say nothing of his Distrust of God's Providence c. N. B. Answer 2. It hath ever been accounted an high piece of prudence in all Law-givers severely to punish the first Violations of their Laws to be in terrerem to others for the future and accordingly God dealt so severely with Adam the first Transgressor with Cain the first Murdâ—rer with Israel for their first Idolatry in the Golden Calf Exod. 32.28 35. with Aaron's Sons for their first Miscarriage in the Priesthood Levit. 10 1 2. with that Person who was the first Prophaner of the Sabbath Numb 15.32 and Lastly with the first gross Hypocrites in the first Gospel Church Acts 5.5 10. Accordingly Saul was the first King of Israel and therefore God's Severity with him was to be a terrour to all his Successors c. N. B. Answer 3. Though God threaten Saul with the loss of his Kingdom here yet may it probably be supposed that a tacit condition was implyed namely if he did not heartily repent of his sin Thus it was in the case of Nineveh Jonah 3.4 And this is the more probable here because the full final and peremptory Sentence of Saul's Rejection is plainly ascribed to his Desperate Disobedience unto God's Command in sparing Cursed Amalek chap. 15.11 23.26 28.29 and until that second prevocation neither did the Spirit of the Lord depart from him nor was David Anointed by Samuel in his stead until Chap. 16.13 14. N. B. Answer 4. Sometimes God punishes small sins severely and such are set down in Scripture Record for weighty Reasons As First To teach us the heinous Nature of sin in it self so hateful to God and so hurtful to Men that we may abhor all the degrees of it 't is the proper Object of Hatred Ye that love the Lord hate evil Psal 97.10 we should hate it with a perfect Hatred the small as well as the great otherwise our hatred of it is not perfect Secondly To shew us that indeed no sin can truly be called a little sin because there is no little God to sin against therefore to disobey the great God even in the smallest matters as in Adam's eating an Apple is a ground great enough and a sin great enough to procure God's Severity Thirdly That we may not indulge our selves in the least sin as we are prone to do in presuming on God's Mercy lest God punish us for them and lest little sins make way for greater as little Wedges make room for the more Massie ones and little Thieves serve to open the Doors for the grand Crew This will befal us when God is offended with our allowing of little sins he lets us alone at last to a wallowing in grossest Enormities Fourthly N. B. That we may all learn the Riches of Divine Grace and free Mercy in passing by and pardoning such great Inquities in us when we find the rigour of Justice executed upon others for far lesser faults Recorded in Scripture Alterius perditio tua fiat cautio such Examples of God's Severity are purposely Registred in Sacred Writ as necessary Cautions unto us they are written for an Admonition to all future Ages 1 Cor. 10.6 11. and therefore the Vniversal Good to all Generations that is learnt out of those Instances of God s Severity for small Matters doth abundantly preponderate and holds forth more of Divine Mercy than that Divine Rigour on those particular persons had inflicted on them can amount to God's Dishonour Answer 5. As this severity upon Saul was personal only yet for a General Advantage to all Ages in which respect it hath more of God's Kindness than of his Harshness in it so 't is Recorded for our instruction N. B. That an Honest Intention will not warrant an unwarrantable Action as some suppose Saul had in Sacrificing two things make a Godly Man good Actions and good Aims A good Aim maketh not a bad Action good as in the Case of Vzzah who had an Honest Intention probably in putting forth his Hand to hold up the Ark ready to tumble down yet God smote the Breath out of his Body for so doing 2 Sam. 6.6 7. but a bad Aim may make a good Action bad as in the Case of Jehu the matter of his Act ons was good 2 Kings 10 30. but the Motive Aim and End were all amiss v. 29.31 c. He followed God so far as to get a Kingdom and when their ways parted Jehu follows no farther and so his Rotten Aims became his Ruine Accordingly Saul's unsound Heart and dispensatory Conscience which he here forced to comply in a Work not warranted by the word discovered his Hypocrisie and usher'd in his Destruction The last Remark upon chap. 13. is the low Estate of Israel notwithstanding their promising to themselves so much Protection and Prosperity from a Crowned Prince This appears First In the scornful number of the Army but six Hundred Men v. 15. to oppose the prodigious Army of the Philistines who had sent forth Spoilers
only was sent for by times when Saul had his Fits which came not again all that time the Philistines threatned Israel 2. Kings take not much notice of Inferiour Servants 3. Especially King Saul whose Brain had been distemper'd with his Fits 4. Much Alteration a little time makes in a growing Youth as David was 5. Especially having laid aside his Courtiers Habit and now coming as a Shepherd 6. Abner might not know him because he convers'd more in the Camp as General than in the Court c. N. B. Dr. Lightfoot affirmeth that neither Saul nor Abner were ignorant who David was because he went but from Harping to Saul when Saul went to this War v. 15. and Saul's Question to Abner was not so much Filius cujus as Filius qualis viri not of his Person but of his Parentage as wondering what kind of Man Jesse was that had such Brave Sons in his Army c. 1 Sam CHAP. XVIII CHapter the Eighteenth giveth an Account First Of the extraordinary Grace and Favour that Saul c. expressed towards David from v. 1. to v. 8. And Secondly How all this came to be changed in Saul into extraordinary envy and hatred from v. 8. to the end Remarks upon the first part are First Saul looked upon David with an Amicable Eye and with a Look of Love when Abner brought him to the King with Goliah's Head in his Hand chap. 17.57 58. and when he had made an excellent Oration to Saul debasing himself and exalting his God who was the sole giver of the Victory over Goliah c. 'T is said here v. 1. When David had made an end of speaking to Saul no doubt but he spake much more to Saul than is here Recorded for himself saith The Mouth of the Righteous speaketh Wisdom and his Tongue talketh of Judgment the Law of God is in his Heart Psal 37.30 31. When Saul heard the many Gracious Words that proceeded out of his Mouth and withal saw the Giant 's Head in his Hand for which a little before he would have given even the half of his Kingdom while Goliah put him to shame for forty Days together How could Saul do less but thank him for his Valour and Victory a Mercy to himself and to all his Subjects yea and Admire him also for his most excellent Endowments which shone forth in him both in his Speeches and Actions Saul might also admire David's Modesty in not claiming the Wages promised for his Work Chap. 17.25 N. B. However this is expressed that David found so much favour with Saul as that he now must have his constant Residence in the King's Court and have no more Dismissions into a Countrey-Life as he had heretofore v. 2. and Chap. 17.15 If Saul could Love David greatly when he was to him but a skilful Musician chap. 16.22 How much more now when he was so highly Honour'd of God to become his Conquering Champion better had it been to have loved him less and loved him long The Second Remark is David had the Love of Jonathan v. 1 3 4. whatever defect was found in the Father's Love to David it was abundantly supplyed in the Sons Love to him And this Love of Jonathan's to David was First Internal he Loved him as his own Soul v. 1. as if there had been but one Soul in their two Bodies Corporibus geminis Spiritus unus erat because of suitableness in their Age Natures and Manners 2. Jonathan's Love was External in making a League of Love a Convenant of Friendship with him the Symbol and Pledge whereof was his striping himself of all his Princely Robes and Accoutrements and putting them upon David who devested himself of his Pastoral Habits in order thereunto v. 3 4. so that here Prince Jonathan to mend his Father's the King's neglect did as it were confer the Honour of Knighthood upon David saying to him Kneel down David a Shepherd and rise up David a Prince thou shalt have the Veneration due to Jonathan in the Garments and Ornaments of Jonathan thou shalt be my alter ego thou shalt be my Court-Companion and wear these Robes of the highest Courtier as a Reward of thy Heroick Valour and Victory N. B. Nor was it perhaps without a Mystery saith one that Saul's Garments fitted not David but Jonathan's fitted him and these he was as much delighted to put on and wear as he was desirous to put off and disburden himself of the other Oh how liberal was Jonathan's Love to David thus to strip himself even to his Sword Bow and Girdle but the Love of our Jonathan of our Jesus is more liberal in stripping himself of his own righteousness and became sin for us that we might be Righteous to God in him 2 Cor. 5.21 Jonathan did not put on David's poor Pastoral Coat when he put off his own Royal Robes as our Jesus doth for us c. The Third Remark is The Love that the Courtiers bare to David yea and all the People also loved him v. 5. for his prudent management of all his Military Matters when Saul had made him the Captain of his Life-guard his Vertue was so Amiable and Attractive In his behaving himself so wisely in all his concerns that both the Court and the Countrey were plainly Inamour'd with him though no doubt some of Saul's Servants did envy his Glory The Fourth Remark is The Love that he gained likewise among the Women v. 6 7. This was immediately after the Slaughter of Goliah and of the Army of the Philistines as Saul and David marched through the Cities to Jerusalem the Women who share deeply in the common Calamities of War as Ravishments c. and rejoyce greatly in Victories whereby they are freed from such Abuses came forth to meet King Saul with singing and playing upon Instruments of Musick according to the custom of those times and places Exod. 15.20 Judg. 11.34 the burden of their Song was Saul hath slain his Thousands but David his Ten Thousands as if they had said Saul deserves to be commended much but David ten times more Hinc illae lachrymae From hence came the rise of all David's following Troubles N. B. Objection Had this Song of the Virgins enamour'd with David been immediately after the Victory over Goliah c. This would have hindered Saul from preferring David to be the Commander in Chief of his Life-guard c. Answer 1. It was Saul's Policy to prefer David at the present to gratifie his whole Army and People especially his Son Jonathan who was become such a passionate Lover of David and therefore Saul must bestow a badge of Honour upon him for his famous Victory or he could not retain his own Reputation nor answer Universal Expectation of fulfilling his promise of preferring the Conqueror Chap. 17.25 Answer 2. It was principally God's Providence more than Saul's Policy over-ruling Saul against his own Inclinations who designed to crush him when he could obtain a fit opportunity
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
Commotion among them to perpetrate that Impious Fact did no doubt restrain them under the like Temptations from robbing of this Rich Nabal and had there been no more of Motive to Charity in this Wealthy Churl but the preservation of his own Wealth by David he might have look'd upon him as a Man of Merit at least of some small Mercy and not like a worthless Pamphagus for saving his own Victuals so to bespatter the Lord 's Christ or Anointed with such Opprobrious Reproaches fitter for a Kennel-Raker than for David N. B. Nabal's Railing Rhetorick was only to save his own Bacon and it was doubtless an high piece of Prudence if not Piety in those Young Men David's Messengers to hear and bear patiently all Nabal's Invectives without replying not to render Reviling for Reviling as some in their Circumstances would have done we find them neither Vnmannerly Importunate nor Sawcily Insolent to Hector him as they did not like to wash off dirt with dirt so they turning their Backs on Nabal calmly and quietly return to David The Fifth Remark is David's Resentment of Nabal's Notorious Affront he resolves to ruine both him and all his yea and Swears Revenge v. 13 21 22. In pursuance hereof he Arms himself and four hundred of his Men leaving two hundred with the stuff and marches endways when he and all his Men had girded their Swords about them yea so greatly provoked was David with Nabal's gross Ingratitude by his requiting him evil for good that he makes a rough Vow and takes a rash Oath which was not usual with David to accomplish his resolved Revenge upon all that appertained to that Base Fellow whom his Anger would not permit him to Name N. B. Thus the best of Men are but Men at the best How was David though a Man after God's own Heart yet subject to like Passions with other Men and so transported with this Provocation as to let fly such words as he well knew not what and therefore he blesseth God for preventing the performance of his Rash Vow and Oath ver 34. N. B. Some do suppose that David swore this Revenge not only when he heard at first of Nabal's scornful Answer Man's Nature being most impatient of contempt and contumely before his setting forth but also being chased in his Mind with his furious March he renew'd his rash Vow again as he was upon his way which haply Abigail might over-hear and thereupon fall down at David's Feet saying Vpon me upon me be this Iniquity c. v. 23 24. immediately following his Oath v. 21 22. The Sixth Remark is The Eminent Prudence of Abigail in pacifying the transcendent displeasure of David wherein are Remarkable 1. The Antecedents 2. The Concomitants And 3. The Consequents thereof First The Antecedents are twofold First Abigail's Servant 's Admonition to her v. 14 15 16 17. This Wise and Faithful Servant Alarms Abigail with the approaching danger and perhaps stirr'd up by fearing his own fall with the fall of the whole Family he Relates to his Mistress how his Master had Rail'd away David's Messengers by his Currish Language he let fly at them though he had no cause so to requite both their Innocency and their Beneficency toward us saying So far was David and his Men from wronging us that indeed they were a defence to us against Wild Beasts Robbers and all Enemies so strict was David's Military Discipline N. B. Note well Would to God it were more Imitated in our Armies c. Therefore an approaching peril may easily be prognosticated I admonish thee a Wise Woman saith he rather than my Master for he is such a Morose Man so notoriously froward and frappish that there is no talking to him of any such matter N. B. Note well It may be David's Men had drop'd some threatning Expressions at their Departure in the hearing of this very Servant Soldiers cannot brook such Affronts The Second Antecedent is Hereupon Abigail thus Alarm'd makes haste with her Provisions as if she had Wings and Wind in her Wings as Zech. 5.9 well knowing that Delays were dangerous in such a desperate case v. 18. N. B. She prepares two hundred Loaves c. a very large present to expiate the Crime of her Churlish Husband who had he not been so narrow-soul'd might have come off with far lesser Donatives to Distressed David Now all this she did without her Husband's Knowledge or Consent though some blame her for so doing in violating the Laws of Marriage which makes the Husband the Head and whereby the Wife cannot convey any Goods away without her Lord's leave N. B. Note well Yet Abigail's Action was highly laudable as First It was in case of Emergent Necessity which dispenseth with God 's positive Commands Matth. 12.3 5 7 c. how much more with the Husband 's Right in this case so real urgent and apparent for the preservation of her self Husband and whole Family from imminent danger Secondly The Wife hath a greater right to the Husband 's Goods than either Servants or Children nor is she subject to her Husband upon a Servile but upon a Civil and Collateral Respect as his side-fellow with equal Interest Thirdly In case the Husband be a Fool and run himself and his whole Family into peril of Ruine for want of relieving those in necessity but Railing at them instead thereof as here c. Fourthly This may be done for the Glory of God and for the preservation of an Husband who would otherwise destroy himself and all his c. Fifthly Nor could Abigail ask her Husband's Consent in this case lest the sullen Humorist should have cross'd her Contrivance marr'd her Enterprize and so let David destroy them all Sixthly Joanua a Court Lady the Wife of Herod's Steward and perhaps as bad as his Master Herod who Beheaded John Baptist and who with his Soldiers scoffed Christ yet she was one that Ministred unto Christ Luke 8.3 Who became poor to make us all rich 2 Cor. 8 9. Seventhly This Example is not imitable by all Wives saith Calvin in any case for this case was extraordinary for what Abigail did here was undoubtedly done by a Divine Direction v. 19. Secondly The Concomitants which are First She happily hasts away after her loaded Servants and meets David in the way v. 20 23. though she went not the common Road but by a blind and By-way saith Peter Martyr lest she might meet with any Interruption by any that met her in the usual High-way N. B. Yet was it ordered by the good Providence of God that David and his Men came the same way where they had an happy meeting Secondly At which Abigail lights from her Ass bows her self to the ground and falls upon her Face before David crying Vpon me upon me let this Iniquity be c. v. 23 24. as if she had said Impute Nabal's fault and folly upon me who am here to offer my self as a Sacrifice to thy just Indignation
Joab is busie about routing the Ammonites in the Field in laying Siege to Rabbah the Metropolis of Ammon the Devil is as busie to lay a Siege to David Joab's Lord and King of Israel and drawing him out of his Trenches as Joshua did the Men of Ai Josh 8.16 Satan far sooner prevailed against David than his General did against the City he besieged 'T is said David arose from his Bed and took a turn upon his Turret and from thence he saw a Woman washing her self Here began David's down-fall from the top of his Turret He had prayed Lord turn away mine Eyes from beholding Vanity Psal 119.37 and now he should have persisted in that suit but here alas Satan made his Eyes burning Glasses to set his Heart on Fire of Lust He that prayed Lord keep the Door of my Lips Psal 141.3 should now have entreated the Lord to keep the Windows of his Sight which here became Loop-holes of Lust and Windows of Wickedness No sooner had David opened the Casement of his Eyes having newly rubb'd his late Sleep out of them but that subtile Serpent Satan easily enters in and makes a shift to wind himself in and wriggle down into David's Heart whereby he made himself Master of the whole Man having once taken possession of that Hidden Man of the Heart so called 1 Pet. 3.4 Job did better in hedging in his Eyes and Heart not only with a Prayer but with both a Vow and an Imprecation as well as with a Covenant Job 31.1 7. The Third Remark is Upon the third Circumstance the Person next to Time and Place the sight whereof was the occasion of David's foul following fall She is Described here divers ways First A Woman washing her self to wit from her Legal Vncleanness Lev. 15.19 and 18.19 Possibly some Window was carelesly left open for Air in her Chamber that was near the Palace-Royal where she could espie no beholder but Lust being quick-sighted Lustful David espied her through the Casement that then was Casually or Carelesly left open Secondly Very Beautiful to Behold This was a strong bait to David who had been indulging himself with some excess of Eating and Drinking and then with that Lazy humour of Sleeping after Dinner This was the root of all David's wretchedness Her Beauty was as Jeat to draw and as the Adamant to hold fast David's now Fired Affections Thirdly She is Described by her Name as well as by her Beauty ver 3. David enquired after her who she was when he should rather have reproved himself for Looking and Lusting after a forbidden Object more especially when he found she was a Daughter to one and a Wife to another of his Famous Worthies 2 Sam. 23.34 39. Fourthly David sent Messengers to fetch her Unbridled Lust like the Wild Vine will ramble over the Hedge David saith By the help of my God I Leaped over a Wall Psal 18.29 But sure I am it was not God but the Devil that lent him a lift to Leap over the Wall of the Seventh Commandment here Fifthly She came from her own House into his Palace not by Force but by Perswasion pretending only to speak with her but she came not so well fortified for resisting a Temptation as she should N. B. We do not read that she gain said David's Unchast motion no not in Word much less in Deed. Some suppose David tempted her with making her a Queen and Divorcing her from Vriah by his Royal Authority Sixthly This Female Person is farther described And he lay with her ver 4 10. Wherein saith blessed Bradford he received a foul fall and in this fall lay long even ten Months asleep Let us turn aside with Moses to take a little prospect of this a great wonder Here 's a Bush Burning yet not consumed Exod. 3.3 both in respect of David's Piety and in respect to Bathshebab's Modesty First As to David A Man after God's own Heart yet his Unbridled Lust had metamorphised him into a Beast He might now well say in the words of Asaph So Foolish was I and Ignorant and even as a Beast before thee Psal 73.23 The Hebrew word for Beast there is Behemoth the feminine plural for the She Elephant as if there had been many Beasts in one Belly Or in the words of Agar I am more Brutish than any Man and have not the Vnderstanding of a Man Prov. 30.2 David had already committed Adultery with her both in his Wanton Eye and in his wicked Heart Matth. 5.28 and now he can never be at rest in plotting and projecting until he had actually done it with his Lustful Body Where was David's Grace and Piety the Seed of God all this time which should quickly have quenched this Wild-Fire in him so soon as it was kindled or presently have cast it forth by meditating upon the greatness of the Sin and the grievousness of the punishment how highly offensive it would be to his Good God who had so graciously granted such great things both for preserving and for prefering him and how dishonourable it would be to himself as well as displeasing to his God It would remain a reproachful brand and blot in his Royal Eschucheon But alas on the contrary he rolls and revolves this contemplative wickedness in his Mind until he had produced it into a Bodily Act. N. B. This teacheth us That the best of Men are but Men at the best and Who art thou O Man that thinks thou art safe and and secure enough from acts of Sin Surely thou knowest not the plague of thine own Heart 1 King 8.38 Art thou stronger than David Zech. 12.8 Or art thou wiser than Solomon Yet both these famous Kings were captivated with this sin and if such great falls befel such Green-Trees what may befal such Drie-Trees as we are Luk. 23.31 if God leave the best of us in the Hands of our own Counsels Psal 81.12 He that trusts his own Heart is a Fool Prov. 28.26 Our own Clay-Leggs cannot carry us to Heaven The Lost Sheep no Creature being more apt to wander and less able to find home cannot come to the Sheep-fold but on the Shoulders of the Shepherd Luk. 15.5 6. N. B. Behold and wonder here David was as the Bush burning with the Flame of Lust yet not Cousumed thereby as appeareth by his Penitential Psalms Psal 51 c. This is the blessing of the Covenant of Grace though it permits a fall yet it always ensures a repentance after the fall David fell not Totally and Finally Secondly As to Bathsheba some do say she was not free from faultiness upon several Accounts N. B. 1. That she Bathed her self in her Garden so nigh to the King's Court for Vriah being one of David's Worthies had his House assigned him near to the Royal Palace therefore they blame her for taking no more care of hiding those Beauties which were a bait to Lust when discovered especially in the view of Courtiers who are at most Leisure
success c. The Fifth Remark is Nathan's denouncing a Divine Retaliation to David v. 10 11 12. God loves the Law of Requital and oft returns like for like that Sinners may in legible Characters read their sin upon their punishment As David had now fill'd his Family Family with the like evils in a way of suffering or punishing Mark First The Sword shall never depart from thy house so long as David lived for his slaying that Honest Man Vriah with the Sword of Ammon and how was this Divine Threatning accomplish'd when the Sword was sheathed in the bowels of three of David's Sons Amnon Absalom and Adonijah c. Mark Secondly Tho' God say I will raise up evil against thee out of thine house in his Sons irregular and unnatural as well as irreligious actings enough to break the good Old Father's heart yet all this makes not God the Author of their sins Peter Martyr saith the same action seems to be ascribed both to God and to Absalom to the latter as a sin but as a punishment it may pertain to God for so 't is not a sin but a part of God's Justice and Judgment N. B. Nor doth this excuse the Sinner who sins for another end to gratifie his own lusts and from his own proper malignity which God instils not into him tho' God governs the sinner's actions to his own glorious ends thus God is said to create evil Isa 45.7 and there is no evil in the City which the Lord hath not done Amos 3.6 that is not as Sins but as punishments the natural power of acting sin is indeed from God for in him we live move and have our being Acts 17.28 but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the disorder and malignity of the action cannot come from God who is the Supreme good but from the Agent himself as the Rider maketh his Horse go but the Horse's halting is from himself and tho' the providence of God hath no hand in acting the sin it self yet it hath in the ordering and disposing of it as in the selling of Joseph to keep much people alive Gen. 50.20 and in the betraying and crucifying of Christ to be a means of man's Redemption Acts 2.23 and 4.27 28. Mark Thirdly As God Retaliates so he commensurates punishing one sin with another not by infusing of sinful corruption but by an active permission leaving men to their own unbridled lusts and inordinate affections Psal 81.12 neither restraining them by his grace nor by his providence So Objects of sin being presented they are ensnared and fall into perdition which is the greatest punishment God inflicts upon wicked Men in this life and that which David himself imprecateth against his incorrigible Enemies Lord add iniquity unto their iniquity c. Psal 69.27 yet this act of God in Absolom and others is not any act of allowance but an act of sufferance only Mark Fourthly The folly of sinners to put their sins in a secret place as 't is said Deut. 27.15 in order to hide them for God will detect them and men shall detest them also there is nothing covered but it shall he revealed c. Mat. 10.26 sometimes here Some mens sins are open before hand c. 1 Tim. 5.24 but however hereafter when every Man's faults shall be written in his forehead and it shall be said Behold the man and behold his works David did sin secretly but God writes his sin upon his punishment openly even in the sight of the Sun for his Son Absalom abused David's Concubines upon the house top Chap. 16.22 N. B. And probably upon that same Terrace from whence his Father had first looked liked and lusted after Bathsheba The Second Part is the effects of Nathan's Divine Discourse to David namely David's Repentance after it c. Remarks upon it are First Oh what a signal and singular privilege it is when God gives us the Ministry of his word and what a wonderful blessing from Heaven accompanieth it David knew he had sinned he did read the Holy Scriptures and attended Tabernacle Worship for ten months together yet was not all this time at all moved or removed out of his Spiritual Lethargy until God sent this Prophet to preach this rouzing Sermon to him then was David's Conscience awakened out of its deep sleep and then cometh he to make an ingenuous Confession of his secret sin which he had hitherto wickedly cover'd and concealed v. 13. The Second Remark is Such was the dignity and usefulness of Nathan's Ministry to David that it caused him to cry Peccavi when the bare reading of the Law for so long a time had not done so the like effect had Samuel's Ministry upon Saul who cryed also I have sinned c. 1 Sam. 15.24 and again I have sinned v. 30. the same words with David's here N. B. But with a vast difference Saul confessed his sin more copiously than David but less cordially Saul's Confession was more full and large in words yet was not so effectual and acceptable because it was done in Hypocrisie and not from any true Penitency being one that was rejected of God he indeed made a Confession of sin but it was not joyned with confusion of sin 't is only those that confess and forsake too who find mercy Prov. 28.13 whereas David's Confession was but a short word yet full of sincerity and sorrow Curae leves loquuntur Ingentes stupent N. B. Saul's sorrow was light because unsound and therefore was the more loquacious but David's grief was so great that his mouth was too narrow to utter what was owrking in his heart but so soon as his sad heart ready to break for want of a vent was a little disburthened he enlargeth much upon his short word here in his purposely penning the Fifty First Psalm wherein and in the Title of it he freely shames himself and doth publick Pennance as it were in a white sheet before all the World for that sin he had so industriously concealed The Third Remark is The Remission of David's sin upon his real Repentance The Lord hath put away thy sin thou shalt not dye v. 13. where Mark First Saul's Repentance met with no such Remission for he bewail'd only the punishment but not the guilt or the filth of his sin and therefore comes off only with yet honour me before the People but holy David who was beloved of God and in the state of Grace cries here I have sinned against the Lord in my Adultery and murther and against thee even thee Lord only have I sinned Psal 51.4 tho' the Trespass was against Vriah yet the Transgression was against the Lord this was his grief Mark Secondly The Learned generally do Translate the Hebrew word Hagnebor transtulit transire fecit a te the Lord hath translated thy sin from thee and made it to pass over thee to which our blessed Bradford the Marian Martyr adds this Translation The Lord hath Translated thy sin upon Christ's
suppose Amnon's escape from Justice by King David was not so much from David's foolish indulgence which he oft shewed to his Children as from the Conscience of his own guilt in the same kind lest Amnon if Arraigned should have retorted upon the King saying I have learnt this fault from my Father N. B. Innocency in Rulers makes them bold as Lions in Executing Justice whereas their own guiltiness of grievous Sins binds up their hands from administring Condign Punishment to others who are it may be lesser Criminals than themselves David was angry with Amnon he should have been more angry with himself both for bringing up his Sons no better and for his unwary sending of Tamar to Amnon the cause of this calamity The Second Part of this Chapter is The Murder of Amnon for his Ravishing of Tamar Sister to Absolom who was the Murderer c. from ver 23 to the end Where in the General we may behold how God taketh the Sword of Justice in hand which David as to Amnon bore in vain Rom. 13.4 and executed Judgment upon him by such an Executioner as Afflicted David's Soul with a double Affliction losing two Sons at once Amnon Murdered and Absolom Banished This Execution of Divine Vengeance is described 1. By its Antecedents 2. By Concomitants 3. By Consequents First The Antecedents have these Remarks in them as First The Time when After two Years ve 23. So long had Amnon gone unpunished through God's Forbearance and his Father's Fondness and so long had Absolom also dissembled his malice which as is said of Runnet the older it is the stronger it is N. B. As Amnon had turned Tamar out of his House by his Servant but he had not hated his Sin as he hated her to turn it out of his Heart by Repentance as we all ought to do Oh! that we could out of pure hatred to our sins cast out those Idols out of our Hearts Ezek. 14.3 Isa 30.22 and as heartily forgoe them as we would have God to for give them and that we could as freely part with them as we would have him fully to pardon them So on the other hand Absolom had made an hard shift to turn wrathful words out of his Mouth toward Amnon but for two years time had nourished the vitious venom of malice in his Heart against Amnon The Second Remark is Absolom's Sheep-shearing Feast whereunto the King and his Sons are invited must be the best opportunity wherein to act this Bloody Tragedy v. 24 25 26 27. Wherein Mark First David himself was invited So malicious was Absolom against Amnon and so enraged against his Father for sparing him so long that he mattered not if he flew his Brother in the very presence of the King Mark Secondly So tender was David over this ungracious Son as he will not be chargable to him though much pressed to it which had not David been blinded might have given him grounds of suspicion Though David would not go yet sent he away his bad Son with good wishes and probably with Royal Donatives Mark Thirdly But before Absolom departs seeing David had given his flat denyal he makes sure that Amnon should be his Guest who being the King 's Eldest Son might Represent the Person of the King This Grant gained his point The Second is The Concomitants of this Murder ver 28 29. Where Remark First So smooth and plausible had Asolom's deportment been towards Amnon under a most malicious and bloody mind for two whole years that thereby he had freed himself from all suspicion of revenge both with David and with Amnon whom David designed to keep at home with him as he was Heir Apparent and therefore he said Why should he go with thee ver 26. but Absolom's pressing importunity pretending his presence would give a greater grace to his Feast in the King's absence prevailed ver 27. 'T is a wonder so prudent a Prince as David was otherwise and in expectation of those Judgments which Nathan had threatned should now have no Jealousie The Second Remark is Amnon goes and sent by David too to the Butchery by Absolom as Tamar had been sent by him also to the Ravishment by Amnon that David might grieve for being in some sort the cause of both those great evils to his Family Quos Deus destrui vult prius dement at Now was God's time come of executing what he had foretold by his Prophet and both David and Amnon are deprived of their common Prudence The one sends and the other goes hoping all former Animosities would be healed thereby But if David will not do Justice God will The Third Remark is What Sowr Sawce met Amnon here with Absolom's Sweet Meats Absolom had his Ruffians ready upon his promise of protecting them to Assassinate Amnon when they saw him Intoxicated with Wine and then unable to resist those Ruffians are supposed to be Geshurites of his Mothers Countrey and such as could flee with their Master thither having no Families at Baal-Hazer Absolom being too cowardly to kill him himself hires these Men telling them Take Amnon off then am I next Heir to the Crown and then shall I be able to promote you c. Thus ambitious was Absolom in aspiring after the Kingdom as well as malicious against Amnon for Ravishing his Sister These wicked Servants execute the command of their wicked Master fearing neither God nor King The Third is The Sad Consequents hereof from v. 29. to the end Remarks are First This Tragedy on Amnon breaks up the Guests all flee to save their Lives the King's Sons especially not knowing how far Absolom's Treachery and Massacre might be extended However the Messenger that came to Court with the first Tidings having seen Amnon Slain took it for granted that all the King's Sons were Slain also This Rumour which oft is a loud lyar the Devil raised saith Peter Martyr for David's greater Dolour but God had his Holy hand in it to humble David daily for his Sins c. The Second Remark is David's doleful Ditty upon this Lying Flying Report That all his Sons were Slain Heavy news to so tender a Father He tore his Garments to shew his Heart was torn with grief and lay on the Earth as unable to stand under so unbearable a burden until Subtile-pated Jonadab came to comfort his Uncle He that had been a cause of David's grief in Counselling Amnon to compass his Unlawful Lust ver 3 4 5. could best tell David what was become of Amnon now Though this Jonadab was a subtile Man yet had he a Seared Conscience thus to talk of Tamar's Rape which he had contrived and caused so many Calamities c. without any Remorse or Regret The Third Remark is David still wept very sore when he saw his other Sons come weeping to him ver 36. though in them he saw his loss was far less than he expected because Amnon died both in his Sin of Drunkenness which minded him of
years Remark the Third At the end of those years she returns ver 3. and cryes to the King for her House and Land which for her so long absence were seized on either by the King's Officers as confiscate to the King saith Grotius or by some of her Kindred saith P. Martyr who had taken possession as if she had been dead N. B. Gehazi's Conference with the King at this Juncture ver 4. hath raised many doubts about timing this Story Among Learned men some say this was done before Gehazi had got Naaman's Leprosie for the King might not talk with a Leper c. but P. Martyr c. will not allow of any Historology or altering the Order of these Histories without good ground affirming 1. The Law forbad not that a Leper should not be talk'd with for this King had talk'd with Leprons Naaman and Christ did so Matth. 8.2 Luke 17. ver 12. 2. He might upon his Repentance be cleansed from his Leprosie and there is some probability here that his white Body with Leprosie was sanctified in helping him to a white Soul seeing he speaks so honourably of his Master tho' he had so severely punish'd him And 3. This bad King was not so studious of the Law but at a due distance durst talk with a Leper his Curiosity might conquer him to break a Ceremonial Law who made no bones of breaking God's Moral Law in worshipping Idols c. Remark the Fourth The marvelous Providence of God brings in this Shunamite with her Son crying to the King for help just at that Juncture while Gehazi was telling him the mighty Miracles his Master had wrought ver 5. wherein he gave Elisha such due and true praises as is some Argument of his Remorse for his dear-bought Lye he once told his Master N.B. God sanctifies our Sins to promote our Salvation if all things shall work for our good c. Rom. 8.28 some of those twenty Miracles this King himself had seen Chap. 3.20 and 7.6 c. he had only heard a Rumour of the rest and being desirous to know them all distinctly out of his Curiosity he enquires after them of this Eye-witness of so many And as he was telling the King how he had restored the Dead to Life which to a meer natural Mind was altogether incredible therefore God's Providence so disposed of Matters as to bring in infallible Evidence of the Truth thereof so that Gehazi said This is the Woman and this is her Son c. Remark the Fifth The wonderful Effects of this Providence of God ver 6. Though Gehazi had told King Joram the Truth yet for his more full Assurance the King asks the Woman's self being present who confirm'd the Truth of Gehazi's Relation then the King was so affected with God's Power and Favour to her that he readily granted her request and could not but favour her whom God himself had so highly favoured The King calls for the High Steward of his House commands him to take Order that all be restored to her again yea the very Rents and Revenues of the past seven Years Famine saith Menochius so just was Joram here though unjust enough to his God as not to suffer any of his Courtiers to be enriched by the Calamity of a Woman and now supposed to be a Widow her Husband being Dead because we hear nothing of him here as in Chap. 4.13 14 c. He was then old Peter Martyr notes excellently here N.B. We see Elisha both present and absent is profitable to this his Hostess Now she could not but think that her Bed Table Stool and Candlestick were well bestowed upon such a Guest He is a Niggard to himself that narrows his Bounty to a Prophet whose very cold Water shall not pass unrewarded Matth. 10.42 The second Oracle of Elisha Recorded here which makes his fourth Oracle having foretold 1. Plenty in almost famish'd Samaria 2. The Death of the distrustful Lord. 3. The seven Years Famine Now this 4th Concerns the Death of Benhadad that wicked King of Syria a Pest to Israel c. Remark the First Elisha by Divine Direction now departs to Damascus the Metropolis of Syria ver 7. His Errand thither saith Peter Martyr was to anoint Hazael according to the Command of his Master Elijah 1 Kings 19.15 there he found Benhadad sick not of any Mortal Disease but Josephus tells us he was only sick of the Sullens fretting at the shameful flight of his huge Host from the Siege of Samaria caused only by a causeless fear whereat he was so sorely vexed that it makes him sick of the Fret c. there is a marvelous Sympathy betwixt the Body and the Mind saith Peter Martyr Remark the Second Benhadad being told Elisha was in Town whose many Miracles had made him famous even in Pagan Nations especially in Syria for his healing Naaman Chap. 5.13 14. for his discovering the Syrians Secret Counsels Chap. 6.12 and disappointing their Troops ver 20. Chap. 6. and putting to flight their Host from the Siege Chap. 7.6 7. all these things made this Man of God famous among them So sick Benhadad sends to Elisha ver 8. he sends not for him but sends the greatest Man in his Kingdom Hazael to him N.B. 'T is supposed this Hazael had the Place of Naaman who if not now Dead would not wage War against God's People and therefore was displaced and as Benhadad a great King thought it not below him to send not for but to a Prophet so nor Hazael a great Prince thinks himself undervalued to be the Messenger Both being desirous saith Peter Martyr of the Prophet's Prayer Remark the Third This great Prince must not go from a King to a Prophet empty-handed 1 Sam. 9.7 therefore saith the sick King to Hazael Take a present with thee c. ver 8. and it was a right Royal Present ver 9. even forty Camels Burden which will bear more than an Horse or an Ass of the choicest commodities of Damascus and surely that rich Countrey of Syria afforded abundance of pleasant and precious choice Commodities so that this present was more precious and nobler than that of Naaman Chap. 5.5 N.B. 1. What will not Kings and the greatest of Mortals spare for procuring Life and Health even all a Man hath said the old Lyar truly Job 2.4 By this rich Present Benhadad thought to purchase the Prophet's Prayers We are not told whether Elisha receiv'd it as he did that Chap. 4.42 but because the same Reason of his refusing Naaman's Present was still in force therefore 't is probable he receiv'd it not though Presents were wont to be presented to Prophets as above c. 1 Kings 14.3 N.B. 2. Behold how the Hearts of Kings are in the Hand of the Lord Prov. 21.1 the Lord changeth both the Words and the Hearts of Kings Dan. 3.28 this same Benhadad who before persecuted Elisha as an Enemy Chap. 6.13 14. doth now in his extremity Court him
honourably as a Father saying Thy Son Benhadad hath sent me to say to thee shall I recover c. Remark the Fourth The Oracle Elisha Answers ver 10. in ambiguous Words Thou mayst certainly recover the Hebrew particle Lo may be read either as a Negative say not or as a Relative particle say to him therefore saith Sanctius the Prophet mock'd this wicked King as Micajah had done Ahab when he bid him go and prosper 1 Kings 22.15 and deludes him saith Piscator with vain Hopes of Health again but Tremellius renders it non omnino revalesces thou shalt in no wise recover so that Hazael manifestly lied saith Lyra in returning his Answer ver 14. some read the Words Interrogatively Say to him shalt thou indeed recover as thou dost flatter thy self No which Negation is implied in the very Interrogation The Lord hath shew'd me that he shall surely Dye Peter Martyr here adds also that this seeming contradiction is easily reconciled for Elisha doth but tell Hazael that Benhadad's Disease was not Deadly in its own Nature 't is not so mortal of it self as to take away his Life but though he dye not by this Disease He shall surely Dye by another Cause to wit by Suffocation ver 15. Remark the Fifth The Prophet fixed his Eyes upon Hazael ver 11. and look'd with such an awful Gravity as put this Peer to the blush but Elisha wept foreseeing all the Villanies that this Hazael would execute upon Israel as Christ did Luke 19.41 The Third Oracle of Elisha Recorded here which makes his Fifth as before is his foretelling Hazael should come to the Kingdom ver 12 13. Mark 1. Hazael with Reverence asks Why weepeth my Lord Elisha answers because I foreknow from Elijah my Master that thou wilt be King 1 Kings 19.15 16. and then wilt thou exercise and execute most excessive Acts of inhumane Barbarities upon Israel The Evil of sinning I foresee in thee and the Evil of suffering I foresee in them is the double Cause of my Tears Mark 2. Hazael replies still with Reverence to the Prophet Is thy Servant a Dog c. to do so more like a ravenous Beast than a reasonable Man Peter Martyr puts a double Sense upon his Words 1. I am now but a mean Dog as 2 Sam. 3.8 and have no Power to act such Cruelties which none but a King can Act which I am not nor am like to be Or 2. Hazael at this time might abhor such barbarous curst and cruel Actings as rending forth the Bowels of Women and dashing their Children in pieces c. he might here speak sincerely be it far from me not knowing his own Heart N.B. No Man knows before hand what Depths of the Devil Rev. 2.24 lay lurking in the bottom of his Heart which is deceitful above all things and desperately wicked Jer. 17.9 only the Lord knows it ver 10. who searcheth the Reins and before whose Eyes all things lay dissected and with their Faces upward as the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Heb. 4.12 13. Insomuch that he knows beforehand both what good men will do hereafter Gen. 18.19 and what wicked men will do also in after-times and this same all-knowing God John 21.17 Acts 1.24 reveal'd to Elisha this bloody Disposition to be in Hazael and though he did not suspect himself to be such a Dog at this time yet when he came to be King his Honours chang'd his Manners and he became such a savage devouring Dog justly for the Vexation and Vastation of Idolatrous Israel as God's scourge to them Remark the Fifth Hazael returns with Elisha's answer to Benhadad ver 14 15. Wherein Mark 1. Hazael relateth the Prophet's answer by halves only and with as much honesty saith Junius as he afterwards strangl'd his Soveraign He represents only one part of the Prophet's Words concerning the possibility of his recovery because his Disease was not mortal but he conceals what the King most desired namely the Event and Issue of his Sickness And this he did out of design to make his Master the more secure that he might the better execute his Treason Mark 2. The means whereby Hazael murder'd his Master was a wet cloath ver 15. Hazael being impatient of delay lest the King should recover from his Fever which his fretting had cast him into pretends to cool and cure Benhadad's burning Fit saith Piscator but intends to stifle him as he did And this he the more boldly attempted because the Prophet's Prediction made him confident of the success which Oracle saith Peter Martyr excuses not Hazael's Treason and Treachery He made too much haste saith Grotius to accomplish God's Oracle but he ought to have waited God's time Though some say Hazael applied it at the King's command who unable to bear his burning bad him to do so but not to Choak him Mark 3. This Crafty Traitor did so cunningly contrive his Master's Death saith Peter Martyr that 1. He could not cry out Murder when his Mouth was stop'd with this cloath And 2. There appear'd no wound upon Benhadad's Body only his Breath was stop'd hereby Hazael was not suspected by either Peers or People to be the Murderer and therefore they quietly suffer'd him to succeed the King in his Throne whom none durst oppose because powerful with the People Did not these two Benhadad and Hazael make two famous Syrian Gods both which saith Josephus are worship'd with Divine Honour in that Countrey N.B. Many Kings may thus be murder'd and the World never the wiser c. 2 Chron. Chap. 21. with 2 Kings Chap. 8. ver 16 to 25. Remark the First is A Preliminary Word to this following History because the Narrative of Jehoram King of Judah begins here 2 Kings 8.16 and carried on to ver 25. but more amply described in 2 Chron. 21. throughout the whole Chapter Therefore is it necessary to joyn those two Histories together and the rather because the latter by Ezra is far larger than the former of this Book of Kings which as some suppose was writ by Jeremy wherein we find oft but a short account so 't is supplied in the Book of the Chronicles as hath been observed before And whereas the two Sons of Ahab and Jehosaphat had much what the like Names through the Confederacy and Affinity of the two Fathers and both of them lived and reigned together at the same time therefore for Distinction-sake I call the King of Israel the Son of Ahab Joram and the King of Judah Jehosaphat's Son Jehoram Remark the Second Jehosaphat is still alive until the fourth Year of Joram the Son of Ahab 2 Kings 8.16 and then Jehosaphat Dying his eldest Son Jehoram Reigned in his stead 1 Kings 22.50 2 Chron. 21.1 2 3. though he had ruled as a Viceroy in his Father 's both Absence and Old-Age And 't is not improbable but that this Jehoram had a fair Deportment while his Father lived because he twice committed the Government of the
Pharaoh who gave him leave to Reign eleven Years ver 36. in which time he wrought much Wickedness both by Idolatry Oppression of his Subjects and Persecution of the Prophets and other good Men Jer. 26.20 23. Ezek. 19.5 6 7. To all his other Evils he added this that he slew Vrijah the Prophet and would have done no less to Jeremy and Baruch but that the Lord hid them from him Jer. 36.25 26. Much Evil is Recorded of this King Jer. 22.13 17. and 26.20 c. and 36.21 22 23. Ezek. 17.5 6 7 c. Whereas his good Father had wept at the hearing of the Roll of Moses 's Law read this bad Son would have cut it in pieces c. But the Lord Chastizes him by Nebuchadnezzar who in the latter end of his 3d. Year Dan. 1.1 or beginning of his 4th Jer. 25.1 compells him to turn Tributary to him which he continued till his 7th Year then Pharaoh his former Confederate courted him to Rebel c. 2 Kings 24.1 2 3. where we are told of many more Scourges beside the Babylonians as the Syrians Moabites and Ammonites all foretold wherewith the Lord scourg'd this Degenerate Offspring But this King of Babylon was the principal who took Jerusalem and Jehoiakim c. the King of Egypt not daring to Relieve his old Confederate after his Forces had been Defeated at Carchemish c. wherein God reveng'd upon Pharaoh the Death of good Josiah ver 7. whom he slew either in Jerusalem as Josephus saith and cast him unbury'd for being in League with Necho Nebuchadnezzar's mortal Enemy or he died by the way as he was going out of the Gates Captive to Babylon and then was cast out unbury'd so had the Burial of an Asi soretold by Jeremy Jer. 22.18 19. tho' some refer this Fate to the next King Remark the Third Jeconiah or Coniah or Jehoiakim succeeds him who receiv'd the Scepter Young manag'd it ill and kept is not long 2 Chron. 36.9 2 Kings 24.8 at eighteen Years old being but eight Years old when his Father began to Reign he began to work wickedness which was the Reason he was so soon cut off for within a Year the King of Babylon was upon his back 2 Kings 24.10 2 Chron. 36.10 besieges Jerusalem which by yielding it up according to Jeremy's advice to him he preserved it from Destruction wherein saith Josephus he acted the part of a good King Notwithstanding Nebuchadnezzar carried him Captive to Babylon and with him his Mother and Princes of the Royal Blood 2 Kings 24. v. 11 12. and all the Treasures he met with or thought meet ver 13. and without any regard to those sacred Vessels he brake them in pieces that he might Barrel up a greater Quantity of them the better for convenient Carriage and he carried then away the greatest part of the Citizens ver 14 among whom was Mordecai Esth 2.5 6. and Ezekiel Ezek. 1.2 3. who therefore calls it his Captivity Ezek. 40.1 and all the Craftsmen and Smiths that no new Arms or Fortifications might be made again against him Leaving none behind but the poorer sort c. ver 15 16. yet fared it better with those in Captivity then with those that remain'd unremoved Jer. 24.4 5 c. to those Jeremy wrote if the Apocryphal Baruk may be believed Chap. 6. Remark the Fourth Zedekiah is set up by the King of Babylon in his Place ver 17. and 2 Chron. 36.10 His Name was Mattaniah which signifies the Gift of God good Josiah gave all his Sons good Names but they all proved stark naught As the King of Egypt in token of his Dominion had changed Eliakim's Name 2 Kings 23.34 so the King of Babylon changeth Mattaniah to Zedekiah and bound him by a solemn Oath to be Tributary to him 2 Chron. 36.13 and gave him that Name Zedekiah which signifies the Justice of God intimating thereby that if he broke his Oath he should find and feel the fearful effect of God's Justice But his Nature stood cross to his Name for he broke Covenant both with God Jer. 34.17 and with Man too Ezek 17.18 19. so Lavater Zedekiah forgetting the import of his Name and how severely the Justice of God had punish'd Jehoiakim and Jehoiakin or Jeconiah for their Rebellion rebels also and was guilty of the same perfidiousness with his Predecessors proving as bad as Jehoiakim 2 Kings 24.18 19. Doing much Evil in the sight of the Lord. As 1. He and his People are very naughty Figs that could not be eaten Jer. 24.8 c. 2. He brake Covenant with the King of Babylon that had settl'd him on the Throne Ezek. 17. 18 19.3 He brake the Lord's Covenant also made with his Subjects Jer. 34.8 11 17 c. 4. He consented to cast Jeremy into a loathsom Dungeon Jer. 38.5.5 He cut in pieces Moses 's Copy of the Law c. Jer. 36.23 24. and rent not his Garments at the hearing of which good Josiah had rent his Heart 6. He hearken'd not to the Word of the Lord spoken by Jeremy Jer. 37.2 nor humbled himself thereat 2 Chron. 36.12 13. no Repentance was in him for his former Sins but the hardning of his Heart 2 Kings 24.20 which Vatablus calls the effect of God's Anger who was an Eye-witness of his Oath c. Thus stands he branded in Scripture Remark the Fifth The Punishment of Zedekjah's Sin is set down in 2 Kings 25. throughout and 2 Chron. 36. where his Sin and the Sins of his Subjects are declared with all their Aggravations ver 14 15 16 17. that now there was a General Defection both of Priests and People as well as of the Prince though God who afflicts not willingly Lam. 3.33 but rather as Vatablus saith desirous to spare them sent his Messengers in Mercy to admonish them both early and late like a good Housholder who is up with the first to give Directions saith A Lapide but they mocked the Messengers yea both misused and murther'd them 2 Chron. 30.10 Matth. 21.34 35 36. N.B. The last means God ordinarily useth to reclaim Sinners from their Sins is the sending of his Ministers to tell them of their Sins and to denounce God's Judgments against them for the same If this prevail not then there remaineth no Remedy gnad leen Marphe no healing as Vatablus renders it the wound is then become incurable and the Rule is Immedicabile Vulnus ense recidendum est c. Ovid The incurable Member must be cut off Wherever such unreclaimable Obstinacy is found this thrusteth Thunder-bolts into the hands of a justly provoked God and in this Case God will not pardon Ezek. 24.13 14. no Remedy Prov. 29.1 and here ver 16. and Heb. 10.26 27. a certain Expectation of Wrath only remains The Second Part of this 2 Chron. 36. is God's Judgments for their Sins Remark the First Therefore God brought upon them the King of the Chaldees ver 17. but more largely related 2 Kings 25.1
Work All these having done their Homage before came to Feast with Gedaliah pretending a friendly Visit and when they saw saith Josephus Gedaliah Merry with Wine they took this opportunity to smite and slay him and with him all his Guests the Jews that were with him and the Chaldeans also there present that his bloody Act might not be known Jer. 41. ver 3 4. Mark 6. Ishmael also flaies seventy Samaritan Proselytes such as were coming to the Feast of Tabernacles in this seventh Month wherein Solomon of old had kept the Feast of the Dedication of the Temple and sent the People with glad Hearts home 2 Chron. 7.10 1 Kings 8.66 but how is the Matter now altered These Innocent Men who had not offended Ishmael so much as by the least Word but going in the simplicity of their Hearts to worship God in Mourning for the burnt Temple c. and to wait upon Gedaliah which was Ishmael's main quarrel against them this brutish bloody Butcher falls foul upon these fourscore Men Jer. 41.5 6. whom with his Crocodile Tears and deep Dissimulation he had deceived at the first to find out how they stood affected to Gedaliah and no sooner did he understand that they did but once own him but he and his Slaughter-slaves began their Execution of the Innocent ver 7. Mark 7. But Ten of those Fourscore pleaded for their Lives and were spared ver 8. saying We have Treasures hid on the Field knowing Soldiers will do much for Money and willing enough these Men were to part with their Wealth for redeeming their Lives In this case Ishmael's Covetousness conquer'd his Cruelty preferring their Coin above their Blood and hoping to make a farther Prize of them by carrying them away Captive c. After he had cast the 70 slaughter'd Samaritans into a Trench that Asa had made to be a stop betwixt the Samaritans and himself and now 't is fill'd up with such Samaritans as were Friends to the true Religion ver 9. which before was a Fence against such as were Enemies then carry'd Ishmael away Captives all the remainder at Mizpeh even the King's Daughters ver 10. his own Kinswomen whom the Babylonians had spared Thus found they less favour from a fulse Brother than they had done from a profess'd Foe N.B. And thus Hereticks have out-done Heathens in Cruelty to the true Church in all Ages c. Mark 8. Then Johanan hearing of Gedaliah's Death went to fight against Ishmael ver 11 12 13 14 15. This Act of Fortitude like that of Abraham's for Rescuing Lot God made successful to Rescue the Captives full glad hereof But the grand wretch escaped to Ammon with disgrace for no doubt but his Defeat and disappointment of his high Design for catching the Crown would be twitted in his Teeth by Baalis King of Ammon with whom he had absconded and secured himself from the Storm during the Siege of Jerusalem Jer. 40.14 N.B. With what Honour and with what Conscience could this bloody Judas live among the Ammonites-Courtiers who would ever be reproaching him for the Miscarriage of his Arrogant and Roguish Treachery this must be more Vexation to his ambitions Mind than Death it self Remark the Seventh The Captains and Common People upon the Death of Gedaliah resolve to go down to Egypt and did so 2 Kings 25. ver 26. tho' they had promised to be Ruled by the Counsel of the Lord in the mouth of the Prophet Jeremy Jer. 42. and 43. Mark 1. Johanan and the rest feared that the King of Babylon would send his Captains to Revenge the Murder of Gedaliah and with him of many Chaldeans the Governour 's Companions 2 Kings 25.25 whom Johanan and his Captains as he might imagine should have both caution'd and better guarded They therefore were afraid that the Chaldeans would come to punish them for their Neglect Jer. 41.18 Mark 2. Hereupon they humbly pray'd the Prophet for Divine direction Jer. 42. 1 2 3. yet all this was but deep Dissimulation for they had set themselves in the way to Egypt before they came with this Request to the Prophet Jer. 41.17 yet do they promise with an Oath what they never meant to perform Jer. 42. ver 4 5 6 19 20. Mark 3. God delay'd Ten Days before he would Answer the Prophet's Prayer for Direction Jer. 42. v. 7. No doubt but these Dissemblers were impatient enough under such a long Delay yet God seemed by his silence to say to them I will not be enquir'd of by you Ezek. 20.3 unworthy of an Answer Mark 4. At last the Prophet comes and from God promiseth them protection from the Chaldeans ver 8 9 10 11 12. if still they will stay in their own Land but withal threatens Sword Famine and Pestilence to overtake them if they went down to Egypt both against God's express prohibition Deut. 17.16 and against that direful Commination Deut. 28.68 telling them such stubborn Sinners cannot run out of the reach of God's Rod Jer. 42.13 to 22. Mark 5. The Proud Men endeavour to discredit this Prophecy alledging 't was but a Juggle betwixt Jeremy and Baruch Jer. 43.1 2 3. which was notoriously improbable for what could Baruch gain by such a Colloguing Bargain in setting the Prophet against his own Country-men for a common Disturbance Mark 6. Hypocrisie will at long-run discover it self Some Mens Sins are open before-hand c. and others follow after 1 Tim. 5.24 Here Johanan shews himself an Hypocrite ver 4 5 6. than which nothing is more Audacious and Desperate when once discover'd This Desperado in despight of God's contrary Command begins his March for Egypt taking along with him all the Remnant of Judah as if he would desperately spit in the face of Heaven and daringly challenge Jehovah to a Duel as Galigula did his Jove c. Yea Jeremy and Baruch he takes with him also and not without a special Providence these wretches must still have a Prophet to make them more inexecusable Mark 7. Poor Jeremy is hurry'd down to Egypt sore against his Will Thus many of God's faithful Servants are carry'd whither they would not go as Peter Joh. 21.18 But 't is comfortable to consider as 't is no Vntrodden Path many have gone before therein so God hath some special Work for them as for Jeremy here who no sooner comes there but he Prophesies against Egypt and against them too that carry'd him thither Jer. 43.8 9 10 11 12 13. Mark 8. Now are these Remnants of the Jews settled in Egypt and in time fall to open Idolatry the Prophet Jeremy reproves them for it and for their Obstinacy c. for which by Figures joining Paradigms with his Prophecies to make more Impression he foretels both theirs and Egypt's Destruction Jer. 43.8 9. He builds an Altar of Brick and tells them how the King of Babylon shall set his Throne upon those Stones and much more amply and plainly in the following verses and in Chap. 44. throughout for
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
hated for his Insolency and Cruelty against so many Innocents c. by all especially by Harbonah who had been sent to hasten Haman to this Banquet and had seen the Gallows fifty Cubits high he had rear'd up for Mordecai He immediately informs the King hereof speaking in favour of Mordecai's Innocency and Loyalty and of his merit of a better Requital for saving the King's Life Hereupon the King out of his Absolute Power Dan. 5.19 said Hang him thereon Remark the Eighth Haman's Execution ver 10. All his Grandeur was hang'd up in Mordecai's stead God turning saith Josephus his own Mischief upon himself Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bad Counsel is worst to the Counsellor Nec lex est Justior Vlla Quam necis Artificis Arte perire suâ His wicked Devices destroy'd himself he fell into his own Pit which he had digg'd for one better than himself God hang'd up Haman in Gibbets as a warning to all future Ages And as his Fall was great from the Palace to the Gallows from the highest Stage of Honour to the lowest step of Dishonour so he lies wrap'd up in a Sheet of perpetual shame to all Posterities Esther CHAP. VIII THIS Chapter is a Narrative how Power was granted to the Jews to slay all their Enemies that would slay them by a Royal. Decree consisting of Antecedents Concomitants and Consequents thereof Remark the First Upon the Antecedents which are 1. When Haman was now Hanged the King gave all his confiscated Goods and Chattels all that Glory of his Riches whereof he had so greatly glory'd Chap. 5 11. unto Queen Esther ver 1. to compensate the Danger saith Grotius to which Haman had expos'd her thus Solomon's Saying was made good The Wealth of the Sinner is laid up for the Just Prov. 13.22 and that of Job Tho' he heap up Silver a◠the Dust and prepare Raiment as the Clay yet the Innocent shall put it on and the Just shall divide the Silver Job 27.16 17. Haman the Jews Enemy had been many Years heaping and hoarding a vast Worldy Wealth so Rich he was as he could easily spare Ten thousand Talents Chap. 3.9 and now all is forfeited to the King and by him given to his Just Jewess Queen Esther Ludit in Humanis Divina potentia Rebus Divine Providence tosses Humane Affairs to and fro like a Tennis-Ball Remark the Second Mordecai's Advancement by Esther's Intercession ver 1 2. having a double Honour conferr'd upon him For first the King rais'd him from a Servant at his Gate to be the Lord-Keeper of his Royal Seal and Chief ' Chancellor of his whole Empire as Pharaoh Advanced Joseph Gen. 41 42 c. and made him the Prime Prince of his Seven Princes Chap. 1.14 N. B. Here was a lift like that of the Lord mention'd 1 Sam. 2.8 Psal 75.6.7 As it was the Lord's work to Abase Haughty Haman Job 40.11 12. so was it his work to Exalt Humble Mordecai from the Dust and to set him both among and above the Princes The King acknowledg'd his errour in promoting so unworthy a Man as Haman before whom having now hang'd he bestows the Ring which Haman had abused Chap. 3.10 c. unto Mordecai a more worthy Person whom the King had Honour'd before for his Merit with only a Momentary Honour Chap. 6.10 but now fixeth him hereby in his Favour and Family Secondly Beside all this Honour that the King conferr'd upon him the Queen also did constitute him the Lord High Steward of her House to manage that vast Estate which lately was Haman's and which now the King had given to Esther No doubt but Haman had most prodigious Possessions and Revenues as prime Prince over 127 Provinces now Mordecai manages the whole Matters Tho' Haman's Sons lived some Months after this yet were they now outed of all and Mordecai was the Master of all c. Remark the Third Esther Petitions the King to disappoint that Devilish Device which Haman had devised against the Jews for their Destruction ver 3.4 5 6. Mark 1. Esther having sped so well in her first Suit she yet again comes with a second Suit N. B. Oh that we could learn to Reinforce our Requests before a Prayer-hearing God when free Access to God and full Success with God have ever been found by Praying Souls this encourages to shoot our Arorws yet again as 2 Kin. 13.18 and as Abraham multiply'd his Intercession for Sodom Gen. 18. then God will Answer four times Yet again Zech. 1.17 Mark 2. Esther fell down at the King's Feet This was a more Humble posture than yet she had used Indeed Haman had fallen down at her Feet without effect as before but she did thus to the King to inform him her Request was of weighty Importance to save the Lives of innumerable Innocents and to make the more Impression upon her Husband's Heart she added Tears those effectual Orators Lachrimae pondera Vocis habent Tears have the weight of Words Psal 6.8 Mark 3. Esther doth not over presumptuously desire the King to Reverse and Repeal that Royal and Bloody Edict which Haman had surreptitiously procured from him for this would have provoked such an Imperious Prince to be asked any thing that was Impracticable because the Laws of the Medes and Persians were all Irrevocable But so soon as the King had signify'd by his Scepter she might stand up and speak she useth Various Modest Humble and Prudent Expressions to insinuate into the King's Favour and not to prescribe him a Rule or Precept but professeth her self willing to subscribe to his good pleasure adding only Her heart would sink to see her People Massacred and prudently purging the King she puts all the blame upon Haman Remark the Fourth The King 's Grant to Esther's Petition ver 7 8. wherein he 1st Declareth that he had perform'd some part of his Promise to Esther in hanging Haman for laying his hand upon the Jews he did it because he designed it as Balak is said to fight against Israel Numb 24.9 and more he was willing to do for Esther so due Order be but observ'd c. Secondly The King did not Reverse Haman's Stollen Decree tho' Esther desired him to do it ver 5. and tho' Josephus saith he did it and the reason was because the King could not Revoke it as before Yet he Allows the Queen and Mordecai to draw up a Syngramm or Writing with full Power and Authority to Relieve themselves according to their own best liking ver 8. as an effectual Antidote against Haman's most poisonful Edict and this was all he could do for them after he had been so lately deceived by Haman into an Irreversible Decree N. B. And indeed it was a low and loving Condescension in this King which can be found in few Kings after once miscarrying not to trust his own Judgment but refer the whole management of the Jews Deliverance to their own Prudence and Fidelity He could confide in them
Conduct N.B. Lyra observes the same Objection against Ezra named here ver 1 13 and 33. saying if this be Ezra the Scribe he must now be an hundred and thirty Years Old if not more this Wolphius well answereth that these Holy Men that lived sober Lives and were more conversant in their serious Studies than in riotous Feasts which shorten many Men's Lives Plures pereunt gulâ quam Gladio More die by Gluttony than by the Sword and both of them most eminent Instruments for preserving the Church God might probably grant them a longer Lease of their Lives promised in the fifth Command and performed unto Aaron who was an hundred and thirty Years Old though he died before his Time by a Divine Hand of God Therefore 't is no wonder if these two did live so long Answer the Fourth Others say these Passages might be put into this Book by some other sacred and inspired Pen-man there being some though but few such Passages in the forgoing Books of Scripture as the last of Deuteronomy c. which were added by succeeding Men of God in after Times and A Lapide addeth that this Addition was made by the Synagogue of the Jews who then were guided by the Holy Spirit to shew principally saith he the Succession of the High Priesthood Remark the Third Ezra the Priest and Scribe so called ver 26. and is here an Holy Assistant to this good Governour Nehemiah for though Ezra was no High Priest Ezra 7.1 yet because of his great Wisdom Zeal and Courage and because of that favour he found with the King of Persia so as to grant him a very large Commission Ezra 7.22 c. He had a Government over the Jews as well as Nehemiah and therefore the Years are reckoned here by the Time of Nehemiah and of Ezra's Government The Second Part is the Concomitant Circumstances of the Dedication of the Walls and Gates of the City newly repaired Remark the First Not only the Walls ver 27. but also the Gates ver 30. yea the whole City saith Tirinus are now solemnly Dedicated to God in thankfulness to him who had so wonderfully bless'd them in the Rebuilding of all and with earnest Prayers for God's Presence to preserve for the Future not only their Lives Families and Estates but also his own Temple and Worship therein from the furious Assaults of the Enemy This Dedication was done with Prayers Praises Sacrifices and all forts of Musick c. and all saith A Lapide a little after fifty Days they had rested when all was perfected Remark the Second They gather'd together all the Levites that were gone into the Countrey which they might do till their turn came to Officiate in the Temple that this legal Consecration might be carried on with more Solemnity In Order whereunto the Levites purified themselves with legal Washings Numb 10.9 10. and then the People ver 30. whence Lyra learnedly observeth N.B. That Ministers who would reform others must first begin to reform themselves Yet this legal Dedication under the Law will not warrant as Wolphius saith well those Superstitious Consecrations used by the Romanists under the Gospel Remark the Third The Manner of managing this Dedication from ver 31 to 43. all the Princes Priests and People divided themselves into two Companies and walk'd in solemn Procession two differing Ways upon the broad Walls Ezra the great Scribe led the first Company ver 36. and Nehemiah as Captain General follow'd the second ver 38. as the first Company went round from the West Southward until they came to the East So the second went round from the West Northward until they came to the East also where they both met together in the Temple ver 40. as in their Center after these Circumferences wherein they both as one praised God with all sorts of Musick both Vocal and Instrumental as the Law of Moses prescribed upon all such solemn occasions of Joy N.B. Saith Wolphius both those two Companies though they went differing Ways the one Northward and the other Southward round about yet could they come and convene together in the Temple as in the proper center and publick Shop of Piety Even so the Brethren of differing persuasions have lately by a gracious influence of God upon them made an amicable Coalition and Concord in God's Temple also The good Lord grant that the envious one Satan may never be permitted to sow his Tares of Discord where God hath sown the good Seed of Concord c. The Third Part is the Consequents of this Solemn Dedication namely A General Joy and Reformation ver 43 to 47. Remark the First This was a Solemn and Sacred Procession far different from those Antick Processions practis'd by Papists c. who have their Jester in the midst of them to make them Merry Epit. Hist Gallic pag. 191. there was Mad Devotion in the mean time But these Godly Levites had the Musical Instruments of God so call'd 1 Chron. 16.42 because they were of God's appointing under the Law And tho' much mention is made of their going from Gate to Gate c. yet this they did to excite them the more in Singing aloud to be heard a far off as Vaiashmignu Hebr. ver 42. signifies at the sight of them and in praising God for his marvelous helping them so soon to build such Fortifications And 't is expresly said that God made them Rejoice with great Joy so that they offer'd up the greatest of Sacrifices which Sanctius saith were Oxen the biggest Beasts ver 43. yea their Wives and Children were wrought upon so as to Rejoice with them This look'd not like that Joy which Jesters but Jehovah put into them Psal 4.7 Remark the Second The People here generally Rejoiced to behold those eminent Gifts and Graces shining forth in those Godly Priests and Levites saith Wolphius while they so chearfully and devoutly executed their Offices in this Religious Work ver 44. And hereupon this Spiritual Joy did so inlarge the Peoples hearts that they most promptly provide all the prescribed Maintenance for those pious Ministers and to pay them all their Dues that God had appointed and themselves had lately commanded to do that so none of the Sacred Function might be forced out of the City into the Country to seek a Livelihood there for them and theirs N. B. This was a Right and a Religious Reciprocation the People had received much benefit by their Ministry and therefore they most voluntarily return a competent Maintenance to them according to that Rule Gal. 6.6 1 Cor. 9.4 7 9 11 to 14. So warm were this Peoples hearts now by the Word that they will by no means part with their Ministers but they shall have a Competency in wholly waiting on their Work for the Peoples Edification Remark the Third The Reformation in appointing Porters that no unclean Person might enter into the House of God this care belonged unto them 2 Chron. 23.19 the Law of Purification
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
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
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
c. CHAP. X. HAving given the whole Story of the Baptist together without any Interruption by other Intervening Passages I now return to give the Relation of our Lord Jesus's Life and Actions under the Second Passover about which time began the Baptist's eighteen Months Imprisonment in those few following Remarks premising only this short Preamble concerning the difference betwixt John Baptist and Jesus Christ to wit the Former wrought no Miracle as the Latter did many Though John Baptist was declared by Christ to be the greatest among all that are born of Women Mat. 11.9 11. yet was it not given him to work Miracles John 10 41. as Moses Elias c. had done the Reason is supposed either 1. That He might not be mistaken for the Messiah who yet got great Veneration by his Mortified Conversation Or 2. That the Minds of the People might not be distracted betwixt John and Christ as two contemporary competitors therefore the Glory of Miracles was wholly reserved to the Messiah Or 3. That the First Miracles under the Dispensation of the Gospel might be wrought by the Lord of the Gospel And 4. God saw no need why the Baptist should work any The Express Character of Christ is that he was Mighty in Deed and Word Luke 24.19 as 't is said of Moses that in the same words inverted He was Mighty in Word and Deed Acts 7.22 N. B. In those two Characters I observe this Criticism of three branches 1. These two Characters of Moses and the Messias are recorded by one and the same Penman for the Acts of the Apostles were writ by Luke who travell'd with Paul Col. 4.14 2 Tim. 4.11 2. In Moses's Character the words are Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty in Words and in Deeds but in the Messia's Character they are Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. mighty in Deed and Word 3. Deed is placed before Word in the latter but Words be set before Deeds in the former The reason of this Inversion in the order of Speech seems to be this The same Penman Luke Characterizing Moses in Stephen's Oration Act. 7.22 speaks of him as a Servant only as the Apostle doth Heb. 3.3 5. Yet a Servant of the better sort a Man of Worship as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies or Moses the Man of God as he is called Deut. 33.1 Josh 14 6 c. to shew that he was mighty first in his Doctrine and then in his Miracles Therefore Words are set before Deeds in Moses's Character He was not a Man of Words only and not of Deeds also for so he had been an insipid and an insignificant Cypher or as the Vulgar Proverb is A Man of Words and not of Deeds Is like a Garden full of Weeds Say Well and Do Well Fare Fac. not say Much and Do Little A good Walker is better than a good Talker But Moses was mighty in that Message of Words to Pharaoh Let my People go thâ—t they may serve me saith the Lord and this mighty Message Moses back'd with many mighty Miracles even to the confounding of Pharaoh and his People c. Thus Moses became a Man mighty first in Words and then in Deeds But the Messiah is worthy of more Glory than Moses Heb. 3.3 for he is a Son and so to be prefer'd before a Servant yea God's Son his only Son yea God himself as is proved by many Arguments Heb. 1. c. Christ was Himself the Word John 1.1 1 John 5.7 the word essential personal and enuntiative therefore Luke who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inspired by the Holy Ghost in both these characters saith He was mighty in word in the singular number yet expresseth his being mighty in Deed first because as may be supposed his wonderful Incarnation and Hypostatical union of the two Natures is such a marvelous and mighty Deed as cannot be parallell'd in the whole World Therefore is he call'd Mighty in Deed and Word with that additional clause Before God and all the People Luke 24.19 Moses and the Messias were Similes alike Deut. 18.15 but they were not pares equal for Christ was a better Mediator Heb. 7.22 and 9.15 c and wrought better and mightier Miracles Moses turn'd Water into Blood Exod. 7.20 but the Messias turn'd Water into Wine in Cana as above c. that was suffocating but this was cheering and cherishing the Spirit of Man Beside Christ was more mighty in Deed especially in that of Redemption which was but one entire and singular Deed than ever any mortal man was As never Man spake like him John 7.46 So never Man did like him say they Mark 2.12 How mighty Christ was in Deed his Miracles and how mighty in Word his Sermons and Conferences do graphically declare All these have a comely Intertexture in Scripture-Record his Miracles are so intermixed with his Sermons and Conferences that we must take them up promiscuously as they fall out in order of Time here in this discourse some whereof are already mentioned as to place such as the Miracles in Cana Capernaum c. and his Conference with Nicodemus c. to which I add here that with Nathaniel Whom Philip found and brings him to Christ John 1.45 Grace is communicative bonum est sui Diffusivum no sooner is Philip converted he will not engross Christ to himself no more than Andrew before John 1.42 each of them bring their friend to Christ who is not as Gold that may be Monopolized but as Light whereof all may partake without wrong one to another This young Convert stumbles upon the Threshold and his stumbling block was the same in substance with that of the Wicked Scribes John 7.41 Can any good come out of c. yet with a better Heart ver 46. not out of malice but from desire to be resolved concerning that common errour But behold Christ's candour towards a doubting convert whom he saw honest Hearted gives him his Hand in an high Encomium ver 47. where Christ wonders at his own work of Grace on Nathaniel He objects Whence knowest thou me ver 48. Christ tells him his Eye was upon him under the Fig-tree whence Nathaniel believes him the son of God who knew his heart before he saw his face Christ thinks of us when we little think of him See Rom. 5.10 N. B. Note well We should be in the fear of Christ every where who sees us under Fig leaves c. then Nathaniel confesses him to be God in knowing Hearts then Christ tells him how Himself was Jacob's Ladder to bring him to Heaven v 49. c. there being no back stairs thither Christ's Conference with Niendeâ—us before mentioned John 3. doth likewise demonstrate him to be mighty in â—eed and Word And no less doth that with the Woman of Samaria John 4.7 c. In which History there are found these famous Remarks First God must be Trusted but he may not be Tempted The malicious Pharisees soon
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
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
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
Light and Law of Nature one would think should have hastened both his hands and his feet to help his fellow Creature under such miserable circumstances or had he been in Christ's School he would have learned that lesson that shewing mercy to those in misery is a far more necessary and hasty work than any sacrifice he had to offer up Mat. 9.13 Man especially in misery stands in more need of mercy than God doth at any time of Sacrifice c. Remark 4th The Mystery that lyes vailed here under the History of this Priest when unvailed is the Insufficiency of Legal Righteousness for Man's Salvation There be some indeed that give this Mystical sense of the Priest here to be meant Angels who saw man fallen among Thieves and both strip'd and wounded by them under guilt of Death c. but these Angels passed by and could not cure or comfort him c. but the best Interpretation of this Priest is Moral Righteousness this carries a correspondency to the Sacrifices and Services of the Legal Priesthood which verily was disannulled because of the weakness and unprofitableness thereof c. Heb. 7.18 19. Enquiry the First What is this Moral or as it may be call'd Natural Righteousness Answer 1st 'T is a Righteousness of Natures best Edition in the fallen estate there be degrees of Nature as well as of Grace some Natures are better than others even a Child is known by his Doings whether his Work be pure and whether it be Right Prov. 20.11 As a good Disposition in some is seen to Order and Refine depraved Nature especially if attended with a strict Education and Exemplary good Actions c. so the contrary to all these we see do strangely disorder and corrupt it There is a Refining of Nature by Moral Vertue where there is nothing found of Spiritual Grace We read of an House that was Swept of Moral Vices and Garnished with Moral Vertues yet is it still Empty of Christ whereupon the Unclean Spirit returns after seeming Dispossession and Repossesseth it again c. Math. 12.43 44 45. so may it be with a Moralized or a Civilized Heart the last state of such a Man may be made worse than his first Answer 2. This Moral Righteousness is a supposed compleat Conformity and satisfaction to the Law of Mosâ—s a Righteousness wholely within us and from our selves as that of the Scribes and Pharisees Math. 5.20 c. whereas the true Evangelical Righteousness is a Real Conformity to the New Covenant even that of Grace and not of Works this is both without us in the Grace of Justification and also within us in the grace of Sanctification for Moses and the Messias met together as very good Friends upon Mount Tabor Math. 17.3 and thus they both agree well enough in a truly gracious Heart The grand Evil and Folly is that Man seeks for a Righteousness altogether within and from himself which Paul durst not do as he had done in his Pharisaism but calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Scraps cast to Dogs All but Dross but Dung in comparison of Christs Righteousness Phil. 3 4 5 6 7 8 9. Enquiry the Second what is the Original of this Moral Righteousness Answer The Foundation from whence it flows is from the remaining Sheards of Gods Image in Man which is only defaced but is not quite destroyed by Adams Fall as the Tables of the Testimony which Moses held in his hand and which were the Work of God and the Writing was the Writing of God Exod. 32.15 16. yet Moses when he saw the Golden Calf his anger waxed hot and he threw the Tables out of his Hands and brake them beneath the Mount ver 19. Notwithstanding the broken pieces thereof still remained Even so it may be said yet in a quite differing Manner when Adam saw the forbidden Fruit pleasant to the Eyes and desirable to make him Wise Gen. 3.6 Then he did cast down as it may be said that Image of God stamped upon him at his Creation and broke it in pieces beneath the Mount of his primitive Innocency After which fall he begat a Son in his own Image and not in the Image of God Gen. 5.3 yet some Sheards of the first broken Image still remain in all his Off spring which is called Synteresis signifying a Remnant Reserved or a Natural Conscience call'd by the Apostle the Light and Law of Nature written in Mens Hearts which serves to leave them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without excuse Rom. 1.20 and 2.14 15. and which is all one and the same with the Moral Law that was added because of Transgression Gal. 3.19 for by the light whereof the Sin of Murther was known to Cain Gen. 4. and hereby other sins as Adultery Gen. 20. Fornication Gen. 34. and 38. and Theft Gen. 44.8 were known to be Hainous sins long before the Law of God written in Tables of Stone were given by Moses unto Israel in the Wilderness So that this Law of Nature was light enough to inform Man what was Good and what was Evil and what Man had last by Adams Fall as the Prodigal when he came to himself Luke 15.17 became sensible how sadly he had lost that satisfying fulness he formerly enjoyed in his Fathers House There is indeed both a Theorick and a Practick Knowledge of God and good Manners This is the Dim Light wherewith the True Light doth Enlighten every Man that cometh into the World John 1.9 yet is it too weak an Hedge to keep within compass Mans unruly Corruption of the fallen Nature therefore Man stands in need of a wall as well as of an Hedge Hos 2.6 to Restrain him from Evil nor indeed is Restraining grace sufficient which that pagan King Abimelech was blest with Gen. 20.6 but there must be Renewing Grace also Eph. 4.23 there must be according to the tenure of the New Covenant a Supernatural Work of Light Life and Love I will put my Law in their inward parts and write it in their Hearts and will be their God and they shall be my People saith the Lord Jer. 31.32 33. This plainly imports the Insufficiency of the unrenewed Estate wherein the best Bank that can be made against sin is so low and weak that it is easily overflowed or broken down by the strong Torrent of Corrupt Natural Affections As the Light of Nature which is called the Candle of the Lord Prov. 20.27 burns but darkly and dimly in the fallen Estate so that it cannot Discover the guilt of Adams sin committed almost 6000. years agoe nor that Original Pollution descended upon all Mankind thereby nor can it discern that great Damning sin of unbelief John 3.18 36. which binds the guilt of all other sins upon a sinners Conscience c. so the Law of Nature is so weak and of such little force that it cannot carry the Soul up to the Spiritual part of any Holy grace or duty
Instance which Christ himself uttered as a Specimen of the Management of the Day of Judgment both for Matter Manner c. Mat. 25.31 to the end of ver 46. Where the Lord Judge Denounceth the Final Doom both upon the Sheep at his Right Hand and upon the Goats at his Left ' and all by way of Dialogue c. ye saw me naked c. Now 't is farther Alledged that seeing the Father Judgeth no Man but hath committed all Judgment to the Son John 5.22 And that the Son will Judge the World as he is Man in Humane Nature and that none of all the Posterity of Adam shall be excused for their Absence from this General Assizes none shall be allowed to appear by a proxy but every Individual Man Woman and Child Poor or Rich Jew or Gentile shall be compelled to appear personally before this Judge's Tribunal 2 Cor. 5.10 And there have a fair and full Tryal either for Weal or Woe Now upon this Supposition the Day of Judgment may take up a much longer time than most do imagin for it Requires as much time to speak a Mans Life as to read it c. we may well believe that this General Just Judge will not suddenly shuffle up any Matters for Eternity in that Day Upon these Considerations that Holy Man of God Mr. Shepheard in his Sincere Convert page 37. saith that this Day of Christs Kingly Office in Judging the whole World shall haply last longer than his private and less Glorious Administration in Governing the World shall do c. this saith he may be made evident both by Scripture and by Reason c. N. B. Note well 3. This is the time however long or short wherein all Mankind both the good and the evil Servants must Reddere Rationem give an exact Account of their Stewardship whether they have wasted their Lords Goods either Pounds or Talents or have improved them in Tradeing Luke 16.1 2. and 19 15. c. Mat. 25.19 c. All Persons must appear before the Judgment Seat of Christ to Reckon with the Judge about all things they have done in the Body 2 Cor. 5.10 whether they have received the Graces or Gifts of God in vain 1 Cor. 15.10 Oh! Blessed is that Faithful and Wise Steward who giveth a good account to his Lord at his coming Luke 12.42.44 Now the particular account Men must then give is Threefold First of their Thoughts which are known to God Hebr. 4.12 13. in that day God will Judge the Secrets of Men by Jesus Christ c. Rom. 2.16 Then the Book of Conscience shall be opened which is Index Vindex Judex 'T is Gods Spye and Mans Overseer faithfully Recording every Vain as well as Villainous thoughts Rom. 2.14 15. John 8.9 1 Cor. 10.29 Hebr. 10.2 Tho' sinfull Thoughts be free as to Men yet are they not free to Conscience which is better Sore than Seared much less can they be free to an All knowing God John 21.17 Acts 1.24 Secondly They must Reckon with this Lord Judge for their words Mat. 12.34 35 36 37. If idle and wast words must be accounted for in the Day of Judgment how much more for evil and wicked words Cassiodore saith that among ten Thousand Talents of Mens common Communications there is scarce an Hundred pence no non decem quidem obolos not so much as ten half penny 's of Spiritual and Savoury Discourse Alas How much frivolous and fruitless Speeches do frequently slow from every Mans Mouth hereupon Wise Xenophon and Plato did propose this profitable practice that Mens Speeches and Discourse might be written down in a Table Book both at Meals of Meat and at all Meetings c. that they might be brought to shame when they Reviewed their many Extravagant Expressions Thus the Psalmists Heart was greatly grieved when he Reflected upon what he had spoke amiss but a little before Ps 73.13 21 22. Therefore did he pray Set a Watch O Lord before my Mouth keep the Door of my Lips Ps 141.3 well knowing what an unruly Member the Tongue is which no Man can Tame Jam. 3.2 3 4 5 6 7 8. where the Tongue is called not a City of Evil or a Country of sin but a whole World of Iniquity hereupon we ought to put our untameable Tongues into the Hands of God as David did who alone is able to tame them the Difficulty of which Work we are taught by the God of Nature who hath given the Tongue its place and Situation betwixt the Head and the Heart that it might take Counsel from them both before it utter any words c. and the God of Nature hath fenced the unruly Tongue within bounds by a double Wall the one of flesh to wit the Lips and the other of Bones to wit the Teeth that it may be kept the better within Compass from all Extravagant Speeches c. For this very cause of the Tongues unruly Nature God hath ordered not only that Children shall not be able to speak untill they grow up to some wit and understanding whereby they may the better order their Speeches with their Tongues but also that all they who are born Deaf must be Dumb likewise because they being Deaf cannot hear Instruction for Teaching them the Right use and Government of the Tongue Even a fool when he holds his peace is accounted wise c. Prov. 17 28. Thirdly Then an Account must be rendered as for all their Thoughts and for all their Words so for all their Works Namely for all such Works wherein there hath been any Omission of Good and wherein likewise there hath been any Commission of Evil It may be Succinctly Reduced into those distinct parts the Reckoning hath a double Relation both unto good and unto evil First unto the first of Good which is thus Expressed Either 1. De bonis Omissis of good that is waved or De bonis Demissis of good that is wasted Or 2. De malis Commissis of Evil that is committed or De Malis permissis of Evil that is permitted when it is in the power of our Hands to prevent the Perpetration of it hereby we make our selves partakers of other Mens Sins 1 Tim. 5.22 N. B. Note well Participans Nutans non obstans non Manifestans c. Which the Grave and Godly Mr. Greenham Interprets thus saying we become Accessories to other Men who are the principal Actors of them either by commanding or by commending or by consenting or by counselling or by countenancing or by communicating or by concealing if we be not Admonishing nor Mourning nor Praying for the Offenders c. And Accessorium Sequitur principale saith the Maxim in Divinity he that is but Accessory to other Mens sins is likewise Involved in the Guilt of the principal sinner and so he may partake of the Plagues thereof Revel 18.4 1. Sam. 3.13 Rom. 1.32 see much more upon this point Dr. Ames Cases of Conscience pag. 299 c.
Reflections three several times N. B. Note well 1st The First was Luke 4.23 Physician Heal thy self This Objection against him he knowing their Thoughts doth Anticipate and Answers saying I know you will surely say thus that is Go heal thy own Country Nazareth Alas their Unbelief did Incapacitate them for his Miracles and Oracles 't is said He could not do any Mighty Works there Mark 6.5 Mat. 13.58 He could not because he would not for their Vnbelief as it were transfused a kind of a Dead Palsie into the very Hands of Omnipotency it self yet Christ himself must bear the blame of their Sin The despising of Christ turns to the disadvantage of the despiser and as God manifests himself in mighty works to the Believer so he hides his Power from the Misbeliever N. B. Note well 2d The Second time of such Reflections was Mat. 16.22 23. When Peter took upon him to teach his Teacher saying Master spare thy self c. that is do not thou suffer thy Adversaries so to Abuse thee as thou sayest they will c. This was Simon 's carnal Wisdom which is at enmity with God's Will Rom. 8.7 natural Wit will stumble at the Cross not knowing its Appointer nor its Tendency to God's Glory and Man's Good therefore will it be presumptuously prescribing of Divine Wisdom and Correcting the Sun by its fallacious Dial Yea may Rise so high as to make Opposition both to God's Dispensation and to Man's Salvation as Simon Peter doth here that he might not be involved in his Masters Sufferings But Christ so loved to work out our Redemption that he could not bear with his own dear Disciple that disuaded him from it but was even straitned till it was Accomplished Luke 12.50 hereupon our Saviour smell'd Satan in Simon 's Corruption which was puffed up by the Tempter from his late Exaltation by his Master ver 16.18 and this hindrance of Christ's Passion even from a Godly Man as Peter was became an offence to our Lord. N. B. Note well 3d How much more when this was done the third time from Wicked Men as here who said to him Save thy self as Simon had said to him Spare thy self no doubt but the Devil was in both these sayings for what he cannot do immediately by himself he will essay it by Instruments and Sin whether in the Godly or Wicked will serve Satan's turn As those Wicked Railers took up the false Accusations about destroying the Temple c. for which Christ was unjustly condemned As if those depositions had been true So they ground their Mockings upon that Basis that it was alike easie to build up the Temple as to save himself Mark The Third Mocking matter was If thou be the Son of God come down from the Cross The Devil spake these words through those blasphemous Mouths that the price of Man's Redemption might not be paid had Christ come down from the Cross as they commanded and so we all have still remained Satan's Captives If thou be the Son of God c. They think it impossible that the Son of God can be Crucified thus the World thinketh that the Cross and Christianity cannot possibly consist together no wonder if the Adoption of God's own Children be so oft obscured and questioned through the Tempter's Buffetings Satan would still persuade the Saints and Servants of God that they cannot be his Sons if Sufferers as if carrying the Cross and Communion with God were two inconsistent things but the Scripture of Truth saith otherwise For God hath no Son that he Correcteth not c. Heb. 12.6 7 8. He had only one Son sine flagitio without Gorruption But not any one Son sine flagello without Correction Though the Lord Jesus was the Son of God yet was he Crucified for this was the very work for which the Son of God took upon him our Nature and came into the World to die as the Son of Man Mark The Fourth Mock was He saved others himself he cannot save still worse and worse as the Hearts and Mouths that spake the mocking words were worse and worse Out of the Abundance of the Heart the Mouth speaketh Mat. 12.34 for the three foregoing Mocks came out of the Mouths of the Passengers the common People who yet were such Fools as to shoot those Bolts that were framed for them in the Saâ—hedrim's Forge as is aforesaid But these cutting and killing words He saved others c. came out of the Mouths of the Chief Priests c. Mat. 27.41 42 43. who should have known better things Corruptio optimi est pessima they were the worse because their Gifts Place and Office should have made them better but here God brands them for their Mockings in an higher degree than their Tools had done and more Insolently Insulting over a Dying Jesus 'T is probable those Priests expected or at least feared that Christ would deliver himself from the Cross by a Miracle therefore did they most malitiously set some to sit down and watch him ver 36. That if it were possible those Watchmen might disappoint his dlawing the Nails which fastened him and so deliver himself which when they saw he did not then did they fall upon this insulting over him as an Impostor scornfully upbraiding him with saving others whereas they should have thankfully Acknowledged God's Goodness therein N. B. Note well It may not be omitted to observe here the over-ruling Power and Providence of God For though humane malice provideth a Guard of Watchmen to secure Christ upon the Cross yet Divine Wisdom ordered it so that seeing the Son of God must not save himself as they bad him but suffer death â—according to the Eternal Decree and Covenant betwixt the Father and the Son these very Watchmen must be Witnesses of the certainty of Christ's Death which may certifie us not only of the reality of his Dying contrary to the lying Legend of Mahomet's Alchoran as above but also of his compleating the full payment of the Ransom for our Sins Thus while Christ's Enemies are most maliciously acting their worst against him the great God who is higher than the highest over-powers and orders these same Actings to be most highly for him so God overshoots the Devil in his own Bow And though those Priests here knew Christ's Miracles in saving others as they acknowledged in this their taunt yet did the light and lustre of his being a Saviour of others so dazzle them that they could not see Wood for Trees for his miraculous saving of so many was a manifest evidence that he was the Son of God and that by the same power he could have saved himself also nor did they understand that those present Sufferings of Christ upon the Cross was now the proper and peculiar work of a Saviour more than in any of his Miracles for not his Miracles but his Sufferings are the Price of our Redemption as is at large abovesaid besides those Priests were so blinded that they
pleasure not at Death's demand N. B. Note well Now it was that Death as the Bee lost its sting upon Christ and can sting no more but hath quite lost its Victory through Christ's Death 1 Cor. 15.54 55 56. Christ hereby hath delivered us from the commanding power of Sin from the condemning power of the Law and from the conquering power of Death Though the redeemed in Christ do die yet can they not be kill'd with Death as Jezabel's Children were Rev. 2.23 the second death hath no power over them Rev. 2.11 20.6 14. 21.8 Our Lord 's strong voice may be the more wondered at considering how he was spent with blows blood c. yet now it was the loud voice of his Triumph over Death c. There be yet four Miracles behind to be discoursed briefly upon all wrought wonderfully by a dying Christ upon the Cross by the power of his Deity The Fourth Wonder is The Rending in twain of the Vail of the Temple from the top to the bottom which the Evangelist puts a Behold upon as a thing very wonderful Mat. 27.51 and as wrought by the force of Christ's last loud cry ver 50. then the Angels Presidents of the Temple departed from it as Jerom saith As Christ's last cry upon the Cross was the sign and symptom of frail Man dying so his promising of Paradise-Happiness to the Penitent Thief was a clear demonstration that he was also the Great God Living for none hath the Key of Paradise but the Great God only Nor did our Lord only demonstrate his Deity as above while he was yet living and while his Humanity was in the way of dying But also when he was verily dead and had given up the Ghost he still declares himself to be a Wonder-Working God in all the following Instances whereof this of Rending the Temple's Vail in Twain c. was the first wonder after his Death The distance of the Temple from the place out of the City where Christ was Crucified could not exempt it from the stroke of this Wonder-working Hand when those wretched Priests had made that House of Prayer a Den of Thieves this Vail now Rent was the Partition-Wall that divided betwixt the Holy Place or the Priests-Court and the Sanctum-Sanctorum into which the High-Priest entered only once in the year Exod. 26.31 33. 1 Kin. 6.19 21 31. 2 Chron. 3.14 c. Heb. 9.3 4 6 7 8 c. N. B. Note well This Wonder to wit of rending this Mid-Wall was wrought upon a threefold Account 1st To shew that Christ's Death was the Accomplishment of the Levitical Law and that now all the Ceremonies thereof were rent down and done away 2dly That now by the Gospel sealed up in his Death a new way to Heaven was opened Heb. 10.19 20 21 22 c. And 3. To shew that the Mid-Wall of Partition betwixt the outward Court of the Gentiles and that of the People of the Jews was broke down by the death of Jesus Eph. 2.14 15. This Vail is call'd the Separation betwixt the Prophane Place and the Sanctuary Ezek. 42.20 Now the Ceremonial Law should no longer divide those two but Christ became the blessed Cement to unite all believing Jews and Gentiles into one Gospel-building himself being the knitting Corner-stone c. The Fifth Wonder Christ wrought upon the Cross which is the second after his Death was the dreadful Earthquake Mat. 27.51 now that our Lord was dead as to his Man-hood he still letteth forth the Power and Glory of his God-head more than he had done before and whereas he had shewed himself the Lord of Heaven by causing an extraordinary Eclipse of the Sun and covering the whole face of the Firmament with a Curtain of Darkness So now he appears to be Lord of the Earth also by causing it to shake and tremble As the Heavens had given their Testimonial and Acknowledged their Homage to his Lordly Dominion over them in hiding their Glory while their Lord was Suffering Shame So the very Earth here payeth her Respect and Reverence in an humble Submission to her Almighty Landlord in her Trembling before his powerful Presence when the Lion that King of Beasts doth Roat all the Beasts of the Field do Tremble Now did this Lion of the Tribe of Judah roar with a loud Voice and we may well suppose what a Trembling seized upon those Beasts of the Temple the Christ-Killing Priests when they saw the Vail of their Temple Rent in Twain from top to bottom at their hastening now to their Evening Sacrifice Thus well prepared with the Tincture of this Innocent blood more especially when they felt that sad sight seconded by an Earth quake this could not but cause an Heart-Quake and a consternation in them fearing that the Earth might now cleave Asunder and Swallow them all up as it had done Korah's Company of Conspirators these as well as they being now become a Burden too heavy for the Earth to bear and as weary of them would bury them quick This Earthquake might also predict the performance of what God had promised that Christ would shortly shake not only the Earth once more as was done in Sinai at the Promulgation of the Law but even Heaven also by the Gospel Hag. 2.6 7 Heb. 12.26 27. especially when the desire of all Nations shall come and shake all Wickedness out of both the Heavens of Church and the Earth of State and then give those promised New Heavens and New Earth wherein dwelleth Righteousness 2 Pet. 3.13 The Sixth Wonder was the Rocks were Rent Mat. 27.51 where the first word Behold doth spread it self over all the parts and several parcels of all those Miracles mentioned in that verse Behold the Vail was Rent c. Behold the Earth did Quake and Behold the Rocks were Rent to denote the marvellousness of those things and mostly in this because herein Rocks are rent by the Rock and one Rock rendeth many Rocks the Rock that rent the Rocks was Christ 1 Cor. 10.4 he was the creating Rock Deut. 32 4.31 1 Sam. 2.2 2 Sam. 22.2.32 that rent all the other created Rocks c. This was a Work of greater difficulty to rend the Rocks than it was to rend the Vail c. yet the Power of the Death of Christ doth effect this Work of Difficulty N. B. Note well To shew that no Heart is so hard and rocky but the vertue of Christ's Death can rend it into Repentance Though those Christ-Killers had made their Hearts as hard yea harder than an Adamant Zech. 7.12 yet when their time of love came Ezek. 16 8. their Month of Christ's finding them Jer. 2.24 and when the Hammer of God's Word Jer. 23.29 began to beat upon them as Animated and Actuated by the power of his Death oh how kindly did their Hearts Thaw Break and Melt into Tears and Tenderness Acts 2.36 37. with 41. 4.4 When Moses smote that Rock upon which God stood with his
Rod then there gushed out Streams of Water Exod. 17.6 no Heart can be so hard or obstinate but Christ can conquer and overcome it when he pleaseth to put forth his power upon it Manasseh had made himself an obdurate Sinner yet is greatly humbled proportionably as he had greatly sinned 2 Chron. 33.12 The Seventh Wonder was the opening of the Graves Mat. 27.52 53. which might be the Issue of the Earth quake and of rending the Rocks out of which they used to Hew their Sepulchres ver 60. this was done to shew that our Lord died indeed but not to remain under the Power of Death for his Grave must be opened also as well as the Graves of those Saints that had only slept in their Bodies until his Death then are they Quickened and Raised up from the Sleep of Death to Life again and came forth out of their opened Graves c. And all this was done N. B. Note well To let us understand that the power of Christ's Death and even those that believed on the Messiah before his Incarnation have an Interest in Christ's Death c. and when Christ seems dead then comes the opening of the Graves Ezek. 37.12 c. CHAP. XXXIII THE 5th Grand Remark is Our Lord 's seven last Words or Sentences which he uttered while he hung upon the Cross The First was his Prayer for his Enemies Father forgive them for they know not what they do this he prayed for them while he was Bleeding to Death by their Bloody Hands His Face all swollen by their barbarous Blows and Buffets so that his Visage was marred more than any Mans ' Isa 52.14 His Shoulders all Torn by their brutish Lashes and Scourgings so that the Cross laid upon those galled parts must needs notoriously pinch those tender places Yea while both his Hands and both his Feet were pouring out his precious blood at the four Wounds the Murderers had made with their Savage Nails in all those Members yet even then was his blessed Mouth opened to pour out this Pathetical Prayer for those Monstrous Miscreants which proved a Prayer so prevalent not only for the Conversion of the People who were but the lesser offenders herein as before but also for the Conversion of many Priests who were the Capital Criminals and Chief Ring-leaders in this Diabolical Dance and Design Yet Christ so far prevailed by his Prayer here that not only many thousands of the People Acts 2 41 c. 44. but also a great company of the Priests became obedient to the Faith Acts 6.7 N. B. Note well Oh the kindness of Christ to his Enemies even in the midst of their Acting Enmity against him yea their unparallelled Villany Was there ever such love to Enemies as this of His to be so kind to the unthankful and to the evil Luke 6.35 Let us cry with David This is not after the manner of Men O Lord God 2 Sam. 7.19 These were more like the Bowels of God and not of Man Hos 11.8.9 I am God and not Man And because our Lord was God as well as Man therefore this matchless compassion was found in his Heart toward his Enemies The Second Sentence or Word Christ spake on the Cross was His bidding John to take Mary for his Mother John 19.26 27. Oh marvellous filial compassion and commiseration towards his Mother now a Widow and very Poor in the midst of his own matchless misery yet cannot he forget her but in the very height of his own Torments hath his Mouth opened in her Remembrance commanding his Beloved Disciple to take care of his better Beloved Mother after his Decease seeing her Husband Joseph the Carpenter was then Dead and her Son Jesus the Redeemer was now Dying John beholding Jesus so careful and conscientious in discharging his Duty to his Earthly Mother while he was paying that prodigious price of the World's Redemption to the Justice of his Heavenly Father N B. Note well To shew that Duties done in Obedience to the First Table ought not to Justle out the doing of Duties in Obedience to the Second 'T is Godly honesty to pay Man his Due as well as God c. Hereupon John takes that Holy Virgin to the best home he had Accounting her the most blessed Depositum or matter of Trust the Richest Jewel that ever as to persons he was betrusted with verily expecting that every place where she came would be blessed by and better for her Abode in it See more of this and of the first in Christ's carriages on the Cross The Third Word Christ spake upon the Cross was to the Penitent Thief This Day verily thou shalt be with me in Paradise Luke 23 43. If the last words of Dying Saints be deemed Living Oracles How much more the seven last Words of our Dying Saviour his last Sayings and Sentences who was the grand Prophet and Infallible Oracle of God's Church deserve to be Writ in Letters of Gold and to be laid up as the Manna was in the Golden Pot of a Sanctified Memory that they may be retained by all the Godly in everlasting remembrance Mark Here in these last Words of our Lord to this Good Thief that though Christ had promised Paradise to the Penitent in the General only yet doth he perform more than had been either promised to him or prayed for by him in particular as is abovesaid This Thief begged only a bare Remembrance in General yet Christ grants him the high Advancement of Paradise and that with Expedition even that very same day c. N. B. Note well 1st If so bad a Man proved through Grace so good a Penitent even at the last Gasp then ought we to despair of none because we know not whose Names are Writ in Heaven Luke 10.20 we never looked into the Lamb's Book of Life Rev. 13.8 The Election obtains Grace Rom. 11.7 though it be not till the Eleventh hour of the Day at the last Minute Mat. 20.6 9 c. As many as God ordains to Life do believe Acts 13.48 This Gist of God is given to them Eph. 2.8 Phil. 1.29 All those whom God Predestinateth he effectually calleth c. Rom. 8.30 Therefore seeing no mortal is of God's Privy Counsel to peruse the Records of Eternal Predestination that Man said not amiss who cried dum Spiro Spero while I breath I hope Grace may come Inter pontem fontem betwixt the long Race of a Wicked Life and the fatal stroke of final Death as here N. B. Note well The 2d Note here is If our Lord have such a precious Promise of giving that Beatifical place of the Celestial Paradise to the vilest of Sinners as this Thief was when becoming a Penitent how much more are they Accepted of him that fear God and Work Righteousness even the greatest part of their Lives c. Acts 10.34 35. The Fourth Word Christ spake upon the Cross was Eli Eli Lamasabacthani Mat 27.46 or Eloi Eloi
order Notwithstanding this six-fold unlikely-hood of this loud Lye yet is this Grand Imposture of the Priests who had given Pilate some hint of it before Mat. 27.64 is commonly believed for a Truth among the Jews until this day Mat. 28.15 They are given up to believe this gross Lye because they received not the Truth in love that they might be saved 2 Thes 2.10 and thus the Chief Priests and Elders gave a large round sum of Money though they sold the Saviour of the World for the Trifle of thirty pieces to bribe that Nation into unbelief among whom this most sublime and vilest piece of Knavery finds belief with Misbelievers The result of all this Discourse is That seeing 1st Christ's Resurrection hath so many famous and memorable Remarks as all those abovementioned put upon it 2dly Seeing Christ came not out of his Grave as Lazarus came out of his fast bound about with his Grave cloaths and therefore Christ when he raised him from Death to Life said Loose him and let him go John 11.43 44. He rose up with his Hands Feet and Head bound fast with those bands of Death because he rose not up as Victor or Conquerour but rose to die again and remained bound above ground until Christ commanded his release But Christ as a Conquerour releaseth himself having the power of laying down his Life and taking it up again in his own hands John 10.18 and loosed off his own Grave cloaths wherewith he was bound laid them in that due order mentioned in Scripture and left them behind him in his Sepulchre c. 3dly Seeing the Great Apostle in relating his full Chest of comfort wherewith he makes his challenge against all condemning Powers Rom. 8.33 34. He puts a most remarkable Rather upon the Head of Christ's Resurrection as the chiefest Box of all his other Spiritual Cordials 4thly Seeing Christ himself Hands in this very consideration I was dead and am alive again as a Cordial to the Church of Smyrna in a time when those Asian Churches were under some sad Apostacy as the Apostle Imports saying All them of Asia are turned from me 2 Tim. 1.15 and some of them had a name to Live and were Dead Rev. 3.1 Hereupon Christ comes in with this seasonable and suitable comfort behold I who was dead but am alive again Rev. 2.8 will make thee who art now in a dead and dedolent disposition to be alive again and to become lively for God and Godliness I am the first and the lust saith Christ to sweet smelling Smyrna who out-live and out-last all mine and thine Adversaries Therefore should we be oft searching in this Box that so abounds with comfort And the result I say of all these premises is that therefore the Day of Christ's Resurrection having all these most eminent Remarks upon it doth mostly require the uppermost Room in our Remembrance above all other days See more of this point in my Christian Walk upon the Lord's Day And more hereof here when we come to Christ's Manifestation Secondly Having thus discoursed upon the time When the next point is the manner How this Resurrection of Christ was managed wherein consider 1st By what Power Christ Rose again This was not done by any Extrinsick Forreign or Borrowed Power as was the Resurrection of Lazarus ut Supra but Christ Rose again by his own Intrinsick Innate and Congenial Power and that in despite of Death Men and Devils Because he was the Son of God so it was hot possible that any bands of Death or Devil could hold him down Acts 2.24 and his rising again after this manner did declare-him to be no less than the Son of God Rom. 1.4 Therefore if the manner of Christ's Rising be more particularly inquired into It must be Answered that as the Angel of the Lord whom some suppose to be the Son of God who loved to be oft among the Sons of Men long before his Incarnation Prov. 8.30 31. did wonderfully in Manoah's Sacrifice Judg. 13.18 19. so undoubtedly our Lord herein did wonderfully As our Lord died wonderfully in dying willingly and not of coaction though it was of necessity in respect of God's Immutable Decree Acts 2.23 4.28 therefore when he gave up the Ghost he cried with a loud Voice which shews as is abovesaid that his Vital Spirits and Strength was not spent at that time but he might have retained his Life longer if he would and thereupon the Centurion concluded him to be the Son of God Mark 15 39. so and much more than so must our Lord rise again wonderfully for his Resurrection hath an Apostolical rather put upon it Rom. 8.34 and this act above all other acts in his state of Humiliation did declare him to be the Son of God Rom. 1.4 It being the first step of his state of Exaltation The Centurion did but suppose him to be so by the Miraculous Manner of his Death but all the Saints are assured of it by the Miraculous Manner of his Resurrection which indeed was the more Miraculous if we take it for granted that Christ conveyed his own self-quickened Body through the Great Grave stone that lay upon his Tomb. But some may object against this opinion saying what need we grant this seeing 't is expresly affirmed by the Evangelists that the Angel of God rolled away the stone Answer None of the Evangelists do say that the Angel did this to let Christ out of the Sepulchre for Christ was risen indeed in the Earth-quake before the Stone was rolled away and that great thing was done not to let Christ out who was gone already but to let the Good Women in to be the first Witnesses of this great Truth of his Resurrection for so soon as the Angel had rolled away the Stone he sat down upon it expecting the Women who were now at hand and were saying one to another Who will roll away the Stone for us Mark 16.3 that he might be as Christ's Gentleman-Usher to hand them into the empty Sepulchre The Angel did not roll away the Stone out of any necessity our Lord had for its removal in order to his own Resurrection for he by the Power of his Godhead could rise without it but it was from a necessity for the Good Women without which they could not enter into the Sepulchre It was only for Christ's honour to have such an Heavenly Herald for the first solemn Proclamation of his Glorious Resurrection Learn hence to cry with these Holy Women 1. Who will roll away the Stone of an Hard Heart 2. Of the Curse of the Law which was Writ in Tables of Stone not only to shew its duration but also our obduration 3. Of the Darkness of the Durus Sermo or Hard saying John 6.60 which we meet with here and there in Christ's Word that needs an Interpreter 4. And Lastly Who shall roll away this Stone of Offence for the Churches Inlargement that in this Valley of Achor or trouble
a door of hope may be opened All these are only done by an Heavenly Hand But again it may be Objected If the Angel rolled not away the Stone to let the Lord out of the Tomb how could he get out Did the Lord's Body penetrate and pass through the Body of the Stone A penetration of Diameters thus is against all Rules of Philosophy Ans 1st This Question may well be answered by asking other questions of the same Nature This way of Answering is well warranted by our Lord 's own Example Mat. 21.23 c. Mark 11.28 c. Luke 20.2 c. when Assaulted with Cavillers he doth Nodum Nodo Dissipare Untye one Knot with another and Answers one Question by Asking another in stead of giving a direct Answer So here I ask 1. How Christ passed through the Womb of that Virgin Woman his Mother Mary yet she still retained her Virginity 2. How he passed through the Doors which were shut and stood in the midst of the Room where his Disciples were Assembled And 3. How his Body passed through the Body of the Heavens which some say are as solid as Brass at his Ascension into Heaven The 2d Answer If Christ in his state of Humiliation while his Flesh was mortal could miraculously make the fluid Waters to bear the weight of his solid Body when he walketh upon the weak Waves of the Sea as upon the firmest Pavement then no doubt need be made of this now in his state of Exaltation but that he could by the same miraculous power make his now glorified Body to pass through this great Stone 'T was a greater Work that Christ by his Creating Power wrought when he did hang the Ponderous Body of the whole Earth upon nothing Job 26.7 Ponderibut librata suis Hanging like a Ball in the midst of the Thin Air which compasseth it round about Christ the Creator John 1.3 did this Father Jerom who said the Manner of Christ's rising is not revealed to any mortal as before yet saith in this point that Assuredly the Creature did yield to the Creator though we know not the distinct manner how Modern Divines say it was by Rarefaction and Attenuation for now he being declared to be the Almighty Son of God Rom. 1.4 might easily ratifie his own Body or Attenuate and Dilate the great Stone what cannot the Omnipotent Power of Christ the Creator do Common experience demonstrates that the Sun of the Firmament can pierce in his Beams through a Glass Window c How much more may this Sun of Righteousness when Risen in Power make his glorified Body to pass through a solid Stone and that with as much ease as our Mortal bodies do pass through the Air or through Water and none but Atheists do doubt that such Bodies as are buried in an Iron Coffin shall be made able to rise through such Coffins at the general Resurrection Undoubtedly such is the Power of a Glorified Body that it may pass through those Bodies that are solid Natural Philosophy is no Rule for Super-natural Divinity Christ's Divine Nature did effect this for his Humane The 3d Answer Seeing the Romanists do misimprove those aforesaid Motions for palliating their Doctrine of the Real Presence though to no real or convincing purpose for Christ appeared in his own form visibly to Mary Magdalen c but so he doth not in the Popish Mass therefore we say that Christ by the mighty Divine Power wherewith he raised up his Body Ephes 1.19 might raise up the Great Stone open the Grave and shut it again This is the more probable because a Created Angel could open the Prison-Doors always of great strength and weight and shut them again with all safety as if they had not been opened at all for releasing the Apostles Acts 5.19 23. and another Angel made the Iron-Gate to open on its own Accord for Peter's release Acts 12.7 8 9 10. How much more might the Lord of Angels do this as he came in among his Disciples when the Doors were shut John 20.19 no Doors can keep Christ out from his which the Popish Doctor disputing with Mr. Robert Smith Martyr urged to prove Christ's presence in the Bread because he could pass through the Doors to his Disciples But the Holy Martyr gave the Doting Doctor this smart Repartee saying Although it be said that when Christ came to his Disciples the Doors were shut yet have I as much to prove that the Doors opened at his coming as you have Mr. Doctor to prove that he passed through the Door I know saith Job thou canst do every thing Job 42.2 2dly As the Manner of Christ's Resurrection was wonderful in respect of the Almighty Power by which he raised himself Ephes 1.19 20. where we have a most emphatical heap of most Divine and Significant words to express that which can never be fully expressed no nor sufficiently comprehended in any humane conceptions A six-fold Gradation the Apostle useth to shew what a prodigious power God putteth forth in quickening the Heart by Faith so that he useth more than a meer moral swasion contrary to the Arminian Assertion even the same Almighty Power that he put forth is raising his Son Christ from the Dead So it was wonderful also in respect of its Singularity Though Christ was not the first that was raised from the Dead yet was he first that ever was raised up in so singular a manner not only by his own Intrinsick Divine Power but also by putting off his own Grave-cloths wherewith Joseph and Nicodemus had wrapped his dead Body John 19.40 and leaving them folded together and laid in their proper places behind him John 20.7 we read of many others in Scripture who were indeed raised up from Death to Life both in the Old Testament and in the New 1. In the Old omitting other Instances the Man whom the Israelites in a fright cast into Elisha's Sepulchre to lie buried there upon the touch of the Prophet's Bones and the Dead Corpse indeed revived and stood upon his feet 2 Kin. 13.21 but we read not of any Power the Revived Man had to untye his own Winding-sheet or the Napkin that tyed up his fallen Chaps 2. In the New Testament we read of three dead persons raised up to Life one in the Chamber of Death to wit the Ruler's Daughter as she lay newly dead in the room of her dying Bed Mat. 9.24 25 c. Another that had been dead some due time and was carried forth upon a Bier towards the place of his Burial this was the Widow's Son Luke 7. v. 12 15. and a Third who had been Dead some time and even buried four days so upon the Borders of Putrefaction namely Lazarus John 11.39 44. yet as none of these Three had any power to raise or revive themselves so nor to loose off their own Bands wherewith Death had bound them when revived As the Moral or Mystery of that one Instance in the Old
for she told the Disciples who were mourning and weeping Mar. 16.10 that they had taken the Lord out of the Sepulchre and we know not where they have laid him John 20.2 and so she saith likewise to the supposed Gardener ver 15. Thus did she trouble them with this her Conceit that the Lord's Body was removed by the Jews but for what end or to what place she knew not therefore is she sent the second time to assure them of his Resurrection She and the other good Women had been seeking the living among the Dead Luke 24.5 as we do in a dead World Pleasure Treasure and Honour or in dead Worship c. hence the Angel said not only He is not here but also He is risen and not removed as thou thinks Matth. 28.4 The 4th Testimony is that of the Disciples those good Women ran and told the tidings doing as they were bidden by the Angel go quickly Matth. 28.7 8 Hereupon Peter and John run to make their Observations John 20.7 and Mary Magdalen run with them for she came twice to the Sepulchre here is a running upon running to find out a lost Iesus would to God we could do so Amor Addidit alas love is impatient of delays a ready Heart makes riddance of God's Work and therefore giveth Wings wherewith to hasten two strange Wings were given to those good Women to wit Fear and Joy a wonderful composition of two contrary passions fear for their Faithlessness and Joy for the Angels Joyful Tidings Those mingled Affections may well consist in a Sanctified Soul Psal 2.11 God loves at once a fear because of his greatness and a Familiarity with it because of his Graciousness with those two Wings the good Women fly to tell the Tidings unto the Dilciples who at first thought them but idle Tales though their Lord had again and again foretold it should be so Learn hence that a low Faith so it be but true is acceptable to Christ and saving to the Soul These Disciples could not believe that Christ should die until he was dead nor would they believe he should rise again no not when he was Risen indeed However perplexed Peter and beloved John ran to the Sepulchre and tries conclusions Though John being the younger Man exceeded Peter in swiftness and came first to the Sepulchre yet Peter the Elder Man exceeded John in boldness for it was he that first steped into the Tomb within the Vault Thus the Saints stand in need of one another's Gifts and Graces as Peter did of John's Swiftness and John of Peter's Boldness they both found an empty Sepulchre and the Grave-clothes lying in order they saw the Body was gone and the Linnen was left but John proves the first Believer He saw and Believed John 20.3 4 5 6 7 8. His seeing was his Believing he trusted his own Eyes that the Lord's Body was not there Misbelieving that it was only a Removal to some other place as Mary Magdalen had told them farther off from Calvary for Honour's sake that he might not lie buried with the wicked and not a Resurrection of his Body therefore is it added in the 9th verse For as yet they knew not the Scripture which yet was clear enough in this point both in foregoing Figures and Prophecies of the Old Tement afore mentioned and in Christ's own plain prediction of himself in the New No wonder then if Christ Rebuked them so sharply for being such slow-bellies in believing work Luke 24.25 Tit. 1.12 13. Yea so slow of Belief were they that they had seen himself three times before yet 't is said they Worshipped but some doubted Matth. 28.17 even while they Worshipped they doubted yet is not their Worship Rejected nor the Worshippers for the Lord knew them to be his 2 Tim. 2.19 and though they knew not him yet were they all known of him Gaâ— 4.9 Therefore though now they went to their own Home waiting till God should farther inlighten both Organ and Object John 20.10 which afterwards was wonderfully accomplished when great Grace came upon them all and made them Invincible Witnesses of the Lord's Resurrection Acts 1.22 4 33. The Fifth Testimony was that of the Watchmen those Pagan Soldiers whom the Priests had procured to watch the Sepulchre yet are made Witnesses of this Truth against their Wills God would have that great and comfortable point of the Resurrection well proved for our firmer Settlement in so weighty a matter The Priests were unworthy to hear of it by the Hand of an Holy Angel They shall therefore hear of it to their great Grief and Regret by the Hands of prophane Sword-men of their own gang and conspiracy who come running in unto them as Thunder struck and frighted out of that little wit they had as it were and told them all Now the confession of an Adversary is looked on by the Law as a double Testimony And the most certain Demonstration of the Truth that can be contrived Yet the Chief priests who were pay-masters of this Mercenary Guard take care to stop their Mouths not only from talking any more of the Terrible Earth-quake of the Descent of a Glorious Angel of his Rolling away the great Grave Stone of their seeing the Sepulchre empty of their own fright and flight from thence c. but also they bribe those Hirelings with a round Sum of ready Cash paid down upon the Nail to those Hungry lovers and lackers of Money wherewith they Taught their Tongues to speak lies as Jerem. 9.5 The Hired Soldiers hereupon do daringly Vent abroad that Notorious Lie of Christ's few and fearful Disciples stealing his Body away c. which the Chief-Priests had Devised and put into their Mouths where we may note two things upon Mat. 28.11 to ver 16. 1. Concerning the Hirers those wicked Priests in stead of a Conviction and Confession of their Unparallel'd Crime do harden their own Hearts like Pharaoh under God's Plagues rage more furiously and make new Lies their Refuge as Isa 28.15 the last and best Engine Christ's Adversaries have out of the Devil's Budget to use for suppressing the Gospel when all their other Plots do fail 2. Concerning the Hired when once plunged into the Sea of Sin by wicked Masters These Mercenary Men are involved still deeper and deeper through the love of Money and Wages of Wickedness into the depths of Satan till at the last they drop into the deep pit of Hell daring to do any Villany so they can but Collogue with Men and escape the lash of the Law not dreading most Atheistically the Justice and Vengeance of the Great God Such as have not God in their Heads or Hearts will not have God in their Words or Works they can make sale of their Tongues Hands and their very Consciences for Money and can not only conceal Truth but also step farther to speak against Truth for Gain As here those Hirelings in taking the Money took the Bait of Sin so
Divines whether Innocency or Penitency doth more glorifie God Had Innocency been more for Gods glory the first Adam had never faln from that State and the Second Adam had never been promised to give Repentance if Man had not sinned then God had not Dyed This way in God's Wisdom wrought and brought the greatest glory to the great Creator c. 2. Because she sought her lost Saviour with most Tears 'T is said of this Mary that she stood by the Sepulchre Weeping John 20.11 When she could not find him whom her Soul loved as Can. 1.7 c. both Alive and Dead 'T was her great Trouble his Body was removed by some means or other but how or to what place and whether for Honour or for Dishonour as above she knew not only this she knew that she had lost her Lord and this broke her Heart and broached her Tears so sets her on Weeping which none of the Disciples or of the other good Women that we read of did 't is said indeed that Peter when his Lord in Caiaphas's palace had melted his Heart with a look of Love he went out and wept bitterly Luke 22.61 62. to wit for his foul and filthy fall but not a word Read we of his Weeping bitterly for the loss of his Lord but on the contrary when he and John had seen the empty Sepulchre they both return Home to the City and neither Peter nor that beloved Disciple had so much love as this Woman had to stay weeping there till they found him and if they had so done for ought we know they might have had the Honour of their Lord's first Appearance unto them which she had John 20.7 8 9 10 11 12 13. c. 3. She sought for her lost Saviour with most pains she not only staid still there when Peter and John were gone Home as too willing to want him still or at least for fear of the Jews Malice lest they should be Apprehended but also she stooped down with her Body and looked more wishtly as well as her watery Eyes would permit into the Monument that at least she might receive some comfort from beholding the very place where her Lord lay but still received more Discomfort Vbi Amor ibi oculus loving and looking goes both one way she cannot trust the Eyes of Pesâ—r and John but must look into the Tomb also with her own Eyes where she saw two Angels in VVhite sent for her sake to tell her the glad Tidings of Christ's Resurrection which their Splendour did intimate and they ask her Woman why Weepest thou Denoting how Angels still have pitty upon Humanâ— Frailty and from their Compassion to us do yet secretly Suggest Comfort They do Hint to Mary here that she had if she had known all no such cause to Cry but rather to Rejoice And when she was no longer able to abide the brightness of those Angels she turned her self back and Addresseth to the Gardener for farther Direction ver 14 15 16 c. of John 20. Supposing that he rather than any had taken the Body away because none had such free Access-thither as himself to whom she offered out of the Fervency of her Affections to Christ with her weak Arms to lift him to his proper place that the Body of so Honourable a Person to her should not be Dishonoured by his Adversaries Thus was she at most pains for her much love to find him 1. At most pains in staying there 2. In stooping into the Grave 3. In offering to lift his Body into its proper place alone by her self c. 4. She made the most doleful complaints of her loss of him first to the two Apostles Peter and John John 20.2 that some had taken the Body away and had laid it whether in a decent or undecent place she knew not Secondly To the two Angels she made the same complaint ver 13. still fearing that Thieves had done it for stealing the rich Spices an Hundred pound weight wherewith the body was Buried it to secure it from Worms and Putrefaction till the Sabbath were over that it then might be Imbalmed John 19.39 40. And Thirdly She still powrs forth the same complaint to the supposed Gardener John 20.15 where she drops three Emphatical Hims as if he had known whom she meant 5. She persevered most in her seeking him even until she found him we find not that the Disciples either made any such complaints as she did or took any such pains when they found him not in the Tomb or sought him still any where else as she did but returned Home c. Remarks or Inferences from this first Appearance of our Lord after his Resurrection are these 1. Though we were as Notorious in sin as Mary Magdalen had been yet could we but become as Notable in Repentance before the Lord and in such Fervent Love towards him as she did c. There need no doubt be made but Christ would also Manifest himself to us as he did to this great sinner out of whom he had cast seven Devils Mark 16.9 possibly we have been possessed with so many Devils if not more as she was for Luther's Assertion is Tot Daemonia quot Crimina so many sins so many Devils every sin unrepented off hath a Devil in it Now seeing none can tell the Errours of his Life Psal 19.12 our Iniquities are more in Number than the Hairs upon our Heads Psal 40.12 we are therefore not able to reckon them and much less able to reckon for them By this account we may in our State of Impenitency be possessed with whole Legions of Devils But if Christ the stronger Man hath met with us and we with him and hath Dispossessed the strong Man the strong Devil yea whole Legions of Devils as he did for that poor Man Luke 8.30 Mar. 5.9 and taken possession himself in us Luke 11.21 22. He will undoubtedly appear to us for he assured us He that loveth me shall be loved of my Father and I will love him and will manifest my self to him John 14.21 And as Christ gave Mary Magdalen cause to wonder why our Lord should vouchsafe to appear first to her who had been such a wanton and wicked Woman and not first to his own Dear Mother Mary who had been all her Life time an Holy Virgin Woman So may he give us worthless worms cause to wonder to cry out with the Apostle Jude How is it Lord that thou manifests thy self â—o us and not to many others better than we in the World John 14.22 The 2d Remark is The Divine Dignation and vouch saâ—ement of our Lord 〈◊〉 calling us by Name is a Blessed-Evidence of his appearing to us Mary here was Mistaken in taking Christ for the Gardener till he called her by Name John 20. â—6 saying Mary he pronounced that Name with such a Sound Accent and Emphâ—â—â— as sometimes he had done before his Death that thereby he calls her but by â—er
the Conferences even of Professors themselves omitting the Prophane whose Tongues and Talk are loose like their Hearts 1 Sam. 24.13 Matth. 12.33 34 c. is ten times more of the World than of Religion Alas the Bell is known what mettal it is made off good or bad by the found of the Clapper What is in the Well will be found in the Bucket and what is in the Ware-house will be shown in the Shop So what is in the Heart will be bubbling forth at the Mouth 'T is a shame we Tremble no more as that saying of Christ that all our idle and wast words as well as those that are wicked must be accounted for Matth. 12.36 37. Hence those two wise Sages of the Heathen World Plato and Xenophon thought it fit and profitable that Mens Speeches at Meals and such like meetings should be Registred for Remembrance now should we do so how oft should we be put to the Blush to read over the Records of our former Discourses especially should Christ be present as here c. and ask us at all times also what are ye thinking And what are ye doing c. From the Second part of Christ's question why are ye so sad that the Lord loves not to see his Saints and Servants sad his Tender Heart and Bowels of Divine Compassion even in his glorified Body soon yearned at the sight of their Sadness and therefore questions them as Joseph a Type of Jesus the Antitype did Pharaoh's Officers his two Fellow-Prisoners Wherefore look ye so sad to day Gen. 40.7 And as that mighty Monarch Artaxerxes did his cup-bearer Nehemiah Why is thy Countenance sad seeing thou art not sick Neh. 2.2 Christ seems here to be Afflicted with their Affliction as Isa 63.9 and to be the like Affected as if he had been the like Afflicted He loves cheerful Livers as well as cheerful Givers 2 Cor. 9.7 and would not have any of his Servants to make the World believe by their sadness that they serve an Austere Master How then ought we to chide our Souls out of Sadness as David did his Psal 42.5 11. 43.5 three several times and check all our Despondencies not only with this consideration of our being Servants to such an honourable Master who imploys us in such honourable Work and never fails to Reward us with such honourable Wages even double Wages both in this World and that to come Mark 10.30 But also with the comfort of being Sons and Daughters to the King of Kings and Lord of Lords Thus Jonadab said to discontented Amnon Why art thou being a King's Son so lean from Day to Day 2 Sam. 13.4 Christians may with better Minds and to more holy purposes comfort one another after the like manner for God gives them better names than those of Sons and Daughters Isa 56.5 John 1.12 The 2d Branch of that conference is Cleopas his Answer to Christ's Question Luke 24. v. 18 to 25. Art thou only a Stranger c Whence Note 1st This may serve as an Argument to evince and evidence that the other was not Peter who was always the first and forwardest to speak in all companies upon all occasions c. so would have given the answer here and not have yielded Priority of Speech to Cleopas though he was the Graver Man as Grotius saith yet but one of the Seventy Disciples whereas Peter was one of the Eleven select Apostles and of the first Rank also Note 2d Cleopas reproves Christ for his Ignorance of such a Publick Tragedy as had been acted in the sight of the Sun Here the same person whom Peter acknowledged to know all things John 21.17 is unjustly charged by Cleopas for knowing nothing Let not us then grudge at groundless Calumnies and false Accusations since our Lord was so served The 3d Note is Christ himself is accounted a Stranger here by two of his own Friends and former Followers Thus Job's Familiar Friends had forgot him and his own Servants accounted him a Stranger Job 19.14 15 16 17. Thus was it foretold of Christ I am become a Stranger unto my Brethren and an Alien unto my Mothers Children Psal 69.8 that is to those of the Jewish Synagogue who were angry with him Cant. 1.6 and put him to Death There were many Strangers from all parts that came now to the Passover and 't is the common custom of Strangers to Inquire after News therefore did those Men marvel the more at this Stranger 's Ignorance of such a Publick and Unparallelled Action as was the Passion of Christ However they venture to entertain this Stranger and so at unawares they entertained not so much an Angel as the Lord of Angels we are so commanded to do Heb. 13.2 and to pray Lord be not a Stranger to us Jer. 14.8 The 3d Branch of this Conference is Christ's second Question What saith he to them are the things which you think I am Ignorant of Luke 24.19 Our Lord did not ask either the first or second Question because he was Ignorant in either case for he who knew all things knew well what these two Men were talking of and knew better what had been done in the City because done to himself so he had not only a notional but also an experimental knowledge thereof and might have Answered Know them yes I know them by smarting experience He learned his knowledge by his experience as well as his obedience by his suffering Heb. 5.8 Christ asked 1. What are ye talking of And 2. What things Not for his own Information no more than the Lord did when he asked Adam What hast thou done Gen. 3.9 11. and Cain Where is thy Brother Gen. 4.9 10. for the Omniscient God knew both these well enough But he asks here for Great and Gracious Ends. As 1st That he might not Interrupt their Godly Discourse as some Intruders sometimes do but carries it on as well as keeps it on foot from whence we may learn That holy conference ought to be held up without disturbance from any hand Whoever comes in while it is in hand should do as Paul did gather sticks to keep alive that Fire the Barbarians had kindled Acts 28.4 We may not be Quench-coals to hush or hinder savoury discourse but rather nourish and cherish it as our Lord did here 2dly Another end of Christ's asking them twice here was that he might take the better occasion from their Answers to instruct them in the Ways of God more perfectly as Aquila and Priscilla did Apollos Acts 18.26 and to strengthen their Faith The 4th Branch of this mutual communication was Cleopas's declaring what things had happened c. wherein is observable 1st That these two Disciples had indeed true Faith as appeared both by their commending of Christ calling him a Prophet yea more than a Prophet one of transcendent excellency both for his Miracles and for his Oracles and highly approved both of God and Good Men. And by their condemning of
1 Cor. 15.44 but He changed his place only and they miraculously lost sight of him Luke 24.31 The last Branch of this Holy Conference c. was the Consequences and Effect thereof No sooner was Christ vanisht out of those Disciple's sight This Appearance of the Lord was indeed Joyful to them but it being so short and so suddenly Attended with a Disappearance of Him beyond their expectation this troubled them with a confounding consternation But as soon as they could recover themselves They 1. fall upon a Self tryal reflecting upon their own Folly that they knew Him no sooner Luke 24. v. 32. saying each to other as it were He indeed called us Fools and so we were otherwise we might have known Him before He sat down with us at the Table even while he talked to us and taught us in the way for beside the highest Elegancy of his Discourse and the many ponderous Arguments He poured forth so that never man spake like him as John 7 46. Did we not feel a Divine Efficacy attending his words which inflamed our hearts to astonishment such as we were wont to experience while he used to teach us with Authority before his death On what Fools are we who could not know our own Happiness in his sweet Society before he withdrew himself Thus God teacheth both them and us the worth of Blessings by the want of them This may teach us also that as Christ's words had such a powerful Influence upon them so as to fire up their frozen Affections so it ought to be with us while we sit under Sermons If we remain cold and careless under the Word Preached which is the Key of opening the Scriptures 't is because Christ speaks not in it to inflame our hearts we meet not with the spirit of burning Isa 4.4 to burn off our Rust and to burn up our combustible corruptions the Word of God shall be to us like as fire and as an Hammer to break our Rocky hearts in pieces Jer. 23.29 This is the peculiar work of Christ alone and not of any Minister to inflame the Affections Cathedram in Coelis habet saith Angustin qui corda hominum in terris docet He hath his Pulpit in Heaven that thus teacheth the hearts of men on Earth None can kindle that fire of God which cannot be quenched Cant. 8.6 but God himself he only can baptize us with the Holy Ghost and with Fire Luke 3.16 A drowsie dead frozen heart never profits by the Word 't is a mis-spending of precious time c. The 2d Effect was They rose up the same hour Luke 24.32 33. Here was their Self-denial after their self-tryal in this Transport knowing that their Lord was Rose up from the Grave they likewise like sympathizing Servants Rose up also from the Table and as may well be supposed without eating one bit of Bread though they were two hungry Travellers For they coming to know Christ in breaking of Bread which was the very time he chose to manifest himself and till them suspended their sight as he started out of their company so immediately they started up from the Supper and none can prove that any of them did eat of the Bread then Broken which is a cogent Argument to evidence that it was not Sacramental Bread for 't is blasphemy to think that Christ mocked them with a Sacrament though he might prove these two whether they with Job esteemed his Word and Work above their necessary Food Job 23.12 and as he himself often had done c. As when the Disciples said to him Master eat he answered I have meat to eat that you know not of c. John 4.31 32 33 34. He preferr'd the doing of his Father's Will before the food that was necessary to keep him alive So he did when disappointed of his Breakfast at the Barren Fig-tree Matth. 21.17 23. Though he came hungry into the City yet read we not that he went first into a Victualling-house to satisfie his Appetite but 't is expresly said He directly went into the Temple where he taught the People most part of that day The Zeal of God's house had eaten him up so as he forgot his own eating So the two Disciples here had now other work to do than to stay there any longer and to spend any more time in eating a Supper though their Bread was both blest and broken by Christ himself No they must hasten the same hour to comfort the Distressed and half-dead Disciples Luke 24.33 Hence the 3d Consequence is their Self-resolution though they now were going as others think into Galilee their own Country in order to meet Christ there as both Himself and his Angel had told them Mark 16.7 and were come the first Day 's Journey towards it as far as Emmaus and though it was night-time and themselves both weary and hungry yet up they must get and return back to Jerusalem so foot it by the same footsteps in the Dark they had newly footed over in the Day-light According to this Resolve they renounce their present Repast and their Rest by Night not sparing themselves to do good unto their Disconsolate Fellow-Disciples A good man's heart is where his work lies he cannot think that he lives only to eat but he eats only to live and to do his work as being no Belly-God c. These two as the Lepers 2 Kings 7.9 durst not tarry till the Morning-light lest some mischief should befal them for lingring in a time of good Tidings They were restless till they told it to their Brethren whose hearts were almost broken for the loss of their Lord Mark 16.10 Therefore the good Women were bid to go quickly Matth. 28.7 to bind up their nigh-broken hearts with these Joyful Tidings So here these two Disciples must not now loiter about sitting still at Supper to fill their own Bellies but be gone quickly taking each of them a piece of the blest and broken Bread in their hand as may be supposed and trudge away in post-haste for their Master his Majesty's service late though it was and though they were like to want in their Return that Chariot They had in their Day's-Journey thither Comes pro vehiculo est optimum solatium fodalitium Christ had been their Companion all the day whose sweet company and conference wherewith he entertained them all along the Journey sweetned every Footstep to them and made their Travel no trouble and indeed how could they wander out of the right way to Emmaus while their Guide and Conduct was he who is the way truth and life John 14.6 the way to walk in the truth to walk by and the life to walk with So that they could neither wander nor be weary But now the dark night was come and the light of the day was gone and not only so but their Lord who is the light of the World was gone too yet must they haste haste haste back to the Disconsolate
proposed and not peremptorily imposed It seems doubtful to the for these following reasons beside what is above said c. 1st Had the one of those Travellers been Peter I wonder why the Evangelist should expresly name the other to be Cleophas Luke 24.18 and not name the Companion of him seeing he upon another occasion mentions Peter by name ver 12. immediately before he speaks of those two Travellers setting forth from the City v. 13. methinks Peter had he been one of them might more probably be named who was not only one of the Eleven but also carried one of the greatest figures among them c. Greater than Cleophas or Alpheus who was but one of the Seventy 2dly 'T is but a mistake to think that those two Travellers upon their Returning told the Eleven that the Lord was risen indeed and had appeared to Simon for then the word would have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the nominative case and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Accusative as indeed it is which Origen not observing as great Grotius noteth was the ground of his misapprehension that those words aforementioned were not spoke by the two Travellers to the Apostles but by the Apostles to them two c. 3dly Among the Ancient Fathers the Authority of Epiphanius may serve as a counterballance to that of Origen the former thought that Nathaniel was the Companion of Cleophas and though both those Sentiments of these two Ancient Fathers differing each from other be gratis Dicta Related without book yet it seems not at all improbable that whosoever this Companion of Cleophas was he must be one inferior to him who was the Father of Three Apostles Matth. 27.56 Mark 15.40 John 19.25 wherein it appeareth that Cleophas and Alpheus are but one man 4thly Beside I do find that men of great note in the Church even of the first Rank of Christ's worthies Doe concurr in ranking this apparition to Peter in the fourth place as Pareus Perkins c. Yea some brings it not in till the fifth place c. I rather Judge it was the fourth for our Lord appeared five times to several persons the very first day of his Resurrection The 1st To Mary Magdalen at the Sepulchre The 2d to the good Women going from the Sepulchre The 3d to the two Disciples going to Emmaus The 4th to Simon Peter The 5th to the Apostles only Thomas was absent now the last of these five must more probably be after his appearance to Peter than before it for these following Reasons 1st From Christ's compassion when he was risen and the command came go tell his Disciples Matth. 28.7 and Peter with the first as Mark 16.7 He is named in particular and none else Behold the tender compassion of Christ towards all his Disciples who were now weeping and wailing together but not as Mary Magdalen did for they wept Mark 16.10 because they had so cowardly forsaken him after they had promised to stand by him even unto Death Matth. 26.35 Christ knew they were upon a serious self-reflection driven into this doleful Dump for their forsaking him therefore comes he off in this Candour and Kindness go tell my Brethren John 20.17 't is a wonder the message was not go tell my Revolters my Runaways c. no this Compassionate Saviour forgets and forgives all because they were now weeping for their committed sin he sends this Sweet message by Mary who was weeping also not for committing the like Sin but because she had lost her dear Lord and could not find him with her best seeking Though the Disciples did not join seeking with their weeping as she did and as they should have done according to those rules or a labora and Admotil manu Invocanda est Minerva pray and ply c. yet are they Brethren still with a sweet Saviour because they repented Matth. 28.10 Though they had foully fallen which may Teach us when we sin out of weakness and not out of wickedness Psal 18.21 our sins of infirmity do not discharge us or divorce us from Christ who hates putting away Mal. 2.16 So they be bewailed disclaimed and to our utmost resisted for the future Jer. 3.1 Prov. 28.13 If Christ's bowels yerned thus over all his foully faln Disciples The 2d Reason then follows more especially to poor Peter whose condition was more deplorable than any of the rest excepting that of Judas who had betray'd him The other had only deserted him but Peter had most execrably denied him For which heinous crime the Lord by a look of love like that of the warm Sun upon a bank of Snow had thawed and melted his frozen heart into tears and tenderness Luke 22 61. So that he went out and wept bitterly v. 62. flevit Mare dum flevit Amarē He wept a Sea while he wept out his sorrow saith Ambrose expletur lachrymis egeriturque dolor His weeping was the vent of his almost broken heart A stroak from guilt broke Judas's heart into despair but a look of love from the Lord brake Peter's heart into repentance unto life Our Lord knew well that Peter above all the rest had plung'd himself into a Sea of sin and misery and could no way swim out to shore or extricate himself out of the pricking Bryars wherein he was involved Therefore because he was most deiected and his case most desperate our compassionate Samaritan comes first to this wounded man who had faln among Thieves that had left him half dead Luke 10.30 33 34. binds up his wounds c. Therefore of all the Apostles Peter shall have Christ's first appearance He appeared not first to Innocent John but to penitent Peter not to his best beloved Disciple but to this Backsliding Renegado yet now returning by repentance but still in a wilderness of profound ploddings and perplexities then Christ comes and speaks comfort to his heart as Hosea 2.14 his beloved John had not Deserted him altogether nor denyed him at all therefore he being comparatively whole had no such need of this blessed Physician as poor penitent Peter had who was sick and sick at heart hereupon we read not of any one appearance Jesus made to John alone as to Peter here Why He loves to comfort those that are cast down which none else can do 2 Cor. 7.6 when there is the greatest Damp upon their hopes and the greatest Death upon their helps when forsaken of all their comforts c. Thus Christ's tender compassion did more particularly commiserate the most deplorable condition of poor Peter and appeared to him apart which he did not to any of the other Apostles alone And this appearance of Christ to Simon was the more signal upon many respects for 1st It was made in special Petro turpissimē lapso to him under the guilt of horrible sin to shew that Christ is the true All-heal our Saviour is a Salve that will heal the worst of Sores and is for Curing the greatest as well
the Death of his Master proâ—leing perad venture some way of future livelihood for himself or setting his own private affairs at home upon the loss of his Lord who had hitherto well supplyed his wants But whatever was the cause sure I am the effect was grievous He was wofully hardned The 2d Remark is the place wheâ—â—ouâ— Lord made his Appearance 'T was still in Jerusalem even this Sixth Appearance in that City and not once one yet in Gaâ—â—lleâ— though that was the only place which Christ had promised to go before them unto as a Shepherd before his scattered Sheep to gather them together again this he promised before his Death that he would do so when he was risen again Matthew 26.32 And this was all the Angel promised that the Disciples should see him in Gallee Mare thew 28.7 Mark 16.7 Yet much more is here performed 〈◊〉 was promised for our Lord was seen Six several times in Judea before he was seen in Galilee â—est they should flee away thither for fear from Jerusâ—lem before the time therefore did he Six times appear in and about the City and N.B. So he was better than his word to them who had been worse than their words to him for they all had Unanimouâ—ly promised to cleave close to their Lord even â—â—to Death Matth. 26.35 This they promised out of Pride and Presumption which always miscarryetis N.B. Whereas an humble holy Jealousy of the treachery of our own hearts and self-suspicion will hold better out and sooner find Divine say our in Confirming and Corroborating Grace Therefore our Lord striveâ— not with them there for the last word but lets them Joy in and injoy their own over weaning conceptions of their own worth till time should confute their Carnal confidence as indeed it did ver 5â— Then all the Disciples forsook him and â—â—ed even then when there was no such daâ—ger to inforce them to fly for when himself was apprehended by his own consent at before he had capitulated with the Enemy for their security notwithstanding all this causeless slip they gave him he will be better than his word of promise and appears twice to them in the City whereas he only promised to be seen of them in Galâ—lee to shew N.B. that infirmities bewailed do not break the Squâ—â—â— of the Coveâ—ant of Grace peâ—cata nobis noâ— nocent Si â—â—n placeâ—t saith Ambrose our Sins thurt us not if they please 〈◊〉 not The Church stands as right with Christ when penitent as while Innocent Cant. 7.1 2 c. With Chapter 4.1 2 c. Her Hair Teeth Temples all as Fair and well Featured as ever after her recovery from her former salls Cant. 3.1 2 3. c. 5.2 c. The 3d Remark is the time when his Sixth Appearance was 't is expresly said to be Eight Days after John 20 26 that is a full Week after including the two extreme Days as is done in calling that Ague a Quartan or the fourth Day Ague which hath two well Days betwixt two ill ones So here the first day of Christ's Resurrection is reckon'd in as one of the Eight and that Day Week the other to make up the number of Eight Hence it appears that the Disciples knowing their Lord's Pleasure and having once had the Priviledge and experience of his Presence the first day of his Resurrection did ever after by Divine Inspiration dedicate â—he same day for their Solemn and Sacred Assemblies Acts 20. â— 1 Cor. 16.2 from thence this first Day of the Week was call'd the Lord's Day Rev. 1. â—0 For Christ did not appear daily or continually during the Forty Days to his Disciples but only by Intervalls Here is a Week's Distance 'twixt the Fifth and this Sixth Appearance N.B. The reasons hereof are supposed to be these 1. To Inflame the Disciples desires of seeing him again the more whose first Appearance had filled their hearts so full of Joy John 20.20 Luke 24.41 This short Taste made them long for more such sweet Injoyments 2. That Thomas might within that time meet with some of the Ten Disciples to give him information c. 3. Because the Solemn Assembly of them altogether was no sooner for Christ would not appear to Thomas alone but before all his Fellows partly that the man might the more be confirmed by the Testimony of all the other who had seen the Lord and partly that Thomas might be rebuked openly before them all according to 1 Tim. 5.20 Yet such was Christ's condescension in compassionating obstinate Thomas that he will for his recovery Act the same things over again that he â—â—d done the First Day a Week before coming in when the Doors were shut and standing in the midst of them again John 20. verse 19.26 Christ's Kindness was so strong as he will not lose Weak Thomas according to Romans 15.1.3 notwithstanding all his Wilfulness and Obstinacy added to his Incredulity From these praemises do arise practical and profitable corollaries N.B. As 1st Such as are wounded in their Faith by the Tempting Adversary ought to take right means and methods in order to the curing of their wounds we should do as Jehoram did when wounded by an Assyrian Arrow he returned to Jeâ—reâ—l to be healed of his wounds 2 Kings 9.15 So when the Devil hath wounded us in our Faith or other Graces we must return to the Use of Holy means that so we may recover again Thus did those Disciples who after the failure of their Faith and flying from their Master in his misery c. They leave now their lurking holes meet together in Jerusalem and warm those small sparks of Grace and little Faith still left alive one in another and there they met with the True All-Heal the Saviour of their Souls who appeared to them and strengthened in them what Remained and was ready to die Rev. 3.2 They assembled with some hope to see him again Therefore we may not forsake the Assembling of our selves Heb. 10.25 lest we miss of Christ's Appearance as Thomas did c. N. B. 2dly We learn hence what a Spirit of Meekness ought to possess the Churches of Christ towards their Fellow members that fall through strong Temptation Gal. 6.1 Thus it was in this Thomas's case who was call'd Didymus because of his doubling and doubting and was obstinate therein yet was not be cast out of their Company by excommunication for this Crime but he was gently born with by them till Christ came to cure him N.B. 3. Oh what a loss it is to lose the blessing of Christ's Appearance but once at one time and at one only meeting as was Thomas's case here to be wilfully absent but once from Divine Worship In Publick and Solemn Assemblies of Saints where Christ maketh his Sanctifying and satisfying Appearances without great danger and damage Our Lord taught Thomas the worth of that priviledge by the want of it in his woful obduration and wilful obstinacy
that trust in him Heb. 13.5 assuring his Apostles here that they should never want necessaries though superâ—â—â—ties they might want without prejudice Nature is content with little 〈◊〉 Grace with less Note But beside this miraculous Provision of Fish c. made by himself he also bids them bring some of their Fish which they had now caught He saith not which I have caused you to catch Thus is he pleased to give them and us the honour of his own Actings and to ascribe such and such good works to us when 't is himself that works all those works in us and for us Isa 26.12 This he doth not so much for pleasing us as for incouraging us in duty Note Nor did our Lord here bid them bring their Fish c. as if his own provision had not been sufficient for them for he could câ—filier have satisfied seven Men with this broiled Fish than he had done 9000 with some few small Fishes c. but it was his pleasure to joyn their labours with his own to honour them as Fellow labourers with him in furnishing this Feast that they might not neglect his Blessing upon their own labour nor lose that which he had helped them unto in the way of their Imploy nor that they should think their great Draught was only a Vision nor that they should tempt God in neglecting means by expecting Micracles Note No sooner had Peter heard his Lord bid bring hither the Fish c. but he always the first and the forwardest to obey his Master's commands runs to the Ship now brought to Shore and with the help of his Fellows brings 153 Fishes but of the Net verse 11. which was a figure of Solomon's Time wherein were found 153 thousand Proselytes 2 Chron. 2.17 Note Here was God's plenty for a Sabbath day Dinner to the tyred Disciples who had toiled all night and taken nothing to eat but this Joy came next morning Psal 30.5 Now the Lord invites them to Dinner saying to them as that King in the Parable said to his Guests Behold I have prepared my Dinner and all things are ready c. Matth. 22.4 When their labour and obedience was accomplished the Master calls them to Dinner to Dine both upon the Food that he had created and upon the Fish that they had caught by his Blessing for both were miraculously brought to hand and ordained for one and the same End Note And when they were sat down to Dinner verse 12 13. then shewed he himself as Master of the Family his Church as he had oft done before his Death distributing to each of them their Portion Matth. 25.14 Luke 12.42 himself Dining with them not that he now wanted Meat but this was done to assure them of the Truth of his Manhood and that he was no Spectrum or Phantasm nor was it only to feed his Disciples corporally but also spiritually in the grand Doctrine of the Resurrection for though they knew by his Face Voâ—â—â— and Actings that it was the Lord yet were not void of all scruples which against such clear evidences they were ashamed to propound Hence was it that Christ condescended to convince them of their groundless scruples by so many signs and circumstances Note As 1. His coming in twice among them when the Doors were shut shewed that his Body was now glorified and made spiritual 2. The Skars he still retained as Trophee-marks of his Triumph to which Paul alludes Gal. 5.17 shewed that it was the same Body which was Crucified 3. His Body being seen here standing upon the Shore shewed that his Resurrection had Landed him above the reach of Sea-storms for had they seen him walking upon the Waters as he did Matth. 14. they would have suspected him to be some Spirit as then they did verse 25 26 c. And now 4 He Dines with his Disciples that no longer any place of doubting might remain Acts 1.3 and 10.41 Christ saith Austin did really feed with his Disciples ex potentia not ex indigentia The Summer Sun by his hot Beams sucks up Water as well as the thirsty Earth the former doth it by power the latter for need No doubt but a glorified Body can eat though it need not do so For glorification cannot take away any power c. Briefly learn hence 1. When God will bless Man all second Causes shall cooperate and contribute their concurring help here the Net breaks not but when God will cross Man then the strongest sinew in his Arm shall crack and his most probable Projects shall have an Abortion He can curse our Blessings Mal. 2.2 and blast all our proceedings as King John confessed Since I subjected to Rome I never prospered 2. Hence learn that 't is Christ's method of Providence to exercise us with disappointments and discouragements for a while to prepare us the better thereby for some greater blessing Thus these Disciples caught nothing all night but the morning made amends for all their labour in vain before Thus Joseph and David were prepared for Advancement to the highest Dignities by many praeceding disappointments c. And thus Israel were long bewildered before brought to Canaan 3. Learn how this World is a Warfare no sooner out of one Trouble but into another Peter here was no sooner got safe through the Sea to Christ but presently his Lord bids him go into the Sea again and fetch the Fish c. Thus our Lord dealeth with us no sooner hath he delivered us out of one Temptation but immediately that we should not Rust for want of exercise he casts us into another yet leads us out and leaves us not in it 4. 'T is but a Dinner with Christ upon Earth until all our toil and travel in Trouble is over but it shall be a Supper with him in Heaven Rev. 19.9 Be we but now nigh the Shore of Deliverance 't will be our happiness to Dine with Christ in a more glorious Raised Dispensation Yet Unda supervenit Vndae one Wave follows another After Dinner before the night of Death come new Storms may overtake us but when we Land upon Death's Shore we rest from our Labours Rev. 14.13 no more Fears or Tears we shall sup and sleep with Christ for ever 5. Learn hence that we have all our Food from Christ and we are his Guests at our own or other's Table As we should receive all with thankfulness 1 Tim. 4.4 Deut. 8.10 c. so must we demean our selves as in his presence not seeding without fear Jude verse 12. not as the profane who have not God in their heads hearts words or works In a word learn hence lastly The Mystery of this whole History That the World is this Sea Preachers are the Fishers the Accoutrements necessary are the Ship the Church and the Net the Word of God The Fisher-men should strip themselves of secular Affairs and be naked with Peter of worldly cares They must be girt also with him yet without Christ they
effectual conferring his Divine blessing upon them and when this was done he departed from them by his own power not as Elijah who went up by the power of an Angel But the most ample account of the Antecedents of Christ's Ascension we have from the same Author in Acts 1. from ver 1. to 12. where St. Luke makes an Elegant Transition from his Gospel the former Book to this History of Christ's Ascension Introducing it with giving an account how our Lord had shewed himself alive by eating drinking speaking and walking with his Disciples yea shewing his very wounds to them these he calls infallible proofs and that for forty days together so long God shewed himself to Moses in Mount Sinai not continually but only occasionally as he pleased and it was his pleasure to stay with his Disciples thus long from his own happiness in Heaven that he might not only testifie the Truth of his Resurrection more abundantly and of his Candour and Kindness still to them notwithstaning their Foul Relapses but also and more especially to instruct them in those weighty points concerning the Kingdom of God to wit his Church whether Militant on Earth or Triumphant in Heaven declaring to them all Truths that were now necessary for managing his Church and Children in the Kingdom of Grace to bring them safe to the Kingdom of Glory which he was going to prepare for them N.B. Behold how our Lord loved us whose Soul went into Paradice when he dyed the penitent Thief 's Soul was to be with him there that day his Soul comes down thence reassumes his Body out of the Grave yet returns not immediately to Paradice with it but stays upon Earth forty days after for our benefit before he Ascended up into Heaven and Happinness There is no love like his Oh love this loving Lord c. There is no doubt but during those 40 days the Lord declared his will and pleasure concerning these Doctrines of Baptism's of the Sabbath c. to his Disciples especially these 3 last days wherein he spoke to them the things concerning the Kingdom of God to wit the State of his Church in both worlds Acts 1.3 though now many such points both of Doctrine and Discipline be looked upon by us so doubtful and difficult because the Vail of Ignorance is not yet removed from off our hearts as Isa 25.7 and 2 Cor. 3.14 neither the Holy Scriptures touching those controversies nor our understandings are fully opened Luke 24.27 45 as our Lord did first to the two and then to the twelve Disciples In a word The Author of the Acts of the Apostles Luke gives the Summary Account of the Antecedents of our Lord's Ascension by relating 1. a general Recapitulation wherein he briefly Repeats the main subject of his former Book or Gospel dedicated to Theophilus Treating upon the Oracles and Miracles of Christ Acts 1. ver 1. Then 2. He gives a special Recapitulation of Christ's conversing with his Disciples after his Resurrection wherein he relateth in what manner when how long and for struct them fully concerning the things of his Kingdom ver 2.3 as also to command their return to Jerusalem which they would have abhorr'd to do because that City was still reaking and smoaking afresh with the warm Blood of the Lamb of God had not the Lord bid them to do so and to carry there till they were Baptized with the Gifts and Graces of the Holy Spirit as he had promised in his Father's Name John 14.16 26. 15.26 c. 16.7 This the Lord tells them should be performed not many Days honâ—â— verse 3.4 5. praeâ—â—king no particular day Hence learn we 1. Those that are departing and leaving this lower world should leave behind them some Savoury advice and wholesom counsel to those that do Survive them Thus the dying Patriarchs did and thus doth here our Blessed Redeemer at his departure 2. Our Lord will not tell us of praefixed times or days he would not tell them here upon what day this great pouring forth of the Spirit should be done though it was but ten days longer until that famous Pentecost came he would not praefix a certain day that they might watch every day 3. As the Apostles spent those ten intervening days in waiting at Jerusalem for the promise and putting it into suit by their prayers there as he had promised Luke 11. v. 13. So ought we to do not knowing either the day of our Deliverance or the day of our Death or the day of Judgment Ideo latet unus Dies ut observent ur omnes therefore is that one day unknow to us that we might watchfully observe every day saith Austin Though the thing be so certain as nothing can be more yet the peculiar Time or Day is most uncertain What Christ said to his Disciples he saith to us all watch Mark 13.37 with 34.35 36. Our industry for an holy life is our continued watching time as our presuming to sin is our sleeping time All the days of my appointed time saith holy Job will I wait till my change come Job 14.14 Christ pronounces them three times happy terque quaterque beatos that watch c. Luke 12.37 38. and 43. The third Antecedent to the Ascension of Christ related in the Acts is the erroneous and superfluous curiosity in the Disciples to know Times and Seasons for which the Lord reproved them Acts 1.6 7. 'T is supposed those Questionists who were sick of this Disease were very numerous at least the 120 mentioned verse 15. on they might be the 500 spoken of 1 Cor. 15.6 All these joyn together in this one Interrogatory Petition that the Reverence of so great a multitude might the more extort and Answer from Christ which they thought he could not well deny so many Askers without some shame Their Question was Whether he would at that time restore the Kingdom to Israel for it was now taken from the Jews by the Romans and by Herod and they expected this lost Kingdom should be Restored to them by the Messiah not only because they understood the Prophecy of Dan. c. 7. v. 27. to this purpose but also because he had summon'd them again to Return into the Metropolitan City where they as yet with the rest of their Nation conceited the Messiah would first appear as their Temporal Deliverer and perhaps they might thus misunderstand Christ's words concerning the promise of the Father from Isa 2.3 and 61.1 c. Note Christ's Answer is a smart check to their ignorant curiosity for they still dreamed of a distribution of Honours and Offices as in the days of David and Solomon though he denied to tell them such an unnecessary thing to know yet he vouchafed to acquaint them with things more expedient to be known he calls them off from their foolish earthly longings wherein they had been rudely inquisitive and commands them to mind their main business of Preaching the promised Messiah his Doctrine Life
Babble and Talk Idlely and Ignorantly But Peter stands up ver 14. who was now become Stoutest after his former stumbling and thereby gaining ground as stumblers usually do ran the faster And stands so strong as a Stone according to his Name Cephas He buckles close to these Cavillers and both mildly and solidly confutes their Calumny not suffering them to carry it away so with their Contumelious Cavilling ver 15 c. Peter's Sermon or Apologetical Oration is a clear Confutation of their cursed Cavil Though the time of the Vintage was not yet come it being so early in the Summer which made the slander more irrational yet takes he another method to convince them of their Folly 1. Arguing Negatively not from the time of the year but from the time of the day Saying it is now but nine a Clock before the Morning Sacrifice and Service before which ye all know none of us use either to eat or drink but do fit our selves for it by fasting till that be done we serve God first and then our selves c. Therefore we cannot be Inebriated as ye have slandered us This Argument was more than probable in those soberer times and very Cogent and Conclusive how little soever to our shame such an Argument would be of proof now when men's Brains are Crowing before day c. 2. He argues Positively That these Men it seems others spoke in all Languages as well as he are filled with the Spirit not with Wine urging this argument by Informing them both of the Divine promise in Joel's Prophecy wherein is related the Time the Manner and the Effects both proper to some and common to all Respecting both persons and Things c. And also of the Divine Performance now in these last days of the Messiah Exhibited the Old Testament being fulfilled in the New and God keeping his best till last which the Devil doth not but quite contrary Then he demonstrates that this powring forth of the Spirit which formerly had been given out by drops only here a little and there a little could come from no Fountain but from Christ naming him a Man c. That is from Adam but not by Adam then proving strenuously that all this which they wondred at c. was the glorious effects of Christ's Death Resurrection and Ascension This Nail he drives to the head by a large discourse from verse 22. to 36. Then follow the Fruits and wonderful Effects upon the hearts of the hearers of Peter's powerful Sermon from ver 37. to 47. The Effects are 1. Special And 2. General The 1. Special fruits concern either this new Churche's Friends or its Enemies The good Auditors that were convinced by Peter's Sermon are commended upon Record both for their Repentance ver 37.38 and for their Perseverance ver 42. Their Conviction having now nothing to say for themselves but the sense of their shameful sin stopped their Mouths proceeded to compunction they were pricked in the heart not only that nail which Peter that wise Master of the Assembly Eccles 12.11 drove to the head did punctually prick and pierce their hearts as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there signifies but also they felt the very nails wherewith they had Crucified Christ now sticking fast in their own guilty Consciences as so manny sharp Daggers or stings of Scorpions The pain of the Mind and sufferings of the Soul are far more Acute and Dolorous than those of the Body Pro. 18.14 So great was the grief of these same convicted Persons that they were as deeply concerned as if they had been run thorow with a Sword which indeed the Sword of the Spirit the word of God had done to them Eph. 6.17 This was foretold to fall out now Zech. 12.10 Sight and Sense of sin must precede Sorrow for sin The Eye shall affect the Heart Note The Eye is the Instrument both of Sight and of Sorrow and what the Eye never sees the Heart never rues The Prodigal came to himself before he Repented of his sin and of the loosness of his life Luke 15.17 c. Men must bethink themselves or bring back to their minds 1 Kings 8.47 Ere they will say we have sinned and wrought wickedness Jer. 8.6 Psal 38.18 There must be Conviction upon the eye of our understandings before there can be Compunction in our Hearts and Consciences As Conviction is not Compunction but comes short of it so Compunction is not Conversion but comes short of it also For those Auditors ask what shall we do and the Apostle answers Repent Though they were pricked at the heart and let blood in the heart-vein to let out the life of their sin yet it seems they had not still Repented Nay Peter prescribes this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Repent ye to wit by a through-Conversion as the Remedy against their present malady of Compunction for Repentance includes Reformation and Amendment of life Matthew 3.7 and Luke 3.8 Note Therefore 't is no better than over-forward folly to Administer Comfort to those under conviction and compunction till they have sorrow'd after a godly sort and to a Transmentation as the word signifies amounting to an heart-changing and a life-changing work Judas himself had Contrition Confession and Restitution most men go not so far who yet profess large hopes of Heaven yet wanted he still the other three parts Transmentation Conversion and Obedience of Faith which should have compleated his Repentance unto Life but he died in the Birth Hosea 13.13 As the unwise Son Ephraim did there c. When those Auditors had through grace come up to a thorough change both of Minds and of Manners not only disliking their former deeds with prophane Esau and despairing Judas c. and God had given them Repentance unto life both a Repentance for sin and a Repentance from sin this is the Repentance never to be Repented of 2 Cor. 7.10 Then followed the Blessed Fruit of Perseverance expressed in verse 42. They continued in the Apostle's Doctrine and Fellowship with all stedfastness c. Note Peter had powerfully pressed upon them to be praying Persons ver 21. telling them that if they call'd upon the Name of the Lord they should be saved which words import both that to be able to pray is better than to be able to prophecy for such may be unknown to Christ Matth. 7.22 and also that to pray in Faith is the best and most blessed means not only for escaping the just Judgments of God at the great and terrible day of Judgment but likewise to prepare a people for the Lord both in the Kingdom of Grace and of Glory Peter had likewise thundred out that Divine threatning that all Christ's Foes should be made his Footstool verse 35. aut paenitendum aut pereundum They must either repent or perish such as will not bend shall be made to break such as will not submit to his Golden Scepter shall surely be crushed to pieces by his Iron Mace Christ
was not let or set down out of the Angel's Arms who had charge over him to keep him in his way verse 40. till he came to Azotus so call'd by the Septuagint which in the Hebrew Old Testament Reading is Ashdod one of the five Principal Cities of the five Lords of the Philistines Josh 15.47 1 Sam. 5.3 and 6. v. 16 17 18. N.B. Now the distance from Gaza to Azotus as Diodorus Siculus measures it is 270 Furlongs or 34 Miles so far did Philip flie safely upon the wings of an Angel imployed by the Spirit of God The Remarks hereupon are these 1. This miraculous Rapture of Philip from the Eunuch's presence and prospect was for this purpose that the Eunuch might be the more assured of the Truth of those things which were taught him by Philip's Ministry and that he was a person sent of God to save this Ethiopian's Soul The second Remark is God will do better to his People at the latter end than at the beginning according to his promise Ezek. 36.11 Philip here had an hard and toilsom Journey from Samaria to Gaza footing it through a Desart in untrodden paths But now from Gaza to Azotus he hath an easier passage an holy Angel becomes his Chariot and he who ran to the Eunuch's Chariot making haste and not delaying to obey God's Command Psal 119.60 as he Rode a while in that earthly woodden Chariot when the Eunuch had handed him into his Acts 8.30 31. So now he Rides in an Heavenly and Angelical flying Chariot wherein he not only Rode but did Flie to Ashdod The third Remark is Wheresoever Christ comes he casts out Satan that strong Man out of his strongest holds as he is the stronger Man Luke 11.21 22. This Ashdod was a place famous or rather infamous for Dagon and his Diabolical Worship 1 Sam. 5.3 where the True God Awakes in his Power by beating Dagon upon his own Dung-hill and paying the Posteriors of his Worshippers with Emerods And it was a principal place of the Philistines those Irreconcileable Enemies of the Church of God But now Philip must go thither with the Gospel that in this dark place he might bring Life and Immortality to light 2 Tim. 1.10 N.B. 2dly The Eunuch went on his way rejoycing which Joy was the fruit of his Faith Rom. 5.1 admiring at the great Gift conferred upon him in the Knowledge of Christ and in the Salvation of his Soul which was now sealed to him with the Seal of the Covenant of Grace he values not what the wild Courtiers at home would say of him or censure him for having Christ's Mark set upon him but takes Ship at Gaza and becomes the first we find that carried Christianity into Africa CHAP. IX Of Saul's Conversion and the Church's Rest THIS ninth Chapter containeth a most remarkable Remedy of the Church's Malady the most notorious Misery that ever yet had befallen her since her first Constitution God now wrought the Church's Deliverance by a new and notable providential way not by the Confusion but by the Conversion of the most principal and most pestilent Persecutor thereof whereby not only that Church which was at Jerusalem but also the other Churches which had been gathered in other places by means of the Dispersion had rest and peace Acts 9.1 to 32. verse 31. saith Then had the Churches Rest c. at Saul's Conversion N.B. Moses's-Bush Exod. 3.2 3. was an excellent Emblem of the Church of God as the Bush burned yet was not consumed no more is the Church by the fire of Tribulation Isa 43.2 because of the good will of him who dwelt in the Bush Deut. 33.16 whereby either the Bush is consolidated so as to bear the force of the flame without harm as Gold in the Furnace comes purer out but is not consumed Job 23.10 or the furious and consuming heat of the fire is restrained as was done in the Fiery Furnace of Babylon so that the fire had no power so much as to singe the Hairs or the Garments of those three Nobles who were cast into it Dan. 3.25 27. N.B. God Almighty who is the God of Nature did divide between the substance of fire and the intense activity of its heat against and above Nature God miraculously separated between the Essence and the Faculty and so hindered its operation Thus he doth in his Church's case Let us turn aside with Moses and behold this great wonder great indeed for there was a flame of fire else how was the Bush burning There was light else how did Moses see it yet was there no heat else how came the Bush not to be consumed Thus is it with the Church in her fiery Trials even as great a Vision In her Affliction the voice of the Lord divideth the flames of fire Psal 29.7 and not only so but divideth also the heat from the light so that she is not consumed by the former but only illuminated by the latter So 't is with each afflicted Saint as dying yet live 2 Cor. 6 9 c. The first Remark is The Church of Christ may have worrying Wolves and desperate Devils let loose upon her such an one was Saul here Acts 9.1 2. This Blood-hound had been blooded in the Blood of stoned Stephen yet was not glutted nor satiated with it but makes desperate Havock upon other Christians in Jerusalem Acts 8.2 And as he says of himself chap. 22.4 and 26.10 relating still to this time not being satisfied herewith He yet breathed out more Threatnings and Slaughter c. which signifies a violent and vehement hellish Heat of a diabolically inraged and inflamed heart discovered by the fiery words that he breathed out of his black Mouth c. He was so full of the fire of Rage within that it broke out with his breath in flames without And N.B. This Ravenous Wolf is described here as if wearied with worrying the Flock he now lay's himself down panting for breath But enough of Saul's black Character in the foregoing 6th Chapter It shall suffice here only to shew how insatiable this Wolf was of the Blood of Saints insomuch that no sooner had he by panting a while recovered his breath but he presently trotts to the High Priest who was Prince or President of the Sanhedrim for a new Commission that his Persecution might have the Semblance of Justice and Authority and his Letters-Patents must be so large as to reach so far as Damascus N.B. For though the Romans had conquered Judaea and the Countreys contiguous to it yet did they give Liberty to the Jews to exercise their Religion and to Imprison Dissenters both within and without their Countrey where they had any Synagogues and such they had at Damascus the chief City of Phoenicia whither many of them had been driven in their many Dispersions as well as to many other places It could not suffice this greedy Beast to drink Blood at Jerusalem only but he must have a Draught of the same
heard they it so confusedly and only the Noise of that Voice that they thought it had been only the Noise or Voice of Thunder John 12.29 Thus the Thunders are said to utter their Voices Rev. 10.3 These men heard the Thunder as well as saw the Lightning and the Noise that the Voice made but not the Voice distinctly that came forth from the Thunder nor did they see any man not that God-man though in his glorified Bedy who spake to Saul notwithstanding they used their utmost endeavours as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie to behold this Speaker Thus God made a difference here as he had done Dan. 10.7 The Prophet only saw the Vision yet those with him were frighted with the glory of it So only Saul was converted here by hearing the Voice of Christ we read not any thing to the contrary but that all his Companions remained unconverted N.B. Thus hearers of the Word of Christ do hear it after a differing manner The Word Preached hath three degrees of operation upon the hearts of hearers 1. It falls upon Men's Ears as the sound of many Waters a confused sound which commonly bringeth neither Fear nor Joy but yet an admiration and acknowledgment of a strange affecting force and more than an Humane power Mark 1.22 29. Acts 13.41 2. It may operate as the Voice of Thunder which brings not only Wonder but Terrour These two may be in a Reprobate as in Felix Acts 24.25 and others But the 3d. Effect peculiar to the Elect is the sound of harping when the Word not only ravishes the heart with Admiration and strikes the Conscience with Terrour but also filleth the Soul with sweet Peace and Joy Such surely as are made Real Converts by the Word Preached and have true Faith wrought in them by hearing Rom. 10.17 do hear distinctly the Voice of Christ speaking to their hearts with a strong hand as he did to the Prophet Isa 8.11 They and they only hear it inwardly spiritually effectually Whereas others that sit under the Droppings of the Sanctuary and within the hearing of the Silver Trumpets of a Gospel-Ministry yet remain in their Unbelief and in an Unconverted estate do but hear some confused sound a naked Noise not the very Voice of Christ as these here And though these Associates of Saul heard no more than a Noise whereof they understood not the meaning yet were they in some respects the more undeniable Witnesses of a great part of this Miracle The fifth Circumstance is the Concomitants of compleating his Conversion or the next Adjuncts thereof As 1. His change of Posture He arose from the Earth verse 8. No doubt but the hand of Christ touched him as it had done Daniel Dan. 8.18 Yea three times Dan. 10.10 16 18. with an effectual touch which raised him though gradually from the ground and sure I am God had touched his heart with a better and a more saving touch than were the heart of his Name-sake Saul's Friends and Followers 1 Sam. 10.26 For this Saul rises up a Saint who when knock'd down was a Devil Here 's free Grace and Mercy that the Earth did not open her mouth when he lay all along upon her as a burden too heavy for her to bear and swallow him up alive as it did the Accomplices of Korah's Conspiracy and that he is got set upon his feet again as Ezek. 2.1 2. 2. His blindness of Eye-sight though he had not lost his Eyes but still had them to open yet as 't is expresly said when he rose up and opened his Eyes as at other times to look about him he could see nothing nor no Man The glorious Vision of a glorified Christ had so dazled him that he could see nothing Vehemens sensibile destruit sensum saith the Philosopher the transcendent excellency of that eminent Object had certainly confounded his natural faculty and sense of seeing yea and covered his visive spirits with crusty Scales in a miraculous manner which required as miraculous a Cure verse 17 18. N.B. As Saul was so all men are no better than Blind before they be Regenerate He had the shape of a Man yea of one learned in the Law yet is he blind and sees or knows nothing as he ought to know as this same Man himself saith 1 Cor. 8.2 But blessed be the Lord this bodily blindness was a blessed means to open the Eyes of his Mind as Gehazi's Leprosie of body cured his Soul Now this Saul had seen so much of Heaven he could see nothing no Man upon Earth or he now sees nothing that is done on Earth that he might the better attend to what was spoke to him from Heaven Or probably the Light was so much within him that all in comparison thereto was but dark without him The Sun of Righteousness did not only out-shine but also overshadowed the Firmament Sun 3. His Manuduction or leading by the hand to the City when he had lost the use of his own Eyes Christ had commanded him to Arise and go to Damascus c. but tho' he had Legs wherewith to raise up himself and to walk upon yet wanted he Light and Sight to walk with How can a blind Man find the right way to the City c He had now both Christ's Leave and Law for going thither upon a better Errand than he first intended but still he wanted Light therefore must have a Leader to perform both his Sufferance and his Obedience that Man is reputed no better than a Fool who knows not the way into the City Eccles 10.15 And such a blind Fool was this Saul now N.B. Would to God all Persecutors were so served and be smitten with blindness as the Sodomites were who therefore could not find Lot's door to persecute him Gen. 19.11 He that sends a Message by the hands of a Fool cuts off his feet and drinketh damage Prov. 26.6 Tho' Saul found his feet uncut off yet had he lost the blessing of Light and the benefit of his Eye-sight therefore though his Lord who sent him to the City could not drink any damage as being now above all detriment in his glorified State yet might Saul have done so for being blind he might have wandered in a wrong way or might have stumbled he not knowing upon what John 11.9 10. as well as whither he went John 12.35 and got a second fall to the former fatal one therefore must he have one to lead him as is usual for blind men to have but who must be his Leaders none but Dogs were nigh him now such as had not only barked at but would have also bitten the Lambs of Christ had not that great Lord now chain'd them up and restrain'd them as Psal 76.10 Rev. 20.21 N.B. He had now no hands nigh to lead him to Damasous but those very hands that should have help'd him to hale the Saints from thence to Jerusalem Here you might see what sometimes you have seen
for beginning this great work of bringing both Jews and Gentiles together into one Bond of Communion this place was therefore God's choice where both of them abounded and the mentioning of Cornelius's his being of the Italian Band Acts 10.1 may be look'd upon as an intimation from the Holy Spirit that this very City was designedly pitched upon for this very end wherein both Jews and Gentiles should meet here first in Christ's Sheepfold 4. In their unwillingness to deliver God's Errand for both were backward to it both were more for disputing than for dispatching their Lord and Master's commands Much unlike to Abraham who followed God blindfold and went out not knowing whither Heb. 11.8 N.B. But though he knew not whither he went yet did he know full well with whom he went namely that he walked as a Child in his tender Father's hand which is sufficient incouragement even to a timorous Son as it was to David Psal 23.4 to walk through the Valley of the shadow of Death but neither Jonah nor Bar-Jonah had this confidence First Jonah the Prophet did take shipping at Joppa this very same City when he would flee from the presence of God and decline his duty Jon. 1.3 He Rose indeed like a Servant whom his Master calls up to do his commands verse 2. but it was to Run from his business not to perform it Whatever was the Reason that moved Jonah to Run away from God's command yet is this strange he should fall into such a fixt Opinion that he might and take up such a fixt Resolution that he could flee from the presence of the Lord mentioned twice in verse 3. He could not be ignorant how David had described the Omni-presence of God Psal 139 7 8 9 10 11. Yea natural Reason would rebuke him for thinking he could flee from God Jovis omnia plena God fills all places saith the Heathen Poet. Secondly Bar-Jonah the Apostle was backward enough also as is before related for though he did not as the other Jonah who out of a sullen humour and a melancholy discomposure at the dislike of his Message crept into a Ship-Cabbin or got under the Dâ—â—k before the Ship was ready for her Voyage that he might be sure to go in her and therefore paid for his passage before-hand presently upon his going first on Board which used not to be paid till Passengers come to the Port or Haven designed c. Yet this Bar-Jonah did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stick fast in the Mud of his own doubting heart of unbelief and could find no way out Acts 10.17 In this sense the same Greek word is â—â—â—d to express the perplexity of Herod's guilty Conscience Luke 9.7 as Beza noteth N.B. 'T is true Jonah Run away but Bar-Jonah stood at Mark for the former had only an ordinary Divine Command Arise go to Nineveh c. Jon. 1.2 but this latter had an extraordinary Divine Vision and Commission to converse with the Gentiles notwithstanding Peter's doubting was so prevalent that he verily thought his Jewish Custom in shunning Gentile-Communion was a Reason strong enough to refuse God's Command therefore he cryed Not so Lord c. Acts 10.14 till he was expresly bid to go doubting nothing verse 20. and then he delayed not to obey the Heavenly Vision as Acts 26.19 2. The Disparity betwixt Jonah and Bar-Jonah are these 1. The former was sent in Embassage to a prodigiously vast and populous Gentile-City but the latter was God's Embassador at the first only to a Gentile-Family and his Friends and Relations 2. Jonah's Doubting was worse than Bar-Jonah's for Jonah not only doubted whether the Conversion of the Gentiles might not prove the Rejection of the Jews whereof he was very unwilling to become the Instrument and Bar-Jonah might have the like Doubt But also Jonah doubted whether that great King and his City would not rather deride and punish him than regard his Message for he had no such good Character of them as â—eter had of Cornelius before his going to him Acts 10.22 to incourage him 3. Jonah also feared that his Threatning Message to Nineveh would not proye true for God's graciousness he thought would Reverse the Doom of destroying it within forty days if the City did Repent and then they would repute him for a false Prophet but Bar-Jonah had no such Reasons of any such fear here 4. This Refractory Prophet is punished for a Run-away and put close Prisoner into Little-ease the Whale's Belly out of which upon his prayer he is delivered when made more sensible of his duty by this Miraculous Deliverance yet when thus forced to set upon his work and became successful in it he became passionate and in a pet fit he must needs lie down and die Notwithstanding this God most graciously spared him as well as Nineveh and left him upon Record not only as a Type of Christ's Burial and Resurrection as he lay three nights in the Whale's Belly and then was cast upon dry ground Matth. 12.40 but also as a Caution and Warning-piece to Prophets and People that 't is possible they may prove over-passionate and though good men may Run over far away from their duty This doth not cum Petroquadrare Bar-Jonah did not do as this old Jonah did c. This brings in the first Circumstance namely How Peter was expected by Cornelius Acts 10.24 but so was not Jonah expected by Nineveh Peter after he had lodged the Centurion's Messengers for him whereof Nineveh sent none for Jonah in all civility tho' Gentiles all night verse 23. In the morning he rose up and went with them taking six Brethren from Joppa with him that they all might testifie with him the Grace of God which was dropped down from Heaven upon the Gentiles when it might be questioned as it happened afterwards to be Acts 11.1 2. when Peter returned the second time to Jerusalem to be after observed Now comes he to Caesarca where it is expresly said Cornelius waited for him and he had called together his Kinshmen and near Friends to wait with him for Peter N.B. For this good man Cornelius thought he could not express his love to his Relations and Acquaintance who had probably with him forsaken all Pagan Idolatry better than by giving them an opportunity to hear the Word of Life and receive Instruction for their Souls And 2dly How he was accepted and entertained So soon as Peter was come Cornelius met him fell down at his feet and worshipped him verse 25. Acts 10. that is with a most humble Civil Worship not with any Divine Worship for he had forsaken his Pagan Idolatry and though he could not think him to be God yet perhaps might mistake him for an Angel and designed to worship him accordingly for which Peter blames him verse 26. by letting him know he was no more than a Man who must adore God but must not be adored either as God or as an Angel by Mortal Men We must glorifie
by Persecution among them God would not permit evil to be unless he knew how to extract some good out of that evil He causeth the Sun when it forsaketh one part of the habitable World to shine upon another N.B. The Apostles coming to Lystra and Preaching here Paul observed a Poor Cripple extraordinary Attentive to the word he perceived thereby through his prophetick Spirit that he had faith to be healed tho' he was born lame and never had walked verse 8 9. tho' his Defect in nature was incurable by Art like the lame Man whom Peter healed Acts 3.2 c. yet had he Faith for his Cure which Unbelief would have hindered Matth. 13.58 Mark 6.5 To this Cripple Paul spake with a loud voice that all the People there present might hear and observe saying Stand upright on thy feet and he leaped and walked verse 10. N.B. For together with Paul's word there went forth a power the power of the Lord was present to heal him as Luke 5.17 the like was done by Peter Acts 3.6 8. and is promised to be done by God's holy Ordinances Ps 146.8 The Lord giveth Sight to the blind he raiseth up the Crooked he loveth the Righteous God loved this Lame Man so he restored him to the use of his Limbs so that he leaped for joy to shew that he was perfectly Cured for all the works of God as was this miraculous Cure are perfect Deut. 32.4 The sight of this miracle put the blind People to pay their Rent to the wrong Land-Lord for tho' Paul had Preached Christ unto them and had confirmed his Doctrine with such a singular miracle which by the light of their own natural Reason they might know that none but a Divine Power could have wrought it N.B. Yet such was the blind Superstition of those poor Pagans that they would needs ascribe the honour of it to their Dunghil-Deityes so forcible is an evil custom and a vain Conversation Received by Tradition from fore-fathers Jer. 10.3 1 Pet. 1.18 Those Pagan-Lycaonians had heard out of the Fables of their Poets that Jupiter and Mercury came down to visit Lycaon their Progenitour of old and that for the affront be offered them they transformed him into a Wolf Hereupon they used to offer Sacrifice to those two Pagan Gods by their Images which they had erected for appeasing them and now the People supposed that they had themselves come down in two humane shapes to work miracles among them N.B. So blind are the principles of Corrupt Reason in fallen Mankind compared unto the clearest Light of the Gospel which was now preached to them Hereupon both the common People adorn the Apostles who were but the Instruments of the miracle with both Divine honours ver 11. and with Names of their Gods verse 12. calling Barnabas Jupiter their chief God as the Heathens took him and Paul Mercurius whom they look'd upon as both the Messenger and the Interpreter of their seigned Gods which caused their applying of his name to Paul who was the Master of Speech as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies speaking much more to the People than Barnabas did who mostly stood silent yet in his Gravity might beckon upon Paul to speak as his Herauld as Jupiter did to Mercury N.B. Nor was this all but their Priest of Jupiter who should have had more wit brought Oxen trimmed with Garlands of Flowers according to their Heathenish Custom unto the gates of the house where the Apostles Lodged their Temple standing without the Town therefore brought they their Sacrifice to the supposed Gods themselves c. and there would have done Sacrifice to them ver 13. because they took Jupiter for the King of Kings and the principal Patron of the City This had been done if the Apostles had not run in among them and shewed the greatest detestation of such abominations telling them that they were but Men of like passions with themselves which plainly differenceth Man from the Divine Nature and therefore no such thing could be done without notorious Sacriledge and themselves be made Idols verse 14 15. Both which were such abominable Acts that the Apostles rent their Cloathes which was a sign of their greatest abhorrency of such detestable Actions and this gaue Paul a new occasion and opportunity to preach again to those Idolatrous Lystrians saying Sirs why do ye these things to such poor Mortals as we are who have need of Food and Raiment we are liable to diseases and death as well as you are so may we by no means either as Men or as Apostles allow of any such Idolatry to us whose Office is to extirpate all kind of Superstition much less to permit or countenance it N.B. Then he obviates two main objections which those Heathen Idolaters might make against the Gospel The first is drawn from the Antiquity of their Idolatry and the second from the Vniversality of it Answering both of them with Affirming that the Reason why so many and for so long a time had worshipped Idols which was a way of fallen Man 's own chusing and never of Gods Commanding was from the just Judgment of God upon them Psa 81.12 Rom. 1.24 28. and here verse 16. and then again in verse 17. He prevents a cavil that they could not plead Invincible Ignorance for their excuse for tho' they and their Ancestors had not the Book of Scripture yet had they the Book of Nature to instruct them that God only who createth all things and preserveth them by his providence in giving Rain Fruits Corn c. is only to be worshipped c. Yet all these Convincing Arguments of the Apostles were little enough to restrain those obstinate Idolaters from committing Idolatry So hard a matter it is to rectify such Rude mistakes in Religion which time custom and popular patterns had so rooted and firmly rivered in their carnal hearts verse 18. N.B. Now the Devil being put to his last shifts began to stir up his Instruments to use violence those were certain Jews that came from Antioch and Iconium who perswaded the People to stone Paul verse 19. Oh what a strange change is in the Mobile here that the same persons who had made a God of the Apostle and would need◠have Sacrificed to him as such a God would now in the twinkling of an eye as it were be for stoning him as a Devil Incarnate or the worst sort of Mankind Thus the Vulgar dealt with our Lord himself crying to him Hosanna one day and Crucify him the next day And behold here the restless malice of Satan against God's Ministers first Tempting them to become Idols of the People and to rob God of his Glory due to him alone and to accept of Divine worship wherein the Devil designed to destroy the Blessed Apostles Souls Now when this design failed him He exciteth the Jews and they the People to destroy their bodies by stoning them Oh what a slippery thing is all wordly honour N.B. Here they
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
met with and indured from both the unbelieving Jews and the Miscreant Gentiles God over-ruled it so as to make their piety a most exceeding renowned pattern even to those who were in Christ long before them Those Converts received then the word in much affliction and therefore Paul saith that the Gospel sounded out like a Trumpet and resounded like an Eccho from those Thessalonians as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1 Thess 1.6 7 8. The fourth Remark is 'T is the Devil's old and new method to lay the most grievous crimes to the charge of Christians Thus he did here by his tools charging the Servants of Christ that they had turned the world upside down verse 6. accusing them of Innovation and Sedition Thus Elias was accounted of old the troubler of Israel And in the primitive times of the Gospel whatever calamity came upon Kingdoms the Christians were blamed for it and their enemies used to impeach them of whatever crime was odious and abominable yea they were went to cloath them with uggly Beasts Skins to cast them unto Lions to be devoured or if not so that any wicked man might hunt them with Doggs and so devour them This was not done only by the Heathen Tyrants but also by the Modern Antichristian Persecutors whose thirst could never be quenched but by the blood of the Saints and therefore they put Sambenitos or Pictures of Devils upon them and represented them in the most deformed forms that none should stick at their Execution Luther was call'd the Trumpet of Rebellion whereas 't is not the Gospel but Mens Corruptions that breed disturbance N.B. This Truth may be Illustrated and Exemplified by a Familiar Similitude 'T is not the Sea of it self but 't is the foulness of Passenger's Stomachs that makes them Sea-sick The fifth Remark is Behold how marvelously the Lord delivers his Servants out of the hands of their bloody Persecutors Tho' they laid Treason as well as Sedition to their charge which they knew was a Capital Crime and would cost them their lives for Proclaiming CHRIST a KING contrary to the Decrees of Caesar as v. 7. Yet could not the Devil catch his prey while he was as he loves to do here fishing in troubled Waters for the Lord hid the Apostles as he did Jeremy and Baruch Jer. 36.26 out of their murderous hands having farther work for them And tho' Jason and his Friends were dragged away before the Court and charged there as Abettors of Treason c. N.B. Yet God so over-ruled those Rulers that they fearing more the unanswerableness of this uproar to the Roman power under which they then lived than any other evil effect from the preaching of the Gospel they only took security of him for his own or for the Apostles Appearance when Required whereby they appeased the people and discharged their prisoners whose Recognisance was never called for afterwards This brings us to Paul's third Station namely at Berea to which City he and Silas were sent privily by night when no more work could at that time be done at Thessalonica for which they had Christ's Warrant When they persecute you in one City flee to another Thus they did flee to Berea not far from Thessalonica The Sacred Narrative of this Station consists of two general heads First The high commendation of the Apostles Auditory met with in this place for exceeding those of Thessalonica in Candor Generosity Prudence and Promptitude both to hear and receive the word of God verse 11 and 12. And secondly The hard usage and opposition the Apostles met with here also This hath a double description the first is How it was raised and by whom verse 13. Berea not being far from Thessalonica the tidings of the Apostles courteous reception here stirred up the Rude Rabble there to bring persecution from Thessalonica to Berea And secondly How it was quelled and by whom namely by the pious policy of the Brethren in Berea verse 14. Conveying Paul who was most maligned away privily to Athens but leaving Silas and Timotheus there still being less obnoxious to edifie the new founded Church there Tho' their stay was not long there for Paul sent his Command to them that they should follow him speedily to Athens ver 15. to assist him in that great work there The Remarks upon Paul's third Station in Europe are these The first Remark is To be docible and well disposed toward the Gospel of Christ is the best sort of Gentility and Nobleness Those Berean Jews were said to be more noble upon this account than were those obstinate perverse and prejudiced Jews at Thessalonica N. B. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 11. signifieth better Gentlemen or as we read it more Noble because all learned men among the Jews were call'd Sons of Nobles Thus the Bereans were better learned of the two which is the more manifest insomuch as it is the character given them that they were daily searchers of the writings of the Prophets they patiently heard what Paul preached they pondered it in their minds and when they had upon comparing it with the Scriptures found it consonant thereunto they received it into their hearts not so much as the word of man but as the word of God as Paul tells them 1 Thess 2.13 This made them better Gentlemen then their Country-men he speaks of there verse 14 15. who Kill'd Christ and his Prophets persecued Paul pleased not God and were rather Ishmalites than Israelites in their being contrary to all men But those Berean Jews were better bred and of a better descent not by civil humane dignity but by spiritual Divine dignation N.B. Assuredly the best and truest Nobility is that of Christianity wherein God himself is the top of the Kin and Religion the Root Isa 43.4 Such as are precious in God's sight are truly honourable the Nobles of the Tekoites were blemished in their blood Neh. 3.5 having but the shadow and shape of honour The second Remark is The Bereans diligence in improving their Talent before Conversion and God adding his blessing to his own given Talent well improved is a blessed pattern and president for us N.B. There are certain abilities God hath given us for external Actions which we may perform without special grace and would we but imploy and improve them to the best advantage for our Souls good we may say our Orthodox Casuists expect the effectual work of the Spirit of Grace to Sanctifie both them and us Thus we may behold in those Noble Bereans how they brought their bodies to the Assembly took the Heads of Paul's Sermon Reverently and Impartially Repeated the Notes they had taken Religiously nor was this all they would not Jurare in verb. Magistri Pin their Faith upon Paul's Sleeve to take all he preached upon Trust as an infallible Oracle but examin'd all his Assertions by the holy Scriptures which they knew were the only infallible Rule because they came from God 2
have not so much as heard whether there be an Holy Ghost that is of the extraordinary Gifts thereof such as were Prophecy Tongues c. for it was the common opinion of the Jewish nation that after Malachi the Holy Gospel departed from Israel and those Disciples profess they had never yet heard of his restoring nor is it probable that those instructed and Baptized as they answer to Paul's second Question v. 3. should be ignorant of the Essence or Person of the Holy Ghost because the baptist who had Baptized them had seen him descend upon our Saviour like a dove Mat. 3.16 Mark 1.10 and Luke 3.22 and the same John had spoke to all he baptized that Christ would baptize them with the Holy Ghost and with fire John 1.32 33. N.B. Paul hereupon instructs them aright that the Baptism of John of Christ were the same for the Baptist bid those he baptized to believe on him who should come after him v 4. otherwise Christ himself and his Apostles all which were baptized by the Baptist had not the right Gospel-baptism if there were not the same sign and the same thing signified in both and the difference betwixt them was only Circumstantial nor doth it appear that Paul did Rebaptize those Disciples N.B. For 1. 'T is only said that he laid his hands upon them c. verse 6. 2. These twelve Ephesians are not named among those whom Paul Baptized 1 Cor. ver 1 14. 3. These twelve had the same baptism of John which Christ and his twelve Apostles had yet none of them were Rebaptized for Christ himself baptized none John 4.3 N.B. So did not baptize any of his Apostles over again 4. The Baptism of John was not only a baptism of Repentance Mat. 3.11 but it was also a baptism of Faith and of Remission of Sins Mark 1.4 N.B. And we ought not to make a distinction betwixt a baptism of Faith and a baptism of Repentance as if they were two 5. Because baptism is an Ordinance of Regeneration or new birth as we can be but once born in the flesh so nor can we be but once born in the Spirit So but once baptized The third Remark is As the Sun of the Firmament so doth the Son of Righteousness harden some as well as soften others 'T is said when divers were hardened ver 9. As Christ himself was foretold to be for the falling as well as the rising of many Luke 2.34 Isa 8.14 1 Pet. 2.8 c. So the Doctrine of the Gospel becomes by the transcendent excellency of it the Savour of death to some as well as the Savour of Life to others 2 Cor. 2.16 Thus the heat of a Summer Sun-shine draweth out a filthy Stench out of Dunghills as well as most Fragrant Smells out of Mountains of Spices and thus the Sun-shine of the Gospel doth harden those Unbelievers whom it softens-not N.B. We may not think that those twelve believers which were softened by it were again baptized for the Reasons aforesaid but it was rather the renewing of those Disciples in their fuller manifestations of the mysteries of the Gospel they now received than any renewing of their baptism unto them for the words when they heard this c. verse 5. Relate not unto the words of Paul but unto their hearing of John's Doctrine of Repentance when they were baptized by him But we find Paul doing no other to them Then 1. He Catechizeth them verse 4. 2. Laid his hands upon them ver 6. whereby they Received extraordinary Gifts So that they took no other Baptism but that of John which now they began to entertain and apply it to the Right intent Unless we will say that they were before Baptized by some of John's Disciples into John's and not into Jesus's Name as Piscator saith for John had some such Zealots as mistook him for the Messiah John 3.26 c. So they being before baptzied in a wrong name which is not our case were Rebaptized As for those that were hardened besides that Natural hardness of heart which they had before Paul preached to them there is added here an Habitual hardness which was increased both by their resisting actually the impressions of God's word and by permitting it passively to pass by them without any amendment of mind or manners thereby and to both these is Superadded a Judiciary Hardness God making their Sin to become their punishment They were given up to their own hardness insomuch that they speak evil of that way which should have reduced them from Damnation and directed them to life and Salvation c. The fourth Remark is Such places of the publick Worship of God where nothing but contradiction to the pure Christian Doctrine can be met with c. may be lawfully withdrawn from Thus the Apostle here separated himself the Disciples from the Jews Synagogue where he had preached three Months because he met only with contradiction of his Gospel-Doctrine and blasphemy against his dear Redeemer Acts 19.8 9. he departed from thence and preached in a private meeting-place where he met not with any such Notorious disturbances though some did Dogg him thither with whom he disputed and therefore he continued there discharging his Apostolical duty for the space of two years verse 10. in which time he had an effectual Door opened to him 1 Cor. 16.19 N.B. This private Meeting-place is call'd the School of one Tyrannus whom some take to be a publick Teacher of Philosophy converted by Paul or as others say he was some private expounder of Moses's Law among the scattered Jews who had not only publick Schools wherein their consistorys did meet but also private places such as this School was wherein their Law was taught N.B. In one antient Coppy it is here added that Paul taught in this School-house from the fifth to the Tenth hour which shews what a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Iron sides or indefatigable Preacher Paul was to be able to hold out for five hours together in holding forth the Mysteries of Christ in the Gospel So he likewise continued his Speech until midnight Acts 20.7 a long Sermon indeed at least it would be thought so now among such short ones in Zeal we are what was said of Julius Saliger may be better said of blessed Paul that he had a Golden wit even Gospel-gifts and graces in an Iron Robust Body though he was but a little man in Sature c. N.B. Nor doth this Separation of Paul's warrant all or any Separations but only in proportionable cases to that of this which are reducible to two heads 1. Where there is a deficiency in Fundamentals And 2. In case of Scandal when Nations are drunk with the Cup of Babylonish Fornications then the Lord calls from Heaven on us come out of her my people c. Revel 17.2 and 18.4 c. For this Reason Luther Zuinglius c. Separated from the Romish Church and when they call'd Luther an
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
effectual calling became a new Creature and Christ had made all things new in him Rev. 21.5 He hath now new thoughts and a new Judgment insomuch that his former Pharisaism which he had highly fancyed and prized as more pretious than the richest Rubyes c. he now reckons it no better than Dung Dross or Dog-meat as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Phil. 3.6 7 8. and his former Zeal to be but a blind Zeal no better than Mettle in a Blind Horse than fire on the Chimney-top than the Devil in the Demoniack who threw him sometimes into the fire and sometimes into the water Mat. 17.15 See Rom. 10.2 3. The third Remark is Man's way is not in himself nor is it in man to direct his own steps Jer. 10.23 This Apostle in his Apology giveth an account of his Country Education and Pharisacial Conversation yea and of his own fierce and furious persecutions of Christians both at Jerusalem and Damascus verse 4.5 wherein he Appeals to the Consciences of the High-Priest and the Principals of the Sanhedrim from whom he had his Orders and Commission to Damascus Acts 8.3 and 9.1 2 3 c. whether he had not been as Violent and Cruel to Christians as they now were Then gives he a large Relation of his wonderful Conversion whereof we had an account before Acts 9.3 c. with only some small variety of expressions here from that former Whereby he indeavoured to convince his obstinate Auditory that what was done by him in forsaking his former Judaism and strict Pharisaism c. was not his own free voluntary choice but he was over-ruled hereunto by the Great Redeemer Jesus Christ who stop'd him in his way of persecution with a confounding Light and Lightning suddenly incompassing him and saith he then the Lord wrought upon my Heart with his irresistable hand this to you so strange a change in me which was from Heaven and what is Man that he dares withstand God in whose hand is the Heart of every man c. The Potter hath power over his own Clay c. verse 6 7 8 9 c. The fourth Remark is Arguments for Converting work must be pungent and convincing Paul here Acts the part of a skilful Chirurgeon comes close to them with his Incision-knife for the Compunction of their uncircumcised Hearts telling them it was Jesus of Nazareth a reproachful name that the stubborn Jews had cast upon Christ when they Crucified him who had unhorst him struck him with Blindness c. who could do the same to any of them might it consist with his wisdom and glory and who tho' now in Heaven yet was not ashamed from thence to own that contemned tho' not contemptible name he call'd not himself Jesus the Son of God the Heir of the world Heb. 1.2 3. The Lord of all Acts 10.36 c. but he gloried in their Reproach that they had cast upon him Saying can any good come out of Nazareth Therefore seeing Christ owned this Reproach from Heaven we must not be ashamed when reproached by it upon Earth but make Moses's choice who prefer'd the Reproaches of Christ before all the Treasures of Aegypt and Honours of the VVorld Hebr. Chap. 11.26 Nor is this Narrative saith he Gratis Dictum any Feigned Fable Ask my Fellows Commissioners who were my Companions in that persecuting Errand to Damascus who saw the same Light and heard the same Voice Acts 9.7 tho' they heard it not so as to obey it as I Paul did Thus hearing in the Hebrew Language is frequently used for obeying N.B. Moreover saith he It was no Gentile Proselyte that the same Jesus directed me unto for Divine Instruction but unto Ananias a man Zealous of and learned in the Law who by the same Jesus's appointment persuaded me to embrace the Gospel tho' he was a Jew like to your selves in all things which shewed that the Gospel was not contrary to nor destructive of the Law but it was only the Accomplishment of it Otherwise that believing Jew Ananias would neither have cured him of his blindness nor Countenanced him in any scandalous Indeavouring after an Apostacy from the Jewish Religion N.B. But saith Ananias to him the God of our fathers this Title did please the Jewish people above all c. hath taken thee by the Hand as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies that thou should know his Will and see the Just one c. Verse 12 and 14 15. The fifth Remark is In working Gospel Cures upon diseased Souls Corrosives as well as Cordials and Lenitives must be Inter-changeably applyed as the matter doth require not all or always the one or the other Proud flesh must be eaten down and the sore of the Soul must not be skin'd over falsly or healed too fast N.B. Thus Paul plays the part of a skilful Chirurgeon here For tho' he did Dulcifie his defence to them by declaring how his Call and Conversion was still to serve and worship no other God than the God of Abraham and of their Fathers the Patriarks which sweetned Speech did tickle the Jews itching ears whose principal boast lay herein John 8.41 yet would not he flatter them into eternal destruction but piously Re-minds them of that Just one Holy Jesus whom they by wicked hands had Crucified as Acts 3.14 and 7.52 and whom he had seen glorified once with the eyes of his Body in his Journey to Damascus and again with the eyes of his mind Acts 22.17 18. probably about three years after his Conversion Gal. 1.18 while he prayed in the Temple N.B. As prayer is a Soul-ravishing duty so therein as in a trance praying ones get a saving sight of their Sweet Saviour as Acts 10.10 N.B. His seeing of Jesus was a great priviledge being an Apostle born out of due time 1 Cor. 15.8 which all the Patriarks Prophets and Believers before Christ's coming did greatly desire to be dignified with Matth. 13.17 Luke 2.29 John 8.56 Paul saw Christ last of the Apostles but it was in Christ's State of Exaltation 1 Corinth 9.1 and 15.8 The sixth Remark is Carnal reasonings will arise in the hearts even of the choicest and chiefest of God's Vessels of Mercy to Object something against their Obedience to his Divine Commands N.B. Thus Paul prudently intimateth to those obstinate Jews here his own unwillingness to turn his back from Preaching to the Jews as if he bore some grudge against his own Country-men and to turn his face to the Gentiles to which Christ had given him a Commission Acts 9.15 and 22.18 21. The same person Paul who never disputed against his Commission from the High-Priest for his persecuting the Christians at Damascus yet Objects against his Commission from the Great High-Priest our Lord Jesus Heb. 3.1 for his preaching to the Gentiles Saying I have more hope of doing good at Jerusalem among the Jews who all know how Zealous I have
both for their safety hitherto and for present sustenance c. The eleventh Remark is How willing are men in distress to part with all things for preserving their lives which yet are but short and mingled with misery Job 14 1.2 These sea-faring men are found here three times lightening their ship of her lading as 1. Verse 18. The merchandize is cast over board there 2. Verse 19. All the ships furniture for either ornament or munition and defence c. is heaved over also to make her draw less water for fear of rocks and quick-sands And now 3. Ver. 38. goes over-board the very wheat they had provided for their daily bread being come to the same mind with the Philosopher in the like case who resolvedly cryed in the same Act better our goods perish for us than with us of heaving all over into the sea N.B. What a wonderful work of God was here upon the hearts of those poor Pagans thus to venture their lives merely upon the credit of Paul the prisoner's persuasions They parted with all they had to live upon only upon his word that they should want wheat no more in the ship The twelfth Remark is God's delivering power is most gloriously manifest in the most deplorable extremities as here 1. In their desperate running the ship a shore hoping to save their lives verse 39.40 Through many tribulations we must enter into the kingdom of God Acts 14.22 and 2. Tim. 3.12 Paul experienc'd what he taught for a truth here God preserves his people brings all safely off at last but it is by storms and tempests and it may be we must suffer shipwrack of all in this world first and then be delivered as here Oh! let this God be our God for ever and ever Psal 48.14 God teaches the mariner his Art as well as the husband man his Isa 28.26 and all men theirs 2. In running a ground where two seas met that broke the ship Ver. 41. Our last encounter at death will be sharpest as theirs was here at shore 3. In counselling to take away his life for whose sake theirs were saved verse 4.2 This is the common lot of Christ's ministers who look not for their rewards below Luke 14.14 4. In putting it into the centurion's heart to defeat that barbarity and to save him for whose sake himself was saved verse 43. 5 In Gods performing his promise to a Tittle they all were saved even the souldiers that make it a play to kill men 2. Sam. 2.14 Verse 44. Thus God's goodness overcomes man's badness reserving them for afterward if not led by it to repentance Oh! that men would praise God Psal 107.15 for his goodness none can deliver after this manner Daniel 3.29 per Angusta ad Augusta God brings through misery to felicity CHAP. XXVIII Paul at Malta and Rome THIS Chapter Resolves it self into two general Heads first Paul's abode at Malta And secondly his passing on to Rome In the first is Represented the Transactions of Paul in the Island Malta which are three-fold 1. His Entertainment there both by the Inhabitants in general both at his coming among them verse 2. and at his departing from them verse 10. who shewed him and his ship-wrack'd Companions no small kindness And by Publius in special the Governour of the Island verse 7. 2. His Eminent Danger of being stung to death by a Viper out of the Sticks laid on the fire to warm and dry them verse 3. Which venemous beast he shook from off his hand without harm into the fire verse 5. as the Danger made the people defective in their undervaluing the Apostle verse 4. So his deliverance from the danger transported them to become as much excessive in their over-valuing Paul verse 6. Then 3. The miraculous Cures Paul wrought there both upon the Governour 's Father verse 8. and upon many of the sick people v. 9 c. The 2d general Head contains in it 1st The Terminus a quo or place from whence Paul went with the means of his departure verse 11. 2dly The places by which he went namely Syracuse verse 12. and Puteolum verse 13. 3dly The Terminus ad quem or place whither he went namely to Rome verse 14. N.B. Where we have recorded 1st His Entertainment there which was courteous both from the Roman Brethren who kindly met him upon the Road to Rome verse 15. and from the Roman Captain to whom he was committed in whose eyes Paul found favour so that he was a prisoner and no prisoner having much liberty verse 16. Tho' he was a prisoner long verse 30. Then 2dly His Action there 1. In Special with the Jews to the chief of whom He Apologetically Declares his case verse 17 18 19 20. They resent his Apology well yet request his larger Relation concerning that reproached Christianity ver 21 22. This was done at the time and place appointed by the Chief of them to a greater Auditory of Jews verse 23. but with various effects verse 24 29. some believing and others not This gave occasion to the Apostle to rebuke them sharply for their affected ignorance and to threaten them with utter rejection verse 25 26 27 28. into whose stead saith he God would call in the Gentiles Then 2. In general preaching to all Comers in his own hired house without disturbance for two whole years even in Rome-Heathen verse 30.31 Now follow the Remarks from these afore-said in order The first Remark is What God doth truly fore-tell shall Assuredly be fulfilled God had foretold by Paul that they should after shipwrack be cast upon a certain Island Acts 27. v. 22.26 which was now fulfilled Acts 28.1 being before by Paul given as a sign unto the Ship men to evidence the truth of all he had told them that when it came to pass they might be the more induced to believe the rest of his Religious discourse to them N.B. And this effect it probably had upon them that finding Paul's fore-tellings fulfilled when cast upon the Island they saved him who foretold of that truth from being killed by the Soldiers Acts 27 42. and the fulfilling hereof was a wonderful work of God for it was the Seamens choice to fall in here seeing 1. The Ships eye in that hideous storm could not face the wind as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies but they were forced to let her drive and run a drift to the leeward whether the wind would drive her Acts 27.15 And 2. 'T is said expresly that when they were driven on ground the Seamen knew not what land it was verse 39. nor where they were probably wanting those Sea charts common now in Navigation but God knew it and thus ordered it for both winds and Seas obey him to fulsil what Paul had fore-told The second Remark is The humanity of those Heathens to those who had suffered Shipwrack may rise up in Judgment and condemn the inhumanity of many called Christians toward such under the same sad
forfeited favour c. to appeal unto Caesar they could not release him concluding that what all Israel hoped for was the cause of his chain v. 18 19 20. Thus he presents the truth to them well knowing if they had a prejudice against his person they could never relish his Doctrine no more will men our Ministry c. N.B. This fair and full Apology of Paul not only stop'd the Mouths of those chief Jews from censuring him but also opened their mouths both to let him know that the High-Priest did not prosecute his persecution at Rome out of his Reach and desponding to prevail where a fair Tryal was like to be had and likewise the Jews do request him that a day might be appointed wherein not only themselves but also all the other Jews of the inferior Rank might hear him preach both for their own and all the others satisfaction seeing Christianity which he professed was every where spoke against verse 21 22. and Acts 24.5.14 The fourteenth Remark is The Gospel like the Seed in the Parable Mat. 13.19 20 c. meeteth with various soils so it did here verse 23 24. The Meeting-place wherein Paul preached was his own private house verse 16 30. and his publick exercise lasted from morning to evening wherein he expounded the Scriptures and undeniably proved out of Moses and the Prophets that Christ whom the Jews had Crucified was the true Messiah and that they were not to look for another but that the Kingdom of the Messiah which God had promised and all the prophets had predicted was now come and already begun all these his assertions he demonstrated by such Irrefragable and Cogent yea by such unanswerable and pregnant arguments so that he prevailed and persuaded several of them to Believe tho' others Believed not N.B. Thus the word of God softens some and hardens others it is therein like Moses who slew the Aegyptian but saved the Israelite alive as it is the savour of Death to some and the savour of Life to others The same Ark of God which blessed Obed Edom became a Curse to the Uncircumcised Philistines The same Sun which softens Wax doth harden Clay And thus Paul who laboured more abundantly than any Apostle 1 Cor. 15.10 found that true by smarting experience which he Recordeth All men have not Faith 2 Thess 3.2 and that the word preached doth not profit unless it be mixed with faith in them that hear it Heb. 4.2 Paul had frequent Tryal of this great truth Acts 14.4 and 17.34 and 19.9 c. Those contrary effects of God's word upon Paul's Auditory made his Auditors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sound discords verse 25. A Metaphor from musical Instruments that hold no harmony by being out of tune so these hearers jarred the believers gain-sayed the unbelievers verse 29. Defending Paul and his Gospel But the unbelievers were hardened in their obstinacy and the rather became Paul's Adversaries The 15 Remark is Obstinate Auditors ought to be rebuked sharply which is Paul's own phrase Tit. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cuttingly a Metaphor from Chirurgeons who must not be Milch-hearted but with a Lion's heart yet with a Ladie 's hand and an Eagle's eye must pare away the dead flesh né pars Sincera trahatur least the sound part be corrupted by it Thus Paul doth here like the good Samaritan Pours in Wine to search the wound as well as oil to supple it When he saw here how the Jews Jarred He spake one word more in this his Farewel Sermon verse 25. but it was a terrible stinging word such as would stick in their Consciences as the Invenom'd Arrows of the Almighty to all eternity This Cutting and Killing word he quotes from Isa 6.9 which the Authority of the Holy Ghost declared to be most certain in its accomplished Judgment 2 Pet. 1.21 Saying verse 26 27. here Go to this people c. Importing that as their Fathers did hear and see the many prophecies concerning the Messiah and concerning their miseries for rejecting him but would not understand nor believe them So these their Childern inherited their Fathers sins and so should also be heirs of their punishments N.B. It was but the righteous Judgment of God to give them up to an heavy ear to a blind eye and to a hoofy hardness of heart because they were wilfully ignorant 2 Pet. 3.5 wittingly and willingly winking with their eyes as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies shutting as it were their windows least the light should come in to disturb them in their Liberty of Sinning Therefore God gave them up to strong delusions and to believe lyes for their own destruction 2 Thess 2. v. 11 12. And because they had in effect said unto God depart from us for we desire not the knowledge of thy ways Job 21.14 Deus non deserit nisi Deserentem saith Austin The Jews had forsaken God first and then God did forsake them in withdrawing his gratuitous assistance from them Therefore saith Paul verse 28. God hath taken the word of Salvation from you and hath sent it to the Gentiles who will imbraceingly receive what the Jews have so refractorily rejected Thus the word that is intended to rouze up the Conscience to a due consideration of the error or evil reproved ought to be duly warmed and must tend to make the Physick work kindly towards their being truly and througly reclaimed but those stuborn Jews had sore backs and therefore kicked at this warm word as if it had been scalding hot and being impatient of this wholesome Reproof and offended at the light of truth with their sore eyes They departed v. 29. and turned to be Paul's Enemies as Gal. 4 16. The last Remark upon the last Chapter of the Acts is That Rome-Heathen was less cruel and more Courteous to the preachers of the Gospel than Rome-Antichristian hath been This appeareth from the two last verses Acts 28.30 31. Paul dwelt two whole years in his own hired house and received all that came in unto him Preaching the Kingdom of God c. with all confidence no man forbidding him From whence we may Note That First The things concerning the Kingdom of God and Jesus Christ may lawfully be preached in private houses This was the practice of the Apostles in those pure primitive times as the Divine Record frequently relateth Secondly Paul did not confine himself to preach to such a certain Select number only but set the doors of his hired house open to entertain all that would come wherein he imitated the holy example of his Lord and Master who professeth this to be his practice him that cometh unto me I will in no wise cast out John 6.37 Paul here stood not upon Number no nor upon Nation or Quality he was God-like herein being no respecter of persons but whoever had hearts to hear he preached Salvation to them upon the Gospel-condition of Faith and Holiness c. Thirdly Nor would he