Feast of first fruits at the beginning of Harvest and the Feast of Ingatherings at the end thereof About this time 't is more than probable Cain and Abel brought their oblations to the Lord 't is likely what their practice was then did afterwards become a Law Exod. 23.14 15 16. And this custom was not only Mosaical observed by the Jews alone but it was also natural practic'd likewise by the Gentiles for Aristotle in his eighth book of Ethicks telleth us that there was a time observed for publick Sacrifice about Harvest among the Heathen and Pliny records of Numa who was the Roman Moses that he made a Law which enjoin'd the people to take nothing of the Harvest to themselves before they had Sacrific'd their first fruits to God and that at the end of Harvest there should be publick Sacrifice This is reported to be Numa's Law that great lawgiver to Rome Heathen as Moses was to the Church in the Wilderness but it was undoubtedly practic'd before either Numa or Moses for here Cain and Abel performed this service the one brings his Sheaf the first fruit of his ground Harvest and the other his Sheep or Lamb the firstling of his flock All which doth instruct all men 1. That they must Honour God with their substance Prov. 3.9 Though not in that way as they did yet in other ways which the Gospel prescribeth laying out which is but a lending to the Lord who repays all well again Prov. 19.17 in pious and charitable uses as their tribute to the King of Kings 2. It teacheth us that both the Beginning and the Ending both of the year and of our lives should be devoted unto the Worship of God he is our Alpha and Omega the first and last of our lives as well as of our services The first fruit of our youth and the ingatherings of our Old age must be both dedicated to the Lord. The second distinct and definite sense is at the end of the week to wit on the Sabbath-day for that was then the end of the days of the week and at that time there was no other distinction of days yet recorded save only that seventh or Sabbath-day which shut up the six foregoing days So was the end of the days of the week and was after a special manner sanctified by God himself from the beginning for his service Gen. 2.2 3. Therefore 't is very probable this seventh or Sabbath-day must be the most seasonable day on which those two Sons of Adam did honour their Creator with offering to him some of their Creatures he had given them as their Homage to the Lord of Lords when they rested on that day from their works as God had done before from his for seeing the Sabbath had its Institution at the beginning of the World 't is altogether improbable that the observation of it was deterred until the time of the gathering of Manna in the Wilderness Exod. 16.23 which is the first place after its first Institution that mentioneth its observation But the first Ages after God had made the World and before the flood marr'd it did certainly observe the Sabbath and the returns of Gods service were frequent not only yearly but weekly at the end of the Week as well as at the end of the Year because this memorial of the Worlds making concern'd that age and that especially which first lived in the World as well as the following Ages thereof to regard and remember indeed 't is likely enough the Sabbath was much neglected and forgotten before the Law Therefore God solemnly made a revival of it upon Mount Sinai Exod. 20.8 and did often oblige the observation of it after as Exod. 31.14 15. and Levit. 23.3 c. God made known to them his Holy Sabbath Neh. 9.14 Notwithstanding all the neglects of the Sabbath by those Antediluvians or Fathers before the flood who were bad men yet there were other good men the Holy Patriarchs who did from the beginning most conscientiously keep it and who did all along most carefully instruct their Children in the sanctification of the Sabbath and in the service of God by Sacrifice upon the Sabbath-day And I cannot but think not seeing any â—â—gent reason to the contrary but that this first Holy Patriarch Adam thus train'd uâ— his Sons who according to their Education offer'd up to God on the Sabbath-day Hence may be inferred 1. That there hath been a joint and publick worship of Parents and Children at one time and in one place from the beginning of the World Hence the Hebrew Rabbins have a saying that whoever despiseth the publick Worship of God in the true Church here on Earth doth destroy his interest in the Paradise of God hereafter in Heaven which Jewish saying doth not disagree with that of Solomon he that Despiseth the Word shall be Destroyed Prov. 13.13 2. 'T is a most comfortable mercy a blessed Priviledge when Parents and Children do join together in the true Worship of God As Adam and Eve with their Children did So that our first Parents had the help not only of their Sons pains in feeding their Sheep and tilling their ground but also of their Piety in the Worship of God wherein they had educated them as well as in worldly affairs as before 3. Those pious Parents are a pattern to all Parents in taking care for their Sons Souls as well as their Bodies and teaching them their general as well as their particular calling Godly Adam did not only make frequent atonements to God for his Sons as Nonesuch Job did for his day by day continually Job 1.5 But he also taught them to sacrifice for themselves for he well understood his Sons loss by his own fall and therefore he learnt them to repair this loss by sacrifice on the Sabbath which pointed out Christ to them from whence alone they must expect their atonement Alas how many Parents do but discharge the one half of their charge towards their Children while their whole care is to teach them a worldly Trade for the Life of the Body but are altogether careless to learn them the trade of Godliness which is profitable to all things 1 Tim. 4.8 and 6.6 For the life of their Souls This is to take more care for the Shoe than for the foot for the mouth than for the mind whereas Indeed all corporal pains without Spiritual Piety is but unprofitable Sweat This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Parents instructing their Children is an ancient and should be the constant care of all and no duty can be more clear than this both in the Old and New Testament Hereby the Church of God is propagated and the blessing of the Covenant is conveyed from one Generation to another when Parents learn their Children the things of God The 3 circumstance is the place where which the Scripture of Truth mentions not yet the Hebrew Doctors undertake to tell us thus far that in the same place where Adam first
Phrase is put upon them by the Holy Ghost as is put upon Esau Compare this ver 4. They took them Wives of the Daughters of Moab with Gen. 26.34 he took to Wife two Hittites the worst sort of the Canaanites Ezek. 16.3 neither consulting his Parents nor craving their consent this was such a grief to Rebecca that she cryed out What good shall my Life do me Gen. 27.46 Oh let Children beware they give not the like occasion of complaint to their Parents in the same case certainly these things are written for our Learning Rom. 15.4 and to be Examples 1 Cor. 10 6.11 as strong Cautions against such Ungodly Marriages Hence Observ 3. That Children ought not to Marry without their Parents consent much less against their Likings and Judgments they took them Wives this Phrase imports that they did not observe the Antient and Laudable Custom of their Fore-fathers wherein the Bride used to be given by Parents to the Bridegroom and he to receive her at their hands but Mahlon and Chilion took them Wives yea though their Father was yet living as Josephus saith without any such Observation Hence Rabbi Jonathan saith That Decurtati sunt dies eorum their Days were cut short v. 5. because they had broken God's Command in Deut. 7.3 4. Thou shalt not make Marriages with Idolatrous Daughters for they will turn away thy Sons from following God and 't is a breach of the Fifth Commandment all Children should honour their Parents especially in craving their Counsel and Consent in the most weighty concern of Marriage which hath an Influence upon the whole Life that their Days may be long in the Land which the Lord their God giveth them Those two were cut off for breaking it Oh then you that are for changing your Conditions be not equally yoked with Vnbelievers c. 2 Cor. 6.14 15. for these Reasons First You spoil your own Comfort for your whole Life 't will be a Marre-age and not a Merry-Age to you What Concord can Light have with Darkness or Christ with Belial Quam male Inaequales veniunt ad aratra Juvenci saith Ovid That Plow hath no good Speed where one Bullock draws one way and the other another way An Oxe and an Ass might not be coupled together under the Law Deut. 22.10 Oh then you should not dare to Yoke your self with any Untamed Heifer that bears not Christ's Yoke Jer. 31.18 Matth. 11.29 30. Second Reason You endanger your own Soul for the weaker Sex may prove too strong for the stronger Sex yea for the Wisest of the stronger Sex 1 Kings 11.2 3 4. Their Wiles overcame Solomon's Wisdom for 't was down the Hill and with the Hare 't was to things agreeable to corrupt Nature Satan still works upon Adam by Eve and makes those evil Counsellors which were given of God to be good Comforters Satan per Costam tanquam per Scalam ad Cor Ascendit saith the Father The Devil climbs up by the Rib to the Heart and he makes use of the Rib especially if crooked to break the Head the cause of the first Sentence God passed upon Man was because thou obeyest the Voice of thy Wife Gen. 3.17 Third Reason You may shorten your own Lives especially if there be Disobedience to Parents in the case as above a good Child lengthens his Parents Days and therefore God promises to lengthen his Eph. 6.1 2. But evil Children that sadden their Parents are many times cut off in the midst of their Days as those here according to Rabbi Jonathan for this sin 'T is observable that though Samson was in a hurry of Blind Inordinate Affections yet his Parents Consent he durst not leap over Get her me to Wife for she pleaseth me well Judg. 14.2 3. and 't were well if his Parents Counsel could be heard and taken all the World over that though as Samson Persons be carried headlong with blind Affections yet should not dare to take that Woman for a Wife which their Parents do not Get for them and give to them especially if they be such Persons as be under the power of Parents and Godly Parents too no such block as their Unwillingness should be leap'd over but there shoudl be a patient waiting until God that makes all good Marriages remove it The Name of the one was Orpah which signifies a Neck or hinder part of the Neck stiff-necked the raising of the Mouth or the making bare of the Mouth Hence Observ 4. That many Times Names and Natures do Symbolize and Correspond together For all these things appeared in the Nature of Orpah which are signified in her Name First As her Name signifies a Neck or Stiff-necked so her Nature was even stiff-necked in her Idolatry otherwise she had never returned to her Gods or Idols in her Idolatrous Countrey v. 15. Secondly As her Name signifies the hinder part of the Neck or back part so appeared to be her depraved Nature in her back-sliding from her hopeful Beginnings for she arose and went a little way from Moab to Canaan v. 6 7. and then turned her back part both of the Land of Promise and of the God of Promise and her Face towards Moab and her Idols Thirdly As her Name signifies the raising or making bare of her Mouth this was also her Nature in kissing her Mother and bidding her farewel 't was only Courtesie not true Piety that made her go so far hence she went no farther The Name of the other Ruth which signifies Watered Filled or made Drunken Thus she also answered her Name in her Nature according to the Notion of Nomen quasi Notamen oft times Names denote the Nature of Persons as of things Thus Adam gave Names to all Creatures according to their Natures Gen. 2.20 Nomina Naturae quà m bene conveniunt This doth not always hold for even Solomon himself call'd his Son Rehoboam which signifies as Enlarger yet how did he Answer his Name rather the quite contrary for instead of Enlarging the Tribes of Israel he reduced them from Ten to Two which Wise Solomon little thought of that it would be the Nature of his Foolish Son when he put that Name upon him Thus Abshalom which signifies his Father's Peace did as little answer his Name being the Author of an Unnatural War against his own Father and Jehu signifies a constant Man yet prov'd Unconstant for in his latter time he regarded not to walk in the ways of the Lord God of Israel 2 Kings 10.31 Yet generally Conveniunt rebus Nomina saepe suis Names and Natures hold good Correspondency as in Ruth here as well as in Orpah for Ruth and the History that doth concern her is a Type and Figure of the Church of God which is subject to manifold Temptations and Tribulations in this lower World She is afflicted tossed with Tempests and not comforted yet after all those Tossings God gives a joyful and a comfortable Issue as he did to Ruth Isa 54.11 12. The
in Scripture that the Last Will and Testament of Dying Jesus was faithfully performed by his Executor John From that hour that Disciple took her to his own home John 19.27 We do not read that Christ had either Houses or Lands much less Lordships with Mannors and Halls least of All Realms with Royal Palaces to bequeath to his best beloved Disciples nor read we of any thing else that was now given as a Legacy by our Lord to this Disciple save his Virgin Mother only and as little do we read of any Farm or House that John had of his own to bring Christ's Mother unto The Antients do indeed Affirm that this Disciple had an Inheritance from his Father but as they farther tell us he had now sold it to the High-Priest seeing his Master and Himself were under such sad Persecutions However he takes the Blessed among Women so she is called Luke 1.28 48. to the best home he had that she might fare as he fared looking upon her as a blessed Depositum and such an happy trust as would make all places where she sojourned to fare the better by her Abode there and doubtless it was so N. B. Note well As we may not Deify her with Papists so we dare not vilifie her with Atheists Soon after this John was call'd to office and wanted not either for himself or for her c. Inferences from hence are 1st Oh what a blessed posture of Heart it is to creep so near the Cross of Christ as possibly we can that some saving drops of the Soveraign Blood of our Bleeding Redeemer may fall upon us as upon Mary here who got crouded in among this crew of Christ-Crucifiers and crept so nigh the foot of the Cross as she could This was very acceptable to our Lord as had been that pious performance of that other Mary to him saying she hath done what she could Mark 14.8 both of those Mary's had their Rich Reward N. B. Note well While others creep nigh to sin let us creep nigh to Christ c. The 2d Inference is Hence we may learn a most rare and eminent pattern of even natural Piety to wit the duty of Children to Relieve their Parents in their old Age 'T is one of those filthy Dregs of the last and worst of Times that men shall be without natural Affection as well as Disobedient to Parents unthankful c. 2 Tim. 3.1 2 3. Our Lord whose Life is the Light of Men John 1.4 durst not be so but in the midst of his most Intolerable Torments cannot forget his dear Mother but makes Provision for her in her old Age well knowing that God and Parents can never be competently requited Thus it was even from the beginning even prophane Esau provides savoury meat for his old Father Isaac such as he loved that he might bless him before he died Gen. 27.1 2 3. how much better did good Joseph to his old Father Jacob Gen. 45.9.10 11 18. who therefore got the double Patriarchal Blessing both of God's Throne and of his Foot-stool Gen. 49.26 27. N. B. Note well To have the blessing of dying Parents whether Natural or Spiritual is no small priviledge Heb. 11.21 John 17.11 Acts 20.32 c. The 3d Inference is That Christ Jesus taketh care of his Saints Bodies as well as of their Souls so he doth here for his dear Mother's bodily maintenance This Heavenly Father Isa 9.6 knows we have need of Daily Bread for the Body as well as for the Soul Mat. 6.11 25 26 28 32. God keepeth all the Saints Bones Psal 34.20 and numbreth the very Hairs of their Heads Mat. 10.30 Luke 12.7 much more the Integral parts of their Bodies to provide both Victum Amictum Food and Raiment for their necessary supply c. God hath said I will not fail them in these things Heb. 13.5 Psal 37.3 c. The 4th Inference is If Christ take care of his Natural Mother How much more will he take care of his Spiritual Bride the Church how she shall live for the future in her old Age in the World Assuredly he hath not left her comfortless John 14.18 but provides due provision for her by his Providence and doth in her Worst and Wilderness-state feed and nourish her to keep her Alive Rev. 12 6 14. even then when he will not Feast her with a Feast of Fat things upon his Holy Mountain c. Isa 25.6 c. The Third Branch of Christ's carriage upon the Cross was his saving compassion upon one of his Fellow-Sufferers who had been a Thief and a Sinner all his whole Life and now effectually called by Christ to Christ at the very point of his Death even at the eleventh hour of his Day as Mat. 20.6 12. The Remarks of observation out of this history of the Penitent Thief recorded in Luke 23.39 40 41 42 43. are these that follow The 1st Remark is This holds forth such a Specimen and Instance of the free Grace of Christ as is almost if not altogether without a Parallel Though this Thief had run out all the days of his Life in running into all excess of Riot and Robbery yet the same Jesus who in the midst of his matchless miseries remembers to make some comfortable provision for his Mothers Body taketh no less notice in providing for this Malefactor's Soul for he here in the greatest Dolours of Humane Nature le ts out a most powerful Beam of Divine Grace and freely darts it upon the Heart of this Habituated Sinner whereby he plucked this Fire-brand of Hell out of the Fire of Hell just when he was got into the very Mouth of it and dropping down into the bottom of that bottomless Pit by making him truly penitent even at the last Gasp c. The 2d Remark observable is this That those two Malefactors with whom our Lord was numbred Mark 15.28 Isa 53.12 are a clear Emblem of the Elect and Reprobate the Sheep on the Right Hand and the Goats on the Left Hand of Christ as Mat. 25.35 The Railing Robber that Reviled a Dying Redeemer when himself was just dropping out of this Life into the Flames of Hell ending the lesser though killing misery and beginning greater and endless was a stinking Goat turned off upon the left hand of Christ but this other who had been long a Coat was now by Grace become a sweet smelling Sheep and so turn'd upon Christ's right hand to grazing with him in the fruitful fields of Paradise N. B. Note well Here also the Refractory Jews are resembled by the stubborn Thief in their Impenitency and Rejection and the called Gentiles by this Penitent one who was called home in the Sixth hour of the Day for it was thereabout but in the Eleventh hour of his Life N. B. Note well As Pharaoh's Butler and Baker were Joseph's Fellow-Prisoners and the one was Hanged and the other was Advanced So these Malefactors were Fellow-Sufferers with Joseph our Brother
and of the same nature with Angels 3. The formal cause the Soul was made not after the similitude of any Created thing but after the Image of God himself the Creators both in respect of its substance and qualities 4. The final cause both of the Creation of the Soul and of its redemption also was 1. That it might be the Temple of God and the Habitation of his Holy Spirit in this world 2. That it might Temple with God and sit shining upon a Throne in the world to come This noble end in both worlds together with the other three causes make the Soul like Saul higher by the head and shoulders than all other Created Beings It follows then that it is a most foolish thing to play away such a noble and pretious Soul which God hath given to Man unto Satan for his Toys and Trifles only We do judge the ignorant Indians very injudicious in making away their Gold and Jewels by way of barter and exchange onely for old Mettal and gawdy Pictures and our Courts of Judicature doth judge those Children to be natural Fools by Law that will part with Gold for Counters such a one is deemed not Compos Mentis incapable of inheriting his Parents Estates and so the Judge doth disinherit him But this bartering away of a most pretious Soul for a few toys of worldly Treasure Pleasure and Honour is far worse than either of the former and none but Children and Fools would make such fond Bargains Oh how unfit are such to be betrusted with the true riches Luk. 16.11 12. or with a truly rich Soul so it is in it self and its own nature Yet many such fools and children there are we see in the world so betrusted which sell away their Souls for trash and trumpery pro Thesauro Carbones 't is a sorry exchange of a Pearless Pearl for poor Pebles a gaining of dung and losing a Diamond Oh how unworthy are they of such a pretious Soul that dare sell their own Souls as the false Prophets did the Souls of the people only for handfuls of barley and for a piece of bread Ezek. 13.19 like so many base Gypsies or common beggars a pretious Soul was no more set-by by them Such do little consider 1. The worth of their Souls while they are yet in their hands unsold away If a Jeweller after much pains and skill in polishing his Jewel into a most exquisite piece cannot chuse but be much troubled to see his precious Pearl faln into the hands of such Fools or Children as neither know how to value it nor how to use it So this rare and choice piece wrought by Jehovah the Jeweller so transcendent in its due and true estimate that the Spirit of God seems at a stand to find out any thing to equal the Soul in its value saying What shall he give in exchange for his Soul Mark 8.37 We may say after the manner of Men that God cannot be well pleased to see a precious Soul of his making Isa 57.16 Jerem. 38.16 fall into a fools hand that hath no Head nor Heart to improve it Prov. 17.16 Oh what sublime stupefaction even stuns the minds of most men that they do not consider the worth of the Soul but wilfully cuts the Throat of it and having no Heart to look after Heaven while it may be had do trifle away their precious Souls in their sinful courses and their hard and impenitent Hearts do plainly fool away their own Salvation 2. As they do not consider the worth of the Soul so neither do they consider the loss of it what kind a loss the loss of a precious Soul is they consider not 1. That it is an incomparable matchless loss yea though a Man should gain the whole world by losing the Soul Christ himself declares it a most silly sale and no better than a bruitish Bargain Matth. 16.26 All the world cannot weigh in worth against one Soul This was the Divine Sentence that Francis Xaverius gave John the Third King of Portugal to meditate every day one quarter of an hour on to wit What shall it profit to win the whole world and to lose one Soul Wherein our Saviour deals with the worlds darlings to convince them of their mad folly as Elijah dealt with Baals Priests to convince them of their gross Idolatry 1 Kin. 18.23 24 25 30 33. where Gods Prophet in his Tryal by Sacrifice grants them all the advantages that might be lest it should be pretended that their God was sullain and therefore silent and takes all the disadvantages to himself He gives them dry wood and takes wet wood to himself c. that the Miracle might be more manifest and without exception yet was he too hard for them even so Christ here grants the worldling all the advantages of the world all that the whole world can afford to its darlings to wit pelf pomp and pleasure yet one pretious Soul though never so wet with the water of adversity outweighs all the world there is no Comparison between them the loss of it is an incomparable loss If to lose a mans life for money be look'd on as a madness what is it to lose the Soul which indeed cannot be lost in respect of being and property though it may be in respect of well-being and felicity As there is no comparison betwixt a mans pretious life and his perishing wealth so that skin for skin and all that he hath will he give for his life Job 2.4 that is any skin of Cattle Servants Children to save himself in a whole skin the Traveller parts with his purse to the Robber and the Mariner with his Cargo to the storm that their lives may be spared so there is less comparison 'twixt worldly vanities and a most pretious Soul Seeing 1. the light of nature hath Philosophiz'd that Man is nothing else but a Soul cloathed with a Body and that this noble Guest and Royal Inhabitant dwells in it as in an house of clay or in a bag of dust and therefore persons are usually called Souls the more excellent part denominating the whole yea and that the Soul was made for noble imployment and should not be brought into subjection unto any sordid things below its own excellency as worldly things be 2. The light of grace doth much more Theologize that the Soul is a most precious Jewel which God himself hath laid up for a little time in the curious Cabinet of the Body Psal 139.15 16. and therefore all the Saints in all ages learnt this lesson from their dying Saviour to resign up this Jewel which they had from God at death unto God again Though our dying Redeemer did commit his dear Mother to his beloved Disciples care Joh. 19.27 yet did he commit this precious Jewel his precious Soul to his Heavenly Fathers care Luk. 23.46 3. It was Christs judgment which is certainly Infallible as he is Truth it self and cannot lye that the whole world
be totally destroyed by the Deluge upon occasion and by the way only as the Relation thereof had an unavoidable connexion with the History of the Church and rendring it more compleat and conspicuous without any constant and contiguous course of its succession yea and the famous foundations of great Kingdoms such as of Assyria Egypt Greece c. together with the admirable atchievements of their puissant potentates are all passed over in silence though they be subjects which seem more meriting to be mention'd while other concerns of the Church which in appearance are of far less moment are so distinctly described as Jacobs pilling of the Rods c. that by the force of fancy with cogitations at the Sheeps conceptions but chiefly by the Blessing of God the Holy Patriarch might be enriched and churlish Laban impoverished Gen. 30.38 and Ruths Gleaning in Boaz field c. Ruth 2.3 where that vertuous Woman stooped to a mean yet honest employment which God made a remarkable step to her very high preferment so as though a Moabitess Damsel to become the great Grand-Mother of the Grand-Messiah yea and many such seemingly small matters of other Children of the Church are exactly set down in the sacred Register as matters of great importance as if God were like the Master of a family who doth not with so much delight regard his common fields abroad as he doth his dear family at home the speeches gestures and actions of his little ones he diligently and delightfully observeth so doth the great housholder God in his houshold of Faith he regardeth rewardeth and recordeth all the Motions Desires and Endeavours as well as Performances of his own Children within the Church even all the Hairs of their Head are numbred by him Mat. 10.30 c. while the famous exploits and conquests of Great Men who are not also Good Men that are without in the World are wholly neglected in Scripture Story The 3. Circumstance is the Age of life that Enoch lived the years that he lived in this lower World were exactly answerable to the days of a year to wit 365. As the number of so many days make up one compleat solar year so the like number of so many years made up this one Patriarchs life He was of the shortest life among all the Patriarchs living only so many years as there be days in the year each day for a year according to the prophetick computations and though Enoch was the shortest liver of all the six Patriarchs that were before him who all but one lived above nine hundred years yet this was recompenc'd to him in his Son Methuselah the next Patriarch who was the longest liver of them all and not only so but 't was more recompenc'd to himself for their time on Earth was his time in Heaven what he wanted in the Silver of a life natural he had it well paid him in the Gold of a life eternal so that not only the shortness of the Fathers life was made up in the long life of his Son but also God took him from a worse place to plant him into a better his translation was but Transplantation as it were out of Gods Kitchin-Garden into his heavenly Paradise Thus we see here on Earth those Northern Plants which are transplanted out of their cold Climate into a warmer Southern Soil find no Detriment but Advantage thereby and thrive the better How much more was it no loss but gain to Enoch to be translated out of the Veil of Tears this Wilderness of the World into Gods Garden of Coelestial Pleasures Yea further it was not only more for his own Benefit to be one of Gods Lilies gathered up by him Cant. 6.2 to be transplanted into Paradise but it was also more for the other Patriarchs comfort both against the Fears of Death and the frailties of life while they did survive him seeing in Enoch however the Death of Abel might discourage them they had a most evident demonstration that there was a reward for the Righteous Psal 58.11 and that it was not any lost labour to walk with God It appeareth in the best computations of Chronology that Adam died in the 308 year of Enoch's Life and in the 243 year of his Son Methuselah yea and in the 56 year of his Grand Child Lamech's Life so that Adam lived to see Lamech the ninth Generation who was the Father of Noah the tenth Patriarch before the Flood then the next after Adam's Death God ordered Enoch's Translation that those two great Truths might be taught thereby 1. Mortality by the former And 2. Immortality by the latter and 't is very remarkable that as no fewer than eight Patriarchs were alive as living Witnesses of Adams Death so no fewer than seven Patriarchs surviv'd to be living Witnesses of Enoch's Translation If it be asked how came men to be so long lived then that 365 years of Enoch was accounted but a short life I answer The Antediluvian Patriarchs or Fathers before the Flood had very long lives 1. From the good pleasure of God that mankind might be the sooner propagated that Arts and Sciences might be the better learnt and that the knowledge and worship of God might be the further transmitted even to their remotest Posterity 2. From a stronger constitution of Body 3. From their great temperance for some say they abstained both from Wine and Flesh Now plures pereunt gulá quam gladio Gluttony or Intemperance kills more than the Sword 4. From the vigorous Vertue of the Earth which then brought forth more wholsom fruit for after the Salt waters of the Sea in Noahs flood had overflown the Earth the saltness thereof had made it more barren and the growth out of it less nourishing 5. From the benign Aspect of the Stars which have a great Influence upon Mens Bodies 6. From that excellent Skill that Adam had from his Creation whereby he knew the nature of all things and communicated this to his Posterity for preserving their health for as Solomon he knew all things Notwithstanding this their Universal knowledge of natural things and their vast experience in an healthful improvement of those things yet none of those Patriarchs no not Methuselah himself lived out a thousand years which is a number of perfection that all of them might know the perfect state is not attainable here below there is another over curious reason mentioned by Irenaeus lib. 5. Adver Haeres That a thousand years are said to be but one day with God 2 Pet. 3.8 And but as Yesterday to him Psal 90.4 And because God would make his word good In the day thou eatest thereof thou shalt die therefore not only Adam but all the other Patriarchs died within the thousand years so they all died in the first day as none of them lived out to begin a second thousand which would have been the beginning of a second day there seems more wit in this reason than weight and worth but a
goeth along both into Fire and Water to see they take no hurt by either Isa 43.2 and though God lead them into both yet he leaves them not in either but brings them forth of both into a wealthy place Psal 66.12 This is due comfort for true Christians 2. Civil Authors as Martyrologists shew how in all ages of the World since Christ the Church hath been oft cast into Gods Furnace and been under Fiery Tryals yet brought in Gods hand through all into such times of Rest and Refreshment as wherein she might draw her breath better than in the Furnace yea swallow down her Spittle and live comfortably what may befal us from those black clouds which gather about us we know not whether it may not prove a storm of Fire c. these two Scriptures Zech. 13.8 9. and Mal. 3.3 have a mighty sound in my Ears two parts shall be cut off and the third part I will bring not only into but through the Fire c. when he comes to sit as a Refiner of his Gold and Silver Vessels c. 'T is good for us to forecast fiery Tryals which never come the sooner for being foreseen but sure I am far the easier 'T is a labour well lost if they come not and as well spent if they do come whereas when they come on the sudden and surprize us as the unexpected Thief in the Night they find weak minds secure make them miserable and lastly leave them desperate praemoniti praemuniti forewarn'd forearm'd God hath made me a Watchman to sound this Trumpet of warning from my Watch-Tower to rub off your Rust and to rouze up all that are slumbring Virgins that I may deliver my own Soul Ezek. 3.17 18 19. to wit from my other mens sins 1 Tim. 4.16 Oh would God I could say that the house of Israel is not become Dross as Ezck. 22.18 I am afraid we are degenerated if not from our own former zeal yet from that of our zealous progenitours We may sigh out Heu pietas ubi prisca profana O Tempora Mindi Faex Vesper prope Nox O Mora Christe Veni Oh bless God for that blessed allay Isa 48.10 God will refine us yet not so exactly as Silver lest we should be consum'd in Gods Crucible having in us more Dross than good Oare he tries not with Rigour this none can abide Psal 143.2 but with Favour Psal 118.18 't is in mercy and in measure Jer. 30.11 Isa 57.16 If his Child swound in the Whipping God le ts fall the Rod and falls a kissing it to fetch life into it again Oh that our Faith may be found as Gold 1 Pet. 1.7 If not in such a fiery Tryal before yet at that of the Judgment-Day The third Grand particular in this History of Noah is Noahs eminent piety in the midst of that ungodly Worlds notorious Impiety Noah was a most Resplendent and Illustrious Star of the first Magnitude shining forth most gloriously in the darkest Mid-night of a most wicked World Hence ariseth The third Observation That the power and providence of the Most Wise and Most Gracious God doth preserve and provide the best of Men for the worst of Times Three points are here to be enquired after and answered The 1. Is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How it is so The 2. Is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Why it is so 3. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After what manner First to demonstrate How it is so Ans 'T is most manifest 1. in Sacred History That God ordered the best of Prophets to be born and to officiate in the worst of Times oh what a degenerate Age was that wherein Moses appeared Duplicantur lateres Venit Moses Israel was in the Bondage of Egypt and in the worst part of that Bondage their Tale of Brick and Mortar-work was doubl'd upon them and that without Straw Exod. 1.11 14. and 5.18 19. c. Then God sent Moses their Deliverer And what a degenerate age was that wherein Samuel was born where there was no open Vision 1 Sam. 3.1 c. No better but far worse were the Times of Elijah who in his own computation was left alone of all the Lords Prophets when the Prophets of Baal were many 1 Kin. 18.22 in the days of wicked Ahab who sold himself to work wickedness whom Jezabel his wicked Wife stirred up 1 Kin. 21.25 and as bad were the times of Jehoram Ahabs Grand-Child when God sent the Prophet Elisha who said to that wicked King What have I to do with thee c. and surely were it not that I regard the presence of Jehosaphat I would not look toward thee nor see thee 2 Kin. 3.13 14. The like is recorded of all the Greater and Lesser Prophets who all as with one mouth do declare and declame against the wickedness of their several Ages they lived in as all their several Prophecies do abundantly testify in Isaiah Jeremiah c. and in Hosea Amos c. To omit ail these and come to the Master-Prophet our Redeemer the Son of God who was sent out of his Fathers Bosom into the World at a time of its greatest Degeneracy when few more than five persons are found upon Record who owned the good ways of God then came Christ that Almighty Healer and Soveraign Saviour As Joseph found his Brethren in Dothan which signifies Defection Gen. 37.17 So our Joseph or Jesus found the World in a state of great and sad Defection and when he comes again 't will be as bad shall the Son of Man find Faith on the Earth Luk. 18.8 Thus it appeareth by an Induction of Instances out of Sacred Writ that God raiseth up the best of Men in the worst of Times as he did Noah here in the Old World when all Flesh had corrupted their way Gen. 6.12 And this Secondly Is also remarkable in Civil or Secular History complying with that of the Sacred aforesaid that the best of humane Laws have been gained in the Reigns of the worst of Kings as an happy Counter-Ballance to their exorbitant and extravagant actings this leads me to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why it is so Ans 2. Herein appeareth the Wisdom and Graciousness as well as the Power and Providence of God to reserve a little remnant for royal use in the worst of times that he might not ruine the whole work of his hands at once Saints are call'd the Salt of the Earth Mat. 5.13 As Salt keepeth Flesh from putrifying so do the Saints the World and are therefore sprinkled up and down as Salt Here a few Corns and there a few Corns one of a Tribe and two of a Family Jer. 3.14 to keep the rest from rotting 't is well said that Swine and Swinish persons have their Souls for Salt only to keep their Bodies from Stinking above Ground Christ and his redeemed are somewhere called the Soul of the World Oh what a Stinking Body would the World be without such a
that gives the Shadow or Antitype This in the General but in Parcular First Here are the two Wives of Abraham Hagar and Sarah which are the two Shadows or Types being the first Couples the one a Bond-woman the other a Free these two shadow out the two Testaments Hagar the Old Testament or the Law which was a dispensation of Bondage and Sarah the New Testament which is a dispensation of Freedom hereupon the Gospel is call'd the Law of Liberty Jam. 1.25 as it teacheth the way to free us from the Law of Sin and Death which binds uâ— over to Eternal Destruction Joh. 8.36 The second Couple are the two Soâ—â— of those two Mothers Ishmael and Isaac shadowing out 1. The Children of the Flesh born Servants of the Bond-Servant as were the Carnal Jews who opposed Christ and as are all formal Hypocrites that have not the Faith of Abraham And 2. The Children of the Promise or Spirit Free-Born of the Free-Woman as are all the called and chosen of God The Third Couple is the Son of the Bond-Woman Mocking and the Son of the Free Mocked Gen. 21.9 signiâ—ying how the Seed of the Flesh would raise Persecution against the Seed of the Spirit Gal. 4.29 The Fourth Couple is the casting out of the Bond-Woman and her Son from Abraham's Family and the remaining of the Free-Woman and her Son therein shadowing forth the Abolition of the Old-Testament Dispensation in the Church which then was only Abrahams Family and the abiding for ever the Administration of the New-Testament John 8.35 Gal. 4.30 31. The Fifth Couple is Ishmaels exclusion from the Inheritance of Abraham as well as his ejection out of his Fathers Family and Isaac's enjoying it signifying that neither the Carnal Jews nor formal Hypocrites shall have any part of that Eternal Inheritance which the Children of the Promise shall enjoy The Son of the Bond-Woman shall not be Heir with my Son Isaac Gen. 21.10 and Gal. 4.30 under Abrahams Inheritance is figured the Heavenly Blessings in Christ and Life Everlasting Gal. 3.18 29. and 4.7 and 1 Pet. 1.4 which no Ishmaels or reprobates shall Inherit no such Dirty Dogs shall ever Trample upon that Golden Pavement Rev. 21.21 27. and 22.15 So that these words of Sarah were not spoken so much Passionately as Prophetically foretelling the separation of the Holy Seed from the Prophane thereby whereof Abraham through his fond Affection to his Son Ishmael did not yet under stand so well as she who uttered this Speech even from the Spirit of God which was likewise confirmed by God himself Gen. 21.10 12. and hereupon the Apostle doth not record this to be so much the saying of Sarah as the saying of the Holy Scripture which is the Voice of God himself Gal. 4.30 The Sixth Couple which Paul bringeth in when treating of this very History Gal. 4.25 26. is Mount Sinai and Mount Sion or Jerusalem which is above he saith 1. This Hagar is Mount Sinai which is a Mountain situated in Arabia beyond the limits of the Promised Land and the Arabians some say do call Mount Sinai by the name of Hagar which signifies in their Tongue a Pilgrim or Stranger and so are all they no better than Strangers to the true Jerusalem who are not saith Calvin the Children of Abraham's Faith from Hagar the Arabians were called at the first Hagarens but since for more Honours sake they call themselves Saracens as if descended of Sarah Hagars Mistress These Saracens under the conduct of that grand Impostor Mahomet have been desperate Enemies to the true Jerusalem and great opposers of Christ and his Gospel This Mount Sinai saith Paul answereth to the low Jerusalem that is to the Jewish Synagogue Born in Bondage who were killers of Christ and of his Prophets who pleased not God and were contrary to all men 1 Thes 2.14 15. so were rather Ishmaelites than Israelites Gen. 6.12 whose Hand was against every Man c. This Hagar is that is signifies or prefigures Mount Sinai or Jerusalem the lower which constisted of cursed Scribes and Pharisees in Christ's and Pauls time men of low Principles seeking Justification by the works of the Law and by a formality of the Covenant of works these were Hagar or Chagar which in the Arabick signifies also petram a Rock having Rocky Hearts against Christ who is called the Rock 1 Cor. 10.4 not one drop of true Piety could be squeezed out of them and now 't is become a common Proverb such a one is as hard-hearted as a Jew Thus Jerusalem that now is saith the Apostle is in Bondage with her Children and gendreth to Bondage which is Hagar Gal. 4.24 25. they were as was once said of the Romans Homines ad servitutem parati so dis-spirited after their murdering Christ that they truckled under every Aggressor and like their Brother Issachar became Asses couching under all burdens Gen. 49.14 They were so Degenerated from that Free Noble and Heroick Off-spring of Abraham in their Ancestors days that they seemed rather to descend from Hagar the Bond-woman than from Sarah that Noble Lady and Princess seeing Partus sequitur Ventrem the Birth follows the Belly This is the Character of the Earthly Jerusalem so subjected to the Heavy Yoke of Ceremonies Sacrifices and Circumcision which the Hagarens or Saracens observe at this day that 't is said neither they nor their Fathers were able to bear it Acts 15.10 Besides that horrible Dread which was upon their Rebellious Fore-fathers at the giving of the Law upon Mount-Sinai Exod. 20.18 19. is upon their Spurious and Degenerate Off-spring to this day and this saith the Apostle is an Allegory or Figure of the Old Covenant as Sarah is of the New and New Testament Church which he calls the Heavenly in opposition to the Earthly Jerusalem which in the Hebrew Tongue is Jerushalajim in the Dual Number importing as their Cabbalists confess the Upper as well as the Lower Jerusalem and its name Jiru-Shalom signifies a Vision of Peace so it well shadoweth the Gospel of Peace or the New Covenant Luke 2.14 Rom. 5.1 10.15 1 Cor. 7.15 Eph. 2.17 c. and this New Covenant is said to come from above or to be above 1. Because God the Father revealed it not by descending down into the Mount as he did at the giving of the Law but remaining in Heaven he sent it down by his own Son this the Author to the Hebrews teacheth Heb. 12.25 2. Because Christ the Head of the Covenant and of his Covenanted Church did Descend out of Heaven and Ascended thither again from whence he governeth his Church and maketh good his Covenant in all to her 3. Because the Christian Church in Covenant with Christ hath her being and well-being her birth and breeding c. from above John 3.3 5. and hath her Conversation in Heaven while her Commoration is on Earth Phil. 3.20 Col. 3.2 This Covenant is the Mother that brings forth all Believers both Jews
Works hath a double respect The 1. Respecting Gods part ma the 2. Respecting Man 's As it 1. Respects God who is Unchangeable so that Covenant must in some sense be Unchangeable also to wit in the substantial part of it which is as Unchangeable as Gods Justice by this all the Sons of Adam that do not Believe are Condemned and by this Christ was brought from Heaven to be made under the Curse of that Covenant Gal. 3 13. that he might fufil it for all that Believe in him 2. As it Respects Mans part so it is Changeable as to its accomplishment by Man with whom it was made it being not built upon Gods Unchangeable purpose within himself that it should stand for ever in that first Paradise Dispensation and not be changed but it was left to the Liberty and Free Will of Man either to keep it or break it as he himself best pleased God neither purposed nor promised to give Adam any additional Grace of influence whereby he should be caused to keep this first Covenant as he doth in the second Covenant but only Life is promis'd him on condition of his obedience by that Grace he was created with That God never intended the first Covenant Dispensation in Paradise to stand for ever is evident three ways 1. The Scripture saith nothing of Adam after his Fall save only his begetting of Children and of his Dying but little of his Life and as little of the Place of Paradise where it was is not well known which intimates God had a farther design to lay aside that first Law-Dispensation and to set up the Covenant of Grace given therefore to Adam in Paradise immediately after his Fall 2. God no where saith that he would be the God of Adam as he oft saith the God of Abraham for in the first Covenant he was to win this Honour by his Obedience and so to wear it This Royal Charter thus dated expired at his Disobedience God the Creator never said he would be Adam's God in the first Covenant so as to grant him influences to obey and to obey to the end as was to him and to us by God the Redeemer in the Covenant of Grace Ezek. 36.27 Deut. 30.6 Jer. 32.39 40. c. The 3. Evidence is The Lord did purposely give Adam that positive Law of prohibiting his Eating the Fruit upon pain of Death and did purposely suffer the Serpent to tempt him although he foresaw the Tempter would Master the Tempted All this was a Divine design to have the first Covenant abolished and then to deal with faln Man in the Dispensation of a better Covenant They first Covenant gave way for the Theatre of Grace to be Acted in the second to be short the Law Covenant is abolished not only the Ceremonial Law under which the Galatians were not but also the curse of the Moral Law in sundry Respects 1. It remains not for Justification for no Man is justified by the Law in the sight of God Gal. 3.11 for the Law promiseth Life only on condition of compleat Obedience and this is not to be found in any Man save in the Man Christ Jesus 2. It remains not for Condemnation for Christ is the end of the Law for Righteousness and he Redeemeth us from the curse of it so that there is no condemnation to them that are in Christ Jesus Rom. 8.1 A Believers first Husband as to judging and condemning him is Dead and if he to wit the Law Covenant will he cursing and condemning any one in Christ that soul may say Uxori lis non intenditur the Law cannot commence a Suite against a Wife under Covert Baron I am Married to Christ Go Sue my Husband Rom. 7.2 3 4. Nor 3. Doth it remain in its commanding any more than in its condemning Power as it hath lost its Damning so its Domineering Authority Thus the Apostle argues Ye are not under the Law but under Grace that is not under the First but under the Second Covenant you are not under the Rigour and Irritation under the Curse and Coaction of the Law as Slaves under a Tyrant forcibly provoking or Compelling and Cursing you by Vertue of Sin therefore saith he sin shall not have dominion over you Rom. 6.14 rebel it may but reign it shall not in any under the Covenant of Grace Sin may have a Being and also a Dwelling in a truely Believing Soul but like those Beasts in Dan. 7.12 hath its Dominion taken away though its Life be prolong'd for a Time and a Season Although it be dejected from its regency yet it is not ejected from its inherency By this Men may know under what Covenant they live If you be led by the Spirit as your Tutor into all goodness righteousness and truth Eph. 5.9 and fetching you home from all your outstrays you are not under the Law or Covenant of Works Gal. 5.18 but are Sons of God Rom. 8.14 and have received the Spirit of Sonship or Adoption Gal. 4.6 Rom. 8.13 15. mortifying the Flesh c. Thus the Law as a Covenant Christ becoming sin for us and a curse for us and satisfying for all that ever the first Covenant required of us in our stead and as our Surety hath taken out of the way and Nail'd it to his Cross with the same Nails wherewith himself was Nailed Col 2.14 So we are dead to the Law and it is dead to us by the Body of Christ Rom. 7.4 his Body bearing our sins upon the Tree 1 Pet. 2.24 So that now 't is only the Rule of all Righteousness in the Hand of a Mediator Gal. 3.19 and in the Hand of his Spirit also Rom. 7.9 and 8.9 without which subserviency the Law is but a dead and a killing Letter 2 Cor. 3.6 when Christ is not the Writer his Spirit the Ink and Mans Heart is the Table whereon it is written by the Finger of God Rom. 2.15 and 6.17 and Heb. 8.10 To have the Law from which is our only fear a Servant to the Gospel is our great comfort now through the over-ruling Grace of the second Covenant the Law Covenant is become David's delight Psal 119.92 And Oh how he loved Gods Law ver 97. as his Rule and Counsellor ver 24. above Gold ver 127. yea as his Comforter against the sting of Death which is Sin and against the strength of Sin which is the Law not made by the purchase of Christ subservient to the Gospel 1 Cor. 15.56 57. where Blessed Paul Christs chief Herauld proclaims Victory over Sin and Death with a World of Solemnity and Triumph through Christ who had disarm'd Death and unsting'd Sin by satisfying the curse of the Law as he hath taken away not Sin it self but the Guilt of it so not Death it self but the Sting of it it may now be safely put into our Bosoms How the second Covenant is Everlasting though the first be abolished both à parte ante and à parte post will
This Ladder hath seven excellent Properties 'T is 1. A Living-ladder therefore is it called a Ladder of Life all other material Ladders are made up of dead Wood of dry Timber such as have lost their Sap and Growth But this Mystical Ladder our Dear Redeemer is a Ladder that hath Life in it both Intrinsecally and Objectively 1. Intrinsecally There is inward Life in this Ladder as Christ is call'd the Living Stone 1 Pet. 2.4 whereas all other Stones are Dead lifeless things Yea he is call'd not only a Living but also a Looking Stone Zech. 3.9 looking with its Seven Eyes at the Matters and Miseries of his Church and Children Exod. 3.7 c. whereby he most wisely manages all publick and private Affairs Thus likewise Christ is call'd a Living Ladder in him is Life John 1.4 He is the Prince of Life Acts 3.15 yea and not only the Prince but also the Principle of Life both of Natural Acts 17.28 By him we live move and have our Being and of Spiritual Life 1 John 5.12 He that hath the Son hath life all out of him are dead while they live 1 Tim. 5.6 but all in him are Heirs of life 1 Pet. 3.7 Those that are alienated from the life of Christ Eph. 4.18 are dead in trespasses and sins Eph. 2.1 Thus Christ is call'd the Bread of life John 6.48 and the Water of life Revel 22.17 So a Ladder of Life having Life Intrinsecally in it 2. It hath Life Objectively also for he is such a Ladder as takes hold of us as well as we of it in our climbing upon it and this is both our Mercy and our Safety that this Blessed Ladder hath always faster hold of us than we have or can have of it Though many times especially when the Tempter knocks us upon our Hands we let go our Hand-hold of this Ladder yet this Blessed Ladder will not let go its Hand-hold of us So 't is 2. A Loving Ladder that will not cannot easily let go its hold of any such as sincerely come to it to climb upon it and do therein take hold of it and thereby Embrace it Christ saith He that cometh unto me I will in no wise cast them out John 6.37 which may be read I will in no wise cast them off while they are truely climbing up to Heaven upon me their Mystical Ladder and Mediator Our Unbelief will be suggesting that on this wise and on that wise Christ will cast us off here he answers all our Objections in one word no saith he I will in no wise do it Oh what Fools and slow of Faith are we not to Believe the words of this Speaking and Loving Ladder that speaks always the words of Truth and as the Oracle of God! 3. 'T is a Lively Ladder also as well as Living and Loving that will so lovingly Embrace us and so livelily both take hold and keep hold of us and not let us go until he have brought us up to the top of the Ladder and from thence into Mansions of Glory The Son saith to the Father Those thou gavest me I have kept in thy Name and none of them is lost John 17.12 Oh comfortable and Soul-refreshing word That Prayer is Recorded in Scripture as a pattern of Christs Intercession for us at his Fathers Right Hand and if the Prodigal found Acceptance with his Earthly Father without any Mediator how much more may we hope for Acceptance with our Heavenly Father who himself loves us John 16.27 having such a Mediator as Christ is whom the Father heareth always John 11.42 and who hath such a lively hold of us as nothing can separate us from his love Rom. 8.38.39 The Fourth excellent Property 't is a lovely Ladder 't is not only a living Ladder having life in it self and giving life to all its sincere Climbers not only a loving Ladder cleaving close to those that climb it with a true heart not only a lively Ladder both rearing up it self and raising up the faln Elect from Earth yea from Hell to Heaven in despite of angry Men and enraged Devils but 't is also a lovely Ladder and its loveliness is twofold 1. In its Nature 2. In its Posture First In its Nature 't is excellent from its four constituting Causes Efficient Matter Form and End 1. It s Efficient is God it may be said of it as of that City with foundations God is the Builder and Maker of it Hebr. 11.10 the word in Greek there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a most curious Artist or Artificer and surely those things that the most wise God maketh with his skilful hands must needs be superlatively lovely The little stone Dan. 2.34 is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cut out of the Mountain without hands that is without the hands of Man or Humane help Christ was born indeed or the Virgin Mary but he was he wen by God out of the Mountain of Heaven that Stone and this Ladder are one and the same Christ upon whom or which God hath shewed his wonderful Wisdom and Workmanship That which God makes in the height and perfection of his Wisdom must needs be well made and so become exceeding lovely 2. The Matter of this Ladder is excellent from whence 't is called a Golden Ladder and a Coelestial Ladder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or God-Man must needs be most excellent Matter So is 3. It s Form exceedingly comely yea so comely it doth delight many a Soul to come to it when this Ladder calleth them saying Come to me all ye that are laden c. Matth. 11.28 29 30. and to climb upon it There is not so much as one ugly or uncomely knot in it from the very top to the bottom of it Christ is the spotless Lamb and the knotless Ladder altogether without the Bur-knots of sin He is like us in all things yet without sin Heb. 4.15 When the Spouse viewed this Ladder from Top to Toe Cant. 5.10 11 12 13 14 15. she saw it comely in all its parts and concludes v. 16. it was not only all asunder but also all together lovely Totus totus desiderabilis wholly and every whit thereof amiable 't is white and ruddy v. 10. which two Colours being comelily compounded nothing can be more laudable lively and lovely 4. The End of its Erection makes it still more commendable and comely This brings us from the first the Nature to consider of Secondly The Posture of this Ladder together with the End why it is erected The loveliness of a Ladder is not look'd upon so discerningly to Admiration as it lies all along upon the ground as when it is reared up and stands upright with a little leaning upon something that is solid at the top to support it This Ladder in Jacobs Vision lies not along as Jacob then did all along upon the ground but though the foot of it stood on Earth the top of it reached to Heaven and lean'd there
were sorry Gods that could not secure themselves from Rotting but must borrow that security from their Materials But God hath chosen a better Tree than the most durable Cypress even the Tree of Life that stands in the midst of the Garden of God Gen. 2.9 whereof to make this lasting Ladder that lasteth through all the Ages of the World Christ this Ladder is a Priest for ever after the order of Melchisedeck Heb. 7.24 He needeth no Successor and what need then is there of a Vicar of Christ as the Pope Antichrist will needs be stiled This Ladder hath lasted from the Foundation of the World Revel 13.8 being the Lamb slain from thence 1. In Gods Purpose 2. In Gods Promise 3. In the Faith of his People 4. In the Sacrifices 5. In the Martyrs from Abel to this Day Jesus Christ is the same Lamb and Ladder both yesterday to our Fore-fathers to day unto us that are now alive and for ever to all our succeeding Generations Heb. 13.8 this Ladder ever liveth to make Intercession for the Saints and to save them to the uttermost Heb. 7.25 to wit perpetually and perfectly so as none shall need to come after him for finishing his begun Foundation Christ is a Thorough-Saviour a Saviour in solidum not doing his Work to the Halves but wholly to the End of his Mediatory Kingdom when God shall be All in All 1 Cor. 15.24 28. Though this Ladder be ever Erected and so much Weather-beaten and ever used never useless nor laid by as other Ladders in some secure place for the Souls of Saints are climbing up and upon it Night and Day yet never doth it wear or need mending so 't is ever call'd newness of Life Rom. 6.4 Inferences very Remarkable hence are various The first is There be sundry sorts of Sinners such as either disuse or abuse this Ladder of Light Life and Love As 1. Some such there be qui in Gehennam aedificant as Tertullian's phrase is that instead of Building up to Heaven the Tower of Godliness Luke 14.28 do Build a pair of Back-stairs basely enough whereon to run down to Hell Oh Men Oh Women Oh Children which way are ye going or running Are ye ascending upward on this Ladder of Life and Salvation which is of Gods making Or are ye descending downward upon the Ladder of Death and Damnation which is of the Devils making As God said to the first Man Adam Where art thou Gen. 3.9 and to the Prophet What dost thou here Elijah 1 Kings 19.9 so should every one say to themselves to spare God the labour to their cost Where are ye Ave ye upon Gods Blessed Ladder ascending up towards Heaven or upon some base Back-stairs of the Devils descending down towards Hell 2. Others there be whose choice it is to lye along groveling upon the Ground being altogether Earthly-minded thinking themselves safe enough from going down to Hell and that 't is needless enough yea 't is too much to trouble themselves as Jeroboam said 1 Kings 12.28 with going upward Those terrigenae fratres have their Names writ in the Earth Jer. 17.13 and their Treasures hid in the Field Jer. 4.1.8 and are call'd the Inhabitants of the Earth Revel 12.12 Meer Earth-worms that load themselves with thick Clay Hab. 2.6 and strive with the Toads who shall die with most Earth in their Mouths having so much matters to mind on Earth as Duke D' Alva once said they have no time to look up much less to climb up to Heaven 3. Others there be as the Grashoppers that hop upwards a little two or three steps they may climb up this Ladder but fall down again He that endures to the end is saved Mat. 24.13 The Second remarkable Inference is If thou be not one that is posting down quick to Hell with Korah 's Conspirators Numb 16.30 who were all buried alive with their Cattel and Goods in the Pit but thinks thou art climbing upwards to Heaven then be well assured thou art upon the right Ladder as there be many false Christs Mat. 24.24 so there be as many false Ladders As 1. A Christ meerly within denying the Christ without who died at Jerusalem as some Quakers do Or 2. A Christ meerly without never minding a Christ within the hope of Glory Col. 1.27 as all Papists do who cry that Christ is in the Desert Mar. 24.26 that is in such an Hermitage or in such a Blind Chappel built in such a by-place to the Honour of the Lady of Loretto c. or on such a Cupboard or Altar as their Breaden God sometimes born up and down in a Box and worshiped by the common Catholicks or Chacholicks rather saying Lo here is Christ and lo there is Christ Or 3. Thy own Righteousness as all Justiciaries do thinking with the Spider to spin a thread out of thine own Bowels whereon and whereby to climb up to Heaven and so to have Arachnes's Motto mihi soli debeo I owe all to my self for my Salvation I need no other Saviour but my self as Greevinchovius the Arminian most Proudly Presumptuously and Prophanely answered the Apostles Question Who maketh thee to differ from another 1 Cor. 4.7 saying egomet meipsum discerno 't is I that make my self to differ from others Alas Mans Righteousness at the best is not a Ladder long enough nor lasting enough to transport us from Earth to Heaven For First 'T is too short Gods Precepts are exceeding broad Psal 119.96 but Mans Obedience is exceeding narrow there is no Man that sinneth not 1 Kin. 8.46 2 Chron. 6.36 Eccles 7.20 1 Joh. 1.8 10. save the Man Christ Jesus Heb. 4.19 1 Pet. 2.22 24. who is therefore the only Ladder long enough to reach Heaven And Secondly Mans Righteousness is too Rotten a Ladder in respect of Justification when we have done all we can we pay but our due debt we do but our Duty Luk. 17.10 and 't is no matter of merit to pay Debts Christ affirmeth that the Righteousness of Scribes and Pharisees which was the best fort thereof is but a rotten Righteousness and cannot convey the Soul safe to Heaven Mat. 5.20 we may not look for any back-stairs to Salvation Christ is the only Pontifex Maximus or the great Bridge-maker a Title which the Pope Antichrist assumes to himself who is indeed himself the Bridge that carries mover that great Gulph of the faln estate from Misery to Glory as London Bridge doth Travellers from the Burrough into the City bad Bridges have destroyed many persons Eusebius telleth how that evil Emperor Maxentius his Army were drowned by hasting out of the lost Battel over a false Bridge which he had designedly laid to entrap the Army of his Adversary Constantine the Great who then was his Conqueror I know not what harm hath been done to the Bodies of Men by venturing up Rotten Ladders upon the occasion of building Houses or pulling them down c. but sure I am unspeakable harm accrueth
hard things their Children may undergo in this Life Men should be mindful of this themselves and should be minding their Children thereof fore-warn'd fore-arm'd 't is then no surprize to them or theirs The Sixth Inference Remarkable is Suppose the aforesaid fall out yet the Children of the Covenant that both take hold and keep hold of it Isa 56.4 6. shall certainly have their loss of Temporals made up with Spirituals as Jacob here who had lost the Comfort of his Country and Kindred the company of a Blessing Father and of an Indulgent Mother no Camel or Coach he had to carry him yet hath he here a Ladder whereon he convers'd with Heaven and God at the top to counter-comfort him and to make up all his Losses out of his alone Fulness and All-sufficiency Now Malè cubans suaviter Dormit soeliciùs somniat though his Body lay cold and his Head hard when well wearied he both slept sweetly and dream'd more comfortably than ever he had done upon a Bed of Down in his Mothers house his Ladder of love makes up all his Losses and Jacob's Bethel became better hereby than his prophane Brother's Beth-aven Resolving to Murder him The Seventh Inference is All inferiour Affairs have their dependency upon and their disposal by their Superiour the most high God All occurrences that happen at the foot of this Ladder are ordered by him who is at the top of it and therefore Fate and Fortune are but the idle Dreams and vain Dotages of the blind Heathens A Godly Jacob cannot be banish'd by a Prophane Esau and put hardly to it here below but God's Eye is upon all and orders all for the best in all this hardship God was but proving Jacob to do him Good at his latter End as he did Israel after Deut. 8.16 we should not look too much upon the backside of this Ladder of Providence which seems black and rough but upon the foreside more which is more lovely and doth all things well Mark 7.37 Psal 84.10 and 85.12 and Rom. 8.28 we can never judge of Providence by piece-meal the injudicious Children and Fools cannot judge aright of half-done Deeds some Trades have their Finishers God is so to all though the Devil may be in the Alpha God will be the Omega as Jam. 5.11 he winds up all then beauty appeareth in every part of his work he is the high Chancellour The Eighth Inference is God uses the ministry of Angels in managing of the World in matters publick and private yet are they but Messengers of God Zech. 1.12 not Mediators for men Jacob did not apply himself to them as such Gen. 32.2 the Rabbies say every Country has its Tutelar Angel as that of Persia Dan. 10.13 the ascending Angels belong'd to Palestine whence Jacob was departed they therefore return to Heaven as having no farther charge of him and those descending belong'd to Mesopotamia whither Jacob was going to take their care of him undoubtedly there is an insensible hand of God and his Angels ordering all things However 1. Men must be as Angels that climb this Ladder of an Angelical or Evangelical Nature for none else were seen upon it And 2. We ought as they be as willing to descend and be abased as to ascend and be exalted their Pattern is for our Practice 3. And lastly 'T is matter of Confidence against the malignity of Men and Devils for Angels ministry is mightier for us than that against us Angels are more and more mighty than angry Men and enraged Devils The Ninth and last Remarkable Inference is More plainly to ask your hearts whereabout you are upon this Ladder of ten Rounds or Steps As 1. Examine your Conviction which is the first Step in your climbing work were you ever let Blood in Venâ Cordis in the Heart-Vein which conduceth to your Souls Health as much as Phlebotomy in Venâ Corporis or opening the Arm-Vein doth to that of the Body as those in Act. 2.37 they had compunction were pricked to the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were punctually pierced as if with the very Nails wherewith they had crucify'd Christ sticking fast in their own hearts Thus Paul tells of his own first workings that the Commandment came to him Rom. 7.9 How came it to wit with a witness having a vital penetrative Power in it The Law by the Spirit of Life without which 't is but a dead Letter let out the life-blood of Sin by its lively touch and brought him to Sense of Sin and to Conscience of Duty when the Sun shines in at the Window the Moats unseen before do then appear 2. Your Contrition hath your Rocky-heart been smitten with Moses Rod the Law as the Rock-Horeb was therewith God standing upon it to make Moses's stroak effectual to set the Rock abroach Exod. 17.6 then 't is that God blessing the means your hard-heart doth kindly melt into Tears and Tenderness in Gospel and Godly sorrow There is Dolor sensus a Worldly sorrow which may make a great noise but 't is this Dolor Intellectus that made Josiah's heart tender 2 Kings 22.19 and Mary's Joh. 20.13 so yours also when you weep as she did because your Sins have taken away your Lord Christ and you know not where they have laid him your friend 3. Your Conversion or thorough change a change in part only is to be a Monster and a turning from Prophaneness to Civility or f a little further to Duty is but a turn to Half-part 't is but the half-turn from West to North not the good-turn the whole-turn from West to East that Day spring from on high the round-turn from Sin to Christ that bright and morning Star Rev. 22.16 The want of this turn to the full counterpoint in setting the back to Sin and the face to God is that which God complains of They return but not to the most High Hos 7.16 You must be sanctified throughout 1 Thess 5.23 and the Thorn chang'd to a Firr-tree Isa 55.13 4. Your Desires after God come next your turning from Sin to God Examine what Palpitations and Pantings of Heart have you after God's Goodness after your Surfeitings of Sins sinfulness David's Soul followed hard after God Psal 63.8 following him Hot-foot as we say and hard at his Heels God's Right hand upholding him lest his feeble Legs and pursie Heart should faint and fail in the pursuit The Desire of the Prophets Spirit was after God Isa 26.8 9. This Desire begets Prayer as in Paul Behold he prayeth Act. 9.11 which he had never done before to any purpose though a strict Pharisee Act. 26.5 what pourings out of heart have you Psal 62.8 what spreadings of your Case before the Lord as Hezekiah did the Rolls 5. Examine your Delight in God Trahit sua quemque voluptas your Delight which every man must have hath been in Sin is it now in God is your close cleaving to this Ladder in your climbing-work the continent cause of
she to have her desire another Child to Joseph to make up Children but she down-right dies by that very means desired Her second Child that made her a Mother of Children according to her desire Give me Children or I die desired was the Death of her self the Mother She had a Child to wit Joseph and lived yea lived sixteen years after she bore him but if she will have Children and be so frettingly discontented at the want of them she must pay dear foâ—â—â—r discontent The bringing forth of Children according to her inordinate desire is the bringing forth of her own Life the Life of this Lad is the Death of his Mother as soon as her Son was come out of her Belly her Soul also went cut of her Body before which she therefore named this Son of sorrow Benoni but his Father as loth to have a daily revival of his dolesom loss call'd him Benjamin as dear to him as his Right Hand Yet this Right Hand Father as his Name signifies had Children that were famous for Left-Handed Slingers Judg. 20.16 most notable Marksmen Rachel dieth of Benjamin whom she over-desired Our desires after Sense-comforts should be moderate and submissive to Gods good pleasure we should be willing to want what a wise God will have us to want though as to Soul-comforts we may and must be earnest and importunate taking no nay-say at Gods Hands these things being so absolutely necessary we cannot live without them and we dare not die without them These latter being upper Springs Throne Mercies and Right Hand Blessings must be striven for with an eager importunity whereas the former being but nether Springs Footstool Mercies and Left Hand Blessings should only be sought for with an even indifferency so as to be pleased without them if God be not pleased to bestow them Rachel's over eager importunity for Temporal Blessings made her whatever use she made of her Fathers Idols no better than an Idolatress when it transported her into a mistaking of her Husband for her God as if he had been in Gods stead to give her Children at his will Rachel dieth by having her desire Oh bless God then for disappointments sometimes to have what we affect may undo us and our wishes taking no effect become the best Weal to us let God be wiser for us than we for our selves God grants our desires ad salutem though not ad voluntatem always for our weal not so for our will Blessed Jacob loses his lovely Rachel such losses happen alike to all to the good and to the bad Eccles 9.2 'T is the Jews Custom to break the Glass out of which the Bridegroom and the Bride drink that thereby they both may be minded of their own Mortality and that they as frail as Grass may only so love as to meditate upon loss Yet this loss of Jacob is qualified to him 1. Partly by his God who instead of a dying Wife gave him a living Son and such a dear Child as 't is said the life of the Father was bound up in the life of the Lad Gen. 44.30 So comfortable was the Son to the Father and so compassionate was the Father to the Son that if the Son died the Father could not live 2. Jacob 's loss was partly qualified by himself in two respects 1. In changing the Name of sorrow given this Son by his dying Mother into a Name of joy that is Benoni into Benjamin not liking such a standing Memorial of Mourning for his moanful loss he alters that Name by his own Authority and in a better Name as it were Buries his own grief which new Name importeth that though this Son was a Son of sorrow to the dying Mother yet he should be for his Mothers sake a Son of joy to him the living Father yea as near and as dear to him as his own Right Hand that is a Son of love Psal 80.17 and the more because this only of all Jacob's Children was Born within the Verges of the Land of Canaan 2 In erecting a Pillar upon Rachel's Grave to testifie his respect and continue her remembrance Deceased Relations may lawfully be thus honoured with such Monuments as have not any Superstition nor too much Pomp and Vanity in them such an one was this of Rachel's Sepulchre Gen. 35.20 not demolish'd as Superstitious either by Joshua or the Judges but is honourably mentioned in King Saul's time 1 Sam. 10.2 Such Memorials of the dead were for reminding the living that they might imitate the Vertues of the deceased so die in hope of a better Resurrection and doubtless the making of this Monument for Rachel's Tomb was some satisfaction and consolation to dejected Jacob. 'T is meet that sorrowful Men should make their own Burdens as light as they can so Jacob did here The Fourth Cross and Calamity that befel Jacob as returning home in his own Family was his eldest Son Reuben committed Incest with Bilhah his Father's Concubine Gen. 35.22 This Holy Patriarch Jacob was just like the Waterman's Oar in the hand of his God no sooner was he heaved up out of the Salt Waters of one Affliction but presently he was dip'd down again into another by the mighty hand of God's marvellous Providence Nay indeed He was not well-weighed out of the Salt Water of his Third Calamity Rachel's Death but he was presently plunged into this fourth Cross to wit Reuben's Incest The Death of his Dear Wife must needs cost him the shedding whole Showers of Salt Tears therefore properly enough is his Sorrows for it call'd Salt Waters And it could not but occasion in him a long and lasting Heaviness Especially If Jacob made Reflections upon himself how he might be somewhat Accessary to his Dear Wives Hard Travel by putting her upon Travelling 't is supposed on foot with an heavy Burden in her Belly and which was worse the pangs of her hard Travel came upon her in the very way of her Heavy Travelling even in the open Field too a place incommodious enough for such Hard and Hazardous a worâ—â— wherein all warmth and other Conveniencies are Requisite yea Necessary for a safe Deliverance Surely we may not suppose that so good a Man as Jacob was and so kind an Husband to his beloved Rachel could peaceably put his Dear Wife especially under her so sad present Circumstances upon unnecessary Hardships and Hazards Some doubt of Jacob's due Tenderness to his big-belly'd Rachel because God bade him go up to Bethel and Dwell there Gen. 35.1 Hence 't is objected Why did not Jacob Dwell or abide at Bethel as God had commanded him until Rachels both Delivery and Recovery but before both these he removes from Bethel toward Bethlehem or towards Ephratah which is Bethlehem Gen. 35.19 and the Prophet Micah Ch. 5 2. puts both these Names together Thou Bethlehem Ephrata But something must be said here for Jacob's just Vindication to wit 1. He understood God's Command for his Dwelling or Abiding at
expresly that Isaac was an Hundred and Eighty years old when he died Gen. 35.28 The longest liver after Heber of all the Patriarchs was this Child of Promise Isaac whom Abraham begot in his old Age he had a longer life than his Father Abraham who died when he was an Hundred and seventy five years old Gen. 25.7 So that 't is more than probable Joseph saw his Grandfather Isaac though Isaac's forty years Blindness hinder'd him from seeing Joseph before he was Sold into Bondage and that Isaac blessed him and all Jacob's Children before he died for 't is related in Gen. 35.27 that Jacob came from Migdal-Edar his last Stage to his Father Isaac then removed from Beershebah where Jacob left him Gen. 28.10 unto Hebron upon the occasion 't is suppos'd ot burying Rebekah there Gen. 49.31 of whom there is no mention after Jacob's Return with his Wives Children Family and Furniture when he had been now absent from Isaac about Thirty years to wit Twenty one in Mesopotamia with Laban and Nine in his Returning and Sojournings having so many halts in the way not only through his own halting but also through the many Hindrances he had therein one while stop'd by Laban behind another while by Esau before yea all these four Crosses aforementioned befalling his Family in his passage made him make long Pauses at several Stages besides his own tenderness of over-driving his tender Children his breeding and bearing Flocks and Herds c. made him lead on softly and make very short Stages besides also many other Impediments not mentioned Here an Enquiry is made Whether Jacob saw not his Father Isaac All this Thirty long years Answ It may not be supposed that so Affectionate a Son and so conscientious a Saint as Jacob was could satisfie his own Soul without a sight of such a Father as Isaac was so blessed a Patriarch and who had so solemnly sent him away with his Patriarchal Blessing Had he not visited his Aged and blind Father from whom he had both his first Being and his well-being too by his Blessing and to whom a Son can never be too grateful in God assoon and as oft as it was in the power of his hands to do He had been otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too unnatural to him It is therefore more than probable that Jacob having now lived many years in Canaan since his return from Laban He went oft over to pay his due Respects and reverential Duty to this Reverend Prophet and Patriarch while he dwelt not very far distant from him in Hebron before he removed himself from his former Habitation at Migdal-Edar about 20 Miles from Isaac with all his Bagg and Baggage as we say at this time to him Gen. 35.27 Hither to Hebron Jacob came with his whole Family Flocks and Furniture even a vast Train and Attendance where he had the Happiness to be an Inhabitant with his Aged yet Affectionate Father in Peace and Plenty for twelve years together after so long wearisom and dangerous a Pilgrimage Here he had the Comfort of Cohabitation with his much indeared Isaac where for so long a time he was not only honoured with this Patriarch's sweet Countenance but was also helped with his sage Counsel both in his own Arduous Affairs in keeping and carrying on an amicable Correspondency both with his cruel Brother Esau and with the cursed Inhabitants of Canaan and in his Holy Education of all his Sons the twelve Patriarchs who had already some of them wrought him much woe As is before related in Reuben's Inoest and in Simeon and Levi's Massacre c. But above all in that universal Conspiracy of them all save of Reuben who had offended enough before in the Sale of that rich Jewel Joseph which happen'd as before 12 years before Isaac's Death though Recorded after it and therefore in this Discourse is it in the same order of place though not of time discours'd upon for which lamentable loss of his Jewel Jacob refus'd to be Comforted Gen. 37.35 yet there 't is said also that His to wit Jacob's Father Isaac say Junius Pareus c likewise wept for him for he being yet alive must be a partaker of his Son Jacob's Grief who likely loved this lost Joseph best for his being the most towardly of all the Twelve Grandsons the Patriarchs Nevertheless we may well conceive Isaac's presence with disconsolate Jacob was some allay to his sorrow in Joseph's Absence He had yet his old Father to bear with him a part of his burden and to counter-comfort him as no doubt he did against his great grief and loss though he now wanted his young Son But when Jacob must lose his dear Father Isaac and so all the sweet Comforts he had found in his Company Countenance and Counsel as an Additional Aggravation of the loss of his hopeful Son Joseph Hinc illae Lachrymae This he could not choose but look upon as a great Cross and Calamity also and though Moses mention nothing of Jacob's Mourning for Isaac Gen. 35.29 as he doth of his Mourning for Joseph Gen. 37.29 30 31 33 35. and after of Joseph's Mourning for Jacob Gen. 50.1 3. no doubt but Jacob largely likewise lamented this his double loss 'T is one of the Dues of the Dead to be lamented at their Funerals and Solon's Rule Mors mea nè careat Lachrymis Let me not have a Dry Funeral is far better than that of Ennius Nemo me dedecoret Lachrymis c. Let none bedew my Tomb-stone with their Tears for 't is mention'd as an Honour done to Sarah the first we Read of mourn'd for at Death that Abraham came to mourn for her Gen. 23.2 And the want of this is not only a fault Isa 57.1 See also Act. 8.2 but 't is also threatned as a Curse in many Scriptures Therefore the Affection of sorrow may lawfully have an ' Expression by Tears at Funerals and 't is a laudable practice warranted in all Ages and Men may mourn at the Death of Dear Friends so it be 1 In Truth not feignedly 2. In Hope not Despairingly 3. If it be not produced from too much Distrust in God And 4. If in Measure not proceeding to an Excess which speaks out too much Affection to and Confidence in the Creature It follows hence that 't is more than probable This 5th Cross or Calamity of Jacob's the Death of his Dear Father put him into Mourning As to Jacob's 6th Cross the sale of Joseph and his 7th his being forced by Famine first to send his dear Benjamin and then to go himself out of Canaan into Egypt both which have a Coincidency with the History of Joseph and thither therefore I refer the Reader having insisted long upon Jacob. CHAP. XIII The History and Mystery of Joseph's Sale THE History of Joseph's Life is handled under four Heads First His Sale into Egypt Secondly His State in Egypt Thirdly His Exercise there And Fourthly His Exit thence
again Still my Promise which though Sealed is not Dated shall in no wise be disannulled but shall in due time have its full Accomplishment God loves to go a way of his own sometimes he fetches a Compass as before and goeth about and about while he goeth about to fulfil his word Hereupon David declareth expresly how God sent a Famine as all publick calamities are of his sending for punishing the wicked and for proving the godly Psal 105.16 which was the chief cause and first occasion of Israel's going down into Egypt ver 23. Therein the Divine Decree began to work concerning Israel's Sojourning and Suffering hardship in Egypt by a wonderful Providence There was a sore Famine at the same time both in Canaan and in Egypt by Gods shutting up his Hand of Bounty and withholding his Blessing whereby their Staff they lean'd upon was broken this God concealeth from the Father though a Prophet before he sent it and therefore Jacob made no Provision before-hand though he then lived in the Glory of all Lands Ezek. 20.6 for Fatness and Fruitfulness insomuch that when his Father Isaac Sowed in that Land which he only Hired then for his use and that in a time of Famine too he had an hundred sold increase which is the very utmost that our Lord mentions Mat. 13.23 in the Parable of the Sower Gen. 26.12 yet his Son Jacob meets at this time with no such overflowing measures so his Stores were soon Exhausted when the starving Famine falls upon his Family But God revealeth this approaching Judgment to Jacob's Son Joseph a Prophet also seven years before it came hereupon he laid up Stores in abundance in Egypt Jacob the Father is Famish'd at Home while Josâ—ph the Son is Fed to the full Abroad The emptiness of Jacob's Barns drives him out of Canaan and the fulness of Joseph's Garners draws him down to Egypt Remark the second Oh that Christs fulness may incite and intice us as Merchants to the Indies c. full of Spices Pearls and precious Commodities as Bees to pleasant Meadows full of fragrant Flowers affording sweet Thyme to that laborious little Insect as the Queen of Sheba to Solomon full of Wisdom to satisfie her Soul in all her Abstruse Questions and as Jacob and all his Family to Joseph in Egypt where he had fulness of Corn for them all in that extream Famine which they the blessed Church smarted under as well as their Neighbours the Cursed Canaanites so had Abraham and his Family and so had Isaac and his Family done before Gen. 12.10 and 26.1 Saints have their share in common Calamities both the good Figs and the bad were carried Captive Jer. 24.1 3 5 8. The sharp Sickle cuts down the Corn and the Weeds both together at the Harvest so that fulness both of Abundance and of Redundance which it hath pleased the Father Col. 1.19 doth dwell in our Joseph in our Jesus should be a strong Charm and an irrestistible Invitation to draw us effectually to him seeing he is Anointed with the Oil of gladness not only above but also for his Fellows Heb. 1.9 then should we return as Jacob's Sons with Sacks full of Corn with Hearts full fraught with the Rich Treasures of Grace and Truth John 1.16 Did they go as Austin saith three hundred Miles to get Food of Joseph for their Bodies and shall we think much to stir a few steps in this City say it be a few Miles in the Countrey to get Food for our Souls Oh how should poor empty Creatures press toward a full Christ for a seasonable and a satisfactory Supply Alas we are made all up of meer wants and he is all fulness to make up our wants We should press towards this precious prize Phil. 3.14 especially if a Famine of the Word fall upon us as is threatned Amos 8.11 12. which God may justly call for Psal 105.16 for our loathing of the Heavenly Manna and accounting light of it Numb 11.6 and 21.5 Mat. 22.5 Lightly come by is but lightly set by Citò parta vilescunt Alas 1. How have we like wanton Children play'd the wantons with wholesom Food we have wasted it instead of supplying our wants with it Many Stomachs have been so Nice and Squeasie that they have even nauseated the Bread of Life their Palates have been too dainty and delicate too critical and curious to find the Genuine flavour and savour of Angels Food plain Preaching hath been plainly puff'd at and disrelished 2. And like froward Children how have we quarrell'd about the Cup till we have almost spilt all the Wine 'T is but a Righteous thing with the most Righteous God who doth always right Gen. 18.25 to teach us more Wisdom than either to quarrel or be wanton He may take all away saying I will not feed you Zech. 11.9 that we may better know the worth of those Blessings by the want of them Thus hath He dealt with the seven Churches of Asia of old Thus with Bohemia the Palatinate and many other parts of Germany c. of late and thus with that large Region of Nubia in Africk which had as 't is thought professed the Christian Faith from the very time of the Apostles but now hath embraced Mahometism their Candlestick is removed Rev. 2.5 This brings in the third Remark 3. Oh that we â—â—y not be like the Murmurers in the Wilderness crying out our Soul loatheth this Light Bread Numb 21.5 or like those other people whose Sins of formality Indifferency and Supine Security were the great snuffs that dimm'd their Light and at last put it out As loathing of Meat and difficulty of Breathing are two sure signs of a Sick and shrewd Symptoms of a dying Body so are carelesness of Hearing and coldness of Praying both these Duties becoming irksome and if not disused yet done without delight certain Signs and Symptoms of a Sick and Dying Soul whether the Soul be consider'd as relating to Christians in particular or to the Church in General A disrelishing of Duty ushers in a disuse and discontinuance of it and the Father will not feed such froward and wanton Children That Vineyard which brings nothing but Wild and Sour Grapes Wild Notions a Sour Spirit against each other the Vine-Dresser will lay desolate Isa 5.1 2 5 6. it brings forth nothing but stinking stuff as the Hebrew word signifies that was nought and noisom Grapes of Sodom and Clusters of Gomorrah Deut. 32.32 33. their wicked Natures produce wicked Works behold here are nothing visible but works of the Flesh Instead of Fruits of the Spirit Gal. 5.19 22. therefore saith God I will lay it waste utterly ruine it and root it up and never save them for a sinning stock any longer thus Gods old house of the Jewish Church was left desolate Mat. 23.38 first by the Babylonians before Christ and then by the Romans after him by whom God taking away the Gospel from Jerusalem brought Desolation not only upon his
into vast Multitudes they spread further than Goshen and had Egyptian Families nigh and among them whence it was that the Destroying Angel did distinguish their Doors by the sprinkling of Blood Exod. 1.2.7.23 and that the Israelites departing borrowed of their Neighbours the Egyptians Jewels and Ear-rings c. v. 35 37. yet none save Joseph are said to live at the Court accounting with David that one Day in God's Courts was better than a Thousand in Saul's or Pharaoh's Courts Psal 84.10 and with Moses esteeming it better to suffer Affliction with the People of God than to enjoy the pleasures of sin for a season Hebr. 11.25 26. 6. It teacheth That as those Shepherd Israelites were an Abomination to the more Courtly Egyptians so every Israelite indeed Joh. 1.47 is still abominable to the Gypsies of the world Solomon saith He that is upright in the way is Abomination to the wicked Prov. 29.27 where he shews there is no love lost betwixt them There be Antipathies in Nature as betwixt the Lion and the Cock the Dog and the Sheep c. but none like that of the old Enmity Gen. 3.15 'twixt the Godly and the Wicked yet thus differing The former hates Non virum sed vitium not the Person but the Sin of a wicked man as the Physician hates the Disease but loves the Patient but the latter hates both the Grace and the Gracious 1. Grace because it contradicts his Vice which he so dearly loveth 2. The Gracious because such have a Counter-motion to his and justles as it were against him with his contrary courses 1 Joh. 3.12 Secondly Having viewed Jacob's Prosperity come we now to his Adversity the Catastrophe and Epilogue of his Pilgrimage-Comedy God did with him as the Bridegroom is said to do Joh. 2.10 kept the best Wine for the last Jacob tells Pharaoh his Days had been full of evil Gen. 47.9 He had many Crosses attending him I have as the Hebrews do numbred Seven principal ones There were others less principal that pinch'd him As 1. His hard Service in Laban's House 2. The Suborning of Leah for Rachel 3. The Fornication of Judah with Thamar unlike Joseph for Chastity 4. The detaining of Simeon in Egypt's Prison 5. The Bereaving him of his dear Benjamin c. yet the Lord was with him bore him through all as Psal 34.19 and at last brought him to a wealthy place Psal 66.12 even to sit down without any more Crosses in the fattest of that fat Land of Egypt for his last Seventeen years Gen. 47.28 so long Jacob had nourish'd Joseph Gen. 37.2 and just so long Joseph nourish'd Jacob Bis pueri Senes Old Men are twice Children The sweetest days Jacob ever saw were these Seventeen His time in Egypt was the largest white of Mercy with the least black of Misery in the whole Table of this Holy Patriarch's Life God reserved his Best for Jacob's Last yet this did not last always for at last the Infirmity and Imbecillity of old Age which is call'd an evil Age Eccles 12.1 came upon him which made his second state a state of Adversity that usher'd in Death by a lingring Sickness yet before this he saw God's Promise began to be accomplished God had said I will make of thee a great Nation in Egypt Gen. 46.3 and he saw before his last Sickness that his Offspring grew and multiplied exceedingly Gen. 47.27 God dies not in any mans debt neither will he let Jacob die till he see some part of the Payment of his Promise God is never short but oft over hit Promise nor will he suffer his Church to suffer this Seventeen years in Egypt though the first five of them were years of sore Famine for Moses in a few words of this 27th Verse minds us How 1. The Church was commodiously seated in Goshen 2. Was Accommodated with peaceable Possessions either Farmed under Pharaoh for the Land sell to him by the Famine ver 21. or frankly rather as a Donative bestowed upon her by him 3. Was wonderfully Advanced with an Increase of Wealth both in Coin and Cattel 4. And was mightily and marvellously multiplied with a numerous Off-spring above ordinary Custom which Moses further mentions as a Divine Miracle Exod. 1.12 But that which was adverse to Jacob after his so long prosperous Estate is his fatal Sickness the Harbinger of his Death The time drew nigh that Israel must die Gen. 47.29 or Hebr. the days of Israel drew nigh to die that is wherein he must yield to the stroak of Death he lying many days under this last Sickness being Sick unto Death this Jacob understood by a natural Instinct or it was Revealed to him by a Prophetick Spirit hereupon by his Paternal Authority he exacts an Oath of his Son Joseph not to Bury him in Egypt but in Canaan ver 29 30. Here we have these following Remarks First While Jacob as a Father did impose an Oath upon Joseph his Son yet as he was a private Person and his Son a publick Magistrate he useth expressions of Homage intermingled with his Injunctions saying If now I have found Grace in thy sight and I pray thee deal kindly and truely with me or Hebr. Do with me Mercy and Truth wherein as he injoins Joseph as a Son so he reverenceth him as a Prince Thus as Joseph did not disdain to Honour Jacob as his Father according to the Fifth Command Honour thy Father and Mother c. though he was but a poor old Shepherd and that in the presence of such Egyptian Courtiers then of his Retinue to whom Shepherds were an abomination at their first meeting Gen. 46.29 So Jacob the Father deems it his Duty to give due honour to his Son Joseph who was Lord of the Land at their last parting As the Divine and Natural Law did command that subjection which the Son paid to the Father in the former Instance So the Civil and National Law did require this Homage that the Father a Subject paid to his Son a Prince in the latter and herein Joseph's Dream was accomplish'd here that the Sun and Moon shall do Obeisance to me Gen. 37.9 The second Remark is God is more gracious to Jacob than his own Sayings Sentiments or Expectations when he met his Son Joseph he said Now let me die c. Gen. 46.30 yet God was so good to him as to give him a longer Lease of his Life than he desired He that could have been content to have died at that instant of having seen his Jewel Joseph shall live by a Divine Grant much longer and that a Life of peace and plenty the best part of Jacob's Life as to the quality of it was then to come when he wish'd to be gone and die few and evil had been his former days as himself says to Pharaoh Gen. 47.9 but his days which follow'd that time were few and good even all those seventeen years wherein Joseph nourish'd him paying his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
the Man rather than burn with Lust takes God's Remedy in Marrying though a Levite and in Bondage and for any thing he knew was like to beget Children either for Slavery or Slaughter we must do our Duty and leave the Success to God the Woman now very old having a Daughter Miriam able to watch Moses her Brother when cast into the River was one of those lively Women Exod. 1.19 that had Lady Faith for her Midwife which deliver'd the grave of her Dead Children Hebr. 11.35 much more the Womb of her quick and living The Voice of the Lord makes the Hinds those girtest of Creatures to cast forth her sorrows with Joy Psal 29.9 Job 39.1 2. No less than Faith could possibly be the stay and support of Jochebed in her Travelling Throws for supposing her Burden she was bringing forth to be a Male then must she think of his Birth and Death both together whereas the Travels of other Women are mitigated with Hope and countervailed with Joy of a Manchild being born into the World Joh. 16.21 but alas her Pains in Travel were doubled in her with Fear it should prove a Male the Remedy to others must be a Malady and matter of Complaint to her yea the very crying of her New-born Child she might justly fear would call in some Cut-throat and Male-murdering Egyptian She brought forth Moses and when she saw he was a goodly Child Exod. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fair to God Act. 7.20 having a Divine Beauty upon him or as some read it fair by God as if God had in some singular manner put an extraordinary splendour upon the Child When the Mother saw this her beautiful Babe she would have given all the Substance of her House to save the life of her Son she hides him three Months in her House as she had hid him nine Months in her Womb and when her House could hold her hidden Treasure no longer no more than her Womb had done she gives him a third hiding in an Ark of Bulrushes Exod. 2.3 This the Apostle calls not an act of natural Affection only but an act of Faith also and commends the Father for it as well as the Mother who was the principal Agent because he consented to it as Saul did to Stephen's Death Act. 22.20 and concurred with it both of them trusting in God's blessing their means of hiding to their Sons Preservation Hebr. 11.13 fearing nothing of the King's Command This is Remarkable the Lord marked what them Faith had but not what their Faith wanted for it was only a weak Faith they had only Faith in hiding Moses three Months and when that term was expired their weak Faith cast him then out upon the Waters where Man ends God begins and becomes Moses's Keeper The Second Remark is concerning Moses's Person as before his Parents who was famous for his Birth Life and Death First For his Birth Moses was famous in many fair Circumstances not only for his own fairness and comely features forementioned wherewith he was Born as a presage of great Undertakings and whereby as by an Instrument first his Parents were moved to hide him in faith of his Safety and then Pharaoh's Daughter was moved also to have Compassion on him and to save him from being Drowned Exod. 2.2.6 But likewise 1. That he was Born as another Isaac of Jochebed when she was very old as Isaac was of Sarah yet one of the lively Women that brought forth this fair Son without the help of those Midwives which had the cruel Decree of the King to slay all the Males at their Birth 2. He was Born as another Enoch who is call'd the Seventh from Adam Jude ver 14. as Heber was the Seventh from Henoch and Isaac the Seventh from Heber All excellent ones among ordinary Men as the Sabbath is among the Six ordinary Week-Days and famous in their Generations So was Moses Born the Seventh from Abraham and as Enoch walk'd with God so did Moses and as Enoch was a Prophet and a Preacher of Righteousness so was Moses also 3. Like a new Noah who was saved by an Ark Moses was accordingly saved by an Ark of Bulrushes when but three Months old He lay floating upon the Waters as Noah had done in the Deluge and had there the Hidings of God's Power Hab. 3.4 When neither any Friend of his nor his own Parents dare own him then God doth Challenge his Custody and indeed never was Moses safer even while All the Tribes of Israel pitch'd their Tents about his Tent than he was at this time of Danger when the Lord himself took care for his Deliverance 4. Moses like our Blessed Messias could not be hid Mar. 7.24 this New-born Child could not be hid in the House wherein he was Born nor lay he long hid in the Ark by the Rivers Brink for by the over-ruling Providence of God Pharaoh's Daughter was brought forth to Bathe her self in the River as she designed but as the Lord order'd it she was brought thither to do what she little dream'd of namely to Discover and also to Deliver the Child from perishing Exod. 2.5 6. She saw the Ark bid her Maid fetch it We none of us know what God hath to do for us when we go abroad The beauty of this weeping Babe and its singular fairness far beyond the Egyptian black hew discover'd it an Hebrew and moved her Bowels of pity to it Miriam Moses Sister saw all those passages afar off with a glad Heart hastens thither and offers her Service to Hire a Nurse for the Child which was its own Mother whom the Princess pays nobly for Nursing her own Child Exod. 2.7 8 9. the Nurse usually expects not Wages from the Child but from the Parents Thus all Pastors when their People prove unkind or unthankful must look up to the Father of their People in Heaven Here God out-bids Jochebed's Hopes as well as her Fears She would have given all she was worth for the Child's weal a little before this and now she shall have the pleasure of Nursing it her self who could have been well enough pleased a Stranger of the Egyptian Women had been a kind Nurse to it and Royal Pay too yea and all this with Authority Thus God rewarded the Faith of Moses Parents in their not fearing the King's Commandment Hebr. 11.23 because it was Unjust and Impious The Duties of the second Table must yield to those of the first They durst not incur the Danger of a Sin to avoid the Danger of a Mischief better Obey God with whom we must live for ever than Man with whom we must stay but a very little time said Antigona in Sophocles we ought to obey God rather than Man Act. 4.19 and 5.29 and Dan. 3.18 and as God rewarded their Piety so he did their Godly Policy Religion allows something of the Serpent as well as of the Dove lawful Policies have from God not only liberty in the Use but his
which the Midianites had employed for abominable uses But this Law had this exception that such Vessels as would abide the fire must be purified by passing through the fire such were made of hard Metalls yet such Vessels as could not abide the fire sufficient it was for their purification to be rinsed with water v. 23 24. here is mercy and no cruelty N. B. Thus God hath his Vessels of Honour some of Wood or weak Grace others of Gold or strong grace these latter may be exercised with Fiery Tryals and resistings unto blood the stronger that Faith is the stronger may be its exercise for which end that great gift of God is given to Men Phil. 1.29 but those former weaker and wooden Vessels shall have lower and lesser Afflictions not above their ability to abide 1 Cor. 10.13 Our Gracious God always suits the burthen to the back and the stroke to the strength As those aforesaid Vessels were legally purified from their Ceremonial uncleanness to shew that all Creatures are sanctified to us by Word and Prayer 1 Tim. 4.4 5. So the Vessels of Mercy in God's House 2 Tim. 2.20 21. are purified from their Corruption by afflictions which is called a passing through fire and water Psal 66.10 12. Ezek. 22.19 22. a trying them as Silver is tryed Zech. 13.9 and Mal. 3.3 and Isa 43.2 The Tenth Remark is The gratulatory Oblation levied out of the aforesaid distribution of the Spoils both that of the Conquerours and that of the Congregation that went not out to war this was twofold First Commanded of God for maintaining the Sacred Ministry the Priests to whom were given one part of five hundred but the Levites because many had one part of fifty this proportion was paid by both the aforesaid Parties as an homage and acknowledgment that the Victory was of God and to shew their thankfulness for his Salvation from v. 28 to 48. The Second Oblation was spontaneous voluntary or a free-will offering for that wonderful work of God wherein a whole Nation was cut off without the loss of one Man out of twelve thousand from v. 49 to the end whereas commonly the Sword devoureth one as well as another 2 Sam. 11.25 'T is usually said that is a strange Battel where none escapeth but 't is more strange on that side where no man perisheth when many yea myriads are slain on the adverse party as here a whole Populous Nation on the one side being against twelve thousand Men on the other How precious in God's eyes is the death of his Saints Psal 116.15 by this bloodless Victory God encouraged Israel to Conquer the Canaanites The next Historical passage after the Conquest of Midian is the assignment of the Conquered Countries of the Amorites on this side Jordan to the Reubenites the Gadites and the half Tribe of Manasseh whereof we have an account in Numb Chap. 32. v. 1 2 3 4 5 c. upon which I make these following Remarks The First is Reuben being Jacob's first born of Leah Gen. 29.32 and Gad the first born of Zilpah Gen. 30.10 11. to whom are added some of the Sons of Manasseh the Eldest Son of Joseph the Eldest Son of Jacob by Rachel v. 39 c. do joyn in a Petition unto Moses for their portion of the first-born and to have the first possession out of the Conquer'd Countries of Sihon and Og whereof we have the Narrative in Numb 21. And the Sons of Gad are named before the Sons of Reuben both v. 2. and in v. 6 25 29 31 33. because probably they were the first Authors of this Project and the foremost in the Petition There is no mention of the half Tribe of Manasseh here among the Petitioners that follows v. 33 39. The Second Remark is Moses sharply â—â—proveth the Petitioners who was much moved at the first against their motion v. 6 c. as if it had been both unsavoury and unseasonable First Vnsavoury because it savoured of too much love to themselves and too little love to their Brethren and Secondly Vnseasonable because it disovered some distrust in God who had lately commanded the Division of the Conquer'd Lands by lot Numb 26.55 which they now would prevent and Moses might well look upon it as an evil president not only to discourage their Brethren in going forward to Conquer Canaan but also when some part of Canaan was after Conquer'd some other Tribes might crave that part for their Inheritance and so bring upon the Camp of Israel a great confusion beside 't is not at all improbable that these two Tribes were too much engaged in their affections to that portion of Land as Lot's mind was too much set upon the Plains of Sodom Gen. 13.10 for as he was soon after carried away Captive by the four Kings Gen. 14. so those here are noted to be the first that were carried away Captive out of this very Land who were the first of all the Tribes that had this Land assigned them for their Inheritance 1 Chron. 5.25 2 King 15.29 Strong affections cause strong afflictions if we love over-much we shall be sure to grieve over-much When God sees us set upon it to have this or that have it we may but with an after-reckoning that may dissweeten it with a witness The Third Remark is The Apology which the two Tribes made to pacifie Moses's indignation and to procure his grant of their Petition beside their former Arguments drawn from the copiousness of their Cattel and the commodiousness of that Countrey being so fat and fit for feeding them They offer Moses new Conditions v. 16 17 c. that they designed only to build Sheep-folds c. so leave their Wives Children and Cattel behind them but as for themselves they were ready to march in the fore-front of the Army of Israel in Conquering Canaan and they being freed from that great cumbrance which the other Tribes could not leave behind them might the more freely venture their lives in the Wars of Canaan this might be their intent at the first tho' Moses mistook them 'till he understood better N.B. Gross mistakes and thence great differences may fall out betwixt dearest Friends as betwixt Cyril and Theodoret who Excommunicated each other for Heresie posteà comperti idem sentire so betwixt Reuben and Judah Gen. 37.22 27 29 c. tho' they both aimed at the same thing c. The Fourth Remark is The Ratification of Moses's grant after his mistakes were removed unto die Petition of the two Tribes upon the performance of their Conditions proposed by them v. 20 21 22. being better informed that their suit was neither unsavoury nor unseasonable nor yet unreasonable as he at first judged it saying v. 6. Shall all go to War and ye sit here But with this caution that if they fail'd in their Conditions their sin would find them out v. 23. that is it would in the guilt of it haunt them at their heels like an
Exodus Leviticus and Numbers as likewise it is a repetition of the principal matters that had befaln them in their forty years travel from Egypt to this last Station and Recorded in the three Books of Moses aforesaid There be but few Histories falling forth in this Record of only the two last Months and therefore the fewer Remarks must be made upon it so far as it affords new Histories The First Remark is to shew the Reasons why Moses in this Fifth Book runs over and repeats the old Laws and the old Stories before Recorded The First Reason was Because all that old Generation of Israel who received the Law at Mount Sinai were now dead in the Wilderness Deut. 1.35 39. and among the Aaron their High-Priest was now dead also Numb 20.25 Therefore Moses Rehearseth here the principal Laws given to their Fathers unto this new Generation that were either not yet born at that time or were then so young as to be uncapable of understanding the Law at Sinai to whom Moses addeth a large Explication of the Law not before delivered which may be Remarked upon afterwards The Second Reason is That Moses having conducted this new Generation to the very confines of Canaan for the space of forty years in a long Pilgrimage through the Wilderness he might prepare them for their possession of the Promised Land therefore he publickly preacheth these two last Months to them and presseth them to obedience c. lest their sins should cut them off in Canaan as their Father's sins had cut themselves off in the Wilderness And The Third Reason is That Moses might renew the Covenant betwixt the Lord and this new Generation requiring a solemn promise from them for the performance of it Thus all this was done Deut. 29. and thus Moses spent the two last Months of his Life would to God we could learn to do so when he knew by Divine Revelation that he must live no longer The Second Remark is After Moses had made a Rehearsal of God's Inestimable benefits to them on the one side and of their Ingratitude Murmurings and Rebellions on the other side in the four first Chapters of this Book he out of a Pastoral Prudence and Providence lays the Law again before them Chap. 5. and expounds the first Command of the Decalogue Chap. 6 to the 11. in which and the 12th Chap. is the 2d Command explained by abolishing false Worship then the 3d Command is opened in the abuse of God's name by False Prophets Chap. 13. and how holy Communion must be being taught by clean Meats c. ch 14. The 4th Command is explained by the Rites of the Sabbath Year the Solemn Feasts c. Chap. 15 16. The 5th Command of Obedience to Governours Civil and Ecclesiastical but not to hearken unto False Prophets Chap. 17.18 The 6th Command concerning Murder Wars c. Chap. 19 and 20 21. The 7th Command touching Adultery Rape Incest c. Chap. 22. The 8th Command concerning Usury and Payment of Vows Pledges or Man-Stealers Wages Weights c. Chap. 23 24 25. The Third Remark is Moses addeth some more Ordinances which he had not mentioned before in the three former Books as the Homage unto God to be paid when they came to Canaan Chap. 26. and the writing of the Law upon stones Chap. 27. and the many blessings promised to the obedient and many curses threatned to the disobedient Chap. 28. and the renewing of the Covenant Chap. 29. together with a promise of mercy to Penitent Sinners believing in Christ Chap. 30. then follows an History 'till Moses's death N. B. To All which is added that Moses Rehearsing the Ten Commandments in Deut. 5. proposeth a Reason for the Sabbath's Ordaining differing from that in Exod. 20. There it was because God rested on the Seventh Day implying the Sabbath's morality and perpetuity But here it is because of Israel's Deliverance out of Egypt and so it respecteth the Jewish Sabbath most properly c. Now come we to the last History concerning Moses to wit the last Facts of his Life a little before his Death After which followeth the famous Relation both of his Death and of his Burial c. Of the first of those famous Facts that Moses did last before his Death an account is given in Deuteronomy Chap. 31. Wherein we find a Treble Record thereof The First is the Resignation of his Grand Government of Israel unto Joshua his Successor in which resigning Act Moses declareth the grounds of laying down that great Burden to be Just and Honest 1. Because of his old Age. And 2. Because it was the declined Will of God that it should be done And withal He encourageth his Successor both to Possess and to divide the Land of Promise having the Presence of God with him in that double Work from ver 1 to 9 and ver 23. The Second Record is His Deuteronomy which was written by himself this he commanded to be solemnly Read relating by whom to whom where when why and how oft and to be laid up and preserved in the Ark from ver 9 to ver 14. and ver 25 26 27. The Third Record is his Prophetical Song wherein He foretelleth Israel's falling away from God and God's anger against them for so doing Moses commandeth this Song to be written to be learnt and Sung by all the People as a standing Testimony against their Apostasy from ver 14 to 30. Now follow the Remarks upon this Chap. 31. The First is Such an Accent and Emphasis is put upon this Histoircal Passage that as the renewing of the Covenant between God and Israel was made by the Rabbins Deut. 29. the one and fiftieth Section or Lecture of the Law so here they begin the two and fiftieth Section wherein Moses setteth forth the State of Israel before his Death and Vatablus makes this Story in Chap. 31. the Ninth Division of the Book rendring Vaialek ambidavit Moses walk'd from his House to his Pulpit c. The Second Remark is Moses's Age ver 2. an hundred and twenty which is divided in Scripture into three equal Forties Moses lived in Pharaoh's Court forty Years Act. 7.20 23. and his second forty was in Banishment in the Land of Midian Act. 7.29 30. Exod. 7.7 and his last forty was his Conduct of Israel through their wandrings in the Wilderness This same Term of an hundred and twenty Years was Noah preaching to the old World and building his Ark Gen. 6 3 14. 1 Pet. 3.19 20. the Doctrin he taught them was aut poenitendum aut pereundum either repent in that time or perish for ever As to the complaint Moses makes of his inability here to bear any longer so great a Burden may be wondred at on this account because his hundred and twenty Years had not made him unable for when he died His sight was not dim nor his natural Force abated Deut. 34.7 but it was upon another account that disenabled him namely He
quos Deus vult destrui priùs dementat Tho' it be the common Dictate of the Light of Nature that Nations in danger of Invasion do carefully secure their Coasts and guard their Frontiers yet those Canaanites in neglecting this here seem deprived of their reasons probably their present security might be because they look'd on it as Impossible for Israel to pass over Jordan when it overflow'd its Banks but certainly they were struck with such a Terror by this Miracle that they durst not come forth but immured themselves in the High wall'd-City CHAP. IV. JOsh The Fourth gives an Account of those Monuments appointed for an everlasting memorial of Israels miraculous passage over Jordan those Monuments are twofold first the Principal described 1. The Author God vers 1. 2. The instruments who and how many vers 2 4 8. 3. The Materials twelve Stones taken out of the midst of Jordan vers 3. 5. 4. The place of Standing both in Gilgal vers 3.5 20. and in the midst of Jordan vers 9. 5. The end why as a memorial of that wonderful Work to their Posterity vers 6 7 21 22 23. and that the Canaanites might learn to acknowledg the omnipotency and Israelites the fear of God vers 24. Secondly the less Principal described likewise as 1. the manner and order of Israel's marching through Jordan 1. the Gadites Reubenites and Half-tribe of Manasseh vers 12 13. 2. All the People universally making much hast either from fear of danger or from desire of the promised Land vers 10. and 3. The Priests with the Ark vers 15 16 17 18. 2ly The time when this was done vers 19. 3ly The event hereof namely the magnifying of Joshua's Authority vers 14. 4ly The return of the Waters of Jordan into their course as they naturally ran vers 18. lastly The pitching of Israel's Tents in Gilgal a place so called by Anticipation vers 19. and 5.9 The special Remarks upon the premisses are these The First Remark is This is an Ancient and laudable Practice to erect lasting Monuments for propogating and perpetuating some signal mercy and singular deliverance that the Glory of a wonder-working God may be Eternalized and the Truth of his wondrous works may be testified to all succeeding Generations Here a Pillar of twelve huge Stones must be reared up by Gods own Command vers 1.9 with chap 3.12 And therefore it was void of all vain Superstition as it was not Super Statutum or the command of Joshua only Agreeable unto this Divine Pattern hath this great City well erected a stately structure of Stone the Monumental Pillar that the loving kindness of God in the late dreadful conflagration may be kept in everlasting remembrance The Second Remark is Tho' it be the Devils design to have Gods great Works of wonder soon obliterated Eaten Bread is soon forgotten yet 't is God's will to have them remembred and better remembred Therefore one Monument of this great mercy must be in Gilgal the place of Israel's Circumcision relating to the twelve Patrinrks in the Old Test and another in Jordan the place of Christ's Baptism relating to the twelve Apostles of the New tho' that in Jordan was a memorial to the two Tribes and half on the other side of Jordan which being built up of the most Massy Stones in the midst of the River might be seen at low Water by them for these Stones are not said to he carried on Mens Shoulders as those erected at Gilgal were but that Joshua rolled them together by the help of many Hands Or Jordans Waters being so famous for their clearness this Pillar was perspicuous to them that passed by in Boats or if as some say It was set nigh the Bank this made it more obvious to the Eye That at Gilgal was a memoir for the other 10. Tribes all must have their memento's that this Miracle of mercy might not be Moth-eaten c. The Third Remark is Parents ought cerefully to Catechize and instruct their Children vers 6 7. They were to teach their Children the use and end of thhis Monument as before of the Passover Exod. 12.26 and 13.14 Psal 34.11 and 48.13 and 102.18 Tender Plants must oft be Watered Eph. 6.4 Children must be Nurtured as well as Nourished the former is as necessary as the latter and much more seeing the Soul is a more noble nature than the Body If Parents Mind only the Bodies of their young What do they more than the very brute Beasts for theirs The Blessings upon Posterity is entail'd to Piety in the second Commandment Therefore the meaning of all Sacred Monuments should be made known by Parents to Children True Religion is the exercise of illuminated Minds 't is not an ignorant or blind Devotion as among the Papists who have a Mass of Mystical Ceremonies whereof neither Children nor their Patients no nor many of their Priests can render any reason nor indeed is any reason for many of them pretended by their Chief-Priests save such only as is ridiculous But this Sign so called of Divine Institution was expresly for the fortifying of Faith for the feeding of Hope and for the nourishing of Joy both for Parents and Children when informed by calling to remembrance so transcendent a Miracle whereby they all in after-times might be stirred up to Thankfulness Strengthened in their daily dependancy upon this wonder-working God Hereupon Parents cannot perform a more profitable Office to their Children nor leave them a better and more lasting Legacy and Inheritance than to train them up in the crue knowledg of the good Ways Works and Word of God c. The Fourth Remark is behold how the servent Zeal of Joshua appeared here who being transported with Admiration of this Miracle of Mercy doth again and again Record the Circumstances of it the Waters of Jordan were cut off and again the Waters of Jordan were cut off vers 7. That they might make the more impression upon the Minds of their posterity Wheting or Sharpening as the Hebrew Deut. 6.7 signifies As if he had been whetting a Knife before Dinner by drawing it oft over the Whetstone or as if he had been sharpening a Stake before it be driven into the Ground Thus Joshua repeats and Inculcates the same great truth with a Mind much fired upon it not only to shew that he could scarce satisfy himself with a sufficient admiring of this great mercy but also that the Blessed Truths of God the Principles of Religion must be Inculcated and Repeated or taught diligently to our Children for die deeper impression on their Minds See again vers 22 23. The Fifth Remark is The Heroick Faith and Fortitude of those Holy Priests who like good guides not only were the first that to the Hazard of their Lives entred into the River and patiently continued long in the midst of Jordo◠until fix Hundred Thousand Men c. could march over but they were the last also that passed out of the River
he had not Some hope in his Death as Solomon saith concerning the Righteous Prov. 14.32 The Third Part is How Achan was punish'd for his Sins Remarks upon this are First The Place and the Name of it ver 24. the place of the Punishment was the Valley of Achor which signifies Trouble so called by Anticipation because not only all Israel was troubled here for Achan's Sacriledge but also himself and all his were troubled here with a double trouble expressed ver 15. and 25. this Valley was nigh to Jericho and was fertile fat and full of Vines Isa 65.10 'T is thought to be the same with Engedi oft mentioned in the Canticles and it was an Inlet into Canaan call'd therefore a door of Hope Hos 2.15 because here Israel began to eat first the fruits of the Promised Land whereof this Valley was a Pledge and Earnest assoon as they had removed the Accursed thing from them c. Accordingly the first fruits and earnest of the Spirit given to us breedeth an assured hope of the Harvest of Happiness and of the whole bargain of Salvation by Christ This Valley of trouble is not a place to abide long in but is an Inlet to Mercy and Hope sets us upon Pisgah giving a prospect of Heaven as Moses had of Canaan as it is the evidence of things not seen Hebr. 11.1 The Second Remark is The Punishment it self which is double 1. To be stoned with Stones And 2. To be burned with Fire ver 15. and 25. First Stoning with Stones was the Punishment appointed for Presumptuous Offenders and for Blasphemers by the Law Levit. 24.14 Numb 15.30.35 every Presumptuous Sinner is a kind of a Blasphemer Ezek. 20.27 whose Sin is not to be expiated by Sacrifice And Secondly Burning with Fire the Law likewise appointed for those Persons and things that were Accursed Gen. 38.24 Levit. 21.9 Deut. 13.16 and so notorious was Achan's sin that it seems here to be doomed to a double Death therefore is it aggravated as folly in Israel ver 15. So Sin is oft called in Scripture Gen. 34.7 Judg. 20.6 and 2 Sam. 13.12 all intimating that Sin is the basest most senceless and foolish Deed it is folly in the Abstract as it is a turning from God the greatest Good and a turning to that which is the greatest evil and that in Israel too among the People of God who had such excellent Laws to direct them and such an All-sufficient God to provide for them as he had done for Achan to whom the Lord had given Sons and Daughters Oxen Asses and Sheep together with a well furnish'd Tent ver 24. therefore having no colour of necessity to induce him unto this folly a double Doom is upon him The Third Remark is The Persons and Things thus doomed and executed were 1. Achan and his Accomplices that is his Sons and Daughters which were part of his Goods together with 2. all his other Goods Animate and Inanimate both those that God had given him by his Providence and those that he had taken to himself by a Sacrilegious stealth even he and all that he had ver 15.24 Objection 1. But this Doom seems hard and unjust if not absurd as it is doubled no person could be both Stoned to death and Burnt to death too Answ 1. There is no doubt concerning Achan's deserving this double Doom for he committed his Sacriledge most probably upon the Sabbath-Day which was the Seventh Day wherein Israel compass'd Jericho seven times and took the City so he was a Sabbath breaker and therefore to be stoned Numb 15.32.36 and God doom'd him to be burnt because he was a Sacrilegious sinner stealing things from God himself as they were devoted to God by a Curse and all Accursed things were doomed to be burned Deut. 13.16 This was God's Doom upon Achan Josh 7.15 and executed by Joshua ver 25. yet may not we suppose that he was burnt alive but it was only his Carcase after he had been stoned for that was a burning in common with all the Goods he had both stoln and unstoln which were lifeless things Or he might as some say be first burnt alive and then said to be stoned when the People raised over his Ashes a great heap of Stones as 't is said ver 26. as was done upon the King of Ai Josh 8.29 and upon Absolom 2 Sam. 18.17 Answ 2. The doubt is greater about the Justice and equity of this Doom than is about the Absurdity of it because his Sons and his Daughters die with him for his Sin which is contrary to that Law Children shall not be put to Death for their Fathers sin c. Deut. 24.16 But we must consider First That Law was given to Man and not to God who certainly hath a greater Soveraignty and a more absolute power over Men than one Man hath over another There can be no Injustice in God whose Will is not only Recta but Regula both right and the Rule of Right He punishes the Iniquity of Fathers upon their Children Exod. 20.5 He may do what he will with his own Matth. 20.15 he is not bound to give an Account to us for his doings Job 33.13 none may say to God What dost thou Much less than to a King Eccles 8 4. 't is not safe for silly Man of a shallow Mind to reprehend the Works of God which he cannot comprehend c. Secondly 'T is not improbable but those Sons and Daughters were Accessories as Achan was principal in the sin for Achan being now old as being the fifth from Judah see ver 1. his Sons and Daughters must likely be grown up and so capable of knowing and concealing or revealing this Fact they living in the same Tent with their Father nor are they call'd Children much less Infants nor doth it follow that they were not guilty because it is not said so For divers Circumstances are omitted in Scripture-History which sometimes are supplyed from other places Hereunto add the Rabbi-Talmudists do rationally affirm that they must be conscious of their Fathers Fact for he could not dig and hide those Accursed things in the Tent wherein they dwelt but most easily must they know of it Thirdly consider These Sons and Daughters might not die simply for their Father's sins but only paid that Debt of Nature and of their own sins which Debt God the Supream Lord might require when and how he pleased and now they died honourably thus far that this severity upon them at the beginning of this new erected Empire might be so in terrorem to after Ages as to prevent the Death of Millions that would beware of such pernicious Practices by their dreadful Example whom if the fear of God did not yet the love of their own Lives and of their dear Childrens Lives would powerfully restrain them Aliorum perditio posterorum fiat cautio Their direful Woe was a warning to Posterity Objection 2. As to the things 2dly that perished with
this was done unanimously casting Lots who should be Purveyors for the Army and who should be the Warriours in the Army ver 8.14 This first part affordeth these Remarks First The Levite's sending the Twelve pieces of his Murdered Concubine was as effectual for this Convention as if it had been a Royal Summons which now they could not have because they had neither Judge nor King to call them Four Hundred Thousand Footmen come at this call and the Princes of all the Tribes those Rulers we may suppose rode upon Horses or Asses Judg. 5.10 and 10.4.12.14 and those are called the Corners of the People Hebr. because they bear the People up and bind the sides together as the Corner-Stones do the whole Building which otherwise would rend and run to ruine All these jointly meet together as one Man as if there had been but one Soul in so many Thousand Bodies and such an Unanimous Consent was found in this Numerous Convention as if it had been but one Man that was the Vndertaker in this Important Expedition against the Offenders So Universal was their Zeal for punishing this Villany The Second Remark is Mispeh must be the place of this General Meeting Because First It was the usual place of such Meetings upon Solemn Occasions Judg. 10.17 and 11.11 and 1 Sam. 7.5.16 and 10.17 Secondly This place was the Navel and middle of the Land so its Situation was most convenient for those without Jordan as well as for those within Thirdly It was also near the place where the foul Fact was done that distance might not disenable them to make a thorough Examination of it Fourthly Nor was it far from Shiloh where the Tabernacle was whether they might send for Advice if need required Fifthly The Apocrypha affirms there was a Synagogue at Mispeh which was the first Chappel of Ease to the Tabernacle and Temple 1 Maccab. 3.46 though Sacrificing was limited to the two latter but that Phrase Onto the Lord in Mizpeh ver 1. doth not import that there was a Synagogue there for God is present in the Assemblies of the Gods or Judges Psal 82.1 and where his Name is Recorded Exod. 20.29 and where two or three be gathered together in his Name Matth. 18.20 The Third Remark is This Judicious as well as Vnanimous General Assembly will first treat before they will fight therefore they send a Summons to all the Tribe of Benjamin being desirous with two Ears to hear both Parties though the case was clear enough that the Mischief of Mischiefs a Civil War might if possible be prevented In order hereunto Embassadours of Peace are sent to tender Peace according to God's Law Deut. 20.10 11. If they would bring their Notorious Delinquents to condign Punishment as both their Duty Honour Interest and safety did oblige them whereas their protecting such Abominable Villains could not be done without their own Horrid Guilt and without haleing down the Curse of God upon their own Heads thereby but if those Tenders of Peace were rejected then these Messengers were to become Heralds of War to proclaim open War against them The Fourth Remark is The Plaintiff appeared but the Defendant who at least should have been so if the plainness of the Case had not debarr'd any Plea would not appear notwithstanding all Summons and Citations serv'd upon him The Plaintiff was the Levite call'd the Husband of the Woman ver 4. which shews she was not his Harlot but Contracted to him as his Secondary Wife according to the corrupt Custom of those Times he amply layeth open his Case remonstrating the whole wicked Transaction briefly and plainly without either Preface or Passion and undoubtedly confirming his Plea both by his old Host and by his own Servant as his two Witnesses according to God's Law Deut. 17.6 but on the other hand the Benjamites who should have answer'd by their Agents at this great Convention are wilfully refractory unconcerned and resolute they neither went nor sent thither to compose the Controversie but either out of their Pride scorning that their Brethren of other Tribes should interpose in their Territory and Government or out of their Self-Confidence presuming upon their own Prowess and Dexterity even with their Left Hand ver 16. in Martial Affairs or lastly It was from that Sublime Infatuation God gave them up unto for the Destruction of that Degenerated Tribe moreover God's Holy Hand was in it for the punishing of both Parties Therefore were they obstinate and would not hearken to the Admonitions offered them The Second part of this Chapter contains the Concomitants of this Civil-War As First The Preparation of both Parties for it ver 14 15 16. on Benjamin's side where we have them described both by their Quantity or Number and by their Quality for Excellent Marks-Men then on Israel's side ver 17 18 19 20. wherein their Number the Tribe that was to have the Conduct and the Besieging of Gibeah are all contained Secondly The Prosperity attending this Dubious War Victory happening at times to both Parties And Thirdly The Catastrophe of the War the Victory falls finally upon Israel's side in the last of the three Battles The whole Tribe of Benjamin is destroy'd by Fire and Sword save only 600 of them that saved themselves in the Rock Rimmon from ver 20. to ver 47 48. The First Remark from those Concomitants is The Obstinacy of this once Beloved Benjamin rather than give up those Villains to Justice he will hazard his All to Patronize them though thereby his Name of Joy Benjamin be turned into his other Name Benoni which signifies a Son of Sorrow and so indeed he became in the Issue of this War It may be said the Pride of his Heart deceived him Obad. ver 3. probably had not Benjamin been so Numerous for War as to have Twenty six Thousand Warriours ver 15. he had not been so venturous in it and if he had not been so Dexterous in War with Seven Hundred Left-handed Slingers ver 17. he had not been so Audacious in so bold daring and such a Fool-hardy Undertaking So stubborn Israel's Embassadours found this self confident Tribe that rather than deliver up the Children of Belial to Justice they would Sacrifice not only their own Lives but also the Lives of all that were near and dear to them Hereby they became Accessaries and Abettors of their Horrible Villany making their Guilt and Punishment to become their own rather than put that evil away from Israel whom God would punish if they punish'd it not and this their wilful choice became soon after their Doleful Judgment for not only those Twenty six Thousand Men but also other Men yea Women and Children were all Devoured by the Sword and all the other Cities as well as Gibeah were destroyed by Fire ver 40.48 The Second Remark is Israel Vows Vindictive Justice with all expedition resolving not to return home until they see those Matchless Villains and all the Abettors of their
which is not Mortis Susceptivus capable of being put to Death yet it is said to be Mortified because by its being Devoted to God for the Service of his Sanctuary according to the common Notion of Church-Lands it as it were dyeth passing away from a Secular to a Sacred use In like manner saith he that the Death of Man there mentioned is not a Corporal but a Civil and Spiritual Death like that of Jephtah's Daughter who died to the World when devoted to Prayers and Fastings c. as a Recluse spending her perpetual Virginity in Religious Exercises Answer 3. That Law of putting to Death there is limited with Mikol Asher Lo de omnibus quae sunt sub suâ potestate which he hath a power over but the Jews had no power over the Lives of their very Servants insomuch that if any Master kill'd his Servant casually he was to be surely punish'd for it by the Law of God Exod. 21.20 Much less was it lawful for him to take away the Life of his Servant wilfully and intentionally upon pretence of any Vow as this was but least of all hath a Father power over his Child to take away his or her Life under pretence of a Vow for though Servants be said to be their Master's Money Exod. 21.21 Yet Children are not so to their Parents but are indeed themselves of a Second Edition and so in slaying them they do Tantamont slay themselves in them whereas both Masters and Fathers are bound up from Murdering either Servants or Sons c. by that great Command of God Thou shalt do no Murther whereof Jephtah is made a Breaker by those that say he Sacrific'd his Child Answer 4. Nor will that Law of God which impowereth Parents to get their Stubborn and Rebellious Children Stoned Deut. 21.18 19 20 21. afford any relief to the first Opinion no more than that Law which commands Parents to have their hands first in stoning their Idolatrous Children Deut. 13.8 9. N. B. For neither of those Instances come near or concern our Case in hand for Jephtah's Daughter was a Pious Virgin not so much for ought we know as tainted with Idolatry much less a down-right and known Idolatress and as she was one that durst not transgress the Commands of the first Table in Adoring Srtange Gods instead of the true Jehovah so was she no less careful and conscientious concerning the Duties of the Second Table here 's no Stubborness or Rebellion heard of here Oh how did she Honour her Father in her most Humble Answer to him saying Father do not for my sake make thy self a Transgressour to God I freely give my Consent to thy Vow I am willing to bear my Burthen and to live a Virgin all my Life as one cut off from the Comfort of Children my Will is wrap'd up in thy Will Oh my Father Her words ver 36. import all this as if she had been in Christ's School and had learnt his words Father not my Will but thy Will be done Matth. 26.39 A Dutiful Daughter indeed c. The Second Objection is Should this be granted that Jephtah only Devoted his Daughter to a perpetual Virginity it would too much symbolize with that Popish Doctrine of Votary-Nuns and those Monastick Vows of a Single Life for which we have neither Precept nor President in Scripture Answer 1. It may well be supposed that the fear of palliating that Popish Point about Nunneries hath been the principal Reason that hath prevailed with several Godly Learned Men to push them into those Sentiments that Jephtah's Vow ought rather to be understood of a Burnt-Offering than of Devoting his Daughter to the Service of God in a State of Virginity as this Second Opinion affirmeth N. B. But I think there is more ground of fearing that the first Opinion concerning Sacrificing her Jephtah's practice therein might be improv'd to a greater countenancing of Humane Sacrifices in that Day wherein many Instances were manifest of burning their Sons and Daughters to Moloch Whereas there was neither Precept nor President for any Monastick Separations at that time therefore this was not so dangerous to become a Pattern of any voluntary vowed Virginity in Monasteries as is practical in the Romish Church seeing this Virginity was not voluntarily vowed upon the Virgins part but it was violently imposed upon her by the Rash and Inconsiderate Vow of her own Father who lived in such corrupt times of Ignorance and Superstition that himself wanted not some Tincture thereof as will appear afterward when we come to enquire Whether Jephtah did well or ill both in making and paying his Vow And seeing his Daughter was so far from making any voluntary Vow of Virginity of her own accord though she obsequiously submitted to her Father's Disposing Authority over her yet doth she beg leave of her Father to lament her Destinated Life for two Months among the Mountains before she became a Recluse and to be confined to her place which is but a Sandy Foundation for such Monastick Lives as Popish Nuns lead N. B. But all Circumstances aforesaid being well considered this Example upon Record may rather serve as a Sea mark for shunning such Rocks from fear of Ship wrack than stand as a Pattern for following Ages 'T is safer to say This is Recorded by the Holy Ghost for our Caution and not for our Imitation Answer 2. Nor is it altogether Unscriptural for some Women to be so shut up as not to be given in Marriage ever after to pass by Tamar David's Daughter who was shut up in her Brother's House 2 Sam. 13.20 and David's Concubines who were shut up also we are not told how long David's Daughter remained in Absolom's House but we are told how long his Concubines were even to the Day of their Death 2 Sam. 20.3 N. B. Come we now to more Undefiled Instances as Anna the Prophetess Luk. 2.37 who was one of the few famous Witnesses of the Messiah's coming into the World and of whom Grotius saith that she was Affine huic Exemplum an Example near a-kin to this for she spent Fourscore and Eight Years of her Widowhood saving her Seven Years Marriage in frequent Fastings and Prayer in the Temple Night and Day she coming in at that instant when Simeon took up the Babe of Bethlehem into his Arms Simeoni Succinuit she Sang forth the Praises of that Beautiful Babe with Simeon also to make up a more Harmonious Consort ver 38. N. B. But still to step nearer the point in hand the Counsel of the great Apostle may be conferred herewith concerning Virgins which he confesseth cannot be Congruous to all but only to such as have the Gift of Continency and have so decreed reserving still a liberty of doing otherwise if need require which Popish Votaries do not and which Jephtah's Rash Vow indeed took away from his Daughter being not so careful as the Apostle was in not casting a Snare upon her that had decreed no
That Earthly Possessions are but Vanity our very Names should mind us of our Duty Observ 2. A good Name in its sense and signification may be of great comfort to a Man in an evil Day Thus it was to this Man whose Name signified My God is King he might make a believing use hereof pondering in his mind after this manner Although there be a Famine in the Land of Promise whereby I am driven out of my Native Countrey and constrained to sojourn in Idolatrous Moab yet my God is King over all over all Persons and over all Nations he hath an Uncontrollable Sovereignty over all Men and Matters and is not bound to give an account of any Matter to any Man as Job 33.14 't is good for me to be where my God who is my King to Rule me will have me to be I am where-ever I am evermore upon my Father's ground for the Earth is the Lords and the fulness thereof Psal 24.1 herewith David comforteth himself often in his distress Psal 47.2 8. The Lord Reigneth and 93.1 and 97.1 and again 99.1 And 't was the comfortable saying of Blessed Myconius in the troublous times of Luther's Reformation Christus Vivit Regnat Alioqui totus desperâssem My Christ Lives and Reigns otherwise I had been down upon all four as we say and had been utterly ruined The Name of the Wife was Naomi which signifies my sweet or pleasant one a fit Name for a Wife who should be to her Husband as the loving Hind and pleasant Roe Prov. 5.19 Hence Observ 3. All Godly Husbands whose God is their King should have Ardent Affections to the Wives of their Bosomes Moses calls a Man's Wife the Wife of his Bosome Deut. 13.6 and 28.54 because they should be as dear to them as their own Hearts that do lie in their Bosomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. Which is in thy Bosome the place and seat of the Heart and which lyeth in thy Bosome Mich. 7.5 which shows that a Wife should be as dear to the Husband as the Heart in his Bosome A Wife is the most proper Object of Love Col. 3.19 above Parent Friend Child or any other though never so near and dear to us The Hind and the Roe are the two Females of the Hart and Roe-buck wherewith above all other Creatures they are as it were Inamoured Men are commanded to be Ravish'd always with their Wives Prov. 5.19 not to a fond Uxoriousness or Mulierosity but so far as First To overlook Weaknesses in the weaker Vessel which Love covers And Secondly So to comport with her as to discover ardent and earnest Affection toward her The most Loving Couple we read of in God's Book are Isaac and Rebecca 'T is said of Isaac and he loved Rebecca Gen. 24.67 which is not said of any other and 't is said further that his delight was in her Gen. 26.8 Woe to those that delight in strange flesh Whoremongers and Adulterers God will judge Hebr. 13.4 The Name of his two Sons Mahlon and Chilion Why they are so called is not shown unless à posteriori only not à priori to wit by the Event of things for Mahlon Hebr. signifies Infirmity and Chilion Hebr. signifies Finished which two Names not only pointed out at something that related to their Father who gave them those Names but also something that related to themselves First As to their Father Bernard glosses that he was Mahlon in his leaving of Bethlehem and he was Chilion in his abiding in Moab 'T was his Infirmity to leave God's People and go into an Idolatrous Countrey for the preservation of his outward estate and while he sojourn'd there whereas he should have dwelt in his own Land Psal 37.3 his Life was finished ver 3. And Secondly As to themselves both those two Sons out of Humane Infirmity together with their Father finished their Lives also v. 5. Hence Observ 4. All the Children of Men have that Natural Infirmity that in the appointed time their Lives must be finished those two Names-are writ upon all Flesh Infirmity and Finished 't is the grand Statute of the upper House in Heaven Hebr. 9.27 'T is appointed unto all Men once to Die Man is made up of contrary Humours Heat Cold Moisture and Dryness if any of those be predominant and not kept in an equal Temperature down we go Ephrathites of the Tribe of Judah Mich. 5.2 Matth. 2.6 this place spoke of there not of Ephraim 1 Kings 11.20 Continued there till Elimelech Died a Beggar say the Jews he went out full but dyed empty ver 21. God did charge Moab with his out-casts Isa 16.4 which had formerly been hard-hearted to Israel Deut. 23.3 had they not been kindly used as Sojourners they would never have staid there ten Years as ver 4. Hence Observ 5. God can and will speak for his poor Persecuted People in the very hearts of his Enemies and cause their most Inveterate-Foes to favour them as he did for them in Moab here and as he promised to do in other Countreys Verily I will cause the Enemy to entreat thee well Jer. 15.11 The Hebr. imports If I do not intercede for thee with the Enemy then never trust me more saith the Lord This God perform'd after what he had promised here to the Prophet Jerem. 40.4 Nebuzaradan said to him Come and I will look well to thee c. Pharaoh could not be kinder to Joseph Gen. 47.6 nor Abraham to Lot Gen. 13.9 than he was to Jeremy Our God is to be Adored for this at this Day Sion's Out-casts of Men Jer. 30.17 are not cast away 's of God tho' he seems to cast off the care of them yet is he at work for them in the hearts of their Adversaries saying to them Let my Out-casts dwell with thee Moab as if God had said 'T will not be long ' ere I call home my Banished be content to let them dwell some while with thee Herein thou shalt do thy self no Disservice at all Naomi was call'd home to Canaan where God provided for her and made her last Days her best Days God's People may be persecuted but not forsaken 2 Cor. 4.6 V. 3. And Elimelech Naomi 's Husband Died. Death comes very near a Man when it climbs up to his Bed and strikes a Rib out of his side to wit when God takes away the desire of his Eyes with a stroke Ezek. 24.16 thy dearly beloved and greatly delighted in 'T was a great Tryal to the Prophets Patience and Obedience especially considering that his Comfortable Consort must have a dry Funeral Moâ—s mea ne careat lachrymis Tears are the Dues of the Dead and it would have been some ease to the Prophet if he might have Mourned for his Dead for Expletur lachrymis Egeriturque dolor as the Hinds by Calving so Men by Sorrowing do cast out their Sorrows Job 39.3 Yet this Ezekiel must not do for he was herein to be a Sign to Israel that
to better from Moab to Canaan further off from Sin and nearer to God Then may the afflicted Soul say with David I know that out of thy very faithfulness thou hast afflicted me Psal 119.75 as if God had not been faithful to my Soul unless he had thus afflicted my Body and with Job also When God hath tried me I shall come out as gold Job 23.10 With her Daughters in Law Hence Obser 2. Godly Souls should lead convincing lives Such and so amiable was the conversation of godly Naomi in the Eyes of those two Daughters of Moab that it convinced them both to love her and her People and to go along with her out of their own Native Country unto her Land Solomon speaks of four things that are comely in their goings Prov. 30.29 to which I may add a fifth to wit a Christian who should have an attractive Grace and Comliness in his going also All those that are within should have a lovely Carriage and Conversation in the very Eyes of those that are without that all such as see them may acknowledge them they are the Seed the Lord hath blessed Isa 61.9 Matth. 5.16 Phil. 2.15 1 Pet. 2.12 Plato saith If Moral Vertue could be beheld with Mortal Eyes it would attract all Hearts to be enamour'd with it How much more then would Theological Vertue or Supernatural Grace do so Cant. 6.1 the Daughters of Jerusalem were ravish'd with that Beauty they did behold in the Bridegrooms Spouse and those Daughters of Moab were ravish'd with that loveliness they had seen in their Mother-in-Law so that they would go along with her also True Grace and Godliness is such a blessed Elixar as by a Vertual Contaction it communicates of its own property to others where there is any disposition of goodness to receive it as here That she might Return from the Country of Moab Hence Obser 3. Every Heart should hang and Hanker Heaven ward as Naomi did Homeward from Moab to Canaan Moab was a place where Naomi had been courteously entertained otherwise she had never continued there for Ten years this was killing Kindness and Courtesie to continue her so long there until the Lord weaned her from it by embittering it to her how many of the Worlds Darlings are made to Dote upon this Deceitful World by living in the height of the Worlds Blandishments But God deals with his Children as Nurses do with theirs he lays Soot or Mustard upon the Breasts or rather Botches of the World to make them weaned Children as David was Psal 131.1 2. a bitter Life makes them look for a better Life and causes them to cry with Paul Cupio Dissolvi I desire to be dissolved and to be with Christ which is far far better Phil. 1.23 yea and backsliding Souls when God hedges up their Way with Thorns Hos 2.6 Are then made to cry I will return to my first Husband for then was it better with me than now v. 7. Eccl. 11.3 What way the Tree leans that way it falls North or South Hell-ward or Heaven-ward V. 6. This present evil World may have the same Character which Athens of old had from the old Philosopher 'T was a pleasant place to pass through but unsafe to dwell in for the Blandishments of the World because so doubtful are therefore more deceitful and because so luscious and delicious they are therefore the more dangerous as Lactantius said For she had heard in the Country of Moab Hence Obser 4. God will certainly revive his people with some good news from Heaven when their Hearts are almost dead within them upon Earth God reserves his Living and Almighty hand for a dead lift and now sends this good news from a far Country which was as cold Water to her thirsty Soul Prov. 25.25 This cheer'd up her drooping Spirit that was almost dead within her by her manifold Afflictions even a complication of Calamities had well nigh kill'd her when this true Divine Cordial came to her This is one of Gods methods first to kill and then to make alive first to bring to the Grave and then to bring back again 1 Sam. 2.6 Psal 90.3 Psal 16.10 and 18.16 the good news God sent concerning the Weal of Sion to his People as they sat weeping by the Waters of Babylon Psal 137.1 2. was a little reviving to them in their Bondage Ezra 9.8 and when His People were humbled he then granted them some Deliverance 2 Chron. 12.7 Heaven is call'd a far Country Mat. 25.14 good news from thence brought in by the hand of the Holy Spirit witnessing with our spirits that we are the Sons of God and if Sons then Heirs of this far Country of that fair City whose Builder and Maker is God Heb. 11.10 Oh how welcome should that be to us and how unspeakably comfortable 1 Pet. 1.8 Thus 't is reviving to every good Soul in particular as well as to the Church in General Naomi was revived with this News That the Lord had visited his people Hence Obser 5. God hath his visiting times and seasons in Relation to his own People which is twofold First Sometimes God Visits their Sins Jer. 14.10 and then he fulfils his word of Threatning Evil against them This is call'd God's Visiting in his Anger Job 35.15 but he retains not his Anger for ever neither will he contend forever Isa 57.11 lest the Spirit fail c. Hence comes Secondly That he sometimes also Visits in mercy It soon Repents the Lord concerning his Servants he presently cries It is enough stay now thy hand 2 Sam. 24.16 pro magno peccato parum supplicii satis est patri Terence he will not always chide nor keep his anger forever Psal 103.9 to prevent swooning in the Child that 's a whipping our Abrech or tender Father as the word signifies will let fall the Rod and falls a kissing it Jer. 31.20 to fetch Life again into his pleasant Child when seemingly most displeas'd with him This is that visit which David begs Oh visit me with thy Salvation Psal 106.4 Thus the Lord visited Sarah with a visit of love Gen. 21.1 and thus the Lord visits his People when he doth Redeem them Luk. 1.68 Christ hath his Visitations as our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or chief Bishop 1 Pet. 5.4 to see his Vineyards Cant. 6.11 which he sometimes doth find to over-do his expectation as there v. 12. but mostly to under-do and then he lays down his Basket and takes up his Axe c. In giving them Bread Hence Obser 6. Grace and Bounty follows Want and Penury through Divine goodness to his People After a long scarcity of ten years God Visits them with plenty This holds true both in the Temporal and Spiritual Famine Am. 8.11 Israel wanted Bread when Moab had it The Reason is rendred Am. 3.2 The Sins of Moab were only Rebellion against God as of Subjects to their King but sins of Israel were base treacheries as of a Spouse
the Daughters do think of having Children without having Husbands Hence Observ 3. That the Fornications of this Sinful Day we now live in are abominable to God and Man How many Wantons and Light-Skirts have we that make themselves Whores and their Children Bastards They have Children indeed but they have no Husbands Thus they both Defile their Bodies and Damn their Souls by satisfying the rage of their present Lusts and Lewd Fellows of the baser sort as the Apostle calls them haunts after them like so many unclean Dogs after salt Bitches not knowing that such Whores and Whoremongers God will Judge Heb. 13.4 And bring them to Judgment Eccles 11.9 Oh! Fleetstreet Fleetstreet the reproach of such horrible uncleaness is upon thee that it is accounted dangerous for Damosels to walk in the Evening about their lawful and necessary occasions in thee Repent saith Christ or I will come against thee quickly Rev. 2.5 God hath swept thee once with his Beesom of destruction in the Plague and burnt thee down to the ground in the Fire 'T is pity thou shouldst burn in Lusts now that hath been burnt by the Fire so lately in that dreadful Conflagration And 't is not many weeks ago since thou wast again threatned by the burning of the Temple so nigh thee 'T is not many years ago God gave London as Sodom Burning for Burning Surely Surely 't is good Counsel thet the Apostle gives 'T is better to Marry than to Burn 1 Cor. 7.9 Such as have not that peculiar gift he saith Let them Marry ver 9. Only in the Lord ver 39. And all to avoid Fornication ver 2. There is no lust so hot but Gods medicine of Marriage rightly applied may cool and heal it The Roman Pagans were scalded with Lusts Rom. 1.27 barely to feel the heat of the Fire is not to burn so the most continent may do but to be singed and scorched with the heat threof As the Roman Pagans were then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Romish Papagans are now that are forbidden to Marry yet cannot contain Spiritual and Corporal Fornication frequently follow each other which most abounds in Popish Countries where Whoredomes are indulged by Popish Doctrines Numb 25.1 2. and Rev. 17.1 2 4 5. Open Stews and Brothel-Houses are Licensed at Rome by the Pope who reaps no small profit by them Though God say There shall be no Whore Deut. 23.17 which is call'd the price of a Dog ver 18. Yet the Pope saith there shall be Whores and men may put of Man-hood and become Dogs and worse than Dogs in Vernery and Lustfulness God saith 'T is not good for Man to be alone Gen 2.18 But the Pope saith that it is better his Clergy should be alone c. Hence comes all the filthiness in his Countries by setting his Posts against Gods Posts Optimum solatium est sodalitium 'T is neither for Mans profit nor comfort to be alone An helper not an hinderer God calls a Wife both for this Life First By continual Communion Secondly For Procreation and Education of Children And for life to come 1. As a Remedy against Sin that Soul Damning Sin of Fornication 1 Cor. 7.2 And 2. As a Companion in Gods Service 1 Pet. 3.7 The Hebrews say he that wanteth a Wife wanteth a Joy a Blessing an Expiation and is without a Wall without a Crown without Favour and without Glory The Woman is the Glory of the Man 1 Cor. 11.7 Among all the Creatures that passed before Adam there was no meet match to be found for him therefore Adam prayed in his Sleep or Extasie that God would give him a more glorious Creature than any of them that passed before him as Isaac prayed in the Field when he had sent out for a Wife Gen. 24.63 For he that findeth a Wife findeth a good thing Prov. 18.22 And a prudent Wife is from the Lord Prov. 19.14 A good Wife was one of the first Real and Royal Gifts that the great God bestowed upon the first Man a glorious Creature And though the Romanists do despise and forbid Marriage among their Doctrines of Devils 1 Tim. 4.1 2. whence are founded all those filthy Fornications found flowing amongst them yet let all that fear the Lord duely and daily bless him for bringing such a glorious Creature as a good Wife into his Bed and Bosom and a man may glory in her so he do but glorifie God for her Marriage is of Divine Institution Gen. 2.22 'T was of God not as the old and new Hereticks sinfully say of the Devil The first Marriage had three excellencies writ plainly upon it 1. Gods Dixit 2. Gods Duxit 3. Gods Benedixit 1. God said 'T is not good for Man to be alone Gen. 2.18 2. God brought the Woman to the Man Gen. 2.22 And 3. God Blessed them Gen. 1.28 to wit with Increase and Dominion First God the Father ordained it in Adams first Marriage Secondly God the Son Honoured it with his first Miracle at a Marriage in Cana John 2.2 8 c. And 3. God the Holy Ghost owned it by overshadowing the betrothed Virgin Mat. 1.20 Therefore the Popish Writers that disgracefully and devilishly write against Marriage to set up their own Idol of Monastaries and Nuneries are not so much Divines as Devils in those Doctrines of Devils forbidding to Marry Ver. 13. For it grieveth me much for your sakes Ki mar li meod me kem Hebr. 't is much more bitter to me than unto you in as much as I cannot hope for having either an Husband or any Children as you both have hopes and so might have the comfort of them Hence Observ 4. From ver 13th A Poor Old and Childless Widow is of all Widows the most comfortless Widow Such an one was Naomi here 1. Poor she returns empty of that fulness she carried along with her out of her own Countrey ver 21. 2. Old and therefore she had not only lost her first Husband but she has lost all hope of a second Husband to support her 3. She was Childless also in the loss of her two Sons Mahlon and Chilion which should have been a Comfort to her in her Old Age as Noah was to his Parents Gen. 5.29 and as Obed was to Naomi The restorer of her Life and the nourisher of her Old Age Ruth 4.15 Naomi now was stripped of all so became a fitter Client for a Gracious God as it appeared after 'T is true she had those two Moabitish Women whom she calls her Daughters but they alas did Aggravate not Extenuate her Misery a Miserable Disconsolate Widow she was in all respects N. B. Oh my Brethren those are Widows indeed and Objects of Charity indeed It will certainly turn to a good account to shew compassion on such he that giveth to such poor lends to the Lord Prov. 19.17 and shall receive again with Usury Oh do not warm and cloth such with Complements only as those James speaks of Jam. 2.15 16.
applied would heal those inordinate Lusts that War against our Souls but from Mans own corruption which like a Toad turns all it takes into Poison Marriage indeed hath many troubles 1 Cor. 7.28 but withal it hath many helps against troubles if God bless it N. B. Oh! that all such as have young ones under their care and custody would exercise such a good Conscience as Naomi doth here taking all care and making all provision for their Weal in both Worlds not only that they may live in peace and plenty and not be exposed too long unto the disquietment of Poverty Widowhood and want of Children in this Life but also that it may be well with them in the Life to come V. 2. Behold he winnoweth Barley to night Hebr. Halailah Sub noctem They winnowed at night because First It was then Cooler Gen. 3.8 and heat would not then hinder the sore labour of the Winnowers Secondly Then had they a brisker Wind which was better for Winnowing Naomi mindeth Ruth of this fair opportunity of accomplishing her Desire Hence Observ 1. That there is a convenient time for all Actions Eccles 3.1 and a well chosen season is an excellent advantage to any Action Naomi bids Ruth observe carefully that God by his Providence did offer to her a seasonable opportunity having a fit time and convenient place of acquainting her self better with him and she wisheth her to improve it Behold he Winnoweth Hence Observ 2. None are too great or too good for proper work either of the Brow or of the Brain in the World 'T is probable Boaz himself had a hand in the work or at the least an oversight Ruth 2.4 Maximilian the Emperor could say Quo major fuero tantò plus laborabo The greater Man that I am the more pains will I take All should do some Generation work Act. 13.36 V. 3. Wash thee therefore and Anoint thee That is make thy self as Amiable as thou canst that thou may'st find favour in his sight She must First Wash her self A Sudore Sordibus from Sweat and Filth N. B. Oh! that we may Wash and Anoint every Supper-Day especially c. That thou may'st not smell like a slothful Slut. Secondly She must Anoint her also according to the custom of those Countries Psal 104.15 2 Sam. 14.2 Matth. 6.17 that she might look with a more Lovely and Brisker Countenance Hence Observe All Lawful means are to be used in a way of subserviency to Gods Providence Thus Ruth did here First In Washing off all spots with Water Secondly In Annoiting her Face with Oyl to make her look both Bright and Chearful Thirdly She must put upon her the very best of her Garments to put her self into a comely and desirable Dress Fourthly She must go down to the Barn-Floore c. V. 4. And uncover his Feet c. This she was to do Fifthly And so demand Marriage of him which in those Days and in Ruths case was neither unlawful nor immodest Deut. 25.20 And Clandestine Marriages were not then forbidden The Question arises here Whether this were good Counsel for Naomi that was a Godly Matron to give and for Ruth that was a Modest Damosel to take Answer First The end and intention of Godly Naomi was undoubtedly good Namely To have her Daughter Married to her next near Kinsman according to the Law of God forementioned on Chap. 2.20 that seed might be raised up to him and so continue his Name and enjoy his Inheritance in Israel But Secondly All the doubt lies about the means to obtain the End The Antients do indeed Censure them as dangerous and scandalous And that Naomi's advice might have spoil'd her design for Grave Boaz might have utterly rejected Ruth as a Wanton Woman unsuitable to his Gravity and so she would have lost all hope of his Marrying her but 't is thus defended all this was done by Instinct from God tho' seemingly inconsistent with Modesty and therefore was blessed by God as that was Gen. 27.7 to become effectual means for accomplishing the end Now Naomi being well assured both of Boaz's Piety especially now being old and of Ruth's Chastity gives this advice and Ruth takes it which had it not been good and of God such Godly Women as Naomi and Ruth were would never have dared to say and do thus However this encourages none to enter into God's Ordinance by the Devil 's Portal God will make such smart and smoak for it if they first Bed and then Wed c. And he will tell thee what thou shalt do Meaning I shall not need to give thee any further direction for Boaz himself is so pious prudent able and honest that he will prescribe to thee all lawful means for Consummating this Marriage betwixt you according to the Law of God N. B. Thus God tells us all we should do to Marry Christ all which do show that Naomi's Counsel was not Carnal but Godly Counsel and not to be Condemned as Lyra and Carthusian doth for thus laying a Temptation unto sin before Boaz. Hence Observe 'T is an undoubted evidence of strong Grace when Tentation draws not out Corruption when there is both time and place convenient for sinning against God Thus it was with Godly Boaz as appeareth plainly after v. 8. Ruth was a Morigerous and Obsequious Daughter to her much Honoured Mother and in hope of a good Husband doth adventure far yea and not only promiseth to do but also performeth all that her Mother directed her v. 6. N. B. Oh that we were as Docible Tractable and Morigerous in adventuring far and hard to bring about our Souls Matching and Marrying with Christ Where earnest desire is after Christ as in Ruth after Boaz nothing will daunt the Spirit or discourage the Heart but the saying is Ingens gloria calcar habet difficulty of Duty in Honest Honourable and Glorious Enterprizes rather whets up and spurs on rather Animates than Exanimates an Heroick Soul as it did great Pompey crossing the Adriatick in a great Storm to relieve a Besieged City saying to the discouraged Pilot Necesse est ut Vadam non ut Vivam 't is necessary I should venture not that I should survive the danger Thus V. 5. Ruth saith All that thou biddest I will do N. B. Oh that we could say thus to God All that thou commandest me to do for the obtaining of Christ I will do See how the Spouse ventures far for Christ Cant. 3. and ch 5. and ch 8.1 to the loss of her Vail and to wounding Hence Observe Christ must be had at any rate we cannot Live we dare not Die without him V. 6. She did all her Mother bid her do Hence Observe Ruth's Vniversal Obedience to Naomi will rise up in judgment against many Disobedient and Rebellious Children that instead of doing all things their Parents lawfully command them according to the Fifth Commandment they scarce do any thing or it may be just nothing how can
part and main cause of his Purchase Hence Observ 1. A Godly Wife is a good Purchase Boaz could not think he paid too dear for this Purchase seeing she was one that feared God and the price of such an one is far above Rubies Prov. 31.10 A good Wife was one of the first real and Royal Gifts bestowed upon Adam Though Ruth was a Moabitess of that cursed Stock that were excluded from the Church to the Tenth Generation Deut. 23.3 hence some do censure Boaz for Marrying Ruth but uniustly for she was a Proselyte and a Vertuous Woman and came to trust under the Wings of the God of Israel She was not as Solomon's Mistresses of Moab that stole away his heart from God Neh. 13.26 V. 11. The Lord make the Woman c. This is their Prayer for a Blessing on his Marriage Hence Observ 1. Though Marriage be not a Sacrament as the Romanists reckon it yet ought it to be Solemnized and Sanctified by Prayer as it is both an Holy Ordinance of God Prov. 2.17 and an Honourable Estate to Man Hebr. 13.4 That is come into thy House To possess it as a good not an evil Spirit Hence Observ 2. Marriage is either a Marr-Age or a Merry-Age The Heathen could say every Man at Marriage brings into his House a good or an evil Spirit so makes it an Heaven or an Hell thereby Like Rachel and Leah Beautiful as Rachel Fruitful as Leah Hence Observ 3. Beautifulness and Fruitfulness are two Marriage-Blessings which God gives to them that Marry in the Lord. Both those are the Gifts of God and ought to be pray'd for by Man and both these are Blessed Cements betwixt Married Couples Gen. 24.16.67 Rebeccah was very fair and Isaac loved her and Gen. 30.20 and Job 19.17 Children are strong Cements both with Jacob and with Job c. Query 1. Why is it not said like Sarah or Rebeccah Answer 1. Because those two Rachel and Leah left their Countries as Ruth did 2. They desired Off-spring as she did 3. From them sprang the Twelve Tribes only but the Edomites were from Sarah and Rebeccah 4. The Bethlemites were from Leah and Rachel Rachel's Sepulchre was in the Suburbs of the City Bethlehem Gen. 35.19 Query 2. Why is Rachel set first Answer Because dearer to Jacob and his first Thoughts Do worthily in Ephratah c. All this was become a Jewish Form of Prayer Observ 4. Every Man ought to do worthily in his place and station All Men should be serviceable to God and profitable to Man not Inutile pondus terrae as if Born only Fruges Consumere to no purpose or to bad purpose they are to bad purpose by whom no body is better but some body worse See Ezek. 18.18 V. 12. Like the House of Pharez Who was the Bethlemites Progenitor Gen. 38.29 of a Numerous and Honourable Family see v. 18. and the Blessing of this Peoples Prayers came upon the Head of Boaz and Ruth Hence Observe 'T is good to have a share in the Prayers of others God graciously heard the Prayers of this People for this Couple for they had Children Wealth and Honour of them descended many and Mighty Princes especially Messiah the Prince The two grand priviledges of a Child of God Are First To be born upon the Wings of Prayer while he lives And Secondly Upon the Wings of Angels when he Dies V. 13. Boaz took Ruth This was done before solemn Witnesses Hence Observ 1. Clandestine Marriages are not warranted by the Word some Daughters are stolen away without Parents Consent Boaz took her to be his Wife not his Whore He went in unto her A modest Expression of the Marriage Duty Hence Observ 2. No corrupt Communication should proceed out of our Mouths Eph. 4.29 No Borborology no Obscene or filthy Speeches The Hebrew Tongue is called Holy some say because there is not one proper Name in it that signifies the Privities of either Sex or the Act of Copulation but it uses a modest Phrase or Periphrasis The Lord gave her Conception Hence Observ 3. The Key of the Womb as of Heaven of Hell and of the Heart hangs at God's Girdle She had been Married to a Young Man yet had no Child now she is Married to an Old Man yet hath a Child this was by the singular Blessing of God yea and a Son too which was more than a Daughter to uphold the Name and Family even to the Birth of Christ V. 14. And the Women said to Naomi Hence Observe Women's Meetings ought not to be spent in vain and frivolous Chat and idle Prattle much less in Ribaldry and Scurrility Here was an Holy way of Gossiping so Luke 1.58 the time was not wasted but spent in Praying and praising of God That his Name may be famous The Men had pray'd thus before now the Women pray for the same Hence Observ 2. 'T is an happy time when Men and Women do even apart pray for the same Blessing Esther 4.16 Zech. 12.12 Mercy would then come to God's Family and to our own V. 15. A Restorer of thy Life c. Hence Observe Children ought to be Restorers of Life to their Aged Parents and nourishers of their Old Age. Oh what a shame it is that so many Children bring down the Gray-hairs of Parents with Sorrow to the Grave Gen. 42.38 Many break the Hearts of their Parents few are Restorers and Comforters or Nourishers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stork-like so famous for Gratuity to their Dam c. V. 16. Naomi took the Child and laid it in her Bosome To wit next her Heart Hence Observe Love hath a descending Nature as the Beams of the Sun it descends better than ascends Naomi was but Mother-in-Law to its Mother yet behold her Affection to it 'T is oft found that Grand-mothers love their Grand-Children better than their own from the descending Nature of Love Hereupon she became Dry-Nurse to it Oh the Ocean of Love that descends from Parents to Children V. 17. The Women gave it a Name To wit those good Women v. 14. perswaded the Parents so to Name it either at the Birth or at the Circumcision as usual They call'd him Obed A Serviter so he was to Naomi whom he served with Comfort and Restoration and so he was to God a Serving Son Obed i. e. Obedient The Name Obed put him in Mind of his Obedience and Service to God and his Parents Mal. 3.17 as the Prince of Wales's Motto Ich Dien I serve to suppress his Pride c. V. 18. Though he was Mahlon's Legal Son yet was he Boaz's Natural Son the Catalogue of whose Generation is set down to shew that Shiloh came of Judah according to the Promise which Matthew transcribes Matth. 1.3 5. Pharez a Breaker a Type of Christ who broke the power of Death and Hell and the Partition-Wall then Zarah the Jew comes forth again Gen. 38.29 30. Boaz begot of Rahab Matt. 1.5 as Obed of Ruth c. The
Chaldee call Boaz the Good Man by whose Prayers Canaan was freed from the Famine that drove out Naomi c. Laus Deo Finis The First Book of SAMUEL CHAP. I. The History and Mystery of Israel under Eli the Fourteenth Judge N. B. AFTER the History of Ruth which Dr. Lightfoot placeth before Deborah and which setteth out the marvelous Providence of God in bringing Light out of Darkness namely our Lord Christ the Light of the World out of the dark Corners of Moab that came by Lot's Incest Gen. 19.34 Yet Ruth the Moabitess must be a Mother to our Saviour Matth. 1.5 Then comes in the History of the First of Samuel which containeth an History of Eighty Years namely from the Death of Samson who died by his own Hands Gloriously to the Death of Saul who also died by his own hands but Wretchedly and Ingloriously or shamefully The First Book of Samuel is a Synopsis or Recapitulation which runs upon two Heads First The History of Eli and of Samuel who is both the Author and the Matter of a great part of it And Secondly The History of the two first Kings of Israel to wit Saul and David The first Chapter of this first Book containeth the Birth of Samuel within the forty Years of Eli's Judgeship or Priesthood The Remarks upon it are these First Samuel's Father was Elkanah call'd an Ephrathite ver 1. not because he was of Ephraim's Tribe but because he was Born there for he was a Levite 1 Chron. 6.22 23. and ver 33 34. N. B. This Son descended from Korah a good Son from a bad Father and these Levites were scattered among all the Tribes as afterward the Jews were among other Nations and were called by the Names of those Nations Act. 2.9 10. N. B. The Rabbins do reckon this very Elkanah among their Forty and Eight Prophets that Prophesied to Israel and that he was the Man of God who so sharply reproved Eli chap. 2.27 N. B. This good Man had two Wives ver 2. Polygamy in the Patriarchs and in him was a sin of Ignorance flatly forbidden Levit. 18.18 Thou shalt not take one Wife to another to vex her as Peninnah did Hannah here v. 6. It was not so from the beginning Matth. 19.8 Mal. 2.15 but Lamech of the Cursed Seed of Cain first brought in this sinful practice and so his Second Wife is called Zilla which signifies a Shadow because she was but the Shadow of a Wife yet this Shadow Peninnah whom Elkanah made his second Wife to supply Hannah's Barrenness as Abraham did Hagar for Sarah's had a most petulant and peevish Spirit in upbraiding Hannah not only with the fruitlessness of her Body but also of her Prayers for a Child from Year to Year v. 7. This was undoubtedly Vexatious to Elkanah to behold his Beloved Hannah so daily vexed by Peninnah whose Sarcasms he could not silence nor could he comfort Hannah ver 8. so this good Man had small Peace in his Polygamy which was his punishment for that sin The Second Remark is on Samuel's Mother Hannah who was so sorely grieved with Peninnah's Provocations that though she went up with her Family to the Feast of the Lord in Shilo which the Law required to be kept with rejoicing Deut. 12.7 and Levit. 10.19 yet Hannah's both Harp and Heart were out of Tune and cannot be chearful but betakes her self to Fasting and Prayer before the Lord while others were Feasting Nor could she be comforted by her Husband by telling her that he was better to her than the Ten Sons which Peninnah had wherein she so much glory'd over her and that her Barrenness was no abatement of his fervent Affections to her Hannah still found Prayer and Patience the best Anodines and Antidotes for asswaging her grief cold Patience must quench her Corrivals fiery Contumely's and hot fervent Prayer must quicken and prevail with God to grant her desire and to animate her Devotion the more she adds warm Tears thereunto and as if all this were not enough she subjoyns likewise her Solemn Vow to God saying If thou wilt give thine Hand-maid a Man Child then will I give him to the Lord all the days of his life c. v. 8.9 10 11. The Third Remark is Eli's mistake concerning this Melancholick Woman it seems Hannah prayed and continued praying in the sight of the High-Priest yet prayed in her heart moving only her Lips but her Voice was not heard partly to avoid all suspicion of Vain-glory partly that others might not be acquainted with her Barrenness which was a great Reproach in Israel and partly that she might not give any disturbance to the publick Worship at that time with her private Prayers had she utter'd them with an Audible Voice However Eli marked the Writhing Motions of her Mouth and her unusual Gestures she used through the vehemency of her Affections and her fervency in Prayer He hereupon judged she had drunk Wine too liberally at the Feast and sitting as Judge there he to redress this disorder commands her to go sleep out her Drunkenness and repent of her wickedness which is a shame to the Lord's Feast v. 12 13. Thus the Judge misjudged and misconstrued her true Devotion as was that of those Primitive Christians Acts 2.13 c. Thus also both Ancient and Modern Martyrs have been misjudged in all Ages and if we be so in our Age God is not leading us through any untrodden Paths many better than we have gone before us in that way but our comfort is Veniet veniet qui malè judicata rejudicabit dies the Day of Judgment will judge over again all that are misjudged Psal 37.6 The Fourth Remark is Hannah's just Apology to Eli's unjust Accusation v. 15 16. 'T was indeed foul play that Eli should be both Plaintiff Witness and Judge alone yet Hannah makes a fair Defence being the Defendant and forced to be her own Advocate saying No my Lord I am a Woman of a Sorrowful Spirit c. ver 15 16. This Plea that she enters containeth saith Chrysostom a sweet bundle of precious Graces As N. B. First Her Patience she then had not rendred to Peninnah's Reproaches railing for railing had she done so how would Elkanah's House have been filled with the fire of Contention constant Combustions in his House betwixt his two Corrivals in Emulation would have fill'd that good Man's Heart with Horrible Anxiety as it had been no small cross to good Jacob in keeping the Peace betwixt his two envious Wives Rachel and Leah who both of them took their turns of Discontented Speeches to the troubling of Jacob's Tranquility but Hannah here is silent touching the Taunts of Peninnah that was so peevish to her and though she could not be so to Eli's Taunts here but answers them yet she setteth not up a loud Note at him calling him a false Accuser nor doth she twit him in the Teeth with bidding him to look better to those Drunken Whoremasters
back the Lord hath caused thy sin to pass over from thee to Christ the Lord lays our iniquities upon him Isa 53.6 and will not impute thy sin to thee but to him thy surety Rom. 4.8 Heb. 7.22 upon whose back all our sins do meet c. Mark Thirdly When David was deceived with Nathan's Aenigmatical Discourse in the Parable of the Cade Lamb c. and denounced unwittingly this severe Sentence against himself The Man that hath done it shall surely die v. 5. this was the Voice of the Law awarding Death to Sin Rom. 6.23 Gal. 3.10 c. Thus this Wage was awarded as Saul's doom for his service who as he ran out his Life in Hypocrisie so Dyed he like a Fool at last But this word here to David Thou shalt not dye is the Voice of the Gospel awarding Life to Repentance for sin and believing in Christ Acts 2.38 39 40. 16.31 20 21 c. This was David's doom for his comfort thy surety dieth for thee thou shalt not dye Mark Fourthly The Parity and Disparity of Saul's and David's Doom as is wittily yet wisely observed by Bernard As to the Parity or Congruity they were both Kings and sinned both were warned by Prophets both Repented both Confessed and both were Answered The words of both their Confessions were alike to the Prophet I have sinned and both their Answers were alike in part from the Prophet Dominus transtulit the Lord hath taken away was the Answer to them both but now behold the Disparity and the vast difference betwixt those two Answers both in words and matter for First David tho' he had but a single Transtulit yet it was Dominus Transtulit Peccatum the Lord hath taken away thy sin but Secondly Saul tho' he had a double Transtulit or Translation yet were they both sad ones and a Curse with both of them as 1. The Lord hath taken away thy Kingdom from thee 1 Sam. 15.26 And 2. The Lord hath taken away his Spirit from thee 1 Sam. 16.14 and this latter Translation was worse than the former c. The Fourth Remark is Notwithstanding this remission of David's sin yet this excused him not from temporal punishment v. 14. tho' the Lord was a God that forgave David yet would he take vengeance of his scandalous practices Psal 99.8 God forgave him the guilt of his sin and the Eternal Punishment due to it yea and that temporal death which David had denounced against himself v. 5. and which he now feared tho' as King he was above the lash of the Law and next to him was his Queen Bathsheba also yet he well knew that an offended God could punish them both whom the Magistrates could not come at so God had threatned Levit. 26.14 15 c. And tho' God doth Pardon Eternally yet may he punish Temporally both for the vindication of his own Justice from partiality in pardoning a more heinous Act in David than was found in Saul's life yet rejected Yea and for the vindication of Religion too as if it were nothing but a form of profession without the power of Piety Mark First The Commination of this Temporal Punishment The Child begot in Adultery shall dye because thou hast caused the Enemies of God to blaspheme That is rendred as the reason Not only the Ammonites and Pagans but also the Prophane among God's People will lay reproach upon Religion and rail against the Lord as if he were the Author or at least the Abettor of such impious acts for his pardoning or at least conniving at greater Crimes in David whom he had preferred to be King yet punishing lesser sins in Saul whom he had rejected from his Kingdom N. B. This implies that tho' David took so much care to colour and cover his sin yet all would not do it got wind among others both at home and abroad either from his over-hasty-Marriage with Bathsheba or from the sudden swelling of her Womb or from the blabbing of Servants or from the slaughter of Vriah such surmises at least arose as did occasion some Blasphenies which were not bearable Rom. 2.24 't is call'd Chillul Hashem Isa 52.5 Ezek. 36.20.23 a great evil Mark Secondly The Execution of this punishment upon his Child The Lord strake it c. v. 15. 't was so sick that David despair'd of its recovery by any natural means therefore makes he use of Spiritual Remedies as Fasting and Prayer with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Humicubatio laying all night upon the Earth v. 16. in which time some say he penn'd that Penetential Psalm the fifty first which he after published However this is certain that he had now got good assurance of the pardon of his own sin insomuch as he taketh that holy boldness to sue and supplicate unto the Lord for his sick Child which duty he knew was the best lever at a dead lift winging his devotion with due humiliation c. Mark Thirdly His faithful Servants the Courtiers came to comfort him in his Mourning but he refused to be comforted v. 17. N. B. Tho' all this time he was doing contrary to the revealed Will of God The Child shall surely dye v. 14. yet did David well as Judas served the secret will of God yet did ill David knew not that it was God's absolute will it might be conditional only like that to Abraham Slay thy Son c. Mark Fourthly The Child dyed upon the seventh day after its birth v. 18. so dyed without Circumcision yet was saved v. 23. Gratia non est alligata Symbolis Grace is not tyed to outward Signs 't is not the want but the contempt of them saith St. Ambrose that is dangerous when they may be had yet carelesly neglected for which Moses narrowly escaped Exod. 4.24 Mark Fifthly When David understood by his Servants whispering that God's will was declared in the Child's death he gives over praying knowing better than the Romish Church which prays for Souls departed that it was both ineffectual and sinful this also makes against their limbus infantum whereof Pelagius saith Peter Martyr was the first Inventor Then David arose v. 19. he washed himself from his legal Pollutions Numb 19.14 then went into God's Tabernacle v. 20. and there thanked a taking as well as a giving God Job 1.21 2.10 Saying the Will of the Lord be done Acts 21.14 preferring God's Worship before his necessary food Job 23.12 Mark Sixthly David's turning so suddenly his sorrow into satisfaction was a Riddle to his Courtiers which he resolveth to them v. 21 22 23. saying while I prayed I knew not but God might be gracious to me in the Child's life c. N. B. Whereas no doubt but God was more gracious to David in the death of the Child which had it lived he could never have looked upon without grief and shame So that God crossed him with a Blessing as oft he doth us Deus dat Iratus quod negat propitius God grants when angry
Though the Royal Palace saith P. Martyr looked splendidly to Men yet was it as noisom as Dung to God for his placing Idols before his Eyes and turning the true God to his backside and therefore those that would secure themselves in strong Holds shall the Dogs eat alive and such as hide themselves in the Fields and Woods shall the Fowls devour N. B. Oh sad Sentence that this disguised Princess must carry home to her Husband But because these Judgments though grievous yet might be remote therefore for a present hansel of Vengeance saith Dr. Hall she is dismissed with the sad Tidings of her Son's Death ver 12. N. B. To lose him was bad but not to see him before he died was worse which must needs pierce through a Mother's Breast as a Sword Luke 2.35 especially considering this was her only good Son ver 13. She must lose him that was gracious to afflict her and keep those that were graceless to afflict her also N. B. God's Darlings oft die betimes to be delivered from evil to come Isa 57.1 when worse Men are preserved or rather reserved for more Mischief to them Thorns and Thistles wither not so soon as Lilies and Roses Yet this good Son shall have an honourable Burial but all others of the Family of all sorts shall die unburied save in the Bellys of Dogs and Fowls Mark 4. This heavy Doom hath a moreover That Baashah is now busie to lay his Plots for the Kingdom ver 14. that he may cut off Jeroboam's Family Chap. 15.27 28 29 30. Nor shall this be all but the Ten Tribes for consenting to Jeroboam's Sins shall become as a Reed that never resteth but is in continual Motion by Wind and Water as they have been carried away into Jeroboam's Idolatry so they shall likewise be carried away into the Babylonish Captivity ver 15 16. Remark the Sixth is The Execution of the first Hansel of this Prophet's predicted Vengeance to certifie the accomplishment of all the other Branches thereof in after-times ver 17 18. N. B. 'T is easie to imagin that this miserable Queen trudged homeward with a sad Heart all alone giving many a sorrowful sigh and wishing her Country Habit were now changed into mourning Weeds of Sack-Cloth carrying the heavy load of unwelcom News to her Husband and that from the same Seer that had spoke the truth concerning his Advancement and therefore ought not to be distrusted in his Predictions concerning his Abasement and utter Destruction And as an Addition of her Burden she must see her Son no more even her most hopeful Son for returning to Tirzah a beautiful City Cant. 6.4 and whither this sick Son was removed from Shechem for his Recovery she must not receive his last Breath with a Kiss nor close his Eyes which would have mitigated her Grief and somewhat allayed her Loss c. Remark the Seventh concerning Jeroboam is Though his Wars in general only be mentioned ver 19. and his Death and Successor ver 20. where we are told that he Reigned Two and twenty Years Reigning Seventeen Years in Rehoboam's time ver 21. and Three Years in Abijam's Chap. 15.1 2. and Two Years in Asa's Chap. 15.9 yet have we a particular Account of Jeroboam's Wars with Abijam Reboboam's Son and Successor 2 Chron. 13. all through where N. B. He brought Eight hundred thousand Men into the Field to fight for Idolatry but half so many of Judah slay Five hundred thousand of them Josephus saith That Jeroboam began the War in hope to Vanquish young Abijam in the Eighteenth and Nineteenth of his Two and twenty Years Abijam in a Parley before that Battle made an excellent Oration to disswade Israel from fighting against God and against his Covenant of Salt aggravating their sins to the utmost c. ver 4 to 13. N. B. When Jeroboam would have surpriz'd Judah with his Ambushments they cried unto the Lord ver 14. and then God smote Jeroboam with a panick Fear and with Furies in his own Conscience yea and his prodigious Army with the Terrour of the Lord upon them as Gen. 35.5 so that they fled and were slain with a monstrous and matchless slaughter even 500000 of them the greatest number that ever we read of slain all of one side in any Battle either in Civil or Sacred Record Nor was this all N. B. but God struck Jeroboam himself at last with some grievous Disease whereof Nabal-like 1 Sam. 25.38 at length he died 2 Chron. 13.15.20 what the Prophet Abijah had Prophesied to his Wife concerning him and Israel that sinned with him came to pass The Phrase importeth that he died not the common Death of all Men but by some extraordinary stroke of divine Vengeance The Second Part of this Chapter concerns Rehoboam from ver 21 to 31. wherein Mark 1. We find a description of Rehoboam's Parents his Mother's Name was Naamah an Ammonitess N. B. Supposed to profess the true Religion at the first as well as Pharaoh's Daughter Chap. 3.1 because the Match was made in David's Time But after Solomon was drawn to Idolatry by his other Outlandish Wives she then might fall off to her Country Idols and be a means to debauch her Son and Rehoboam's wicked Wife Maacah might well push this Debauchery farther Mark 2. He is described by his Age being Forty-one Years old when he began to Reign so that he was old enough to be more wise Yet his Son alledgeth that Jeroboam's Rebellion was raised against him while he was young and tender-hearted 2 Chron. 13.7 which cannot be meant in Age but in Experience He was but a Child and not a Man in Vnderstanding 1 Cor. 14.20 beside he was tenderly brought up under a Prince of Peace not at all exercised in Military Discipline so like a tender Plant he was the more easily pluck'd up by his Rebellious Subjects c. N. B. Aristotle well observes Such as are married Young do seldom bring forth Great Men This is verified in Rehoboam begot by Solomon about his Nineteenth Year of Age who was accounted a Child when he was above Forty Years old and made as many Confusions in his Life as he had made Rejoycings at his Birth c. Mark 3. The degenerate Estate of Judah as well as of Israel both in Religion and Manners ver 22 23 24. This must be supposed to be after a little time 2 Chron. 11.17 for it was after three Years that Rehoboam changed his Father's Religion as he did his Shields from Gold to Brass and the rest of his seventeen Years were spent in Impiety being inâ—â—â—enced by a bad Mother who had the Breeding of him a cursed Ammonitess Deut. 23.3 Nehem. 13.1 and by as bad a Wife who set up an Idol in a Grove 1 Kings 15.2 13. but more of that in the next Chapter Rehoboam like his Father Solomon began his Reign graciously but following his Father's steps he fell into foul Idolatry and Judah with him Qualis Rex
so to curse as appeareth by God's concurrence with him for two She-Bears rush out of the Wood and tare forty and two of them N. B. Possibly they might be such Bears as were Robbed of their Whelps and therefore the fiercer Prov. 17.12 Hos 13.8 but certainly they were acted by a more extraordinary fury which God had raised up in them to do this special execution of Divine Justice Mark 5. Nor may it be said this punishment was too severe for so childish an offence for there was prodigious malignity of mind in their scoffings As 1. They did not only load that grave gray Bald-head through old Age with their Derisions whom God had then loaded with great Honour as to make him Elijah's Successor whose very Age as well as Office commanded Reverence But also 2. God himself was scorned by them and that glorious work of Elijah's Translation was made a Jeer which makes it in some degree resemble that sin against the Holy Ghost as P. Martyr Lavater c. say Mark 6. Sanctius saith God would have the Parents punished more than the Children for mis-nurturing them and for an Example upon Record that all Parents in after-Ages might mind more the Education of their Children lest themselves be punished in the death of their mis-taught Children who were their second Edition and so died in them 'T was not done without a Miracle saith P. Martyr that those Bears came in that Juncture and were not content to tear two only for satisfying their two greedy Appetites but it must be forty two and all the most wicked for some escaped to tell the Tidings Mark 7. Elisha after this third Miracle baulks not Bethel there lay his way he follows God and fears not Men. 'T is a wonder saith P. Martyr the enraged Parents did not tear him in pieces as the Bears had their Children but God restrained them To decline their fury he departs to Carmel to converse privately with God and so fit himself for publick conversing with Men at Samaria ver 25. 2 Kings CHAP. III. THIS Chapter contains the Life of Joram the second Son of Ahab who succeeded his Brother Ahaziah in the Kingdom of Israel as above This Joram is described by his Deeds both in Peace and in War Remarks first upon his Deeds in Peace are 1. This Joram began his Reign in the 18th year of Jehosaphat and reigned twelve years ver 1. For the right computation of Time in this Account we must say P. Martyr and Bishop Vsher allow some time of Ahab's and Jehosaphat's two Sons made their Vice-Roys while they were waging War against the Syrians and then the Synchronism cannot be controverted Remark the Second Joram was bad enough but not all out so bad as his Father Ahab or his Mother Jezebel for he put down their Baal yet returned to Jeroboam's Calves ver 2 3. so was not much better than his bad Parents His Reformation was partial and imperfect not from any Principle of Conscience but partly saith Lavater being startled in his mind at the Dreadful Judgments of God inflicted on his Father Ahab and on his Brother Ahaziah for their Baal-worship And partly saith Tirinus to gratifie Jehosaphat whose help he now needed to subdue Moab and would not assist him without some Reformation which Jezebel her self might probably connive at as a necessary Trick of State at this time The second part is his Deeds in War Remarks upon this are First The Occasion of the War Moab Revolts ver 4 5. They had been Antient Tributaries to Israel from the days of David 2 Sam. 8.2 Now when Valiant Ahab was dead and mopish Ahaziah diseased by his fall so durst not attempt any War and who soon died also for his notorious wickedness in worshipping not only Ahab's Baal in Israel but also the Philistine's Baal-Zebub in Ekron This gave the opportunity for Moab's Rebellion and to refuse both the Flesh and the Fleeces of an hundred thousand Rams and Lambs paid as their Tribute Remark the Second The backs of Israel cannot well want the Wcoll of Moab therefore Active Joram whets his Sword to recover it ver 6. and courts Jehosaphat to joyn with him ver 7. Jehosaphat the Uncle readily complies with Joram his Nephew which may the more be wondred at N.B. Seeing 1. He had so lately been sharply reproved and sorely frighted too for his joyning with Ahab 2 Chrom 19.2 with 18.31 And 2. He had been latelier punished for joyning with Ahaziah this Joram's Brother 2 Chron. 20.35 36 37. yet now good Jehosaphat undoubtedly looked upon 1. Joram to be better than either Ahab or Ahaziah because he had put away Baal ver 2. so the case was more favourable and less dangerous 2. Rebellious Moab had lately joyned with Ammon c. to war against Jehosaphat 2 Chron. 20.1 35. so Moab was a common Enemy to both Israel and Judah and therefore was it Jehosaphat's Interest to hearken unto Joram's Motion for his own just Revenge as well as Israel's want of their Tribute 3. Jehosaphat might hope that by this Confederacy he might have more opportunity to push Joram forward in his begun Reformation and to get the Calves of Jeroboam put down as well as the Image of Baal and so to proceed in perfecting that work Remark the Third When those two Kings had joyntly resolved upon the End they wisely consult about the Way to the End ver 8. and having engaged Edom into the Confederacy ver 9. N.B. The King of Edom was Vice-Roy only under Jehosaphat that Kingdom being annexed to Judah 1 Kings 22.47 therefore well might Jehosaphat make bold with his own and advise Joram to march through his Tributary Country of Edom. 'T is not improbable but they chused to go through Edom to secure that Country for continuing firm to their Cause fearing that Edom might joyn with Moab against them for both of them had one Cause being both Tributary Nations the one to Israel and the other to Judah Their March the nearest had been over Jordan but this way through Edom was the farthest about according to the measure of the way yet the best way to assault Moab on that side where they expected no Assault from any Adversary Remark the Fourth Is the Place where those three Kings Encamped with their Armies No sooner are they got into the waterless Wildes of Edom but they are all ready to dye for want of Water This was a check to Jehosaphat's Rashness who should have consulted with God by his Prophets before he had given this rash Advice Hereupon Joram frets against the Lord Prov. 19.3 laying all the blame upon God ver 10. as if he sought the Ruine of three Kingdoms not at all reflecting upon his own Impiety the true cause of this present Misery 'T was the sin of Joram not to consult God at all and Jehosaphat's to do it too late saying Is there not here a Prophet of the Lord ver 11. had he consulted before
Deeds both as to Substance and Circumstance ver 17. Elisha's promise working miraculously beyond Nature both in Wife and Husband is reckon'd his Sixth Miracle The Second Branch of this History concerning the Shunamite's Son as of his miraculous Birth before so now of his more miraculous raising from Death to Life follows which may well be reckoned for Elisha's Seventh Miracle though it be reduced before only as a Branch of his Fourth Miracle which indeed is a double Miracle in this Chapter Recorded ver 18 to 30. wherein first the Antecedents then the Concomitants and Consequents of it Remarks First upon the Antecedents are First the checker'd Work of Divine Providence in its oft mixing sowre with sweet the black of Misery with the white of Mercy which yet is beautiful to behold How glad a Mother she was of her born Son after so long a Barrenness may easily be imagined especially when grown up and able to find his Father in the Field who though Rich like another Boaz loved to over-see his Harvest-Labourers It seems likewise that the Father much cocker'd the Child and the Child dearly loved the Father and therefore was moved to go out to him ver 18. The Sun beams in that hot Season of Harvest which in that Country saith Peter Martyr is exceeding vehement had beaten hard upon the Child's tender Head which not only his childish Age but also his delicate Education had made more than ordinarily tender This heat made him the sooner sick he complains to his Father of his intolerable pain of Head-ach as the doubling of the Phrase intimates ver 19. N. B. Dr. Hall notes well here Oh that Grace could teach us what Nature teaches this Child to bemoan our selves to our heavenly Father in all our Troubles c. Remark the Second The business of this Earthly Father was earnest abroad he knew the care of young especially sick Children belonged more to the affectionate Mother at home which afforded better Accommodations than could be found in the Field therefore bids he his Lad take his Son up into his Arms and carry him out of the open Sun-shine to his Mother she shades him in her Bosom lays him on her lap till Noon and then he died ver 20. This was a most doleful Tryal in many respects as 1. This Son so much desired given as a special Favour of God and that by a Miracle 2. A Son above a Daughter an only Son past the danger of Infancy breeding of Teeth c. and able of it self to walk to his Father in the Fields 3. Yet suddenly unexpectedly and within its Mother's Arms to die Oh miserable Spectacle for such a compassionate Mother to behold Her Child was well sick and dead and all in a few hours time he was well when he went to the Field about Nine in the Morning brought sick Home and held in her Bosom to refresh it till Noon and at high-Noon it died on her Lap. N. B. This severe stroke is a fair warning to fond Parents not to love their little ones with inordinate love The way to over-live is to over-love strong Affections bring strong Afflictions they that love over-much shall be sure to grieve over-much God oft in his wisdom famisheth our earthly Idols Zeph. 2.11 and exerciseth his dearest Servants in their dearest Comforts Gen. 22.2 and 37.3 c. Ezek. 24.16 21. How unstable are all created Comforts here 's both a Father's and a Mother's Joy soon a Bud blasted Remark the Third upon the Antecedents of this Seventh Miracle is The sorrowful and mourning Mother lays her dead Son upon the Prophet's bed ver 21. though she had lost her Child she had not lost her Faith nor had her Passion bereav'd her of her Prudence even this was an act of her Faith having probably heard saith P. Martyr that Elijah had restored to Life a Widow's dead Child 1 Kings 17.21 Faith is the best Lover at a dead lift whereby she with others received her dead to life again Hebr. 11.35 and possibly she might hope that the Prophet's Bed would contribute something hereunto however that it might be prepared for the Prophet whom the very place would excite to Prayer But beyond all dispute it was an act of Wisdom to conceal her Son's death and hide her own grief from her Family lest their Consternation should obstruct her passage to the Prophet as Labour in vain therefore she lets none of them know locks the Door and hastens to her Husband Remark the Fourth The Prudence of this pious Matron though she could do much with her Husband whose Heart trusted in her yet will she do no Matter of moment without his consent ver 22. She presumes not to gad from home saith P. Martyr or to meddle with either Servants or Asses without his leave which humbly and reverently she prays for assuring him tho' she must run to the man of God yet would she not stay long but hasten home she acquaints him with her Journey but not with her Errand and therefore was he at a loss as to the Cause ver 23. seeing it was neither New Moon nor Sabbath N. B. On which days good People in those evil Times resorted to God's Prophets for Instruction and Comfort Her answer to him thus admiring was only Shalom Hebr. Peace which Vatablus interprets All is well whence some infer that she lied to her Husband who suspected something was amiss But 't is thus answer'd this good Woman thought all things done by God are well done Mark 7.37 She saw better things in God's will than in her own and some say her Husband suspected not but that the Child was well by this time 't is oft so with little ones 't is a wonder he did not ask how it did Peter Martyr senseth Shalow thus I go to enquire the Peace of the House be content with my going farewel She hides the Cause that he might not be oppressed with Grief Remark the Fifth She hastens to Carmel ver 24. Grief rideth without Reins where there is but any hope to find help Elisha spys her afar off before she could spy him ver 25. He was sitting at the door as Abraham was Gen. 18.1 so saw her the sooner and like a thankful Guest sends his Servant hastily to meet her and to ask if All were well she answer'd Shalom again all is well ver 26. which Lyra calls a Lye but Piscator saith better that she would not tell Gehazi but reserves it for Elisha so puts off the Servant that Interrupts her haste to the Master But best of all saith Lavater 'T was no Lye for she accounted all well which a wise and a good God's Will ordered to be done She comes to Elisha ver 27. caught him by the Feet forgetting her former fashion of bashful modesty and out of an awful Reverence standing at a due distance in the Chamber door ver 15. here is the first Broach of her Passion hid hitherto but now made
up the Syrians Eyes and then opens them again both of them wrought those double Miracles by the power of Prayer Now come we to the Consequents hereof which is the Third Part. Remark the First The King of Israel's Fingers even itched to be dabbling in the Blood of these Syrians so tamely taken and so earnest he was hereof saith P. Martyr that he doubles his Request for a smiting Commission from the Prophet whom his bloody Mind would have courted into a compliance with an Honourable Title My Father shall I smite them shall I smite them ver 21. N. B. This was only a Complement of Hypocrisie which sometimes under awful Influences can counterfeit Conscience as here for no doubt but Elisha had sent a Messenger to this King to let him know what a Prize he was bringing him that he might prepare his Forces to entertain them to their Astonishment This pang of Passion was soon evaporated ver 31. for then was he for smiting Elisha c. Remark the Second The Prophet prohibits the slaughter ver 23. urging an Argument saith P. Martyr à majori ad minus from the greater to the lesser saying 'T is against the Law of Humanity and the Custom of War to kill Captives in cold Blood even such as are conquer'd in the Field by the Sword which gives some colour of right to destroy them how much less ought the King to kill those Captives whom a miraculous Providence of God had delivered into his Hands These were not his own but the Lord's Captives and the Lord directs by me his Prophet that Bread and Water be set before them c. Remark the Third This was the noble Revenge of this Holy Prophet to his Persecutors who came on purpose to catch him at Dothan and to deliver him up into the Murderers Hands This was not to be overcome by evil but to overcome evil with good Rom. 12.20 Prov. 25.21 N. B. The King of Israel Conquer'd more by this Feast than ever he could do by his Sword These Bands after they had been royally feasted by the King went merrily home to their Master and these same Bands came no more ver 23. In doing good to our Enemies we do good to our selves Having spoke to those Miracles of Elisha making up Seventeen in all the next is his Oracles the first whereof is His foretelling the final ceasing of that dreadful Famine which is declared in its horrible Circumstances in this Sixth Chapter from ver 24. to the end of it Remark the First How basely doth Benhadad requite all this Beneficence of Israel to this his late Syrian Host he after this gathered all his Forces and besieged Samaria ver 24. Forgetting all former kindness he resolves out of his implacable Hatred to Israel to be Revenged on them for this high affront in Captivating his Host as well as in disappointing his Ambushments he will no more Invade Israel after so sneaking a manner saith P. Martyr with only some of his Troops or Regiments but he Musters up all his whole Strength of Arms and Armies and in a sort bids defiance not only to the King Joram and to the Prophet Elisha but also to the God of Israel He comes now in an open Hostile War and Famishes Samaria that had so Royally Feasted his Army Remark the Second A sore Famine seized upon Samaria by this long Siege ver 25. This City now smarted for Ahab's foolish pity in sparing Benhadad 1 Kings 20.34 42 43. N. B. The most principal Cause was their Idolatry and Contempt of that Heavenly Manna the precious Food of their Souls and therefore God punishes them with this pinching Famine in the Want of Food for their Bodies insomuch that the Head of an Ass unclean to the Jews by their Law was sold for Four or Five Pound some say Ten Pound and a Pint of Doves Dung was sold for Twelve Shillings and Six Pence This is not improbable because it is implied that Men in Extremity of Famine will be constrained to eat their own Dung and drink their own Piss Chap. 18.27 Remark the Third The woful Controversie of a Woman against her Neighbour-Woman wherein the King was call'd upon as he walk'd the Round to see the Watches set c. for him to decide and determine ver 26. she crys Help my Lord O King this general Term the King understood not and mistaking her Suit thought she had sought help to Food so answers Whence shall I help thee c. ver 27. N. B. Even Kings cannot take off a Curse or Judgment which the Lord lays on But his first words to her Al Joshegnek Jehovah Hebr. bear a double Sense first as a divine Direction saying No do not cry to me but cry to God for help God help thee for I cannot The second Sense as Junius Vatablus P. Martyr and Josephus all say It was a prophane Scoff and cursing Imprecation saying Let not the Lord save thee as if he had said God Confound thee for troubling me in this Extremity That he was in a Rage appears ver 31. c. Remark the Fourh The Woman-Plaintiff upon the King 's farther enquiry opens her Case and states her quarrel even in the presence of the Woman-Defendant before the King ver 28 29. a most woful Case and scarcely to be parallel'd in Scripture or other Histories that Mothers should eat their own Children N. B. Oh miserable that this Mother should so soon take away that Life from her own Son to whom she had so lately given Life and instead of laying a living Child in her Bosom to chop him in pieces to boil him and by devouring him to lay him in her Bowels instead of her Bosom Had the King done her Justice indeed she confess'd enough to hang her we boiled my Son and did eat him but thus were the dreadful Judgments of God threatned in Case of Apostasy fulfilled saith Grotius Deut. 28.56 57. as afterwards Lam. 4.10 Ezek. 5.10 and the like was done in Jerusalem when ruin'd by Vespasian Remark the Fifth King Joram's carriage at this amazing Case He said nothing to decide the quarrel nor did he judge this unnatural Mother out of her own Mouth to hang her up for a cruel Murderess but only Rent his cloaths ver 30. whereby his sackcloath was seen yet no godly Sorrow c Instead of being penitent for his Sin he is outragious against Elisha swearing to take off his Head ver 31. but for what fault Peter Martyr saith the false Prophets incens'd him that Elisha was the cause of this Famine as Elijah had been of the Drought 1 Kings 17.1 or that he incouraged them to hold out the Siege promising help from God or that he might have procured Food by his Prayers as he had done Water Chap. 3.17 or have raised the Siege by a Miracle but was sullen and would not c. Remark the Sixth Elisha with his holy Consorts are seeking God in his House the Executioner comes to
Kings 2.11 who was to convey it to him at a convenient time that thereby Jehoram might be more convinced of his Sin and confounded for his Villany when he should see a writing brought to him from one that was now in Heaven N.B. 1. The former Opinions do rather cut the Knot than loose or untye it 'T is but fabulous to say Elijah writ it from Heaven 2. Elijah's foretelling future things concerning Jehoram was no more than what Ahijah did of Josiah 1 Kings 13.2 and Isaiah of Cyrus Isa 45.1.3 'T is apparent that Elijah was translated before this Passage for Jehosaphat ask'd Is there not here a Prophet of the Lord and 't was answered here is Elisha that poured Water on the hands of Elijah 2 Kings 3.11 by which it appeareth that Elijah was now translated Chap. 2.10 for Elisha was not famous till after it 4. The Order of Scripture-Chronicle saving the Credit of that most learned Chronicler aforenamed ought not to be inverted but upon unavoidable Emergencies when a full Story is related together 5. The marvelous Providence of God in preserving this Prophecie of Elijah in those corrupt times after the Rapture of Elijah insomuch that it came safely and seasonably to Jehoram's hands and so are to our hands conveyed the writings of the Prophets and Apostles as from Heaven calling us to repent Remark the Third This Prophecy of Elijah concerning Jehoram is not perish'd but is extant so far as it is expedient for the Church to know it 2 Chron. 21 12 13 14 15. Wherein the Contents Mark 1. Elijah upbraids him for being such a Degenerate plant of sâ—â—h a blessed stock as David Asa and Jehosaphat were to depart from the good Patterns of Godly Progenitors is a great Aggravation His Presumption in being a Son and Successor of David on whom God had promis'd a Succession was hereby quash'd for his Ingratitude c. Mark 2. He chargeth him not only for despising the wise Counsel and good Example of his godly Ancestors but also for following the wicked Ways of the Kings of Israel who were all Impious and Idolatrous ever after the Kingdom of David was divided into two Mark 3. He accuses him also for the Slaughter of his Brethren c. who were Innocent and Religious setting themselves to maintain the true Worship of God and to oppose his Idolatry This Jehoram would not hear of by word of Mouth now is told it by one now in Heaven Mark 4. He is told likewise ver 14. that God will smite his People because they had complied too much with his Compulsions to Idolatry ver 11. A Prince is punish'd in his people Prov. 14.28 saith Mariana here Mark 5. The divine Threatning riseth higher Not only the Lives of thy People but of thy Children also shall go for the Lives of thy Brethren and Nobles yea thy Wives and Goods shall be plagued likewise Mark 6. Then thy person shall be smitten with a mortal Disease which after Two Years time of torturing Torment shall destroy thee ver 15. All this was accomplish'd ver 16 17 18 19 20. Yet all this long time of intolerable Dolor was but a Typical Hell and only a foretaste of Eternal Torments unless he Repented He departed undesired at last Remark the Fourth The marvelous mixture of the White of Mercy with the Black of Misery here checker'd together Mark 1. Though God's Judgments were severely executed upon this wicked Jehoram and his Family yet the Lord extinguish'd it not utterly but reserved him a Lamp for David's sake 2 Kings 8.19 2 Chron. 21.7 Though God the Avenger of all such unjust Murders soon after this did execute Vengeance upon himself and his Children 2 Chron 21.17 18. and upon his Grand Children also Chap. 22.10 11. yet Jehoaaz was left of the one and Joash of the other out of which reserved small Lights or Lamps came at length the Light of the World the Sun of Righteousness Mark 2. Though Edom Revolted in his time so fulfill'd the Prophecy of Isaac Gen. 27.40 which had ever been Tributary to Judah from David's time 2 Sam. 8.14 with 1 Kings 22.47 yet God gave Jehoram a Victory over the Edomites 2 Kings 8.21 but it was so lame that he could not prosecute it throughly for Libnah one of his own Cities of Judah and given to the Priests Josh 21.13 1 Chron. 6.57 Revolted in his absence ver 22. These godly Priests not enduring his late Innovations and other Abominations forsook their Obedience because he had forsaken the Lord 2 Chron. 21.10 11. God wrote his Sin upon his Punishment He had cast off God's Yoke and broke his Covenant the same is done to him both at home and abroad Mark 3. Wicked Practices never prosper long The Lord that holds the Spirits of Enemies in his Hand let loose the tamed Philistims the ragged Arabians c. against him they come and plunder Jerusalem and the King's Palace 2 Chron. 21.16 17. and slew all his Sons but the youngest Chap. 22.1 Yet Athaliah escaped for a publick Mischief and though he also escaped the hands of Men yet the hand of God struck him so that he died of a most loathsom Disease his Bowels burst out ver 18 19 20. He that had no Bowels for his six Brethren hath now none for himself He was weary of his own Life for great pain and his People was weary of him also 2 Kings 8.25 26 c. 2 Chron. 22.1 c. In both those places we have an Account of Jehoram's youngest Son who succeeded his Father in the Throne of Judah Remark the First This Man was a King of three Names 1. he is call'd Jehoaaz 2 Chron. 21.17 2. Ahaziah 2 Chron. 22.1 and 3. Azariah ver 6. He was a Sprig of that wicked Woman Athaliah who was altogether guided by her devilish Directions No wonder if it be said He did wickedly c. 2 Kings 8.27 when such a crafty and imperious Beldame as Athaliah was his Counseller 2 Chron. 22 3. And though there seems a difference about this King's Age when he began to Reign 2 Kings 3.26 saith 22 but 2 Chron. 22.2 saith 42. The Hebrew reads this latter place The Son of two and forty Years to wit of Omri's House in which it fell and Ahaziah with it who was of Omri's Pedigree by his Mother Athaliah This the Text directs us to when it calls his Mother the Daughter of Omri ver 2. which was indeed the Daughter of Ahab as Dr. Lightfoot observeth Remark the Second This King of Judah with his three Names would needs assist his Cousin Joram King of Israel Ahab's Son in his War against Hazael at Ramoth-Gilead 2 Kings 8.28 as Ahaziah's Father Jehoram and his Grand-father Jehosaphat Kings of Judah had been bewitched with the House of Ahab to associate themselves therewith to their own Damage N. B. So was this Ahaziah bewitched also to his own Destruction for his complemental Visit to wounded Joram which cost him his Life
and Truth Mark 3. Some Rabbins over rashly reprove Hezekiah for speaking here ver 19. 2 Kings 20. as one careless and unconcern'd both for his Church and for his own Children after his Day But Wolphius who succeeded Peter Martyr in carrying on his Commentary Answers excellently that as such a careless frame could not consist with the common Affections of Nature in all Men so much less with that singular Piety and Charity so eminently manifest in so good a King who had been so solicitous for the good both of God's Church and of his own Children and Subjects all his Life He only blesses God that this Suffering did not immediately follow his Sinning which was the Cause of Divine Displeasure but that it was suspended for a longer time The last Part is his Death and Successor ver 21. and 2 Chron. 32.33 having a most honourable Burial being laid in the chiefest Sepulchre because saith Osiander he was the chiefest in Piety of David's House for which he was highly honoured both in Life and Death But this Pious Father was succeeded by an Impious Son to wit Manasseh c. 2 Kings CHAP. XXI and 2 Chron. CHAP. XXXIII IN both these Chapters of Kings and Chronicles the History of two Kings is set forth First Of Manasseh And Secondly Of Amon In 2 Kings 21. we have an account only of Manasseh's unparallel'd Impiety but in 2 Chron. 33. is a Narrative of his Repentance also Remarks first upon Manasseh the first Part of both Chapters As First He is described when he began to Reign and how long ver 1. He was but twelve Years old at his Father's Death so was born three Years after his Father's Recovery Chap. 20.6 and about twenty four Years after the Ruine of Israel's Kingdom Chap. 18.2 10. and was the thirteenth King of Judah from the Division of the Tribes and he Reigned fifty five Years which was the longest Reign of any of the Judges or Kings of either Judah or Israel As his great Grandfather Vzziah indeed Reigned fifty two Years but in many of those Years he lived as a Leper shut up in an Apartment 2 Chron. 26.3 21. so of those fifty five Years Manasseh spent many of them in his most sinful Youth others in great Misery and Captivity for within that space saith Junius was comprehended his Captivity in Babylon 2 Chron. 33.11 and other Years in a time of Repentance All these Years being subtracted from the five and fifty there will not remain so many for Manasseh's Wickedness as some imagine yet were they so many as to teach us that a wicked Man with a Crown upon his Head may live long but 't is no Evidence of God's Favour Remark the Second 'T is said He did wickedly ver 2. described in General 1. In the sight of the Lord. 2. Contrary to the manner of the Jews 3. But after the manner of the Gentiles Yea and 4. Point-blank opposite to his Pieus Father and to his Mother likewise who is named Hephzibah the very Title whereby God testifies his Delight in his Church as the Name signifies Isa 62.4 from this Name of Manasseb's Mother some do gather that her Parents who gave it and she her self were all Pious Persons whereby the Impiety of her Son Manasseh is much aggravated because he degenerated so much and so far as he did both from such a Father and such a Mother as he had The Rabbins tell us she was the Daughter of Isaiah the Prophet but that is as uncertain as their saying that Railing Rabshakeb was his degenerate Son as before 't is not at all improbable that she was a good Woman because so good a King made her his Queen Remark the Third Manasseh's wickedness is described in particular 2 Kings 21.3 4 5 6 7 8 9 16. and 2 Chron. 33.3 4 5 to ver 10 the wickedness he wrought is reducible to these three Heads 1. Idolatry ver 3 4 5. 2. Sorcery ver 6. And 3. Cruelty to his own and others ver 6 16. In a Word this none such Sinner Manasseh was a Monster in Sin of the first magnitude For 1. He was a Defier of God 2. He was a Murderer of Men. And 3. He was a Worshipper of Devils N.B. Never did the cursed Leprosie of Sin spread farther in any mortal Man that yet was a Vessel of Mercy Remark the Fourth Is Manasseh's Repentance this is wholly omitted in his History Recorded 2 Kings 21. but largely insisted upon 2 Chron. 33. from ver 11 to 14 c. 't is a vulgar saying they run far that never return and Ambrose said to Monica the Mother of Angustin while her Son was a wretched Manichee that a Child of so many fervent Prayers could not finally miscarry So Manasseh was a Son of pious and praying Parents and one chosen of God to be one of our Saviour's Progenitors Matth. 1.10 therefore though he ran far and wide in the ways of wickedness yet must he not totally and finally fall Manasseh Hebr. signifies For getful who according to the Signification of his Name forgot all the Godly Instructions of his pious Parents to him and all their fervent Prayers they put up to God for him and more particularly be forgot what the Host of Heaven which he worshipped 2 Kings 21.3 5. and 2 Chron. 33.3 5. had done when the Sun and all that Host went ten Degrees backward for his Father's sake Likewise be forgot all the pious Patterns of Reformation in Hezekiah but built again all the Deformations which his Father had demolish'd Moreover Manasseh that Tiger laid hold with his Teeth on all the excellent Spirits of his Time and worried them until he had filled Jerusalem with Innocent Blood from one end to another Besides all the other Prodigtes of Sins aforementioned hardly to be matched in any mortal Man unless in that bloody Monster Nero who was an incarnate Devil Little did good Hezekiah when he was so loth to Dye because he had no Son to succeed him imagine what manner of Son he should leave behind him Notwithstanding all this Monstrous Sinner Manasseh must be a Convert N.B. 1. The Rabbins relate that Isaiah coming on a time to visit Hezekiah told him by his Prophetick Spirit that his Son Manasseh there present would prove a great Persecutor of God's Prophets and of himself in particular whereupon Hezekiah attempted to slay Manasseh but that the Prophet hinder'd him N.B. 2. Josephus saith this Manasseh murdered some or other of God's Prophets and martyred such every Day Josephus Lib. 10 Chap. 3. with him Epiphanius concurreth adding that Isaiah was sawn asunder by his Order and as some say with a wooden Saw the Epistle to the Hebrews Chap. 11.37 may seem to relate unto Isaiah's manner of Martyrdom saith Dr. Lightfoot N.B. 3. The Rabbins render these Reasons why Manasseh martyr'd Isaiah 1. Because he said that he had seen the Lord upon his Throne c. Isa 6.1 but more especially 2. Because he
Prophet Phrophesy very sad Calamities against Judah and Jerusalem in his Chapters 2 3 4 5 6 7 8 9 10 11 12. wherein he tells them plainly that Jerusalem should become like Shiloh c. And the same Doctor solidly saith that the sad Restraint of Rain mentioned Jer. 3.3 did relate to the last Years of Josiah v. 6. and continued some part of Jehoiakim's Time against whom and his Queen he Prophesied Jer. 13.18 and then mentions the Drought immediately after Jer. 14.1 2 3 4 5 6. And 't is an excellent Observation of Dr. Lightfoot That probably there was a League of Judah with Egypt in Josiah's time and such a Relyance upon Pharaoh as the Prophet Reproves Jer. 2.18 36 37. and therefore Josiah's Death by the King of Egypt might be a Temporal Punishment for his Relyance upon Egypt Remark the Third And in these latter Years of Josiah did the Prophet Zephaniah arise to Prophesie whom the Rabbins relate to be the Great Grand-child of King Hezekiah and he Prophesieth against the King's Children Zeph. 1.8 the Three Sons of Josiah namely Jehoahaz Jehoiakim and Zedekiah not only for their new fashions and new-fangl'd Apparel after the manner of the Chaldean and Egyptian Habits but also for their Personal Wickedness of Life even in their Father's Life-time imitating Manasseh's Impious Manners more than the most Pious Example of Josiah for whose Sins and the Sins both of Princes and People Zephany denounces most dreadful Judgments as the Plunder of Jerusalem the Slaughter of their Persons and Destruction in all parts without within and in every Corner Zeph. 1. ver 10 11 12 13 14 15 16 18 c. Remark the Fourth Upon the Antecedents the King of Assyria had Conquer'd Carchemish which belong'd to the King of Egypt long ago Isa 10.9 of which Conquest that Berodach or Merodach Isa 39.1 Baladan there boasteth it lying so near Euphrates and tho' here he be call'd the King of Assyria yet was he indeed the King of Babylon having Rebelled against Esar-Haddon his Lord and Conquer'd him and his Kingdom and now became the Head of the Empire and glory'd in this Title of being call'd the King of Assyria according to the name 2 Kings 23.20 as is noted before and Pharaoh-Necho which signifies Claudus saith Masius the Club-foot or Gouty King marches with his Army to Recover Carchemish This shews he had no Quarrel against Josiah but rather more likely says Dr. Lightgoot in League with him yet because part of the Land of Judea lay betwixt Egypt and Carchemish Josiah durst not trust his March through his Kingdom not so much searing his own danger saith Menochius as because he was now in League with the King of Babylon 2 Kings 20.12 13 14. and therefore was willing to do this kindness for him as to stop the passage of his Adversary Remark the Fifth Whatsoever the Cause was herein good Josiah greatly failed For 1. the King of Egypt sent Embassadors to persuade him to desist a and dissuade him from Resistance 2 Chron. 35.21 saying I come not to Quarrel with thee El beth milchamthi Hebr. but against the House of my War saith Vatablus to wit the Assyrian House and Chedal Leca Meelohim Hebr. that is Desist to War against God by whose Authority I have undertaken this War Grotius thinks God gave this Command to him by Jeremy as he did to Jehu a stranger to true Piety 2 Kings 9.7 But this is not credible that either Jeremy should not declare it to the King Josiah or that Josiah should not acquiesce in the Will of God declared by Jeremy 2ly He failed in so Rashly going forth notwithstanding all the good Counsel that Necho gave him in not fighting against God Tho' Josiah might indeed judge that Necho made use of God's Name in a pretence only to move Josiah the sooner to Desist as Rabshakeh had done before him 2 Kings 18.25 yet in so Important an Affair he should have Advis'd with that famous Prophet Jeremiah or with Zephaniah or Vrijah all Prophets then living Jerem. 26.20 beside a College of Seers c. Secondly The Concomitants of Josiah's Death Where how and by whom Remark the First Josiah persists in going out against Pharaoh-Necho who had given him such fair warning that God would Kill him 2 Chron. 35.21 and met him at Megiddo without considering how the Chance of War is very uncertain Remark the Second Josiah Disguis'd himself ver 22. that he might not be known to be the King as Ahab had done before him 1 Kings 22.30 knowing that Enemies Aimed most at them if espied in the Battel N.B. Peradventure he encourag'd himself to this Fool hardiness by misinterpreting God's Promise Thou shalt die in peace 2 Chron. 34.28 therefore at the first sight 2 Kings 23.29 before the Battel began while he was riding from one Wing to another to set his Army in Array c. saith Josephus an Archer slew him Remark the Third 'T is said Pharaoh slew him 2 Kings 23.29 that is by the hands of his Egyptian Archers who discern'd him tho' Disguis'd to be the King by Valorous venturing himself in the Front of the Battel whereby he provoked the Archers to Aim at him and as Menochius well observeth the Providence of God so ordered the Arrow of one of the Archers that it hit him in a killing part of his Body and gave him his Mortal Wound Remark the Fourth This was to shew saith the same Author that Pharaoh-Necho had not lyed to him in telling him that God had sent him against the Assyrian and if Josiah hindred him therein he fought against God and God would kill him for so doing Yet Josiah did not immediately fall down dead in his Chariot but he said Remove me out of the Battel for I am sore Wounded 2 Chron. 35.23 as Ahab had done in the like case 1 Kings 22.34.35 N.B. 1st The same hand of Divine Providence that had directed David 's Sling stone to hit the killing place of Goliah's Forehead which afterwards made Saul's Javelin to miss David 's Body did likewise direct the Arrow of this Archer to give this good King his fatal blow N.B. 2dly Osiander observes well here that Josiah ought not to have despis'd the Advice that the King of Egypt had given him for it must be consider'd not so much who speaks it as what is spoken c. N.B. 3dly No doubt but some corrupt Courtiers had such Malignity as now to calumniate Josiah for his former pious Reformations and reflectingly to Taunt him that he was now right served for his fool-hardiness in pulling down those Idols c. that his Predecessors had set up Remark the Fifth Yet he had faithful Servants about him who forsook him not in his extremity but remov'd him out of his chief Chariot that doubtless was now full of blood into the next Chariot that follow'd him saith Vatablus and they carry'd him not Mortuum but Moribundum not dead but a Dying Man
Manner of their Vnder-writing and Sealing this Covenant The Heads and Chief Men Elders c. did this not only for themselves but as Deputies and Representatives of and for the People ver 14. This was done by Appointment to avoid that Tedious Troublesom and Unnecessary Task for every Individual Person of the People to have Sealed Those Princes saith Vatablus Subscrib'd and Seal'd after the Priests Remark the Third They that had Separated themselves were Subscribers and Sealers likewise ver 28. not only such as had put away their strange Wives c. but also such as had been Pagans themselves and were now become true Proselytes to the Jews Religions these had a Right to all God's Ordinances Exod. 12.48 N. B. Thse were Lawful and Holy Separatists in the Apostle's Sense 2 Cor. 6.17 18. they saved themselves from a sinful Generation at God's Command Acts 2.40 They shunn'd their Sins lest they should share of their Plagues Rev. 18.4 Remark the Fourth Their Wives and Children that were come to the Exercise of Reason saith Grotius were all Interested in this Covenant ver 28. this was Nehemiah's Prudence saith Wolphius that all Persons should sign the Covenant either by themselves or by their Assigns N. B. Thus Children were Covenanters then and may be so still as Partakers of the Benefit 1 Tim. 6.2 and Heirs together of the Grace of Life 1 Pet. 3.7 more especially such as have Knowledge both of their own Misery by Sin and of that great Mystery of their Redemption by Christ The Second Part of this Chapter is the Contents of this Covenant Remark the First The Contents in General are comprized in ver 29. Every one owned what others had done in their Names ratifying it by lifting up their Hands the sign of their Assent entering into a Curse in Case they should break their Oath wherein they had sworn to walk in God's Law intimating hereby saith Piscator that as the foederal Rite among the Jews was to cut the Calf in Twain and such as entred into Covenant passed between the Parts imprecating the same Dissection to befal themselves if they dealt falsly in God's Covenant Jer. 34.18 thus are they said to cut a Covenant with God 2 Chron. 15.2 the Rise of this Rite in Convenanting came from Abraham Gen. 15.9 10 17. and the Heathens used the same Ceremony Et Caesâ jungebant foedera Porcâ Virg. Aeneid Lib. 8. So this People entred between the Parts into a Curse submitting themselves to any Violent Judgment in Case they brake Promise and thus Christ threatens to Dichotomize the Evil Servant or cut him in Twain for forgetting the Covenant of his God Matth. 24.50 51. and all this they did here not only to Confirm the Covenant call'd the Oath of God Eccles 8.2 the more thereby but also to keep their own loose and treacherous Hearts the closer unto God that they might the better cleave to him as their Life Deut. 30.20 as they are said here to cleave unto their Brethren which Hebrew Vatablus renders They laid fast hold on them to wit by taking hold of the Covenant to keep the Sabbath from polluting it and to chuse the things that please God Isa 56.4 6. see Deut. 29.10 11 12 21. 2 Chron. 15.12 14. and 34 31 32. Isa 19.18 and 44.5 yet in God's Strength Psalm 71.16 c. so far as God enables c. all ought to be promised c. Remark the Second The Contents of this Covenant in Particular are branched into seven several Subjects Mark 1. They Covenant in the first Place to avoid their Sons Marriage of Strange Wives ver 30. and their Daughters of Strange Husbands wherein themselves had lately Transgressed or were most prone to trangress saith Menochius They having now sworn their Obedience to God's Law in a General Promise saith Grotius they begin here to specifie those special Duties that were most difficult to observe The first Branch whereof was that they would for the future make no mix'd Marriages with the Heathen being sensible of the Snare that herein Satan had laid for their Souls who had oft broke the Head by the Rib as he had done Adam's by Eve c. and Solomon's by strange Wives 1 Kings 11.4 which God forbad Exod. 34.16 Deut. 7.3 Mark 2. The Second Particular Branch was the Restitution of the Sabbath to its Primitive Institution ver 31. that there should be no Buying or Selling of any Wares on the Sabbath Day Indeed the People of the Land might bring Wares to Sell without the Jews leave and did so Chap 13.16 Therefore Nehemiah prudently bounds the Jews by Oath not to Buy them because saith Wolphius well if there were no Buyers the Sellers would soon be weary of bringing their Wares Mark 3. The Third Branch of the Covenant was the Observation of the Sabbatical Year ver 31. call'd a Year of the Lord's Release Deut. 15.2 and their Land by God's Law was to lay free from Tillage every severenth Years Exod. 23.10 11. Lev. 25.4 as in this Year they were to exact no Debts so they were saith Vatablus to gather no Fruits but leave all for the Poor N. B. This Year prefigur'd the Year of Grace the Kingdom of Christ who giveth his Redeemed a general Release from all their Spiritual Debts and comes not over them again with any after-reckoning Peccata non redeunt Sins are as perfectly remitted by him as if never committed against him He so blots them out as to remember them no more Isa 43.25 Mark 4. The Fourth Branch of the Covenant was the Contribution of Money for the Vse of the Temple c. and for making an Atonement c. ver 32 33. The Worship of God in the Temple had formerly been upheld in its great Expences out of the Temple's-Treasure 1 Chron 26.20 and when that failed out of the King's-Treasure 2 Chron. 31.3 but now both these failing and the half-Shekel enjoined by the Law Exod. 38.26 being not sufficient they in this exigency bind every Head to pay ten-Pence more toward the Charges of that Holy-Service to expiate their Sins c. N. B. 1. God highly accepteth the small offerings of his Poor People when he beholds them proceeding from great Love as Mark 12.41 44. We ought to do what we can when we cannot do what we ought Mark 14.8 as God measures not our Work by weight but by Will 2 Cor. 8.12 Lev. 5.7 11. and 14.21 30 31. so good Men do Samuel accepted of the fourth Part of a Shekel from Saul 1 Sam. 9.8 which was one part less than this Offering here N. B. 2. This Atonement here to be made for the Purifying of Man's Sin and for the Pacifying of God's Wrath was a Legal Type of Christ's reconciling Man to God for he alone is our Propitiation for Sin 1 John 2.2 Mark 5. The Fifth Branch of the Covenant in particular was the Wood-offering ver 34. which was the Consecrated Fewel to feed the Holy Fire and
 19  462 6 9  537 ACTS Chap. Verse Vol. 3. Page 5 29  544 12 21 22  383 ROMANS Chap. Verse Vol. 3. Page 8 13  374 1 CORINTHIANS Chap. Verse Vol. 3. Page 9 11  541 14 20  491 2 CORINTHIANS Chap. Verse Vol. 3. Page GALATIANS Chap. Verse Vol. 2. Page 1 8  477 EPHESIANS Chap. Verse Vol. 3. Page PHILIPPIANS Chap. Verse Vol. 3. Page COLOSSIANS Chap. Verse Vol. 3. Page 1 THESSALONIANS Chap. Verse Vol. 3. Page 2 THESSALONIANS Chap. Verse Vol. 3. Page 1 TIMOTHY Chap. Verse Vol. 3. Page 2 TIMOTHY Chap. Verse Vol. 3. Page TITVS Chap. Verse Vol. 3. Page PHILEMON Chap. Verse Vol. 3. Page HEBREWS Chap. Verse Vol. 3. Page JAMES Chap. Verse Vol. 3. Page 1 PETER Chap. Verse Vol. 3. Page 2 PETER Chap. Verse Vol. 3. Page 1 JOHN Chap. Verse Vol. 3. Page 5 19  558 2 JOHN Chap. Verse Vol. 3. Page 3 JOHN Chap. Verse Vol. 3. Page JVDE  Verse Vol. 3. Page REVELATION Chap. Verse Vol. 3. Page 2 20  487  24  551 An ANIMADVERTISEMENT THAT all my Candid and Courteous Readers may have the more ample and abundant Satisfaction both for their Expences in Purchasing and for their better Improvement in Reading all my three Volumes Purchased which do contain the Cream and Quintessence of the best Authors I have again by the helping hand of my Heavenly Father made a new and another most prodigious Essay and a most painful Travel through that golden Field of the whole Old-Testament for drawing forth three distinct Index's and Alphabetical Tables to all the three Folio's that so both the Holy Scriptures of every Book where Explained and the several Subjects common place wise where treated upon might the more easily with one Glance of the Eye be found out for present perusal How exceeding Elaborate this additional undertaking hath been to me may apparently be understood by all who are wise-hearted because this Work could not possibly be accomplish'd but by a serious Review of every single Page in all the three distinct Volumes Yet may all my Labours come in the fulness of the Blessing of Christ to his Church and may also Advance in any Measure his Kingdom and Glory I shall not Grudge or Regret at any Part of my greatest Pains Soli Deo Gloria AN Alphabetical TABLE OF THE Principal Matters contain'd in the Third Volume of the Old Testament A ACcepts God doth of a little where much cannot be had Vol. 3. Page 723. Affliction may oft be renewed p. 409 410. The Cause of it must be enquired after p. 413. If sanctified it saves the Soul p. 549 550. It is as the Bellows to blow up Devotion p. 565. It whip'd Manasseh home to God p. 613. Angels even good are destroying Angels p. 424. Of Gabriel p. 649. Answer of God to Man's Prayer p. 649. How to answer Satan distracting us in Prayer p. 713. Antinomian Notion Confuted God is Angry with his own Children p. 467 468. Yea for but one Sin p. 478. Antiochus and Antichrist several Sentiments of Authors about them p. 745. Antiochus's wicked Life and woful Death p. 746 752. Antiquity an uncertain Guide p. 656. Apocrypha how distinguish'd from Canonical p. 614. That History is carry'd on by the help of Dan. 9.10.11 and 12. and by Luke 3. and by Gen. 49.10 from 735. to the end Arminians divide Salvation 'twixt the Free Grace of God and Free Will of Man p. 439. B. Babylon's fatal Fall p. 642. Blessings God knows how to make them doubly welcome to us p. 537. C. Captivity of Israel the first Time p. 593. And the Last p. 629. How three in all p. 632. see Deliver Ceremonies when abused may be abolished p. 596. Chemarims explained Vol. 3. Page 618. Children may not blaze Parents failings p. 442. They should be at Gods Worship Why p. 518. Parents punish'd in their Miscarriage p. 529. Mostly learn from their Mother p. 732. Christ is Typified by the Temple and all its Furniture p. 442 to 458. Christ's last coming when p. 462. How he appear'd to Daniel p. 660. Church Militant and Triumphant Typified by David and Solomon's Reigns p. 430. Built of growing Stones and green Timber p. 443. Compar'd to a Travelling Woman p. 603. To a weak Virgin p. 606. She must be kept clean p. 727 729 730. Cold Palsie how qualified if not cured p. 428. Company the Evil of being with the Evil p. 569. Conference that is godly pleaseth God p. 526. Conspiracy may be Lawful p. 561. Constant in good p. 614. Content is most found in a middle Estate p. 533. Covenant must be kept though won by a wile p. 414. Oft renew it with God p. 617. How it was sealed to p. 721. By Women and Children p. 722. Counsels of Men are ordered by the Counsel of God p. 396. Evil Counsel is worst to the Counsellor p. 399. How God's Counsel is without Repentance p. 424. Countrey every Man loves his Native Soil p. 728. D. Daniel in the Den of Lions p. 644. How delivered p. 645 646. But his Foes were devoured p. 647. Death is terrible p 608. See Dye Josiah died in Peace though he died in War p. 617. His Death was sad to the Church p. 625. Dedication of the Temple at large p. 458 to 462. Of the City Walls p. 725. Delay God doth sometimes to Answer Prayer p. 631. Deliver God help his Servants with low Means and little helps p. 397. He Works great Matters by weak Means p. 412. We must bless God for delivering us from an Egypt of Sin p. 460. Jews deliverance from Babylon p. 651. Despise not a Day of small things p. 655. Devil God makes use of to deceive the Wicked p. 513. God overshoots him in his own Bow p. 560. Dreams of sundry sorts p. 436. Drinking none to be forced to it p. 663. Drunkenness is a Noon-day Devil p. 487. Dye the Words of dying Men are living Oracles p. 430 431. God's darlings oft dye betimes p. 480 Some dye suddenly as others lingringly p. 567. E. Education helps somewhat though it heal not throughly p. 562 563. Elisha's Death p. 567. Enemy one that is once foiled ought not to be contemned p. 506. Kindness to such may prove kindness to our selves p. 545. Evil how it is from God p. 418. And how from the Devil p. 419. Ezra the Writer of both the Books of the Chronicles p. 516 517. F. Faith a special means to obtain God's Promise Vol. 3. p. 519. False Prophets to be rejected p. 715. Famine makes Mothers unnatural p. 546. It and other Judgments come at God's Call p. 549. Fast prepares for Prayer p. 518. That of Ezra p. 698. And his Prayer p. 700. Father some are while Young p. 594. Fear of God must Master the fear of Man p. 494. Felicity that is earthly is never durable p. 466. Flattery is hurtful to Kings p. 564. Force in matters of worship who was the first
many Vndertook to write it Luke 1.1 yet was it fit work for none but for the Four Evangelists who were all extraordinarily qualified by Divine Inspiration for that High Enterprize and were Eye-witnesses of those great Truths which They do distinctly yet coherently Record concerning Christ Hereupon though others Attempted yet none Effected it save these Four who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Took it in hand Matthew wrote his Gospel Eight years after Christ Mark Ten Luke Fifteen and John forty two According to the common opinion from the most Antient Copies Whoever writes the Life of our Lord Jesus must light their Lamp at this Golden Candlestick having these four flaming Candles all lighted by Fire from Heaven To fetch any feigned Stories of Christ not founded upon Gospel-Evidence from other fabulous Authors is but a speaking wickedly for God and talking deceitfully for Him Job 13.7 As my Design is to Avoid this latter so my Desire is to Observe the former In this Essay I shall shift off and shun the cunningly Devised Fables Artificially compiled and composed not without some shew of Wisdom and Truth such as the Romanists lying Legends abound withal It being but a laborious loss of Time to search into such Things whereof we can have neither Proof nor Profit the Gains will not pay for the Pains And the Task about Toys can never be worthy the Toil 1 Tim. 4.7 2 Tim. 4.4 Tit. 1.14 and 2 Pet. 1.16 I shall therefore keep close to the more sure word ver 19. Scripture Authority N. B. The Life of the Lord Jesus hath a manifold preheminency Col. 1.18 above the best Lives of the choicest and chiefest of all mortal men in many respects As First The Life which Christ lived upon Earth was not only a Godly Life but it was a Life without the least praevarication from the Rule This Immaculate Lamb did lead such an Immaculate Life that he challeng'd his most Critical Adversaries to convince him of any one sin John 8.46 c. Secondly The Life of Christ was not only a Godly Life in compleat Universal Obedience to the Commands of God but it was the very Life of God 'T is said of some men that they are Alienated from the Life of God Eph. 4.18 that is They cannot live a Godly Life because they do not partake of the Divine Nature 2 Pet. 1.4 not having the Image of God Imprinted on them nor the Life of God Imparted to them But 't is said expresly that Christ's Life was God manifested in the Flesh 1 Tim. 3.16 and that Christ is the express Image of God's Person and the Brightness of His Glory Heb. 1.3 The Father and the Son are called Equals in the Greek Plural Phil. 2.6 that is every way Equal in Being Life and Operation Christ is Alius from the Father not aliud yet Co-essential and Co-equal not a secondary Inferior God as Arrius saith Thirdly That Christ led not only the Godly Life of a mere Man but also the Godly Life of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-Man So he had a Duplication of a Godly-Life both that of an Holy God and that also of an Holy Man and both in purity and perfection Fourthly Christ lived in his Humane Nature not only a single Temporal Godly Life upon Earth like that of a Godly Man to wit from his Birth to his Burial but even a Double one also to wit from his Resurrection to his Ascension beside that of Eternal Life in the same Nature in Heaven Fifthly Over and Above all These may be added That the Godly Life which Christ led upon Earth as the Son of Man was the light of Men John 1.4 His Life was a Lovely and Lively Looking Glass for all men to Dress themselves by in their Generation-Work both of Doing God's Work and of suffering God's Will The Life of Christ is the most perfect pattern of all True Piety for our Practice and Imitation We must all learn of him Mat. 11.29 and we should walk as he walked 1 John 2.6 From hence naturally ariseth this great Fundamental and most Evangelical Divine Truth That The most Sanctimonious Life of our Lord Jesus Christ is the light the Lanthorn and Law whereby all Men Women and Children ought to be Directed in all parts both of Active and Passive obedience while they live in this lower World They must all live as their Lord lived For the further and fuller Illustration of the light Hereof let me call in besides those two Texts aforementioned to wit Mat. 11.29 and 1 John 2.6 Hereafter Amplified other corroborating Scriptures As First It is expresly asserted by the Apostle Peter that the life of Christ was the leaving us an Example 1 Pet. 2.21 the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Copy to write after A Samplar to work by and the most perfect pattern to Regulate our steps in walking the good ways of God Secondly The Apostle Paul affirmeth that whom God doth foreknow them he doth Praedestinate to be conformed to the Image of his Son c. Rom. 8.29 Now this Conformity to Christ is extensive 1. To his Holiness and Diligence in Doing his Father's work He must be about it Luke 2.49 and it was Meat and Drink to Him to be so employed John 4.34 2. To his Humility and Patience in suffering his Father's Will Mat. 26.39 and thus the same Apostle was Ambitious to become conformable to Christ's Death as well as to his Life Phil. 3.10 And 3. To his Happiness and Glory in Heaven as the Wages of that Double work on Earth which also was the Top-branch of the same Apostle's Ambition That His Body might be fashioned like the glorious body of Christ which is the principal Standard of Glory Phil. 3.21 1 Cor. 15.20 49 c. Thirdly Our Lord Jesus himself saith That He hath given us an Example for doing as he hath done c. John 13.15 The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a pointing out our way to us and therefore are we so oft bid to Follow Him and if we be Right Followers of Christ we must Tread in the same Foot-steps of Christ In so Doing we shall find that his footsteps drop fatness for us to gather up for the fatning of our Souls Psal 65.11 And if we be Disciples of Christ we must learn of Him to be lowly and Meek c. Mat. 11.29 we must learn to be Holy as He was 1 Pet. 1.15 and pâ—re as He 1 John 3.3 and the same mind must be in us that was in Christ Phil. 2.5 act as a Picture resembles a Man in outward Lineaments only but as a Child his Father in Inward Dispositions also for Christ is our Father Isa 9.6 And thus are we bid to Preach forth the Praises Vertues and Graces of Christ as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1 Pet. 2.9 Our Lives should be as so many Sermons upon Christ's Life while we strive to express Him to the World
in all His Imitable Excellencies Our suitable Holy practice is the bese sort of Preaching forth Christ's praise The Image of this our Dearest Friend should not only be Hung up in the Private Closets of our Hearts but also in the most Conspicuous places of our Lives This is to walk in Christ Col. 2.6 not daring to take so much as one step out of Him who is the way to walk in the Truth to walk with and the Life to walk by John 14.6 And this is to walk as he walked treading in and following his Holy footsteps If we abide in him 1 John 2.6 In this General Discourse upon the Life of Christ there be three things next to be Discussed The Caution Counsel and Comfort hereof First The Caution It may not be Imagined unnecessary to build some Battlements about this lofty structure to secure Children and Fools from Toppling and Tumbling over Know then that the Actions of Christ's Life are of three sorts 1. Miraculous 2. Moral And 3. Mediatory As to the First which were Miraculous They are not set down in Scripture as Actions Imitable by us poor Mortals for some of them were personal as of the World's Redeemer Thus was he born of a Virgin which we cannot be He suffered upon the Cross for the World's Ransom and for Sin 's Expiation which we cannot Do. Nor can we Rise again the third Day as He did for our Justification and Ascended Triumphingly into Heaven lead Captivity Captive c. wherein we cannot Immitate Christ Those and such like were our Redeemer's Personal Actions and peculiar only to him as Incommunicable to any other There be other Actions of Christ beside those Personal which are not only Praeter-natural but also Supernatural As were His Fasting Forty Days His Giving sight to the Blind Life to the Dead c. Now for any Mortal to presume an Imitation of Christ in the Former of these is no better than Blasphemy These were the proper Prerogatives of Christ's Person And for any man to strive as presuming to follow Him in the Latter which were all Miraculous is a mere Impossibility Christ did such works as never any Man did Joh. 9.32 Therefore we are no where bid to make a new World to walk on the Sea c. as he did Secondly Next to Christ's Miraculous both Personal and Supernatural are his Moral Actions to be considered And these we are to Imitate our Lord in He commands us to learn from him the right Practice of those two Twin-Sister-Graces of Meekness and Lowliness Mat. 11.29 and to follow his very footsteps in the practick part of his Holy Life Christ is the Head of the Church which is the Body Eph. 1.22 23. Now as the Body Natural follows the Head naturally so ought the Body Mystical to follow Christ Spiritually in all his Morals though not in any of his Miracles especially in those two Moral Vertues or rather Evangelical Graces Meekness and Lowliness which so walk hand in hand together as they are there call'd Christ's Yoke The Yokes that the Flesh the World and the Devil lay upon Mankind are manifold but Christ's Yoke is but one not many All Gospel-Duties are reducible to one single Head Rom. 10.9 that is to Faith which worketh by Love Gal. 5.6 There is but one main Duty and this is the Whole Duty of Man Eccles 12.13 which hath Two Objects and Two Offices The two Objects be God and Man The Grace of Lowliness giveth to God his Due and the Grace of Meekness giveth also to Man his Due And the Two Offices do concern the Debt as the two Objects do the Due for Lowliness gives and Meekness forgives the Debt Both these in conjunction make up Christ's Yoke as one which while it is Green and we be unaccustomed to the Yoke Jer. 31.18 seems Heavy but when this Yoke of Christ comes to be Dryed Tryed and Worn a while then it proves Easie as Christ calls it Mat. 11.30 and very Light after a Man is once used a little to it though perhaps He cannot fadge so well with it at the first 't is then no more a Burden than Wings are to a Bird wherewith she flies aloft when and whither she listeth That which maketh this Yoke of Christ easie is that Christ beareth up the heaviest part of it upon his own Shoulders as He did the cross-burdensome end of his own Cross when Simon the Cyrenian bore only the Lower and Lighter end upon his Shoulders after Jesus Luke 23.26 And Christ gives his Spirit to help our Infirmities in all those Duties which He Himself Acted in his own Person for our Instruction and Imitation Hereby come we up to Delight in doing the Will of God Psal 40.8 This main Duty of Man is yet a Yoke lest any should Presume but still 't is a light and easie Yoke lest any should Despair This confuteth Carnal-Gospellers on the one Hand and the Monkish Merit-Mongers on the other hand assuredly our Lord Jesus by passing through all the parts of Active and Passive Obedience hath made all Gospel duties both easie Imitable and Delectable too now no command of God is grievous 1 John 5.3 c. N. B. Thus a serious Meditation upon the Meekness of Christ did most powerfully convert the Aethiopian Eunuch Acts 8.32 33 c. And we read of an Earl call'd Eleazar who being oft overcome with Immoderate Anger was cured of that Head-strong Passion and Inordinate Affection by his sedulous studying upon the Patience of Christ which consideration He never suffer'd to pass out of his meditating and musing mind before He found his Heart transformed into his Saviour's Similitude as Surius who writes this Earl's Lise tells the Story of this Passionate Prince Thirdly The Actions of Christ are not only Miraculous and Moral but also Mediatory as Christ's Dying Rising again and Ascending c. As we ought to Imitate Christ in his Moral Works by a Real Doing and Suffering as we have Him for Our Example So must we imitate him in his Mediatory Works by way of Similitude This is done by Translating that to our Spiritual Life which He did as our Mediator That is we must Dye to Sin Live to Righteousness Ascend up to God with our Desires and Sit down at his Right Hand with our Affections Besides this There is a Conformity to him in the framing of our Inward and Spiritual Life which consists not in a doing what Christ did upon the Cross c. but in Doing the like by a certain kind of imitation As 1. As Christ resign'd up himself an offering with strong Prayer and Tears c. so should we give up our selves to God as a Spiritual Oblation and as a Reasonable Sacrifice Ps 40.8 and Rom. 12.1 2. As He bare his own Cross c. so ought we to bear ours Luke 9.24 If it lays 'twixt us and our Duty 3. We must be like Him in Crucifying and Mortifying the Cursed Body of Sin as was done
absolute and alsufficient Saviour to all sorts Sixthly and Lastly To denote that Christ's Circumcision must take off our Vncircumcision pulling off that wretched Foreskin from our hearts as our Malady came by the first Adam so our Remedy comes by the second Hence are we also said to be buried with him in Baptism which succeedeth in the place of Circumcision Col. 2 11 12. and is also to us as it was to the Jews a Seal of the Righteousness of Faith Rom. 4.11 Circumcision of it self avails nothing Gal. 5.6 where the Heart is not Circumcised unregenerate Israel was to God as Aethiopia Amos 9.7 And Men be not a Button better for their Water-Baptism If they have not that of the Spirit also and be Baptized with the Holy Ghost c. The Fourth Thing considerable is the Commemoration It was the Time of Christ's taking his Name Jesus Luke 2.21 The Romans gave names to their Children on the ninth Day the Athenians on the tenth and other Nations on the seventh as the Jews here upon the eighth These Tertullian calls Nominalia naming Days but Christ having abrogated both Jewish and Heathenish Rites hath not confined us to a Day either for Naming or Baptizing our Children As Names were given at Circumcision so now at Baptism for three ends 1. For Distinction 'twixt Man and Man 2. For minding us of the Names writ in the Book of Life And 3. That we carry as God's adopted ones having his Name put on us as his proper Goods This Name Jesus is famous in Heaven Hell and Earth 't is as Ointment poured forth to Saints Cant. 1.3 Austin pray'd Remember thy Name O Jesu and be a Saviour to me c. CHAP. V. NOw after Christ's Circumcision the various passages of his private Life do follow As First His Parents presenting him to the Lord in the Temple at Jerusalem Luke 2.22 23. This was done when Christ was about forty Days old according to the Law of Purification Lev. 12.3 4. The Mother of a Male-child was unclean seven days ver 2. till the eighth Day for Circumcision came she might not converse with Men nor till the fortieth Day might she appear before God in the Sanctuary nor then without a Burnt-offering for Thanksgiving and a Sin-offering for Expiation of a double Sin to wit that of the Mother conceiving and that of the Male conceived c. This Law of Purification proclaims our uncleanness whose very Birth infects the Mother that bare us The Virgin Mary observed this Law not in Conscience of any particular Sin by conceiving Christ c. for she was rather purified than polluted by his Conception and Birth nor in shew to satisfie the Law much less in Hypocrisie But in Conscience of her own natural Corruption which by her Oblation according to the Law not wrangling with it nor claiming an Immunity from it she did humbly and holily acknowldge before God and his People The Law of the Lord saith The first born that openeth the Womb shall be given to God without delay Exod. 22.29 so that no demurr being allowed in this Case we may well suppose Christ was about six Weeks old when He went from Bethlehem to Jerusalem to be presented as Holy to the Lord Luke 2 23 24. a young Traveller Christ became to redeem us the brood of Travellers as 't is Phrased in the old singing Psalms Psalm 24.6 thither was he brought that it might be done to him according to the Law Luke 2.27 that is to redeem the Redeemer of the World Exod. 34.20 with matters of small value the Lamb of God was redeemed with less than a Lamb Exod. 13.13 even with a pair of Turtle-Doves Luke 2.24 because his Mother was Poor Lev. 5.7 11. and 14.30 31. and 27.8 while this was in doing 1. Old Simeon one that was both a good first-Table and a good second-Table Man as both Righteous and Religious Luke 2.25 came by the Holy Spirit 's Direction as Psalm 37.23 and found this Babe of Bethlehem in the Temple would to God we could find him in God's Worship takes him up in his Arms ver 27 28. as the most blessed Armful that ever the good old Man had in all his Life laying in his Heart what he lap'd in his Arms and then sang his Soul's willingness to go out of his Body as fearing no Sin and dreading no Death yea saying as it were oh sweet Babe let this Song of Mine be a Lullaby to Thee and a Funeral for Me. Oh sleep in my Arms and let me Sleep in thy Peace ver 29 30 c. Note well Here we may observe the wise Dispensation of God in stirring up a Citizen of Jerusalem and one famous among the Jews to make Christ known to the Holy City Had the Shepherds been appointed to manifest Christ's Birth they might have been Despised as Poor Men or had the Wisemen done it they being strangers would not have been believed but here an Home-witness doth witness home indeed as Tit. 1.12 one of your own Poets c. no more of Simeon because spoke of before 2. Anna the Prophetess by the like secret motion of the Spirit who is appointed as a Tutor to direct us into the right way John 14.16 17 26. 16.13 Isa 30.21 came also at that very Instant and Succinuit Simeoni seconded Simeon in his Song and these two old Saints sang the same Song she gave Thanks likewise for this great Gift of God Jesus Christ John 3.16 4.10 Luke 2.36 37 38. Thus this coming of the World's Redeemer into the World at that very time was Confirmed by the Mouths of two extraordinary Witnesses that the truth thereof might be the more established 'T is a quaint notion of Gregory Nissen who makes Simeon which signifies obedience to represent the Tenure of the Law that goes before but Anna signifies Grace to figure the Gospel for he was willing to let go and to dye with the Law yet lives with her to cherish her living longer with Grace and Gospel The second passage of his Private Life was his flying into Aegypt If Herod was troubled and all Jerusalem with him Mat. 2.3 At the manifestation of Christ's Birth at Bethlehem by the Wisemen this being a great distance from the Metropolitan City how much more when Christ was come to Jerusalem it self and thus proclaimed to be the Light of the World and the Glory of Israel Luke 2.32 Yea the World's Redeemer ver 38. and Governour or Ruler Mat. 2.6 All this so near the Court must needs bring prodigious perplexity They were troubled at that whereat the Shepherds the Sages and Simeon with Anna rejoiced 'T is said expresly that Herod was exceeding wroth Mat. 2.16 Hereupon the Destruction of this most Innocent Babe was Designed but God who had this Blood-Hound in a Chain pull'd this harmless Lamb out of the Lions Mouth by a sweet Providence for He sent his Angel to warn them that the Devil in Herod would worry the
Man-Child newly born Rev. 12.4 Herod intended to worry Christ while he pretended to worship Him Mat. 2.8 This the Angel told Joseph in a Dream therefore bids him take the young Child and Flee into Aegypt ver 13. which they did ver 14. This was also together with his Bleeding Circumcision a part of his Passion for from his Cratch to His Cross Christ suffered many a little Death all his Life long Banishment is call'd in Law a Civil Death And here Christ was Banished betimes to bring back his Banished as 2 Sam. 14.13 not to the Paradise which was below out of which Adam cast us by his fall and which was destroy'd by the Deluge but to that Paradise which is Above which is our proper Country Heb. 11.14 16. and toward which we groan and aspire even with outstretched Necks as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Rom. 8.19 let us here make a pause and ponder a while as Moses did at the Burning Bush Exod. 3.3 At this great Wonder of Christ's so early Banishment for which and for all his series of Sufferings the Prophet Isaiah calls Him a Man of Sorrows Isa 53.3 c. The long Journey and Irksome way This young Child with his Parents was to take from Judea to Aegypt lay through that vast and howling terrible and roaring Wilderness of Arabia Petraea Deut. 1.19 c 8.15 32.10 A Land very Barten full of Rocks Sands and Mountains Destitute of Waters and subject to many Dangers 1. From the perilous Sands which the violent Winds there blow up in the Face of Passengers with that violence that many Men and Beasts are suffocated thereby 2. From the Savage Creatures as wild Beasts Mark 1.13 Fiery Serpents Numb 21.6 which made the Soul of Israel to melt into Discouragement because of the way ver 4. 3. From the Saracens of Ishmael their Patronymick whose hand was against every man Gen. 16.12 who were the Inhabitants of that Wilderness and lived wholly of Robbing and Spoiling all that pass'd by that way 4. Beside all these It was a wayless Wilderness Therefore God made a way for Israel there Isa 43.19 by the Fiery Pillar which as the Rabbins say burnt up every bush levell'd all the Rubbish that hindred Israel's passage yea 't is now so pathless that Passengers are constrained to guide their Journey by a Compass as Mariners do at Sea 5. And a Waterless-way c. Note well Through this wast and woful Wilderness Joseph and Mary with the Child Jesus passed from Judea into Aegypt All exposed to Danger of being Suffocated with Sands of being devoured by Wild Bears Bores by Lions Leopards c. which greatly abounded in that place and of being Robbed if not Murdered of their Gold Frankincense and Myrrhe which the Eastern Sages had lately offered as an Homage and Viaticum to Christ by those Thieves that Infested the Wilderness There were they exercised with the want of Water of Meat and Drink and no doubt but their Rest and Sleep was troublesome enough in the midst of so many perplexing fears All these miseries did those two good Souls Joseph and Mary sustain from the beginning for the sake of their Son Jesus And N. B. Note well Why should we murmur at our sufferings for the sake of Christ seeing He hath told us that Through many Tribulations we must enter into the Kingdom of God Acts 14.22 Yea all that will live Godly in Christ Jesus must suffer Persecution 2 Tim. 3.12 and such are Blessed who are Reviled and Persecuted for his sake Mat. 5.11 1 Cor. 4.10 Acts 5.41 c. N. B. Note well 'T is matter of amazement also how those two poor Parents durst attempt such an hazardous undertaking with a Young Child being no better accommodated nor attended with either Guard or Guide Yet having the Lord's warrant for their way Hereupon they made haste and delayed not as David did Psal 119.60 and the same God that bid them go provided for them by his presence with them in the Wilderness brought them safely down to Aegypt and up again into Judea N. B. Note well 'T is a work of wonder likewise that Aegypt must be a Sanctuary of Safety to the Son of God which had been an house of Bondage to the Children of Israel Especially considering That when Christ came thither as some say All the Idols of Aegypt fell flat to the ground Isa 19.1 which must be an high Provocation to that Idolatrous Country But God can say effectually Let my Out-casts dwell with thee Moab Isa 16.4 and sure I am when Christ comes into the Heart the Idols there Ezek. 14.3 fall down Hos 14.8 CHAP. VI. FROM the foregoing Histories many more Remarkable Mysteries may be learned As 1. Christ humbled himself so low as Conception wherein we receive our first Tincture of sinful Corruption that he might become a compleat Saviour to us who are Conceived in Sin Oh how humble should we learn to be from Christ Mat. 11.29 and to be humbled for him as He was humbled for us be cloathed with Humility 1 Pet. 5.5 which is the Root Mother Nurse Foundation and Riband or String that tyes together as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies all those precious pearls the rest of the Graces if this string break they are all scattered yea it also keeps them all sweet for God As the lowest Vaults and deepest Cellars keep Wine in the briskest Flavor So humblest Hearts preserve our Graces in their sweet taste and relish c. Christ is call'd the Lilly of the Valleys Cant. 2.1 growing in the Lowly not in the Lofty Heart 2. Christ took upon him not only our whole Nature but also the frailties of it He took not the best of Man's Nature to wit that in the State of Innocency but the worst of it even our weaknesses c. This should teach us we must be contented to take not only the best but also the worst things for Christ Shame as well as Honour 3. Oh stand and wonder at this Born Babe of Bethlehem Did ever Man see a branch of the Tree Elder than the Root from whence it sprang Was it ever Heard off that a Child in the Womb should be the Maker of the World that an Infant was Father to his own Mother that Eternal Life began to live That the Antient of Days was a Babe not of an hour old that He whom the Heavens could not contain should be but a Span long That he who was from Eternity should come within the compass of Time And that he who was an Infinite Being should be comprehended in a finite place both in the Womb and in the World Behold this blessed bundle of Wonders c. 4. Augustin saith excellently Christ was born as a Child lived as an Angel Died as a Lamb Rose again as a Lion and Ascended to Heaven as an Eagle c. 5. Chrysostom wâ—ll observeth that the Angel told no Christ's Birth to mighty Monarchâ—
Day Man 2.17 Pilate can Act nothing against Christ nor any Tyrant against his Members without God's lending Power John 18.11 The Borrowing Power can never over match God who is the Lending Power 6. 'T is a marvelous matter also to consider how Almighty God held Herod's Hands at the Purification of the Mother of our Lord when Christ the Babe was personally present in Jerusalem and presented to God in the Temple where Simeon and Anna both old and eminent persons gave open Testimony of this Holy Child and all this was done as it were under Herod's Nose while he was expecting to have an exact account of Christ's Birth and Abode from the Wisemen or perhaps he was taken up by some more courtly employments c. Thus God can give Diversions to the bloodiest Designs of Tyrants as of Saul's pursuing David 1 Sam. 23.26 27 28. and of Burying the slain Witnesses by the Beast Rev. 11.9 7. Those Innocent Infants suffered for Christ before Christ suffered for them hence the Antient Fathers do affirm with one Mouth that they died Martyrs for Christ so were undoubtedly Glorified which was a blessed Recompence for their being so Sacrificed c. and that their Souls together with all other Martyrs Vnder the Altar do daily cry to God for vengeance upon such as be like bloody Herod and his cruel Cut-Throats Rev. 6.9 10. 8. Divine Vengeance doth not ever sleep though for a while it may but never dieth Blood-guiltiness within the breast sooner or later brings severe Judgments upon the back not long after this bloody Butchery at Bethlehem which was so barbarous as Dead Rachel buried there many hundred years before Gen. 35.19 could not but after a sort lament it Mat. 2.18 This bloody Herod falls into a foul and loathsom disease He was smitten of God with intolerable Tortures an unbearable burning over all his body Gripes in his Gutts Ulcers in his Fundament Lice in his Privities Gout in his Hands and Feet Convulsions in his Nerves and stinking putrified matter streamed out from all parts of him so that feeling himself in Hell while upon Earth he would have slain himself and was not suffered In this Phrenzy he slew his own Son Antipater whom a little before he had declared to be Heir of the Kingdom and designed many more Cruelties against the Jewish Nobility but was disappointed by God As he lived undesired so he died unlamented Qualis vita finis ita as he lived so he died Perscutors as we say of the Devil always go out with a stench How long Christ was in Aegygt Authors do vary in the computation thereof Some say he was not there above four or five months or less so soon God smote Herod for his butchering the Innocent Children and for his Murdering Intentions against the Lord of Life Those that think thus think also that Christ was two years old before he left Bethlehem and fled into Egypt But that Text Christ was in Egypt until the death of Herod Matth. 2.15 is interpreted to be two or three years at the least for Christ was born in the 32d of Herod's Reign fled soon after his Birth and returned not till the death of Herod ver 19.20 21. who Reigned say Chronologers thirty seven years I omit the further canvasing of this controverted Point to the Curious Criticks in Chronology 't is enough here to know it was soon after the Burchery of Bethlehem Babes that this Tyrant was struck dead and God's Angel glad of an Office to serve the Saints Heb. 1.14 comes flying with Tydings to Joseph in Egypt That they were dead which sought the young Child's Life ver 19.20 N.B. Note well Joseph had not heard from Heaven all the time less or more that he had sojourned in Egypt but God's Time he knew was the best Time As God never comes too soon with false Tydings so he never stays too long with true ones So in due time God will send word to his sinking Church They are dead that sought thy life Though to our thinking God seems to fail us yet he forsakes us not Not that he doth not saith the Author to the Hebrews Heb. 13.5 Oh how many precious Servants of God escaped Smithfield Fires by Queen Mary 's Death Persecutors Day to die must come Psal 37.13 David rested on it 1 Sam 26.10 N. B. Note well However there is no doubt but Joseph and Mary were glad they were going at God's call out of such an Hell as Egypt whence Israel brought back One Golden Calf Jeroboam Two and these two good Souls could not but get there either Guilt or Grief As they willingly went thither at God's command though they being both strangers might well enough think with themselves How shall we maintain our selves with livelihood in that strange Country yet Christ's Presence was their security and their going thither was in obedience to God But the same Authority made them doubtless more willing to return into their own Country so they hasten to Judea thinking to go again to Bethlehem not then knowing but that the place of Christ's Birth must be also the place of his Education but the fear of Archelaus as Cruel tho not so Crafty as his Father and the Warrant of an Angel directed them into Galilee ver 23. Thus are we to understand that passage in Luke 2.39 They returned into Galilee to wit after they had first fled into Egypt For the Evangelist Matthew had so fully handled the matter of the Wisemen and of Christ's Journey into Egypt before Luke wrote that He had nothing left him to say thereof but makes this Transition from Christ's first coming to Jerusalem to be presented in the Temple about 40 days old to his coming again from Galilee where Archelaus had no power being under Philip's Jurisdiction So God sets bounds to Persecution to his second coming thither at 12 years old Where we have Recorded the Fourth passage of Christ's Private Life To wit Christ's Disputing with the Doctors in the Temple Luke 2.39 40 41 42 c. There is none of the Evangelists that Recordeth any thing concerning Christ from the time of his Return out of Egypt about two years old till he came to be twelve so that there be nine years of Christ's first age passed over in silence The 1st Remark hereupon is That Christ will not continue for ever in Egypt but he will return to the Temple again When Isreal was a Child then I loved Him and called my Son out of Egypt Hos 11.1 Exod. 4.22 Numb 24.8 Mat. 2.15 yea If we seek Him He will suddenly come to his Temple c. Mal. 3.1 To Dispute will our Doctors in our Day 2. When Christ came to dispute with the Jewish Doctors then was the time that their School-learning was come to its very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or height in the School of Hillel and Shammai then did their Scholars grow so high and haughty that they not only assumed the Titles of
heard at Jerusalem what Herod had done to the Baptist in Galilee for gathering as was pretended of dangerous consequence so many Disciples and Jesus also became an Eye sore to them for gathering more Disciples than John did Hereupon Christ knowing this and that he was in equal danger from those envious ones He withdraws from Judea and goes into Galilee that he might be out of their reach John 4.1 3. N.B. Note well As he did so may we flee from Persecution The Secoâ—d Remark is Happy is the Place and People that lay in Christ's way This was Samaria's happiness Christ must needs go through it John 4.4 Where ever Christ comes to look with his look of love upon poor mortals there do his footsteps drop some fatness Ps 65.11 As David's Bowels yerned saying Is there yet any of the House of Saul that I may shew kindness to them 2 Sam. 9.1 3. So and much more do Christ's Bowels yern saying is there yet any of the House of Adam that I may shew the kindness of God to them Therefore must he needs look upon Samaria c. The Third Remark is Christ God-Man voluntarily subjected himself to undergo our Humane Infirmities which are the fruits of Adam's eating the forbidden fruit He was wearied with his Journey John 4.6 Many a weary footstep did Christ take to seek and save his lost Sheep He had travell'd at the first Passover from Capernaum in Galilee to Jerusalem to purge his Temple of the Money-Merchants c. a Journey reckoned 56 Miles and now again he travels from Judea by the way of Sychar and Samaria into Galilee again with which Journey he waxed weary so sits him down upon the side of Jacob's Well to rest him This made him a more merciful High Priest both apt and able to succour us under our Infirmities wherewith he was touched so far as sin is not in them Heb. 2.17 4.15 5.2 As those that have been troubled with the Tooth-ach can and will most pity such as have it Thus are we bid to pity those in misery as being our selves in the body to wit the body of flesh and frailty Heb. 13.3 The Fourth Remark is Behold the sweet concurrence of the various workings of Divine Providence As Christ must needs go thither and sit there so at that very juncture The Samaritan Woman must needs come thither and draw water there so have an happy opportunity of holding a saving conference with Christ 'T is not in us to direct our own steps Jer. 10.23 but they are ordered by the Lord Psal 37.23 so were this Womans though but a poor Tankard-bearer yet Christ despiseth her not but is better to her than she expected She came only for perishing Water and well too she might find that seeing sometimes droughts dry'd and drank up their Wells of Water but she met with Living Water which she expected not and which quenched her thirst after Sin c. whereby she understood that a Cup of cold Water given to a Disciple shall not lose its Reward much less to Christ himself The Fifth Remark is How poor became a rich Christ for us to make us rich 2 Cor. 8.9 here our Lord was not only weary with walking but also thirsty it being then Twelve a Clock the Jews sixth hour reckoning from six in the Morning the hottest time of the day his thirst therefore made him ask a Cup of cold Water from this poor Pitcher-bearer Oh Glorious condescension not only that being a Jew-man should ask Drink of a Samaritan Woman whereas the Samaritans took it ill they were so slighted by the Jews John 4.9 but also that He who was Lord of all Acts 10.36 Heir of all things Heb. 1.3 and on whom the Eyes of all Living Creatures do daily and duely wait for food in due season Psal 104.27 28. 145.15 N.B. should thus wait here upon a poor Woman for a draught of Water Oh love this Lord Jesus all of us who thus loved us he was thirsty to quench our thirst c. The Sixth Remark is Christ is the best gift that ever God bestowed on man If thou knewest the gift of God John 4.10 the love of God in giving Christ is a Sic without a Sicut He so loved the World John 3.16 as nothing in Nature can be found wherewith to parallel it Christ is call'd the Benefit Partakers of the benefit 1 Tim. 6.2 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the best benefit in the whole World God's Philanthropy as 't is call'd Tit. 3.4 or love to men did outshine his love to Angels who fell without a Redeemer God gave not Christ for the benefit of their Redemption Oh prize this gift and benefit above all none like it as 1 Sum. 21.9 none but Christ cry'd the Martyr The Seventh Remark is We all are naturally prone to slight and shift off the offers of Christ and Salvation Behold how witty this Woman was to reject Christ's offer of Grace she shifts it off with an armed Dilemma a double horn'd Argument 1. Drawn from the depâ—h of the Well and his want of a Bucket the Jews abhorring the use of Samaritan Vessels as well as Society with their Persons hence concluded he could not perform his promised Living Waters Thus those Recusant Guests vilâ—pended and made light of the Royal Supper Mat. 22.3.5 And thus the Jews rendred themselves unworthy of Eternal Life Acts 13.46 The Apostle saith this refusing or slighting the Rich offers of Christ by frivolous excuses yet by plausible pretences is as much as our Souls are worth Heb. 12.25 therefore have we need to look to it The Eighth Remark is Worldly Professors as they boast of their Old Progenitore so they can be content to take up with worldly Privileges Thus those Samaritans bore much upon their Father Jacob though they were a degenerate people 2 King 17.24 c. Thus the Jews bragg'd that they were Abraham 's Seed John 8.33 c. yet looked no further than an Earthly Canaan This was the other and second Branch of the Woman's Shifting Wit here art thou greater than Jacob c John 4.12 if not how could Christ have better Waters to give Jacob was content with this for himself his Children and Cattle to drink of c. But sure I am Jacob and all his Seed must have better Water than what Cattle drink of to wit the Water of Life though Worldlings can be content with Cattle-comforts The Ninth Remark is Scoffing Consciences ought to be smartly aroused 'T is the Sentiment of some Learned Criticks that this Samaritaness doth jeer our Saviour in her saying to him Sir give me this Water c. John 4.15 Whereupon Christ turns short upon her for her Ironical Taunt and smites her Conscience with these Powerful Words go call thy Husband c. ver 16. N. B. When the Heart is so stupified as to despise Grace it needs Corrosives rather than Cordials When she would have covered her Fault with
shall call on the Name of the Lord Zeph. 3.9 and while the Devil's Dogs without either Gag or Muzzle do bark at the Miracle of Mercy with the pestilent Pharisees ascribing the glory thereof to the Prince of Devils they with the multitude marvel glorifying the God of Israel The 5th Remark is Where-ever Christ the Lord of Light Life and Love met Satar that Prince of Darkness he put him to the foil and served a Writ of Ejectment upon him as Luke 11.21 22. Their first meeting was in Heaven and thence did he cast him out as Ezek. 28.16 I have cast thee out of my holy Mountain c. and when he found him in the Firmament as Prince of the Air Eph. 2.2 from thence he made him fall like Lightning Luke 10.18 Rev. 12.8 12. And where-ever Christ found him in any Daemoniacks as there were many while Christ was below in the days of his flesh even there he cast him out which was a torment to him Mat. 8.29 though he found a whole Legion of Devils with him to assist him a great Army of them and here he did so out of thin Dumb Man And still N. B. Note well In our Times Christ meets with the Devil in possession of men's hearts which he accounts his Heaven but is cast out by the mighty power of the Gospel though full sore against his will but the Devil hath not so much Power as Malice otherwise neither the Church nor the Children of God would have any Rest but he is Routed and Outed every where After this Christ came into his own Countrey Nazareth Mark 6.1 2 3 c. where he was bred though not born and where he had preached astonishingly yet in danger of his Life Luke 4.29 Hither Christ is now come again to try whether they would give him any better Reception but he found them no changelings his Entertainment now was much answerable to the former only not so full of danger There he could not because he would not do any mighty works for Unbelief had as it were weaken'd the hands of Omnipotency it self c. and put him to the marvel that they believe no more CHAP. XXI NOW when Christ's Miracles of Mercy to many had made Him famous to all He went round about the Cities and Villages teaching his Oracles Mark 6.6 and Matth. 9.35 and finding multitudes swift to hear this drew forth his bowels to send forth more Labourers into the Harvest which now looked white and even hanging down for the hand of the Mower Mat. 9.36 37 38. John 4.35 Hereupon he sent out his Twelve Disciples who had been a long time as Probationers with him c. to become Preaching Apostles with power for healing Diseases and for casting out Devils lest the People should be under that Judgment which Moses of old had deprecated Numb 27.17 〈◊〉 Sheep without a Shepherd therefore as Moses had sent out Twelve Men to spy out the Land and likely by Two's and Two's so the Messias sent out his Twelve Apostles by couples and possibly just as they are ranked together Mat. 10.2 3 4. that in the mouth of two Witnesses the Truth might be confirmed Upon this Mission and Commission Apostolical take these short Remarks 1. Fallen Mankind are not said to be like Dogs or Swine which tho' lost or lugg'd can find their way home again but like lost Sheep Isa 53.6 so silly a creature as none more apt to wander and none less able to return 2. Christ's deep Commiseration of those lost and scattered Sheep that lay panting for life and now nigh gasping their last because of such Wolves as Saul Act. 9.1 moved him to send Shepherds 3. Christ goes the Circuit himself then sent his Apostles thither Happy we when Christ goes before us c. 4. Men ought to be Disciples before they be made Ministers 5. Christ's Ministers meet with hard fare in an evil World Persecution Imprisonment c. 6. Yet Christ takes care for their satisfaction and settlement 7. He qualifies with Gifts whom he sends upon his Service giving them both protection and provision necessary 8. 'T is a great honour to be one of Christ's Retainers the names of those Disciples are all Registred in holy Writ when the Grandees of the World and Men of Renown either lye wrap'd up in the sheet of shame or at least rot away in the grave of oblivion 9. The Workman is worthy of wages as well as meat of double honour countenance and maintenance 10. The consideration of Souls perishing-danger must stir up Ministers to faithfulness in their work 11. Preaching is God's means appointed for Recovery of lost Sheep 12. No less than a Kingdom and that of Heaven can buy men out of their sweet sins Too many say as in Jotham's Parable Shall I leave my fat and sweet to Reign with God in Heaven The most chuse rather for a little sweet of sin with the wicked on Earth and in the Issue to roar with the Devil in Hell 13. Saints though poor are God's Worthies when Sinner's though rich be of little worth Prov. 10.20 14. The Place of Minister's Rendezvonze must not be in the houses of prophane persons who are great without God but with those small Fishers who bite better than great ones at the bait of the Gospel 15. Christ will have his Ministers maintained in an honourable way and not like Beggars from house to house 16. Christ hath a day wherein to judge and condemn Despisers such have the two sure signs of all Reprobate Goats to wit not Receiving his Ministers to house and harbour nor hearing their words N.B. Note well As Christ's Apostles were Preaching up and down according to their Masters Mission Herod beheaded John Baptist as before mentioned at large chap. the 10th a little before Christ's Third Passover came which then drew nigh when Christ Retired upon his hearing of the Baptist's Murder by Herod John 6.4 Mat. 14.13 Mark 6.30 and Luke 9.10 Herod hearing of the fame of Christ in his Miracles thought him to be John whom he had beheaded by his Dancing Daughter Herodias had buried the Baptists's head in her own Palace-garden to secure it from a Reunion with his Body which John's Disciples had buried in Sebaste nigh to Samaria between Elisha and Obadiah the Prophets that the fulfilling of her lusts with Herod might have no new interruption or disturbance thereby John's Disciples come and declare their Master's Death to Jesus which also affrighted all the Apostles home to their Master with whom they retired into a desert place till the Passover came and then they attended their Master thither In the mean time Herod is now perplexed though he now with the Sadducees for the Leaven of Herod Mark 8.15 is all one with the Leaven of the Sadducees Mat. 16.6 hath made himself believe that there was no Resurrection Judgment-Day or World to come the better to still and stifle the noise of his bawling and brawling Conscience Yet all
as the Churches Prophet had he dispatched the Day before as appears in the foregoing Chapter Christ had but a little time to be with Men and behold how He bestirs himself He saith Yet a little while I am with you c. John 13.33 and again John 14.19 N. B. Note well Natural Motion is most Swift and Violent towards the end of it and so is Spiritual as it appeareth in Jacob's Swan-like Song at his Farewel to the World Gen. 49.1 to the end Shewing That the Wine of God's Spirit is usually strongest and best at last in the Hearts of his People and Spiritual Motions are quickest when Natural Motions are slowest c. How much more doth this appear in Dying Jesus As the Sun of the Firmament doth shine most Amiably toward its Descent so did this Sun of Righteousness in doing so much blessed Work in so short a time It was as pleasant to Him to seek Man's Salvation as it is to the Devil to seek Man's Destruction who therefore doth his utmost because he knoweth his Time is but short Rev. 12.12 His Malevolence is a Motive to his Diligence and to make all the haste he can to outwork the Children of Light in a quick dispatch of his Deeds of Darkness Let us now with Moses at the Bush again Turn aside to behold this great Wonder how our Lord improved every Inch of his Life his two last Days before his last Passover c. Matthew and all the other three Evangelists do in the next place make a Transition from the Ministry of Christ's Doctrine to the Mystery of his Passion He had hitherto taught the Doctrine of Salvation and done the Office of the Grand Doctor and Prophet of the Church Now comes it to be declared how He did the Office of the Church's High-Priest and Redeemer Mat. 26.1 to 14 c. Mark 14.1 to 10. c. Luke 22.1 2 c. and after these John 13.1 to 27. where we have an account of Christ's Supping at Bethany two nights before the Passover This Supper was at Simon the Leper's House Mat. 26.6 and Mark 14.3 whom Christ had healed of his Leprosie and therefore he entertains his healer in way of Thankfulness as Lazarus and his Sisters had done four days before John 12.1 2. This same Simon was Lazarus's near Neighbour thither comes Mary Magdalen Lazarus's Sister to Anoint Christ the third time his Feet she anointed at her first Conversion Luke 7.38 and again his feet John 12.3 which was six days before the Passover ver 1. and in her own House ver 2. Now comes she to her Neighbour Simon 's House and Anoints Christ's Head and Body two days before the Passover At the same Supper Christ rose up and washed his Disciples Feet sat down again and gave Judas the Sop who murmured again that the Price of this precious Ointment miss'd his Bag again v. 5. Now the Devil that had stood at the Door only in discontent c. hitherto entred into him and fill'd his Heart as Acts 5.3 from corner to corner Luke 22.3 John 13.2 27. N. B. Note well Satan entred not into Judas's his Body that he might Agitate and Act him as he used to do Demoniacks but into his Mind having been long beating at the Door of his Heart with wicked Suggestions of Discontent Malice Avarice Theft and Sacriledge Judas opened the door on his own accord and let the Devil in c. now he consented and covenanted with the Devil to betray his Lord He first embraced the Devils Advice suggested to him John 13.2 but hardening his own Heart after that against all those blessed Documents Christ delivered to his Disciples and to him among them if possibly the wretch would repent at that very Supper John 13.3 to 26. Then the Devil took full possession of him ver 27. He went immediately out after the Sop before Christ had ended his Sermon ver 30. N. B. Note well Let them that depart before God's Worship be all done as Judas did take heed they meet not the Devil at the door Judas starts up and travels though it were Night from Bethany two Miles to Jerusalem They must needs go yea run whom the Devil drives John 8.44 Mat. 8 32. and doth quickly that cursed work he had covenanted with the Devil to do In covenanting with the Sanhedrim for his Masters betraying c. For he understood they had held a consuâ—t about killing Christ six days before the Passover John 11.47 53 55 57. 12.1 and again two days before the Passover Mat. 26.2 3. Mark 14.1 Luke 22.2 3. Their cruelty being attended with craft they were at a loss in their consult how to compass their contrivance and resolving it should not be acted at the Feast for fear of a Tumult Mat. 26.4 5 c. at that Juncture Judas comes in to them and proposes to undertake the delivering him up to them quietly enough though at the feast in the Absence of the People Mat. 26.14 15. This made them glad Luke 22.4 5. and then as he had covenanted with the Devil to do his drudgery so they covenanted with him that he should have of them Wages for his Work even thirty pieces of Silvet a goodly price it is call'd in detestation Zech. 11.12 13. being the known set price for the basest of slaves Exod. 21.32 no doubt but the Sanhedrin could have been contented to give a thousand or ten thousand Shekels for accomplishing the deaâ—â— of Christ because he blasted their reputation and made their Kingdom of Tradition to totter c. yet this covetous caitiff contracts for so small a sum to sell his Inestimable Master not only because Judas would make up his loss in the rich Ointment which yet he valued at a far higher rate than he had his Lord as if it had been ten times better than he with the first Money that was offered him were it much or little to stop the gaping Mouth of his greedy Satanized Soul but also because the Oraâ—â—â— Zech. 11.12 13. must be accomplished where Christ in the Person of a Shepherd complains that he must be valued but at thirty pieces though Judas had valued the Ointment at three hundred This Scripture was fulfilled hereby as 't is expresly said Mat. 27.9 So that we need not wonder why the Traytor ask'd no more and why these Merchants offered no more if we look higher at the Divine Decree c. However Thus the one sold his Salvation and the other bought their Damnation from that time of this woful bargain Judas sought an opportunity to deliver up his Master to those Merchants Mat. 26.16 when the Multitude was absent so he did it in cold blood and upon mature deliberation c. Now is our blessed Saviour sold by his own Treacherous Servant who did not stand upon Terms with those Merchants but takes their own Price they proposed for their Prey here began our Lord's Passion two days before the Passover If
Though Job held his peace at the loss of all his Childrens Lives because it may be saith that Old Liar Satan he loved them not so well But when he comes to be in danger of his own Life which he cannot but entirely love then will he speak out and speak Blasphemy without sparing c. But our Dear Jesus hath not one word to speak though for the saving of his own Life c. This Amused and Amazed Pilate and therefore was he loth to Condemn him not understanding why he seemeth to sell away his own Life by his strange silence because he loved the Lives of our Souls better than the Life of his own Body Beside Christ knew that Pilate would yield at the last and to what purpose should he plead for himself before such a Judge who though he Judged him Innocent had suffered him to be Scourged and Notoriously Abused merely to please the Wretched Jews no good could Rationally be expected by his Pleading his own Case and Cause from such a Man-pleasing Judge Moreover Pilate marvelled the more at Christ's holding his Peace because that poor Pagan was Ignorant of Christ's standing in our steads to suffer for our sins so was in some Sense guilty as our Surety of all the sins of the World which he consented to by his silence though altogether Innocent in himself yet so willing to be Condemned as not to speak one word for the saving of his own Life before him Matth. 27.12 13 14. John 19.10 N. B. Note well Now I pray you let us learn to do as Ahasuerus the King did to Mordecai when asking his Courtiers what Honour and Dignity hath been done to Mordecai for saving my Life They Answered there is nothing done yet for him Esth 6.1 2 3. Hereupon the King then promoted him to great Honour for this Meritorious Action and Delighted to do so ver 4.6.10 c. So let us be asking our own Hearts communing with them upon our Beds when our Sleep departeth from us as the King 's did Psal 4.4 and saying to them what Honour and Dignity hath been done by us to our Dear Redeemer for saving the Lives of our Souls loving our Salvation more than his own Reputation which he would not vindicate by saying one word for himself c. If our Hearts answer again as they did there is nothing done yet Oh! For shame let something be done now to Honour Christ the time past of our Lives may suffice us 1 Pet. 4.3 'T is enough and more than enough we have neglected this grand Duty so long Now let us rise up and be doing and the Lord will he with us 1 Chron. 22.16 Not only to build a Temple for Christ who far more than Mordecai sought the weall of his People and speaks peace to all his Seed Esth. 10.3 Saying give me your sins and take you my blood and be saved by it thereby shall we build a Temple for our selves for ever The 3. outward Cause why Pilate stood so stiff a while for Christ was when he heard He was the Son of God though this Heathen understood not what the Son of God was being better acquainted with his Dunghill-Deities and Pagan Idols Yet whereas before Christs Innocency had Triumphed in this Pagan's Conscience but he hearing the Name of God this puts him into a mighty maze he was the more afraid John 19.7 8. As he had feared a Tumult from Men before Matth. 27.24 So now he fears more the wrath of God upon him should he dare to lift up his Hand against the most High N.B. Note Well Oh! How notoriously and utterly Debauched yea Satanized are the Debauchees of this Day that dread not to Rend the Reverend Name of God Deut. 28.58 which should not be taken in vain Exod. 20.7 into many pieces in their most Execrable Oaths and most Detestable Blasphemies Assuredly this poor Pagan who knew not the Word of God will rise up in Judgment against this Cursed Cursing Generation among whom the Name of God which is Dreadfull among the Heathen Mal. 1.14 is so commonly â—â—lched out of their Black and Blasphemous Mouths without any Reverence at all To which they add the Trade-driving of Whoredom that chast Joseph calls no peccadillo a small sin but great wickedness and durst not therein sin against God Gen. 39.9 And thus Holy David sets God's Statutes before him so that he durst not wickedly depart from God but keep himself from his Constitution sin Psal 18.21 22 23. So that though an Act of this Wickedness was found in him yet can he Appeal to his All-knowing God that no way of such wickedness could be found in him Psal 139.23 34. He durst not though once overtaken with it drive a constant Trade of it neither that nor any other sin had an High-way over or thorough-fare upon his Heart because he feared God as Gen. 42.18 Nehem. 5.15 This Pagan Pilate had some fear of God which Glorious Name startles and stops him again so Remands Christ into hiâ— Hall and Re-examins him with his Whence art thou John 19.9 to wit art thouâ—â— Man art thou a God To which Christ gives no positive Answer knowing if he had asserted his Deity Pilate would have Acquitted him who gave up himself at this time and place to be Condemned save only that Pilate had no such power as he boasted of over him but as it was given him from above ver 10 11. No Man could give him any power to Comdemn an Innocent Person though God gave it him now for his own glory c. This ushers in the 4th outward Cause or Motive why Pilate still sticks so stiff for our Saviour's Absolution To wit Christ's Threatning him with sin both in the Deliverers the Jews and in him into whose Hands he was delivered to confirm their Condemnation As if Christ had said to him thus Thou boasts of my power as if thou were a little God within thy self yet who gave thee any power to execute the Innocent Can thy power match mine that is the power of God whereby I have often escaped out of my Enemies Hands because my Hour was not then come as it is now Do not bear thy self over-bold of thy power for I know thou will Truckle to the People notwithstanding all thy power Thou art indeed in a place of power but have a care thou be Just in thy Office of Judge lest thou give a dear Account to him that is Higher than the Highest Thy sin comparatively is less than that of Judas and of the Jews for they sin out of Malice c. but thou out of fear of Man and out of Ignorance of God's Word yet know no Man can have any hand in killiâ—â— Christ but he must sin c. This caution doth startle and stop Pilate yet more N. B. Note well Oh! That the Sense of sin may stop us Christians as it did this Pagan Hereupon he goes out to his Hall-gate where the Chief Priests
our Lord would not turn stones into Bread nor come down from the Cross when he could have so done to save himself yet turns water into Wine for us and is content to be Crucified for saving his Church and Children Our Jonah is cast overboard then Justice is calm the Storm ceaseth c. CHAP. XXXIV Of Christs Burial HAving dispatched the Life and Death of Christ now come we to the Burial wherein there be three grand Remarks in its Antecedents Concomitants and Consequents The 1. Remark is The Antecedents of his Burial which is the lowest step in his State of Humiliation Now Christ is dead 't is thought expedient he should be buryed that there might be the Congruity foretold betwixt the Type of Jonah in the Whales Belly and the Antitype Jesus in the Bowels of the Earth As this was Christ's lowest step he took in his Humbled State so it was the turning step towards his Exalted State for when he had ended the shame of his Cross and had given up the Ghost now must he be Buryed yet shall have an Honourable Burial Therefore Joseph of Arimathea the Prophet Samuels City 1 Sam. 1.1 an Honourable Counseller taketh care that Christ now Crucified should not be Buried in the common Graves of Executed Malefactors but to be Intombed in his own Tomb Matth. 27.57 to 60 Mar 15 43 to 47. Luke 23.50 to 54. and John 19.38 to the end All the four Evangelists do Record this Remarkable Action though with some difference in Circumstances yet with none in the Substance One of them calls him a Rich Man another a Good Man so that 't is possible for a great Man to be good greatness and goodness are not Inconsistent though not many Mighty yet some are called in all Ages to own the good ways of God Where-ever the free-grace of God cometh no difference is made betwixt the Rich and the Poor both Plenty and Poverty may be Sanctified to the owner and as there is room for both in the Kingdom of Grace so there is room for both in the Kingdom of Glory Christ's Parable Luke 16. tell us that poor Lazarus ly's lodged in the Bosom of Rich Abraham the Evangelist more saith that this Rich good Man went boldly in to Pilate and begged the Body of Jesus which he durst not have done had he not been Good as well as Rich for he being a Priest or a Levite and one of the Council Chamber of the Temple could not but expect that his Inraged fellow Priests and Privy-Councellours of the Sanhedrim would pick a quarrel with him and would at least fleece him of his Wealth for favouring the Body of him whom they had Executed as an Heretick and Traitor if they did not flea his Skin from of his Back for being a pattern to such a Person they having Threatned Pilate to Article against him for High Treason to Casar if he still persisted to Patronize the Innocency of Jesus Therefore this was a bold Act in Joseph thus to begg a supposed Traitors Body Mark addeth that Pilate wondred Christ should be so soon dead and when assured by the Centurion that it was so he granted this Counsellors Request St. John joyneth Nicodemus with Joseph who were both Members of the Ecclesiastick Court and we maâ— well suppose of them both what St. Luke affirms of the one only that neither of them had consented with that Privy Council to the Condemning of Christ These two Night Disciples became bold and publick Patrons of a Dead Jesus and Conjoin their helping Hands to bury the Body Honourably when all the Day-Disciples excepting John durst not shew their Heads but Dwindle away These two Timorous Proselites do now openly declare themselves to be the Disciples even of a Dead Saviour each of them acted their part Joseph begs the Body takes it down from the Cross at the leave of the Chief Magistrate Such a Friend was our Lord to Magistracy both in his Life and Death He will have Justice satisfied both in his Dying and when Dead he will not be taken down without Pilates leave his part was also to wrap up the Body in Linnen Clothes and to provide a New Sepulchre Hewen out of a Rock in his Garden wherein never any Man lay before him a Tomb that Joseph had prepared for himself but willingly Resigns it up to his Lord and Master who should from good Manners be first served before the Servant and who within three Days after Resigned it up to the lending Landlord no greater loss have they that lend to the Lord the Borrower Prov. 19.17 as well as the Lender of Mercy he borrows only of us what he first lends us and what we willingly lend to God he more willingly repays again with Interest as Joseph had his own New Sepulchre lent to the Lord for three days only Restored to him again with Advantage for Christ's Body lying that little time in it did Marvelously Perfume Consecrate and Sanctifie it for the better Reception of his own Body against the time of his laying it down As it was Joseph's part to prepare the Tomb for the Body so it was Nicodemus's part to prepare most precious Spices for Embalming the Body the same was done by the good Women likewise for further Imbalming him when their Sabbath was over all testifying their Love to their Lord but in that very preparation they all shewed how little Faith and Hope they had concerning speedy Resurrection though he had oft foretold it to them The 2. Remark is The Concomitants of Christ's Burial after the Antecedents and Preparatory Actions every Circumstance whereof Denominates it a very Honourable Burial As 1. The Persons Imployed in Interring the Crucified Body of Christ were two Honourable Persons some suppose they were for their Eminency of Prudence Piety and Justice c. called to be of Council by Pontius Pilate the proconsul of the Country of Judea besides their Membership of Dignity in the Jewish Sanhedrinâ— who yet consented not to that Cursed Vote therein Namely He is guilty of Death Matth. 26.66 He was not buryed by the hands of those Scoundrels that Crucified him as probably the two Thieves were 2. The place where his Body was Buried was an Honourable place for he was not Buried in a Dunghil as some Sordid Persecutors and Tyrants have been nor among the Carcasses of Executed Malefactors in Calvary but in a Garden the best and most Honourable of places John 19.41 As the first Adam had sinned and did fall in a Garden even in a Paradise the Garden of God So the Second Adam will be buried in a Garden even in the Garden of an Holy and Just Man Joseph that the place of Christ's burial might bear a proportion to the place of Adam's Fall The place of Christ's Burial was the place of his Resurrection also and so as all in Adam did fall in a Garden So all in Christ Rose again in a Garden 3. The Tomb it self was an Honourable
with Thomas here prescrib'd a kind of Law upon the Lord saying Coâ—e and lay thy bands upon my only Dying Daughter c. in thinking Christ could not otherwise core her unless he came to his house laid his hands on the Child c. This Ruler of the Synagogue could expect no help or healing much lâ—ss if his Daughter were dead could he hope for her life again Thus weak in Faith was this Learned Rabbi and far short of that Roman Souldier's the Centurion who believ'd Christ could cure his sick Servant without stirring a foot towards his house but barely by speaking the word of command Matth. 8.8 Our sweet Jesus takes no advantages against this Jairus to turn him off but tendring his Infirmity arose and followed him Matth. 9.18 19 c. Note Thus may we hope that Christ will condescend to our weakness where he finds truth in the inward parts any real desires and breathings that are right after Repentance c. Note But the doubt still lies how there could be any wounds in his glorified Body Answ Beside what is said before we must know that ordinarily there can be neither any wounds or any scars in a Body that is glorified For as that is not Death which is only the Death of one part of the Body but when it comes to be the Death of all parts and possesses the whole So that is not properly Glory which is only the Glory of one part and not of all A glorified Body is that which hath a Glory in all the parts c. This is confirmed by the Word of God 1 Cor. 15.49 Though the body be sown in weakness yet it is raised in power and honour But now the scars in Christ's Body were extraordinary and by special dispensation upon these supposed grounds 1. To confirm the doubting Disciples c. 2. To confound Enemies who shall be Thunder struck when they behold him whom they have pierced c. Zech. 12.10 Rev. 1.7 3. To comfort Friends in all Ages shewing our comfort lies nor in Christ's Miracles but in his Sufferings Therefore he bids us behold his wounds as oft as we eat the Lord's Supper 4. To instruct his Followers that as he abated of his Glory so must they of theirs for God's Glory and for the good of others Some go farther and add a 5th Reason of Christ's retaining his five wounds still even at the Right hand of God in Heaven for appeasing his Father's Wrath against his Redeemed for their dally sins he as it were reminds his Father by shewing his five wounds to him how he hath fully satisfied Divine Justice for all their Infirmities Note The Inferences from hence are 1. That the Lord of the Sabbath Matth 12.8 did here farther establish and sanctifie this New Christian Sabbath upon the first Day of the Week by making this his solemn sixth Appearance upon that same day and neither on the Seventh the Old Jewish Sabbath day nor on any other day of the weâ—◠〈◊〉 the foregoing first Day whereupon he made no fewer than five Appearances Note 2ly Though we cannot come up to the first Rate and Rank of Believers and become of the Number of the chief of David's Worthies c. 2 Sam. 23.23 c. yet may we but become of the Second Rate and Rank of Believers and be of the number of the Thirty of David's Worthies we need not doubt of acceptance with Christ whose Father and Figure was holy David Thus it was with Thomas here he faultered and foundered so as he was disenabled to come up with the first for sanctifying the first Christian Sabbath yet keeps he the second and was accepted Thus those persons that could not eat the Passover because they were defiled at the proper season in the first Month were allowed by Moses from the Lord to eat it in the second Month Numb 9.6 c. Nor did the Labourers come all into God's Vineyard to labour at one hour but at several hours some sooner and some later yet the last found equal acceptance with the first Matth. 20.6 7 8. We may come at the 11th hour and yet be welcome Note 3dly Christ over hears every word we speak though in never so private a place yea though it be but a secret whisper in the Ear of another Thus Christ over heard the very words that Thomas had spoke to his Fellow Disciples at a private Meeting on the week-day and now meeting with Thomas on the first Day he chargeth him with his own words verbatim John 20.27 Oh how should this consideration that Christ hears all our idle and wicked words we speak and it may be one against another and will relate them word for word at the last day bridle us He remembers our wicked words and works they are all before his face this we should consider in our hearts Hos 7.2 that we may stand in aâ—e and not sin Psal 4.4 For God records all in his Book Mal. 3.16 The last Remark concerning this Sixth Appearance is the marvelous consequences and effects thereof in converting and confirming wilful Thomas who hereupon cryed out My Lord and my God Verse 28. Now was this Unbeliever this obstinate opposer of that great fundamental Truth conquer'd and made to confess hot only that it was the very Jesus whom they used to call the Lord John 13.13 c. but also gives him the individuating and appropriating Compellation of My Lord whom I resolve now to obey and give up myself wholly to be Ruled by him in all things as the phrase imports And not only so but he adds My God acknowledging both that he had declared himself to be God by his Rising from the Dead Rom. 1.4 Note Here Christ is first call'd God in the Gospels which had it not been a Truth Christ would not have own'd the Title but have reproved him for ascribing to him that Nâ—â—â—e which Christ did not and in this abrupt Sentence My Lord and my God There is a short confession of his Faith and a plain profession of his own Interest in Christ which Christ approveth of verse 29. Note 'T is true Faith that appropriates the Redeemer as if no body 's else but mine Gal. 2.20 He died for me saith Paul and he is mine saith Thomas here Were it not for this possessive Mine the Devil might say the Creed to as good purpose as we For he believes there is a God and a Christs but that which torments him is he cannot say My to any one Article of the Faith Note This concise speech imports a vehement Admiration both of Christ's Clemency and of his own stupidity as if he had said how fâ—d was my state I might have perish'd in my Infidelity hadst thou not condescended to my Infirmity and shew'd me mercy helping me to find the power of thy Deity in the wounds of thy Humanity Therefore shalt thou be my Lord and my God for ever Thus may we all say Lord I thank thee that
Pleasures He was but once at a Marriage-feast he is now Risen and Ascended above them sometimes we read our Lord wept but we never read that he did so much as once laugh 3. Nor in dead Treasures He sat but once over against the Treasury he is now Risen c. 4. Nor in Ease and Idleness He once slept upon a Pillow in the Ship he is now Risen c. The Spouse could not find him by night on her Bed nor in the broad ways of the World Cant. 3.1 2. 5. No nor in the perfection of Humane Mortality for he is Risen and Ascended c. 3dly That we Rise up and Ascend with Christ to Newness of Life Rom. 6.4 from Prophaneness to Piety this is to have part in the first Resurrection Rev. 20.6 awakening out of sin and living unto God 4thly That we labour after an Experimental Knowledge of the power of Christ's Resurrection Phil. 3.10 and of his Ascension also this we do if we cannot be content to be colâ—â—â—â—d careless in our Devotion without finding our hearts burning within us while he talks with us in the way of our Duty Luke 24.32 beyond the reach of formality we may live by a form but we cannot die by a form we must feel the exceeding greatness of his power which worketh mightily in his Redeemed Eph. 1.19 making all his Saints heavenly-minded ascending up to him who is Ascended like Pillars of Smoke Cant. 3.6 and drawn up after him John 12.32 Cant. 1.3 and Col. 3.1 as not being wedded to worldly things 5ly That we purifie our selves 1 John 3.3 to be prepared for our own Resurrection and Ascension which we hope for by vertue of our Redeemer's The fourth is a word of Comfort 1. Our Hope may hang the faster and firmer for obtaining a better Resurrection and an happy Ascension because of the two grand Pawns and Pledges we have to assure us of both As he our Head is not only Risen which cannot but Raise the Body also for Christ accounts not himself compleat without his Church which he calls his fulness c. Eph. 1.21 22. but he is also ascended so must draw up John 12.32 his whole Body even the little Toes or least Members thereof that they may be with him to behold his Glory c. John 17.24 but likewise he hath taken our Nature with him into Heaven and hath sent his Spirit down to us upon Earth Our Flesh is above and his Spirit is below this is a double Earnest 2ly May we but be able to say in the Witnessings of the Holy Ghost that the Lord Christ hath raised our Souls up to the life of Grace we then need not doubt but he will also raise up our Bodies to a life of Glory and not only our Souls shall ascend to him at our death but they shall be â—nited again to our Bodies at the last day and shall both together be with him in Glory for ever If we have experience of a Spiritual Resurrection and Ascension in our Souls This doth strongly confirm our Faith that it shall be corporal also Eph. 5.14 1 Cor. 15.32 34. Ro. 6.4 11. Phil. 4.20 1. Th. 4.14 Col. 3.4 3dly The Soul cannot but be without comfort till Christ the Comforter come and appear to us as to Peter Luke 24.34 who had wept bitterly Luke 22.63 Now where-ever Christ is he will appear sooner or later he cannot be hid Mark 7.24 He appeared personally to the Patriarchs as he did to his Disciples but now to us spiritually Matth. 28.20 whereof we should make good proof and then may we hope he will appear to us gloriously at the last our Faith is supported both by Evidence and by Influence from these things All fruits were unholy till the first fruits were heaved Levit. 23.11 Rom. 11.16 All his Redeemed have a Quietus est or Acquittance virtually by Christ Risen and Ascended Rom. 5.18 and 4 25. but it passeth actually upon us when Christ appeareth savingly to and in us c. 4thly If Christ have led us forth as far out of the World and Sin as Bethany he will assuredly bless us as he did his Disciples Luke 24.50 51. at his last farewel Thus Isaac blessed Jacob but he first felt him Gen. 27.12 21. and if he hath blessed us we shall be blessed as Jacob was but take heed we go not about to cheat him for so shall we bring a curse and not a blessing We may know we are right Adopted Children if we have clean hands a pure heart and an holy life then have we the Lord's blessing Psal 24.3 4. and this is the Sugar which will sweeten the bitter Cup of our Crosses and Curses from an evil World the comfort of Christ's Spirit the feeling of his favour and the pardon of our sins c. 5thly 'T is our great comfort to consider Christ ascended as our common Representative with all our Names writ upon his Breastplate Exod. 28.29 Others indeed ascended as Enoch in the time of Nature and Elias in the time of the Law as well as Christ in the time of the Gospel but none ascended as our Lord did Note For 1. They ascended before Death seized upon them so did not Christ 2. They ascended by the power of another as Elias by a fiery Chariot c. but Christ by his own power 3. They made no way into Heaven for any body else but Christ did for all his c. Heb. 10.20 Note He did not shut the door as Lot did when he had taken in the Angel Gen. 19.10 but left a broad door open for all his Members 4. They could not work Miracles in Heaven as they had done on Earth but Christ could send his Spirit down to his Disciples c. 5. They went up suddenly but Christ leisurely that his Disciples might the better behold and believe it and that we may not expect to go up to Heaven in a Whirl-wind but gradually as Israel did to Canaan by 42 Removes The Righteous are scarcely saved 1. Pet. 4.18 Hard travel must help to Heaven 6thly 'T is no less our comfort to have Christ's Spirit Rom. 8.9 11. and witnessing with our spirits verse 15. that the Lord is risen indeed in us and hath appeared to us Luke 24.34 'T is an infallible sign that we are Simons Saints true believers for we find not that Christ after his Resurrection appeared once to any one under the real Denomination of an Unbeliever Thomas tho' Unbelieving yet was no Unbeliever not to any of the Chief Priests Scribes and Pharisees not to Pontius Pilate nor to King Herod c. For these reasons 1. To teach us that his Kingdom was not of this World John 18.36 2. That his Kingdom did not depend on or stood need of humane Patronage 3. Nor was it to come with Worldly Pomp or outward Observation Luke 17.19 20 21. John 20.29 4. That those Kill-Christs and Contemners of Grace and Mercy might begin to taste of the
here commands Timothy to lay hands suddenly on no man 1 Tim. 5.22 Too much open-heartedness and easie credulity is an Argument of folly 'T is a Fool with Solomon that believes every word Prov. 14.15 Fide Diffide be not light of belief We must try those we mean to trust The best that can come of Rashness is Repentance The fourth Remark is Barnabas made way for his Entertainment Acts 9.27 who is supposed to be Saul's Fellow-Pupil under their Tutor Gamaliel so might better know him than others not to be addicted to lying and probably might hear some account of his Conversion because in the dispersion of the Church Acts 8.1 Barnabas also was forced to travel abroad towards Damascus and Arabia c. but especially being a Man full of the Holy Ghost Acts 11.24 as well as a Son of Consolation as his name in Hebrew doth signifie and well qualified to comfort those that might be cast down Acts 4.36 He was stirred up by the Spirit of God to present Saul to the Church and to acquit them of those Jealousies they harboured against Saul which he did by three Arguments 1. Because he had seen the Lord Jesus in the way as he went to persecute the Saints at Damascus 2. Because the Lord had then spoken to him with a strong hand as he did to the Prophet Isa 8.11 and made a mighty and marvelous change upon him turning the stream of Persecuting into Praying and Preaching work in him And 3. Because he had upon this true and thorough change Preached the Gospel boldly and publickly which before he accordingly had persecuted at Damascus and in Arabia that Jesus was the Christ and the true Messiah N.B. Hence learn that in case of Modesty or Bashfulness any good Man such as Barnabas was Acts 11.24 may declare for another in order to Admission of Members into a Church the great work of Grace upon their hearts who are too fearful to declare it themselves This Testimony of Barnabas concerning Saul was fully satisfactory not only to the Church of Believers but also to the Apostles Peter and James Gal. 1.18 who were the two Apostles of the Circumcision and therefore abode in Jerusalem and Judaea while all the other Apostles were at this time gone abroad to lay the Foundadations probably of other Churches in other Countreys Hereupon all suspicion concerning Saul was removed He was now freely and with the Right hand of Fellowship received familiarly conversant with them in his Egress and Regress verse 28. and not only so but he Preached boldly verse 29. as Barnabas had said c. The fifth Remark is Opposition is the evil Ghost that haunts and dogs the Gospel every where and to Preach it powerfully is the high way to contract the ill will of an evil World upon the heads of such Preachers No sooner had Saul made good that Testimony which Barnabas had given of him in Preaching boldly at Jerusalem as he had done at Damascus and in Disputing with the Hellenists on Graecians in Defence of Christ and his Gospel but presently these Antagonists lay in Ambush to take away his life verse 29. N.B. If it be asked why these men sought to kill Saul rather than Peter James Barnabas or any other that was now at Jerusalem c. the Answer is because Saul himself was an Hellenist though born of Jewish Parents yet in the Graecian Countrey to wit in Cilicia at Tarsus Acts 21.39 and once one of these Adversaries own Colledge who raised that bloody Persecution against Stephen Acts 6.1 9. whom then Saul prompted on to that Persecution c. but now he being turned Christian and desirous to give an Antidote to them unto whom he had formerly given Poison indeavouring to save their Souls by his Apostolical Office which he had helped to destroy This inraged them they looking upon him as an Apostate from them and no Apostle to them then did they seek his death having first given out as Epiphanius testifies that he turned his back on the Jewish Religion meerly out of a pang of Discontent because he could not obtain to Wife the High-Priest's Daughter N.B. Thus they learnt of their Father the Devil first to be Lyars and then Murderers John 8 44. They according to the Proverb designing to kill a Dog make the World believe first that he was mad And thus the Jews at Jerusalem were not one Button better than those at Damascus neither Barrel was better Herring Both in both places laid siege for Saul's life He that with those Hellenist Jews had contrived the stoning of Stephen finds this place too hot for him to stay in more than fifteen days or two weeks but is forced by his former Com-Rogues to flie for his own life N.B. Hereby was verified to him the truth of Christ's words concerning him how great things he must suffer for my Name 's sake Acts. 9.16 And indeed scarce ever were so many sufferings heaped up upon one Man as himself reckons them 2 Cor. 11.23 c. both through the hatred of his own Countrey-men the Jews and the Fury of the blind Gentiles he suffered as much sever he caused others to suffer yet the Lord delivered him out of all his sufferings till his work was done according to that precious promise Psal 34.19 N.B. Here also the Brethren were instrumental in Christ's hand to work Saul's second Deliverance at Jerusalem as they had been at Damascus Acts 9.25 in his first for 't is said verse 30. when they knew how the Hellenists sought to slay Saul they gave him a lift out of their way by bringing him down to Caesarea and sending him forth to Tarsus his own Native Soil where he might Preach the Gospel to his own Countrey-men and where they might hope he would be safer among his own Friends and Relations The sixth Remark is The Rest and Peace of all the Gospel-Churches from former Persecutions as the marvelous issue and upshot of all the premises The Lord most graciously grants to his Church Militant a time of Peace as well as a time of Persecution He will not chide nor contend for ever lest the spirits of his people fail and the Souls that he hath made Isa 57.16 17 18 19. where is shewed 1. That a little correction satisfies a loving Father for a great fault of his dear Child Psal 103.9 13. 2. When the Child swoons under scourging then our heavenly Father lets the Rod fall down takes up his Child and falls a kissing it to fetch life into it again Jer. 31.18 20. 3. Tho' God see his Children's crosses and could be as cross as they for the hearts of them Psal 18.26 yea tho' those poor blindlings blunder on without fear or wit neither benefited by blows nor humbled by frowns through and for their frowardness laying nothing to heart yet God speaks God-like for it is not after the manner of men to speak so 2 Sam. 7.19 I have seen his ways froward enough yet
simplicity of the other as piety without policy is too simple to be safe so policy without piety is too subtle to be good The head of the Serpent and the heart of the Dove do best together as blessed ingredients for the Compound of Christians The fourth Remark is God hath many means and ways whereby to deliver his persecuted Servants as sometimes by the death of persecutors they are dead that sought the Child's life Matth. 2.20 and many in England were saved by the death of Q. Mary c. So at other times by striking a Terrour upon their hearts as here verse 28 29. The chief Captain was afraid he had gone too far already because it was a Capital Crime and accounted no less than Treason for any in Authority to violate the Roman priveledges which Augustus Caesar had bestowed upon Tarsus the City wherein Paul was born as a reward for the Citizens assisting him in his wars with Brutus and Cassius So feared he to be called to an account for his breach of that priviledge as he did then so as to loose Paul's Bands v. 30. The fifth Remark is Our deliverances here are but partial the total is not until Death Paul was but delivered from his Chains not from his confinement but was reserved to appear before the Sanhedrim the next day for tho' that Council had been banished out of Jerusalem long before had their residence at Jabneh yet at this Pentecost-Feast they were come thither The Colonel carries Paul down from the Castle and sets him safe before them for a fair Publick Tryal CHAP. XXIII Paul before the Sanhedrim THIS Chapter contains the Transactions of three days concerning Paul the Prisoner The first days Transaction was when the chief Captain of the Castle had brought his Prisoner down and delivered him up to the Jewish Sanhedrim or Council to be tryed before them himself being an Heathen having no skill in the Jew's Religion about which the Controversie now lay Upon this first days work which consists of these Resolves we have a prospect in the general of Paul's Oration made before his Judges and particularly First His Exordium or Prologue Secondly His profession of his own Inocency verse 1. Thirdly The Event thereof Verse 2 3 4 5. Fourthly His Pious Policy Verse 6 7 8 9. Fifthly His Rescue by the Captain Verse 10. And Sixthly His Encouragement from God Verse 11. Wherein observe Paul pleads not guilty and vindicates his own innocency against their Calumnies c verse 1. whereupon the High-Priest looking upon his Vindication of himself as a reflexion upon the Sanhedrim commands the Officers to smite him on the Mouth and so to interrupt him in the very enterance of his Defensive Oration verse 2. N.B. To whom Paul makes a smart repartee for his acting herein as an Unjust Judge in punishing him before he was heard c. contrary to the Law Deut. 17.4 and 25.1 2. Leuit. 19.35 therefore he foretells his dreadful fall verse 3. Hereupon Paul is accused for reviling the High-Priest Ver. 4. By these partial Parasites over-looking this injustice and injury done to the Apostle Paul pleads ignorance as his excuse verse 5. And seeing no plea for his innocency was like to be admitted in so corrupt a Court the head whereof was so unjust and injurious Paul betakes himself to a prudent policy v. 6. Starteth a Notion which setteth not only the Standers by but those on the Bench at Variance among themselves verse 7 8 9. and by this means he was delivered out of his adversaries hands v. 10. and who that night had Divine Consolations in his confinement verse 11. The Remarks from those Resolves of this first day's work are these The first is The Testimony of a good Conscience in a prisoner at the Bar is a brave incouragement This same Comforter had Paul here which so incouraged him as that he could look his Accusers yea and his Judges too in the face for so 't is said he stedfastly beholding the Council ver 1. because his Conscience was good both with the goodness of integrity and with the Goodness of Tranquility also This was his Exercise or Recreation Acts 24.16 Thinking it better to offend the whole world than his own Conscience Nor may we imagine that Paul pleads his own perfection before the Sanhedrim here when he said I have lived in all good Conscience before God until this day for he utterly disowns that Lying and Damnable Doctrine of Perfection in Saying not as if I had attained or were already perfect Phil. 3.12 none are perfectly perfect in this life but only comparatively or conceitedly So Paul was far from conceiting himself without sin or fault seeing he acknowledged and bewailed his Captivity to the Law of Sin Romans 7.23 24. But the sense is he was not Conscious to himself of any Notorious Enormity such as Sacriledg Blasphemy c. Whereof they Accused him c. The second Remark is God is the Avenger of all injuries done to his Servants and will smite their smiters Thus Paul saith here God shall smite thee thou whited Wall who sits to Judge me after the Law yet bids me be smitten contrary to Law verse 2 3. N.B. This was an old practice of the Devil to smite God's Servants by the Fist of wickedness Thus was good Micajah smitten by the fist of a false prophet 1 Kin. 22.24 to whom God's Prophet told his Doom saying thou shalt see in that day when thou shalt go into an inner-Chamber and hide thy self verse 25. Namely from the Sons of Ahab who shall punish thee for putting their Father upon so fatal a war N.B. Thus also the prophet Jeremy was smitten by Pashur another of the Devil 's false prophets Jerem. 20.2 whose Doom was likewise foretold by God's Prophet that he should be a Magor-Missabib and terrour round about a terrour to himself and to all his Friends and that he should die in Babylon c. verse 3 4 5 6. N.B. Yea our Lord himself escaped not the Suffering of this smiting indignity John 18.22 and it may well be granted how easily could the Lord Christ have revenged himself of this Parasitical Officer who smote him the palm of whose hand might soon have rotted off had not the Lord been now acting the part of a Lamb even of the Lamb of God just ready to be offered up a Sacrifice so he mildly answers him verse 23. c. John 18. N.B. And as it was thus disgracefully done to our Lord in both Churlish Strokes and reproachful words Answerest thou the High-Priest so when he had said or done nothing more than making use of the Liberty of their own Jewish Law in not confessing any thing against himself but putting his accusers upon proof of what they laid to his charge yet was the Jewish Government so degenerated at this day that no notice is taken of this disorderly affront in an under Officer to a supposed Criminal That insolent fellow had only a
the King had opened his mouth to make his Defence so he would not suffer any to stop it till he had done being confident that Agrippa's opinion and Judgment could not but prevail much with Festus while he pleaded for his own life and therefore doth he principally crave the King 's patient Audience stiling it his happiness yet Paul well knew that the true happiness is to find favour with God in the Remission of Sin Ps 32.1 2. and assuredly had not God over-ruled matters and Paul had not been so eminent by his sufferings Agrippa who came into the Court in such a princely pomp Acts 25.23 Especially Festus could never have vouchsafed him attention with so much silence and patience The third Remark is A blameless life from our youth upward is a brave incouragement when we come to suffer for Righteousness-sake Thus Paul here v. 4 5. makes a confident appeal as be had done to Caesar's Court so to his accusers consciences whether they could Justly charge him with any enormities while he was of their Strict Pharisaical persuasion Hereby he vindicated his Christian Religion from the prejudice of the Jews who cast such calumnies upon Paul as if he had imbraced Christianity as a subterfuge from the abuse of his Pharisaism in former times This he wisely washeth off and convincingly urgeth that it was not for any misdemeanors done by him but for his imbracing the Christian Religion which had rendred him so odious and obnoxious to them Now the Testimony of Paul's good Conscience was a strong cordial to support him in all these Tryals which he had before Faelix Festus and King Agrippa over and above his Divine Revelation The fourth Remark is The Doctrine of the Resurrection is no incredible Doctrine This Paul asserts as the foundation of all Religion which he calls the hope of the promise v. 6. for which the 12. Tribes instantly served God and all little enough to obtain a better Resurrection and everlasting life verse 7. and for which Article of the Faith those Degenerate Children of the 12. Tribes do saith Paul persecute me to Death Yet it is a Credible Doctrine which Pagans such as Festus was and Sadduces ought not to deny v. 8. and the Credibility of it is evidently Demonstrated both by God's works of Creation wherein God gave life to that which had it not before therefore he can more easily restore life where it once hath been and by his works of Providence seeing every spring is a Resurrection of Plants that seem dead in winter The fifth Remark is The great ends and effects for which Christ did Institute and Commissionate a Gospel Ministry are principally five for working 1. Conversion 2. Faith 3. Remision of sins 4. Sanctification And. 5. Salvation N.B. All these five be famously specified in Paul's Commission from a greater High-Priest The Lord Jesus to preach the Gospel than the whited wall Ananias was who had before given him a Commission to persecute the Preachers of it and who now did persecute Paul for Preaching it as Paul tells King Agrippa here after he had given him the whole narrative of his wonderful Conversion whereon Remarks have been already made upon Acts 9.3 c. And upon Acts 22.6 As also upon Acts 8.3 from Acts 26.9 10 11 c. to verse 18. where this excellent discription is N. B. Now tho' these five great works of Conversion c. be properly and principally yea only the work of Christ who alone can open the eyes of the blind both of souls and bodies as he had opend Pauls c. yet is he pleased to put this great honour upon his poor Instruments in his ministry's by whom he ordinarily works them and hence are they called co-workers with God 1 Cor. 3 5 6. And 2 Cor. 6.1 The sixth Remark is How abominable it is that among those that profess themselves to be God's peculiar people True obedience to the Great God should be reckoned no better than real Rebellion and Treason against sorry mortal man Thus Paul tells Agrippa verse 19. the Jews who pretend themselves to be God's peculiar people can find no other fault in me but that I durst not be disobedient to this heavenly Vision but I preached the Gospel at God's command verse 20 21. from whose fury God hath hitherto preserved me verse 22 23. Intimating for his own vindication that he had done nothing but what became a man grateful to God for his daily preservation which is not granted to nourish Idleness but labour as also that the truths of the Gospel concern'd Agrippa himself and all princes as well as the meanest people for all are one in Christ Gal. 3.28 Col. 3.11 The seventh Remark is Carnal minds even of mighty men do pass very uncharitable Censures upon spiritual persons and things Thus the Pagan Judge Festus Judged Paul a mad man verse 24. as the Captains did Gods prophet that came to Jehu 2 Kings 9.11 and the Friends of Christ did Christ himself Mark 3.21 Nor can it be otherwise because of contrary apprehensions for bad men call evil good and good evil Isaiah 5.20 21. They blasphemously conceive the Gospel to be the foolishness of preaching 1 Cor. 1.18 It seemeth so to them that perish but to them that shall be saved it is the power and wisdom of God Rom. 1.16 2 Cor. 4.3 4. Therefore is it a most dangerous symptome thus profanely to mistake and to distast the Gospel of Christ as Festus did here thinking that Paul had over-studied himself and by meddling with matters too high for his Capacity and too deep for his understanding he had brought himself into a mad melancholy so he broke forth into this idle and long Tittle-Tattle c. The eighth Remark is 'T is a blessed Attainment for a man to be master of himself when highly provoked and to be regulated by right reason only and not hurryed by unruly passions Thus it was with Paul here verse 25. making his answer with all meekness with due terms of respect to a Revileing Judge wherein he well observed Solomon's saying a soft answer turns away wrath Prov. 15.1 Festus had spoke truly so far as to say Paul had much learning for he was reckoned an excellent linguist being skilful by his acquired learning besides that infused by the Holy Ghost in the Hebrew Syraick Greek and Latine Tongues well acquainted with the Pagan Poets and a most fluent and Charming Orator speaking and writing Greek in such a Compt florid and elegant style so that Demosthenes's Orations are but dull pieces compared to some of his Epistles yet Festus was extravagant in censuring that Paul's much learning made him mad perhaps he might feel some strange Infleunce upon Paul's Discourse and could not ascribe it to the Right cause the Holy Spirit but to the spirit of madness c. N. B. 'T is true indeed Paul himself confesseth that he had been exceeding mad in persecuting the Truth Acts 26.11 And there were
of death till they see Christ come in this Kingdom Matthew 16.28 The seventh Comfort is Tho' the ordinary time proposed in the precious promise of Christ's coming to save Zion in the common way of Divine Providence be usually when his whole work is done upon Mount Zion namely 1. His Humbling-work for Sin 2. His Purging and Purifying work from Sin And 3. His Preparing work for her Reception of his saving mercy Isa 10.12 Then will her King come to disquiet the Inhabitants of Babylon who have so long disquiet the Inhabitants of Zion Ier. 50.34 Yet by his extraordinary prerogative of free grace sometimes when Zion's King beholds unsufferable insolency in her Enemies This will bring him sooner before he can find any innocency in her self and before that Three-fold work afore said be wrought upon her Observe how the Lord argues I would scatter them c. were it not that I feared the wrath of the Enemy least their adversaries should behave them insolently and say me non voluisse aut non valuisse that I would not or could not save them c. Deu. 32.26 27. Therefore saith the Lord The feet of my Peoples Foes shall slide in due time c. verse 35. but my People themselves shall be exalted in due time 1 Pet. 5.6 If they be not weary of well doing they shall reap in due Season Gal. 6.9 God will not grant the desires of the wicked as David prays least they should exalt themselves Psalms 140 8. His Mercy Triumphs over his Justice James 2.13 and saves them with a Non-obstante with a Nevertheless and with a Notwithstanding their Sins c. Psa 106.8 and 78.38 but 't is more distinctly demonstrated in Ezek the 20. wherein we have the whole sum of the Law and of the Gospel and where mercy many times catcheth hold of the hands of Justice and keeps them from striking his Servants as appeareth from verse 4. to 44. all along God oft wrought for his own name's sake that it should not be polluted c. verse 14 21 and 43 44. when they had more highly provoked him so that he could not save them for their sake yet brought he them into the bonds of the Covenant verse 37. yea and his most gracious repentings were after all this so kindled together as to cry out how shall I give the up Ephraim I cannot find in my heart to be so unkind to thee for I am God and not man and I have holy ones in the midst of thee c. Hos 11.8 9. I will not destroy the Vine for the sake of the few Clusters that have blessings in them Isa 65.8 God would not destroy Sodom and her four Cities had there been found but ten Righteous Persons in those five Cities Gen. 18.32 We therefore do well to argue in prayer to God as Moses did What will the Egyptians say c. Exodus 32.12 and Numb 14 13 14. and as Joshua What wilt thou do to thy great Name Joshua 7.7 8 9. both those Arguments then did prevail with God and why not now c The eighth Cordial is Tho' God will and out of his very faithfulness Psal 119.75 Chastize his Childern for whom he loves he chastens yet he doth not love to chasten Heb. 12.6 7 8. Rev. 3.19 Lam. 3.33 He hath tears in his eyes when a Rod is in his hand c. Therefore he assureth us he will not chide for ever least their Spirits should fail and the souls that he hath made c. Isa 57.15 16 17 18 19. He always corrects in measure Jer. 30.11 and measures it only out by Peck and by Peck and not by whole Bushels at once as the Hebrew runs staying his rough wind in the day of his East wind Isa 27.7 8. The Lord saith I will hear your cryes for I am gracious Exo. 22.27 And even as a Father pitties his Child so the Lord pitties us Psalm 103.13 'T is well known that a little correction satisfies a kind Father for a great fault in his dear Child when the Child swoons under its scourging then the Father lets the Rod fall down on the ground takes up his Child into his Bosom and falls on kissing it to fetch life into it again thus God did to Ephraim Jer. 31.18 20. He stirs not up all his wrath Ps 78.38 but in midst of wrath remembers mercy Hab. 3 2◠〈◊〉 rule is as we are able to bear it 1 Cor. 10.13 And his anger is but for a very little while and then it ends in burning the Rod. Isa 10 5 25. So that we have need but of a little more patience Heb. 10.36 James 1.4 Rev. 13.10 And God will give an expected end Jeremiah 29.11 The ninth Cordial is Zion's King is not so Titulo tenus in an empty Title and no more but will come and set up his fifth Kingdom after all the four Grand Kingdoms the Assyrian the Persian the Graecian and the Roman be destroyed The Humane Philosophers do question whether there be a Quinta Essentia a Fifth Essence distinct from the four Elements Earth Water Air and Fire Yet Divine Daniel doth demonstrate that there shall be a Fifth Kingdom tho' Daniel doth obscurely compare the four aforesaid Kingdoms unto four Boysterous and Blustering Winds Dan. 7.2 the fourth whereof namely that of the Roman Caesars was more violent and more permanent than any of the other Three for first The Foundation of that Kingdom was laid in violence and blood at the beginning of it as Julius Caesar who was the first of the Caesars was violently as it were digged out of his Mothers belly when he came into the World and accordingly was his Soul as violently digged out of his Body with stabbing Bodkins when he went out of the World And secondly This last of the four blustering Winds hath lasted longest in blood and violence for near to Two thousand years But we are told of a small still Wind or Voice 1 Kings 19.11 12. which had the Lord in it whereas neither the strong Wind nor the Earthquake nor the Fire all foregoing had none of them the Lord in them This small still breathing Wind or Voice may have a relation to the Kingdom of Christ who is call'd a Prince of Peace Isa 9.6 and Peace upon Earth good will to men Luke 2.14 and whose Kingdom consists of Peace and Joy Rom. 14.17 This is the small still Voice that will at last most effectually becalm all the four violent Winds c. But Daniel doth more plainly declare the four aforesaid Kingdoms all which he expresly compared to four foul Beasts Dan. 7.3 4 5 6 7. then after the final fall of all those four Beastly Kingdoms he addeth a fifth Kingdom which he calleth the Kingdom of a Man verse 13 14. to wit of God-man the Lord Jesus whose Kingdom shall never be destroyed N.B. Christ's Kingdom hath not a finis consumptionis but only a finis consummationis Tho' it shall be