this discourse with his Disciples was in the Ship as they sailed to Bethsaida Mark 8.22 where they bring him a blind Man to heal him of his Blindness In which Miracle are these short Remarks 1. As soon as Christ had cured his Disciples of their blindness of Mind in the Ship he comes to Bethsaida to heal this Man of the blindness of his Body In the former he put forth a Beam of his Divine Wisdom and in the latter a Beam of his Divine Power 2. Those bringers of the blind Man besought Christ to touch him Mark 8.22 they believed a touch with Christ's hand would open his blind Eyes The like healing Touch Naaman the Syrian expected 2 Kings 5.13 N.B. Note well Thus should we bring our Blind to Christ and beseech him to heal them 3. Christ took him by the hand ver 23. to lead him which he might have bid his Friends that brought him thither still to do but he did it himself to shew he is the best Leader of the Blind N. B. Note well And that we should as he did hold it an honour and a pleasure to do men in misery any office of Courtesie 4. Christ led him out of the Town as holding the Inhabitants whom he had upbraided for Contumacy c. before Mat. 11.21 unworthy to behold the cure therefore must it be done at the Towns end They must not have the favour to be Eye-witnesses of his mighty Miracles they had sinned it away by their unthankfulness God grant we may not do so The 5th Remark is He spit upon his Eyes and put his hands upon them This Collyrium or Eye-Balsom c. sometime he used to heal the Blind with together with other Gestures and Actions and sometimes not Mark 7.33 and here they are used not in Mark 10.52 but John 9.6 they are to shew that he healed by his Almighty Power beyond the course and order of Nature either with means or without at his own pleasure and so in an instant or successively as here Hence The 6th Remark is The Lord here takes time in working this Miracle by the first Touch he made him see Men like Trees not much unlike that in Judges 9.36 having yet but a dim sight whereby he discerned the motion better than the form of Men But Christ's second Touch made him see every Man clearly not because he could not perfect his cure with the first Touch or must have more time for it seeing by his Omnipency he could have cured him without either Touch or Time even in a moment as he did Blind Bartimeus Mark 10.52 And though he made an Opthalmick of Clay and Spittle c. for him that was born blind yet was he healed at once John 9.6 7. but this Man gradually N.B. Note well To teach us our Spiritual Illumination is done by degrees and not all at one instant 1 Cor. 13.12 The 7th Remark is Christ would not vouchsafe that ungrateful Town the benefit of one more Preacher though never so mean Mark 8.26 This was a greater Judgment on them than if he had turn'd into some other Channel that Arm of the Sea that brought in so much Wealth to them he had already call'd out of Bethsaida those that belong'd to him and now no longer will he strive with her perverseness Now Christ turns his back upon Bethsaida which had turned their backs upon the Doctrine and Miracles from him and his Disciples three of which at least he had taken from thence to be the Lights of the World John 1.44 c. yet those very Apostles their Towns-men could do no good on them for they loved darkness better than light John 3.19 And seeing they had seen his healing the Sick cleansing the Lepers and raising the Dead yet did not they repent Mat. 11.20 therefore we hear no more of Bethsaida but Christ went from thence to Cesarea Philippi before he went into Judea to finish his Ministry by his Passion which now approached His last Miracle at Bethsaida in healing the blind Man out of the Town is Recorded only by the Evangelist Mark but the Confession of the Apostles and of Peter who Christ was in his passage to this Caesarea Philippi is Recorded at large in Mat. 16.13 c. and Mark 8.27 c. and Luke 9.18 c. there more briefly in both these and something consonant hereunto we find upon Record also John 6.69 In these Coasts of Caesarea Christ was out of Herod's reach Upon this Journey we have these Remarks 1. That our Lord wandred from place to place and even wearied himself by much toil and travel to fulfil his Ministry c. N.B. Note well All Christ's Travels from his Infancy to his Ascension beside his particular Visits are computed 3093. as before Many a weary footstep for his Spouse did he take as Jacob for a Wife to Syria so he to Caesarea the utmost Border of Palestine whither he footed it to sow some seeds of Grace among the Gentiles The 2d Remark is Christ confirms his Disciples in the knowledge of himself by way of Questions here teaching 1. That Pastors ought to examine the state of their Flock 2. That there will be various Opinions of Christ and his Kingdom beside not only among his Foes that call'd him a Samaritan a Sorcerer a Devil but also among his Friends and Well-wishers some thought him John Baptist revived as Mat. 14.2 holding the Doctrine of Pythagoras's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Transanimation others thought him Elias return'd from the lustre of his life in so many mighty Miracles or Jeremy that weeping Prophet from his eminent compassion and commiseration to Mankind or one of the Prophets to wit Elisha who had the double spirit of Elijah upon him So many were the mistakes even of good men concerning the Mediator while they minded their own Fancies more than God's Word But 3. He expected better Sentiments and Censures than those vulgar Men had of him from his own so long Followers and Familiars therefore he saith But whom say ye that I am To which Peter as perhaps older and without a peradventure bolder than the rest who gave joyntly the answer to the first Question answered for them all in a little yet so large a Confession as contains whatsoever is to be believed concerning the Person and the Office of Christ c. The 3d Remark is Christ first commendeth this comprehensive Confession of Peter and then adorns it with a double promise both personal or particular and universal 1. He tells Peter why at first he gave him that Name John 1.42 Mat. 4.18 pronounces him blessed for having knowledge of this saving Truth by Divine Revelation 't is no less than Life Eternal to know Christ aright John 17.3 2. Upon this saving Truth which Peter professed in the name of all the Apostles and their Successors in Pastoral Charge he promised so to found his Church as all the combined Power and Policy of Hell should not be able
the Word but not the Oister-shell or Earthen-Vessel that bears or brings it Acts 13.48 Therefore Peter took him up from his excess of worshiping N.B. But so do not the pretended Successors of Peter the Pope's who hold forth their Toes to be kissed and permit their Parasites to worship them as Gods Peter would not suffer this Centurion who was but one of Caesar's under-servants to worship him but the proud Pope can compel even Caesar himself to fall prostrate before him and little enough to gain his favourable Aspect N.B. This Gesture of Adoration though it was excessively tender'd by Cornelius yet was it refused with Rebuke by Peter which was the first part of his Entertainment at the door of the Centurion's house N.B. The second part thereof was his handing of Peter into his house and acknowledging God's goodness in bringing such a welcome Guest to him for 't is said He talked with him as they two went hand in hand into the house N.B. And the third part thereof was an Auditory was prepared all ready and desirous to hear him Preach the Gospel to them not only Cornelius himself who had sent the Messengers did wait for him verse 24. Acts 10. but also Peter found many others who were come together verse 27. And this Account we have of the posture of all this Auditory that not only Cornelius was like an hungry Soul who immediately without delay sends for his food so soon as he knew where it was to be found but also they do all uanimously by the mouth of the Master of the house not only bid Peter welcome but also give him thanks for his pains in coming to them yea they farther profess to set themselves in a present reverential posture as having God himself overlooking them and whom they desired to be a witness of their readiness to obey what God required of them by Peter's mouth verse 33. which teacheth us 1. That the People should wait for the Pastor verse 24 27. And we are all here present verse 33. Thus the People waited for Zecharias Luke 1.21 They should speedily go up Zech. 8.21 2. That such as hear the Word should hear it as from God's mouth as well as Man 's we are present before God The want of setting our selves as in God's sight is the cause why we so much want God in the Ordinances c. After these two Circumstances comes in the Substance or Specification of Cornelius's Conversion the Manner and Form together with the Means thereof which are principally twofold 1. By Words 2. By Deeds 1. The Words whereby he was converted were the pregnant and powerful Sermon which Peter Preached to him in his house wherein these parts are observable 1. The Preface preparing for Right Instruction drawn from the person of the Auditors Acts 10. v. 34 35. 2. The Proposition Preached upon namely that great Mystery of the Gospel the Word of Reconciliation betwixt God and Man not only betwixt God and the Jews but also betwixt God and the Gentiles verse 36. 3. The Paraphrase upon his Proposition illustrated both by the first Minister of the Gospel who began to Preach it to wit John the Baptist verse 37. and by the Principal Master and Author of the Gospel to wit the Lord Jesus whom Peter commendeth from his double Office of King and Priest verse 38. and this commendation is 4. Farther confirmed by a double Testimony 1. That of the Apostles concerning the Innocent Life Christ led upon Earth his holy Death he suffered at the last verse 39. his glorious Resurrection verse 40 41. And lastly His last Return with Power and great Glory to judge the World verse 42. Then 2. By the Testimony of the Prophets Acts 10.43 All these parts are contained in the Copy or Example of Peter's Sermon Then follow the Effects and Consequences of it which are three First The Effusion of the Holy Ghost verse 44. Secondly The Amazement of the Spectators verse 45. Lastly The Gift of Tongues verse 46. Thus far Cornelius's Conversion was wrought by means of Words now comes the manifestation of the Truth of it by Deeds 2. The Reality of this new Gentile-Convert was evidenced by Deeds done in the Sacramental Sign of Gospel-Baptism relating to both the Person Baptizing who was Peter who first propounds that great Question Whether it were lawful to Baptize Cornelius and his Family and Friends seeing they were all Gentiles To which himself then gives an Affirmative Answer arguing à majori namely from the thing signified which is the greater to the Sign it self which is the lesser Acts 10. v. 47. And then to the Parties Baptized who all accepted of Gospel Baptism and requested Peter the Administrator thereof to tarry with them certain days verse 48. to be farther instructed confirmed and comforted that they might grow in Grace c. This large Scheme affordeth us many memorable Remarks As First That there is an exact Harmony betwixt the Old and New Testament touching the extent of the word of Reconciliation the old Prophets did not confine it to the Jews but extended it to the Gentiles also Psal 72.7 8. and Isa 49.6 and 57.19 where it is said that God created peace to them that are afar off as the Gentiles were as well as to them that are near to wit the Jews A Praelibamen or fore-tast hereof were the Examples of Melchizedeck Job and Naaman who no way belonged to the Jews shewing that the Word of Life was not limited unto them only The second Remark is That God is no Respecter of persons that is he doth not make the external condition of a person as of what Nation Family Name or Quality he be of the Rule of his Respect or Acceptance He doth not accept of one because he is a Jew nor disrespect another because he is a Gentile God regardeth not the outward Estate as Countrey Sex Wealth Wisdom c. which neither help nor hurt Man neither please nor displease God but only as they are in a good or bad Man as a Cipher set by it self signifies nothing but having a numerical figure fixed before it then it increaseth the sum This Truth God had taught the Jews themselves in the Old Testament Deut. 10.17 that he respected not persons which is more confirmed in the New Rom. 2.11 1 Pet. 1.17 and here Acts 10.34 The third Remark is He that is truly religious toward God and truly righteous toward Man of whatever Nation or Condition he be of Jew Gentile Poor or Rich c. is accepted of God Yea the very Romans or Italians such as the Jews thought most hardly of because they were dealt most hardly with by them being in bondage under them at that time might find acceptance with God if they feared God and wrought righteousness as Cornelius did Acts 10.35 who was an Italian not circumcised in the flesh yet circumcised in the spirit Rom. 2.29 no nor as yet baptized yet accepted for these words must be
Doctrine of Grace into an occasion of Licentiousness Therefore doth he so sharply tax that notorious abuse and insists more fully on matters of practice the Doctrine of Faith having been so largely inlarged upon by other hands N. B. Eusebius out of Egesippus Relateth how this Apostle James suffered Martyrdom at Jerusalem by the then outragious Jews who threw him down from the top of his Pulpit some say from the pinnacle of the Temple and then knocked him on the head with a Fuller's Club as Abet was by Cain's in the ninth year of Nero. The destructive wars of the Jews happening in his twelfth Joseph de boll Lib. 2. Cap. 25. And his Antiqu. Lib. 20. Cap. 8. The second Apostle next to James in order of Time to be discoursed of in this Supplement of the Lives of the Apostles so far as Scripture-Light still leads us is Peter who is likewise named after this James the less last mentioned in this Relation Gal. 2.9 which order of placing these two Apostles doth spoil the Papists Argument for Peter's Primacy Concerning Peter the Scripture mentioneth little of his Motions and Actions after his Deliverance from Prison by the Angel who somewhere absconded till the Angel had also destroyed Herod who had imprisoned him Acts 12 c. Then he appeaned at the Council held at Jerusalem Acts 15 c. After that no more is mentioned of him in the Book of the Acts of the Apostles Yet mention is made of his Motion from Jerusalem to Antioch after this Gal. 2.11 c. where Paul withstood him to the face because he was to be blamed c. N.B. That this happened after the Council at Jerusalem is apparent from the place and time of this Contest for 1. The Place was Antioch And 2. The Time was while Barnabas was with Paul now Paul and Barnabas came from Jerusalem to Antioch with the Decrees of that Council and at Antioch Barnabas parted from Paul as hath been related in Acts chap. 15. after which parting we never read of their being together any more while Paul and Barnabas were together at Antioch Peter came thither N.B. From whom Paul was so far off like one taking Instructions from him as from a Superiour that he withstood him to his face which would have been unmannerly had Peter been the supreme Apostle and had Paul given no better place to his President and his Better as holy Bradford phraseth it Paul reproves Peter and that publickly for his dissimulation and halting betwixt two Opinions as Elijah had reproved the Seed of Halting Jacob Gen. 32.31 1 Kings 18.21 for before the Jews who were Christians yet zealous for the Ceremonial Law Acts 21.20 came from James at Jerusalem to Antioch Peter had freely conversed with the Gentile-Christians at Antioch and had eaten of such meats with them as were prohibited by the Law of Moses but after those Zealots came Peter withdrew from Communion of that Gentile-Church out of fear of displeasing those zealous Jews by the lawful use of his Christian Liberty lest they should upon their return to Jerusalem raise up the Rage of the Jews against him by their Reports N.B. When Paul saw how Peter made not straight paths to his feet lest that which was lame be turned out of the way as Paul saith Heb. 12.13 not walking with a Right foot Gal. 2.14 but giving a great scandal to the Gentiles and no small blow to Paul's Preaching who had taught the Abolishment of Ceremonies and freedom from the Mosaical Yoke by his warping from that plainness and simplicity which the Gospel required Paul rebuked Peter before them all c. The Remarks upon this History are these First That the Scriptures ought to be searched according to Christ's command John 5.39 that the Sacred Stories concerning Christ's Apostles may be gathered up and Recorded together so far as the most wise God was pleased to Reveal them What is not Recorded in one place may be found out in another by comparing one place of Scripture with another as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 9.22 signifies a Metaphor borrowed from Builders who Erecting their Fabricks do sit one piece or part of their work to another and then bring them and joyn them together finding each part then perfectly agreeing with the other c. Thus Paul did prove there that Jesus was the Christ by quoting the Promises and Prophecies of the Old Testament and comparing them with God's Performances in the New c. And thus must we supply out of the Epistles what Luke hath not related in his Acts of the Apostles The second Remark is That the sins of Teachers are the Teachers of sins Great mens faults go as seldom unaccompanied as do their persons The dangerous consequence of the miscarriages of men eminent in the Church as well as in the State is evident here in Peter's Prevarication which had many Aggravations for not only those Christians who were Members of the Church at Antioch being Native Jews followed Peter's Pattern but also Barnabas Paul's Felow-labourer and Joynt-Commissioner with him to bring the Decrees of the Apostolical Council about that very case of Non-Compliance with Legal Ceremonies joyned with Peter in the same Hypocrisie as the Original word is Gal. 2.13 What need then have we to prove all things 1 Thes 5. v. 21. seeing good men yea great men may seduce us And how cautelous ought those that are good and great to walk uprightly lest by their warpings which are of the worst sort they become seducers of others The third Remark is The plaister ought to be so broad as is the wound Peter had prevaricated publickly before them all and therefore is Paul's Reproof of Peter's Offence accordingly according to what Paul taught Timothy 1 Tim. 5.20 The salve must be as wide as the sore Peter here feared not Danger so much as Offence and herein he had not done amiss but that in avoiding a lesser scandal he falleth into a far greater and Peter's practice proved a compulsion to make others yea eminent Professors to comply with it The company we keep do in some kind compel us to do as they do and because what Peter did was not done privately so as to offend some private person only but it was done openly whereby the Church of Antioch was offended N.B. Therefore Paul reproves him openly tho' Baronius be as bitter against Paul for so doing as ever Paul was against Peter for this foul fault And Bellarmin shifts this off saying that it was not Peter but Cephas who was one of the Seventy Disciples Whether Peter made his next Motion from Antioch the Sacred Writ mentioneth not Yet have we upon Divine Record two Epistles writ by Peter which do indeed give us further light concerning Peter's Life and Actions after his being as aforesaid at Antioch as appeareth by these Remarks The first is The place where Peter was when he wrote these Epistles His first Epistle Chap. 5.13 Gives
the Heavens passing away with a noise the Elements melting with heat the Earth burnt up c. 2 Pet. 3. v. 10 11. Such as the Destruction of the whole World is usually expressed by in other Scriptures to alarm the secure c. The fourth Remark is the manner of Peter 's death whereof we have some Scripture-light and of him only of all the Apostles As Peter's second Epistle leaves us some light concerning the time of his death as well as of writing that Epistle to wit a little before his death as is above said which he saith was to be very shortly yet must that phrase of his as our Lord Jesus Christ hath shewed me 2 Pet. 1.14 borrow some light from John 21.18 19 c. to make the manner of his death the more manifest where Christ tells Peter that he should dye a violent kind of death wherein another shall manacle and pinion thee carry thee prisoner where thou wouldst not and that he should follow his Master in the manner of his death in being Crucified at his Martyrdom as Christ had told Peter thou canst not follow me now but thou shalt follow me afterward Joh. 13.36 This our Lord spake signifying by what death Peter should glorifie God John 21.18 19. That Peter's hands should be stretched out and nailed to the Cross as Christ's were-when Crucified c. This must be Peter's Exitus or way of decease and the manner of taking down his Tent and Tabernacle 2 Peter 1.14 15. when Peter heard his own fate he then is too curiously inquisitive to know what was John's destiny ver 20 21. Our Lord checks his curiosity bids him mind his own concern of executing his master's commands and Imitating his Example not troubling himself with the concerns of others yet withall intimating that Peter's death should be before John's who should live till he came to wit in judgment against Jerusalem to destroy it ver 22. John lived to see the holy City destroyed but Peter was crucified a little before N.B. And yet that he might dye in charity to Paul who had as before exposed him to some open shame by his so publickly reproving him He makes a most honourable mention of him as his Beloved Brother c. 2 Pet. 3.15 16. Whereby he declares to all the world upon record that he had nothing the worse thoughts of him for being so sharply rebuked by him but rather loved him the better for his faithfulness according to Solomon's saying Rebuke a wise man and he will love thee Prov. 9.8 c. N.B. This is the last Account and the Total which the sacred Scripture gives us concerning the great Apostle Peter Therefore the life of Peter written by the Jesuit Xaverius that mock Evangelist among the Indians in the Persian Language and translated into Latine by Ludovicus de Dieu is no better than a fardle fraught full of many impudent Fables wherein take only this short tast he telleth how Peter solliciteth the Blessed Virgin to intercede for him with her Son to procure his pardon for his Thrice Denying him As likewise how Christ made Peter and his Successors to be he Lord's Vicars upon Earth and much more ejusdem farinae of the same Bran as appeareth in the Animadversions upon that fabulous lie That Peter was martyr'd by the Jews in Babylonia where he now was is far more probable because such a Frantick Madness was now judiciarily fallen upon them in all parts and a bloody Rage against the Gospel the Devil at this time bestirring himself in the Jews knowing his time was so short N.B. That Peter left no more Writings behind him save those two Epistles makes more against Popery than for to countenance it The third Apostle that still the sacred writ gives some light into their lives is the Apostle Jude on whom take these few Remarks The first is His Name which is prefixed to his Epistle according to the common manner of writting Letters and Epistles in that time Acts 23.26 and all the Apostolical Epistles and not subscribed as our manner is he is called Jude whom Luke calls Judas Luke 6.16 Matthew calls him Lebbeus Matth. 10.3 and Mark Thaddeus Mark 3.18 So that he had three Names Luke calls him the Brother of James the less to distinguish him from Judas Iscariot and from him who was the mover of Sedition Acts 5.37 His Mother seems to be the Wife of Cleopas the blessed Virgin 's Sister John 19.25 Matth. 27.56 compared with Matth. 13.55 In which sense his Brother James is called the Lord's Brother Gal. 1.19 as he calls himself James's Brother Jude verse 1. And such was his humility and his Brother 's also James 1.1 that neither of them writ themselves a Brother or Kins-man of Christ nor yet an Apostle as both Paul and Peter do but both of these Brothers stile themselves only the Servants of Christ which they esteemed more honourable than the most glorious Title in the world Thus David in his Title to Psalm 18. useth the like phrase David the Servant of the Lord which he accounted a greater honour than his being KING of Israel Jude's other Name Lebbeus signifies Hearty being an Humble and Hearty Servant of Christ The second Remark is The length of his Life As Christ promised by way of Equivalency to Peter that he should not be Martyred in the middle of his Life but that he should live God's Servant all that time and that not until he came into his old age he should then dye God's Sacrifice as appeareth in the foregoing discourse of him So it is as apparent that the Lord performed his promise of prolonging the Life of his Kins-man Jude insomuch that he survived and over-lived all the Apostles except John This truth is proved from Jude's own word in his Epistle verse 17. Saying Remember beloved the words which were spoken by the Apostles of our Lord Jesus Christ adding in verse 18. How they told you that there should be Mockers in the last times c. which passages make it plainly appear that Jude wrote his Epistle very late even later than any of either Paul's or Peter's Epistles for those two were the very Apostles especially that gave any such fore-warnings upon Record Acts 20.29 1 Tim. 4.1 2 Tim. 3.1 and 2 Pet. 2.1 2 c. which reference renders it also probable that those Apostles might be dead at Jude's writing his Epistle However he putteth the Christian-Jews in remembrance of those Apostles Sayings which he would not have to dye with them seeing those Mockers of Gospel-Mysteries still lived among them The third Remark is The subject matter of Jude's Epistle which is much like to that of Peter's second Epistle not only in matter but also in style and therefore some Cavillers will not have this Canonical because as they say it was borrowed from Peter's and not dictated by the Holy Ghost N.B. But by the same Rule Obadiah's prophecy may be reputed Apocryphal because 't
Serpent did bite Christ by the Heel in putting him to Death yet even then and thereby Christ gave Satan a most deadly blow upon the Head for though Christ died a shameful painful and cursed Death for us Gal. 3.13 as being hanged on a Tree Deut. 21.23 to expiate the Curse brought in by this forbidden Tree Cant. 8.5 yet was he quickened by the Spirit 1 Tim. 3.16 Rose again for our Justification Rom. 8.34 and swallow'd up Death in victory Isa 25.8 1 Cor. 15.57 And to this very Promise and Prophecy many Scriptures have a most excellent Reference as Psal 56.7 and 89.52 and 49.6 and 22.17 2 Cor. 13.4 and 1 Pet. 3.18 Thus Christs Head was not broken but his Heel only was bruised As the bruising of the Heel relates 2. To Christ Mystical his Church or Christians so it pointeth out 1. The Bodies of the Saints which are as the Heel and lower part as their Souls are the Head and upper part according to Mr. Mead's Notion and Death hath power over the Heel or Body below while the Head or Soul is in Bliss above yea and the Devil hath play'd his Tricks with the Relicks of Saints Bodies whereby he infused the Romish Doctrine of the Worship and Invocation of the Martyrs of which Wound in the Heel that Church halteth unto this day 2. It pointeth out the unsound part of the Visible Church or Hypocrites which are but the Heel of the Church of Christ Those are indeed within the Devils Commission here to bruise and break for a further manifestation of Gods Glory and that they which are approved might be made manifest 1 Cor. 11.19 3. It pointeth out the Church Militant on Earth which is but as the Heel or lower part thereof the Church Triumphant in Heaven being as the Head and out of Satans reach This Heel the Devil is frequently wounding yet is it but a sleight Wound which though it may be painful is never Mortal like the Wound in the Heel far from the Vitals the Head or Heart All the Persecutions of the Church here below do indeed reach their Bodies Goods or good Names yet are they only as a bruise in the Heel in comparison of the better part the Spiritual Life whereof cannot be endangered Mat. 10.28 Neither the Devil nor his Instruments are able to reach the Soul below or the Saints above ☞ Herein is contained an entire Christian Catechism touching the Malady and Misery of Man by the Fall and the Remedy and Reparation of miserable Man by Christ this is pure Gospel that our Adversary the Devil is laid along upon the ground as the Serpent or overwhelmed and turned upon his Back by the Messiah so though he be an implacable Enemy can do no great mischief as he is punish'd and put into such a painful posture and though he sting us in the Heel and make us halt yet must we go halting towards Heaven as Jacob did over Penuel Gen. 32.31 Yea Run the Race set before us Heb. 12.1 Now after the Tempter follows the Doom of the Tempted 1. The Doom of the Woman being first in the Transgression 1 Tim. 2.14 Her Doom is threefold 1. For seducing her Husband she is Doomed to Sorrow 1. In Conceiving 2. In Bringing forth 3. In Bringing up too 2. For pleasing her Palate she shall have pain in her Womb No Female of any kind hath greater pain than that of a Woman as Naturalists say 3. As she proved a stumbling block to her Husband to whom she should have been an Help meet she is Doomed to a Subjection to him v. 10. to have her dependency upon her Husband both for Direction Protection and Provision hence it is that oftentimes against her own will she endureth the uneasy Yoak of an unequal Ruler yea and against Gods will too for God would not have Husbands to rule with rigour though he grant them a righteous Rule over their Wives he would not have them bitter against them Col. 3.19 Eph. 5.28.33 1 Tim. 2.12 1 Pet. 3.1 yet in all this we have a fair Specimen of Divin◠Mercy 1. That God doth not cast Eve off or curse her as he had done the Serpent All this was a fatherly Chastisement rather than a satisfactory and proportionable Punishment God might have inflicted the mulct of sudden death upon her which she had merited he might have taken away the Blessing of Fruitfulness before promised but he only mingleth it with Dolours and yet tolerable Tortures Though the Throws in Birth be so torturing as no kind of Torments can parallel insomuch that Medea in the Tragedy said She had rather die ten times over in Battel than bring forth but once only yet God mitigates the rigour of his Justice with his sweet Mercy in Dooming her only to Temporal Pains where Eternal Death was deserved this was remitted for the Seed newly promised Ezek. 18.23 Psal 103.10 c. 2. Those grievous pains are not so grievous as the Curse and Wrath of God and the pains of Hell all which was the Devils Doom 3. Those pains were imposed to bring her to Repentance and to make her long for Heaven where all pain and sorrow is done away 4. Those Pains are recompens'd with following Joy John 16.21 5. Neither is all hope of life cut off from her if she continue in faith c. 1 Tim. 2.15 The last part of this Divine Doom is upon Adam God observing the same order therein as they had sinned the Offender who sinned last is sentenc'd last and herein is specified 1. The Cause of the Doom and 2. The kinds of it which are three 1. The cursing of the Earth to Man 2. The toilsom life of Man 3. His tiresom Life to expire in a bodily Death v. 17 18 19 c. All which were only Temporal not Eternal punishments for God makes no mention here of Eternal Death which is the proper punishment of sin Rom. 6.23 because by the promised Messiah here a Reconcilement was made betwixt God and Man both for Remission of Sin and the Grace of Eternal Life were contained in the promise of that Seed which would break the Devils Head Hence 't is concluded by all solid Authors that Adam was not Damned but Saved upon those grounds 1. He was a Type of Christ and never any Reprobate or Damned one doth the Scripture make to Typifie our Saviour 2. The Promise of the Messiah was given to them both upon their Transgression which they laid hold on by Faith and therefore Adam call'd his Wives Name Eve that is Life or living in Testimony of his Faith in and Thankfulness for that lively and Life-giving Oracle concerning Christ v. 15. whereby Eve as well as himself had a reprieve from Death and became the Mother of all living whether a Natural or Spiritual Life v. 20. 3. Adam is expresly call'd the Son of God Luke 3.38 so he cannot rationally be reputed a Son of Death or Damnation 4. Neither is it probable that
the Instructor in it Luther in his Mensalia c. saith that God is skill'd in all Callings as in that of the Tailor in making a Coat for the Stagg which lasts him some hundreds of years and is not torn of it self in all that time he might have instanced also in those Coats God made for our first Parents after their fall Gen 3.21 and God he saith is skill'd in that of Shoemaker too in making such a pair of Shoes for the Stagg to wit his four hoofs as last longer than the Stagg himself and so it may be said of other Callings whereof God is the Father and Founder seeing all Arts Invented by men are but an Imitation of Nature framed by God God ought to be praised for the Art of Agriculture the Husbandmans God doth instruct him in all his actings Isa 28.26 and no less God doth for all other Artificers though few do acknowledge it inasmuch as right reason and the exercise of it is from the Lord. 4. 'T is a Sin for any man to live without a Calling God made Leviathan indeed to play in the Sea Psal 104.26 But he never made any man to do nothing else but play upon the Earth The Philosopher could call man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a publick creature not born for his own ease but for the advantage of the commonwealth And the Prophet puts a direful Doom upon this sin He shall die that hath done no good among his people Ezek. 18.18 One that lives in Idleness without an honest Calling is but Inutile pondus Terrae an unprofitable burden of the Earth and seems to be born for no other end save fruges consumere natus to spend the fruits of the World as an useless spend-thrift But If we grant the second notion that Cain and Abel did chuse their own Distinct Callings by their own natural inclinations and that the one became an Husbandman the other a Shepherd by their own free choice Gen. 4.2 Then it may be look'd upon as a Divine description how God distinguisheth the Godly from the Wicked for Gods word in calling Cain a Tiller of the Ground doth describe him to be a carnal caitiff an Earthly-minded man plodding all down to the Earth in plowing the Ground and never once looking up to Heaven the Earth was Cains Throne and his Foot-stool was Heaven trampling Heavenly things under-foot This is a compleat contrariety to the most Holy God whose Throne is Heaven and whose Foot-stool is the Earth Isa 66.1 In a word Cain gave up himself to corporal concerns and sense-comforts not at all minding spiritual affairs or soul-comforts he was wholly taken up with culturing the cursed ground for compassing temporal gain so he led a sensual life having not the Spirit Jude 19. But Abel being a feeder of Sheep did lead a more contemplative life having much freer and fuller vacancies and opportunities for contemplation on God and Communion with God than an Husbandman whose work runs round in a ring redit labor actus in orbem agricolae could possibly have Yea and Naturalists do observe that Shepherds are commonly of more mild dispositions than rustick Plow-men and this reason may rationally be rendred for it for the former have nothing so many provocations to exasperate their choler among those meek creatures their Sheep as the latter have among their untamed Heifers besides as Shepherds have fairer opportunities so they have more frequent and familiar occasions of being admonished concerning God and His good Blessings as David was Psal 23. throughout their very office being a daily and devout contemplation 2. As to their general calling they had a parity or equality in this also so far as the external part of worship will extend for both brought their Sacrifice to the Lord Cain had been train'd up by his Godly Father in ways and works of godliness and he was not yet become so carnal and cursed as to become either a Doctrinal or a practical Atheist but here had his Homage of Honour and his Lords rent to pay to his great Land-lord Gen. 4.3 4. As well as Abel Concerning which the first enquiry is why Moses recordeth this Service done to God by way of sacrifice in all its circumstances by those two Sons of Adam Cain and Abel Answer Moses records this upon a threefold account 1. To demonstrate the antiquity of Religion that it is no new thing none can say of it Tempus erat quando non erat There was a time when Religion was not Religion is as antient as the Creation They were as twins born at the same time and both at one birth No sooner was the World made but there was worship done to the maker of it even in the State of Innocency God made the Angels to adore him in Heaven and Adam to adore him on Earth God imprinted the Stamp of Divine Worship in Adams heart before his fall and though through his sin that impression of Religion was much defaced at the first yet was it much renewed again by the promise of Christ in the seed of the Woman and though through Adams fall the World was become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Work-house an house of Correction for mans sin yet was it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Prayer-house too an House of Prayer and a place for the worship of God It was even then as a Temple built by God himself consecrated for Worship and dedicated to the Service of its maker hence it came to pass that Adams two Sons the Eldest Children of the World are both men of Religion by their education They both offer sacrifice and tender their devout acknowledgments to their God Thus Moses recording this Story gives a plain relation of the antiquity of Religion that it is no new devised Fable but is as antient as the World Hence may be inferred 1. The grossness of Atheism which make men scoff at Religion as at some new device to keep the World in awe only and that there is no need of so much a do either for holiness or happiness 2. 'T is hence inferred also the Absurdity of Irreligion Prophane people will not admit of religious duties to their families as if their families were more Priviledg'd than Adams whose house was a place of Prayer and who brought up his sons in the Practice of piety So Abrahams house was religious The 2 account why Moses records this History is to shew the mixture of Religion that among men who profess and practise Religion there ever hath been a mixture thereof or an Heterogeneous composition The worship of God is in some false and counterfeited and â—n others 't is sincere and single-hearted Of the former sort was Cain and of the latter was Abel As appeareth by a Distich made upon them both Sacrum pingue Dabo nec macrum Sacrificabo Sacrificabo macrum nec dabo pingue Sacrum Abel was a righteous man Mat. 23.35 And said he would not give God his lean but
Sentence must be supply'd with something to make it sense as many concise Hebrew phrases do oft require so this must have subjoined to it either was or died or found either he was not as in our reading or he died not as 't is said of the end of all the other Patriarchs in Gen. 5. Or Lastly he was not found as the Apostle according to the Greek Version explaineth it Heb. 11.5 In those very words and Moses signifying that he appeared no more was seen no more in Vivis among the living in the sight and Society of men the Chaldee addeth he appeared not and yet the Lord kill'd him not for it was not with him as with the other Patriarchs in the common course of mortality he being the candidate of Immortality as the ancients call'd him Though some Jewish Rabbins make a strange Inference from this Phrase He was not that Enoch still liveth suppose it true in sano sensu yet it cannot from hence be inferred for the same Phrase imports to be dead as Rachel wept for her Children because they were not Jer. 31.15 Mat. 2.18 And when Joseph was supposed to be dead Jacob said of him Joseph is not Gen. 42.36 The second dark expression of Moses is For God took him which though it be intricate yet it plainly answers that Rabbinical Incongruous and improper inference that Enoch liveth not now in the Land of the living For God did assume him from hence to himself and 't is the import of these common sayings when Godly persons do die that God taketh them but when wicked ones die that the Devil taketh them Thus Moses Phrase Kilakak otho Elohim Implies that Enoch died to this lower World at least by way of Equivalency as will more appear afterwards he disappeared on Earth and Moses renders this reason for God took him to the upper World and up into Heaven the word Lakak signifies tulit transtulit assumpsit vel ad se Recepit God took him or translated him or assumed him and received him to himself in bliss from hence other Hebrew Doctors do us strangly as those before infer that God took away Enoch by a sudden and untimely death yet without any pains or pangs thereof grounding their groundless notion upon Jon. 4.3 Where the Prophet desires God to take away his Soul but those Rabbins do only deprave that Text and make no better than a mock of this Divine Miracle in Enochs Translation for this Phrase God took him Imports not his death but his miraculous assumption into Heaven as appeareth 1. Because otherwise Moses would have said of Enoch Vaiamuth and he died as he saith of all the other Patriarchs 2. Neither doth Moses say that God took away his Soul as the Prophet Jonah pray'd that God would take away his Soul Jon. 4.3 Kach-nah eth naphshi mimeni I pray thee take away my Soul from me accordingly is that saying of Christ No man taketh away my Soul from me but I lay it down of my self Joh. 10.18 Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul is added to the word take as Nephesh the Soul is added to take in Jon. 4.3 but here the word took is used alone to imply that not only Enoch's Soul but his Body too were taken up into Heaven and in Ezek. 24.16 though the Word Soul be not added to take yet Machimad Gnencka the desire of thy Eyes is adjoined there also 3. The wisest of the Hebrews did understand this Phrase God took him not for his Death but for his Translation as that best of all the Apocryphal Books Ecclesiasticus witnesseth Chap. 44.16 Where Jesus the Son of Sirach reputed among the Jews next in wisdom to Solomon who therefore imitated Solomon in his proverbial sayings saith that Enoch pleased the Lord God therefore was he translated for an Example of Repentance to all Generations 4. That famous Rabbi Onkelos who lived about the 9th year after Christ and who writ that excellent Chaldee-Paraphrase saith Deus non passus Enochum mori God suffered him not to die c. He expresly denies that he was dead or that he took him away by death therefore the Jewish fable is to be exploded and there be other both Jewish and Popish opinions of the same bran which deserve no better entertainment than explosion or hissing at and hurling out of our belief As 1. The opinion of Aben-Ezra that Enoch died because 't is said Gen. 5.23 All the days of Enoch were 365. Now saith he If Enoch were still alive and not dead these should not be all his days But this Objection is thus answered 1. The Scripture maketh mention only of the years of his life upon Earth His years with God are not to be reckoned amongst men As the Apostle saith of Christ who in the days of his Flesh c. Heb. 5.7 'T is well known that Christ is now in his Flesh or humane nature in Heaven yet these only are accounted the days of his Flesh while he conversed in his Flesh with men on Earth And the second Answer is The Apostle plainly expresseth that Enoch was translated that he should not see Death Heb. 11.5 It follows hence therefore he died not The 2d Fabulous Figment of Jewish Doctors who triffle further concerning Enoch saying he had the shortest life of all the ten Patriarchs before the flood because though he was a good man yet he was given to pleasures and therefore lest he should wholly degenerate God took him the sooner away to prevent his Apostacy Thus that Apocryphal Author in wisdom Ch. 4.11 Saith He was taken away lest wickedness should Alter his understanding or deceit beguile his mind Which words if meant of Enoch by them have not so much of the Divine Wisdom of Solomon as that book is called as of the Humane Spirit of Philo the Jew the supposed Author of that book who living after Christ yet persisted in his Jewish Incredulity and gave out this private interpretation upon Moses's History of Enoch Divinely inspired whereunto Philos gloss holds no fit congruity Considering 1. To be a good man and yet to be a Voluptuous man are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inconsistent 2. Neither doth the Author of that book of Wisdom name Enoch either in his 10th or 11th v. or any where else in that 4th Chapter but speaks in the General of Godly persons that are oft taken away betimes from evil to come 3. God could have preserv'd Enoch in ways of Godliness from all Apostacy had he lived three times longer as God did his Son Methuselah in a Godly life to the end of 969 years and as he did Lamech his Grand-child for 777 years and as he did Noah his great Grand-child for 950 years although those times all along after Enoch grew worse and worse and accordingly Temptations to Apostacy grew Stronger and Stronger The same divine power that kept all the other Patriarchs to the End and Enoch to the time of 365 years in Gods fear
6.23 but would have it as a due Debt this is not only from a Principle of Pride but also of Ignorance concerning Christ and of Enmity also against God as if he were not Wise Just and Kind enough for them 3. Consider As Man naturally desires to be so he really is under the Covenant of Works by Nature in his Unregenerate State while he remains in the old Adams Nature as a Wild Olive he abides also under the old Adams Covenant which is a broken State and likewise a Broken Covenant therefore that Man until he be broken off Rom. 11.17 from that old Root must be most miserable seeing that brokeâ— Covenant 1. Promiseth no Life but upon perfect Obedience 2. It hath no Mediator nor Surety to salve his imperfections 3. Neither is there in it any Promise of Pardoning Sin or of giving Grace 4. And every New Sin breaks anew that once broken Covenant therefore Lastly It can never quiet his Conscience as before but lays him under the Curse of it Gal. 3.10 and every man that is under the Curse is under the Covenant that causeth the Curse and who would be Cursed Woe to such as are under the first Covenant which can comfort none but upon this condition Obey perfectly and live Eternally this is poor comfort seeing Gods Commands are exceeding broad Psal 119.96 and Mans Obedience is exceeding narrow Luk. 17.10 c. yet can it curse all that fails and falls short 4. Consider 'T is then a most necessary though a much neglected Duty to be Translated from the Covenant of VVorks into the Covenant of Grace Col. 1.13 we are without God in the VVorld but not without the Devil while we are Strangers to this Covenant of Promise Eph. 2.12 we are poor empty Self-deceiving and Self-defiling Creatures under the Irritation Coaction and Condemnation of the Law Justice without Mercy in that Avenger of Blood which pursueth us and whose Heart waxes hot within him Deut. 19.6 to overtake and overcome us 't is therefore an indispensable duty to flee into this City of refuge thou art not only a Man-slayer a felo de se or Self-slayer Eccles 7.16 Numb 16.38 But a God-slayer in as much as omne peccatum est Deicidium every sin is a killing of God saith Luther as much as in us lyeth Flee therefore as a Bird to your Mountain Psal 11.1 Mat. 24.16 to the Mountain of this Covenant take hold with Joab in danger of Death of the Horns of this Altar 1 Kin. 2.28 You are stung with the fiery Serpent the Curse of the broken Covenant and there is but one remedy a look of Faith and love to the Brazen Serpent Numb 21.8 Joh. 3.14 there 's no avoiding the Curse of the First Covenant but by being Translated out of it Sodom and Satan would accept of that offer you reject 5. As Christ was given for a Covenant Isa 42.6 49.8 so all Christless Souls are Lifeless Souls they are Dead and Damned without Christ for Life and Salvation are laid up in him Joh. 15.1 2. Act. 4.12 It pleased the Father that in him should all fulness dwell Col. 1.17 as the Mercy-Seat was no larger than the Ark and they never sever'd each from other this shews that Grace and Salvation extends no farther than the Covenant the Hebrew word Copher signifies a Coffering or Covering up our sins Rom. 3.25 1 Joh. 2.2 as all out of Noahs Ark or Coffer were drowned so all out of Christ and this Covenant are Damned as Joseph was the only Doer of all to save the Egyptians Gen. 41.41 44 49. Go to Joseph saith Pharaoh what he saith to you do v. 55. so Jesus is the great Doer of all to save mankind and whoever crys for fear of Famishing the Father sends such to our Joseph our Jesus he is the Angel of the Covenant Mal. 3.1 yea the Covenant it self and the grand sole undertaker in it Isa 38.14 6. Union is the ground of Communion as our Union with the First Adam gives us Communion with the Cursing-Covenant so our Union with the Second Adam gives us Communion with the Blessing-Covenant our Translation out of the first is by Union with the second there is a breaking â—ff and a grafting in Rom. 11.17 19 24. where Grace grants these God looks upon that Soul 1. As no more a Son of the old Adam 2. He is no more under the Rigour and Curse of the Law but 3. Is become an Heir of the Grace of Life I Pet. 3.7 the Grace of Union brings the Grace of Unction c. Objection But how shall I know my Union in this Covenant Answer by these Characters and Cautions for this high Building so free firm full and holy a Covenant must have Battlements built about it to keep Children and Fools from topling over Childrens Bread may not be cast to Dogs such as are 1. Ignorant Christ brings not Mercy to them but Vengeance Isa 27.11 2 Thes 1.8 2. Such as bless themselves in their sins Deut. 29.19 Psal 68.21 he will wound their scalps their Damnation slumbers not 2 Pet. 2.3 those were wilful c. The First Character for tryal of our Union is Ask thy Heart in what nature art thou In the Old Adams or in the new partaking of the Divine Nature 2 Pet. 1.4 Is the Old house with its fretting Leprosie pull'd down Levit. 14.44 45. and a new one erected new in quality tho' not in substance so as to Love and Hate what God Loves and Hates Rev. 2.6 all the Scraping in the World will not purifie the Walls of thy Heart without renewing Grace ye may beat a Wolf Black and Blue knock out his Teeth cut off his Claws and put a Sheep-skin upon his back yet all this will not drive away his Wolfish Nature Naturam expellas furcâ c. this may Chain him but not change him so 't is with Man tho' never so much Civiliz'd without a new Nature a new Heart hadst thou ever an Earth-quake or Heart-quake to rend thy Heart as the Jailor had Act. 16.26 canst thou experience the Death and Burial of the Old Adam and the Resurrection of the new Rom. 6.3 4. and if not thou art a Son of Adam an Heir of his Covenant and so an Heir of his Curse Gal. 3.10 Eph. 2.3 that Word knows no exception against the rule but free Grace this Curse must be born either by thy self or by thy surety 2. Character Ask under what Reign art thou as well as in what Nature Adams or Christs is thy old Lord and Husband to wit concupiscence Dead Rom. 7.1 2 3 4. this rules over us by carnal Generation 't is therefore call'd the Law of Sin a Law is that which hath Authority in it and it must be slain by Spiritual Regeneration thus none but Widdows marry Christ the High Priest of the Gospel Heb. 3.1 though 't was forbid to the High-Priest of the Law Lev. 21.14 yet those are Virgins Rev. 14.4 Cant.
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
little scattered Church may rally and fall in by Coalition with another that stand their ground And this must be done in haste for in apprehending Christs Blood Merit and Spirit as it becometh us not to be slack and remiss therein it so highly concerning our eternal Weal or Woe so nor may we be of loose and dissolute lives but girt in as above nor envious at our Neighbours Priviledge c. And we must observe to keep this Passeover duely and truly Exod. 12.47 or perish for the neglect of it aut faciendum aut patiendum we must either do it now or we must die for it Now come we to the third and last Concomitant of Israel's Redemption out of Egypt namely The Consecration of the First-born of Israel unto God Exod. 13.1 2. and 11. to 16. The reason of it is laid down by the Lord himself saying All the First-born of Man and Beast are mine ver 2. As if God had said thus They are all due Debt to me as sacred things which I saved in the slaughter of all the First-born of Egypt and thereby also I procured my People their liberty out of the Iron Furnace Deut. 4.20 And this also they were commanded to Teach their Children as well as the Mystery of the Passeover Exod. 13.8 9 14 15. God might say all Created things are his by right of Creation and Preservation as indeed they are but the First-born of Israel are his in a more peculiar manner by the right of Redemption from the slaughter of the First-born of Egypt and therefore gave he this Law Concerning this Consecration of the First-born its prescription together with that of the Passeover is but briefly propounded ver 2 3. but more largely described ver 11 12 13 14 15 16. wherein the Divine Command is extended 1. To the time and place when and where it must be observed to wit at their coming into Canaan ver 11. 2. The matter to be Consecrated is to be the First-born both of Man and of Beast ver 12. 3. The manner or form of Redeeming such First-born us were unfit for Sacrifices namely the First-born of the Ass among unclean Beasts which must be Redeemed or Destroyed and the First-born of Man which must be simply Redeemed ver 13. 4. The final cause In memorial of their Deliverance ver 14. which by words they must teach their Children ver 15. and by Symbols they must be reminded of it themselves v. 16. as alway at Hand c. The first Remark hereupon is this That we are not our own but the Lords 1 Cor. 6.20 Christ may say of us and Oh that he may say so as here ye are mine I have bought you with a price and I have saved you from the common Destruction He that is saved is not his own but rather his who saved him servati sumus ut serviamus being delivered therefore serve him in holiness all our days Luke 1.74 Rom. 12.1 The second Remark is The First born here in one respect may Typifie Christ the Redeemer 1. Because he is the Begotten Son of God from all Eternity called therefore the First-born of every Creature Col. 1.15 2. As he took upon him our Nature and was Born of the Virgin Mary so he was also her First-born Mat. 1.25 then presented to God as the First-born Luke 2.23 24. 3. Because he was the first that rose out of the Grave and made a way unto Everlasting Life therefore is he called The First-born of the dead Col. 1.17 Accordingly as the First-born was first set apart and then Sacrificed to God so Christ as the unspotted Lamb holy and acceptable was first separate from sinners Heb. 7.26 and then made himself a perfect Sacrifice for the sins of his People ver 27. And 4. He is called the First-born among many Brethren Rom. 8.29 as our Captain going before us in suffering work to whose Image we ought to be conformed and therefore must we give him the Honour of the First-born whose first Birth-right requireth that all our Sheaves should veil Bonnet strike Top-sail and fall down to his Sheaf as theirs did to Joseph's Gen. 37.7 8. The third Remark is As in another Respect those First-born secondly are Types of Christians the Redeemed as well as of Christ the Redeemer called the Church of the First-born whose Names are written in Heaven Heb. 12.23 Alas we are all of us by Nature the Children of wrath Eph. 2.2 till we be Redeemed by the Blood of Christ from the second death for in respect of the first Death no Man can give any Ransom to God Psal 49.8 9. Heb. 9.27 Thus those First born that were to be Redeemed do Figure out the Redeemed of the Lord out of the World so called Psal 107.2 Isa 51.11 and 62.12 who are as dear to God as his First-born Exod. 4.22 and in that respect are higher than the Kings of the Earth Psal 89.27 for they are Kings and Priests Rev. 1.6 to serve him day and night in his Temple Rev. 7.15 The fourth Remark is The Mercy of our Deliverance requires the Duty of our Obedience Thus here saith God Sanctifie unto me all the First-born c. ver 2. Israel was equally exposed to the Destroying Angel as was Egypt had not the Lord in Mercy spared them therefore he requireth of them their First born We may not be all for receiving Mercy and nought at returning Duty We must not only look at what hath been done by God to us but what also ought to be done by us to God namely observing all things that he commands us Matth. 28.20 This Law signifies that as we are Redeemed from Death by our Dear Redeemer so we should Consecrate both our selves and all ours to the Service of the Lord Rom. 6.13 19 22. and 12.1 even as he is our God and Sanctifies us to himself from the Womb Psal 22.11 Isa 46.3 Jer. 1.5 Luke 1.15 and Gal. 1.15 and then do we Mystically sanctifie our First-born to God even when we Offer up to him our first and best Services the Lord will have the priority thereof We must seek first the Kingdom of God Mat. 6.33 our first Times Thoughts Words and Deeds should be Consecrated to God in our Morning Devotion serve God first c. The fifth Remark is God will be served like himself both in and with the best of all our Services The Males must be the Lords Exod. 13.12 the more Honourable Sex which bears up the Name amongst Men and therefore the Lord curseth that Deceiver who hath a Male in his Flock yet would cozen the great King with some Carrion or corrupt thing Mal. 1.6 8 14. In this Law of the First-born of Beasts as the Male was required signifying that perfect Man our Lord Jesus Eph. 4.13 so even of clean Beasts God will not be defrauded of the Right First-born to prevent the fraud it was ordained to tarry seven days with the Dam and to be dedicated to
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
2 3 7. 3. Their deliverance from that danger by whom and by what means vers 4 5 16. 4 The Intelligence they received there concerning the Universal Consternation both of Jericho and of all the Region round about it vers 8 9 10 11. 5 The Covenant they made with their Hostess for saving her Life and the Lives of her Relations found in her House vers 12 13 14 16 18 19 20. 6. Their Dismission from Jericho and safe Escape vers 15 16 21. 7. Their returning in safety to Joshua in Shittim with good tidings vers 22 23 24. This Sevenfold History containeth a manifold Mystery and meaning to be discoursed upon orderly in sundry Remarks The First is upon Joshua's Mission of the Spies to Jericho This was Joshua's First Pious and Politick Exploit Some object against this Act saying How could this be well done by Joshua when the same Act in Moses had such evil success Numb 13.3 c. and 14.1 c. Beside Joshua should have Acquiesced in the bare Promise of God for Performance c. Answer in General There is much difference betwixt Moses and Joshua's Mission of Spies both in the Actors Motives and in the the Manner and end For 1. In the first Mission the People made the first motion of it unto Moses out of their Fear and Distrust not from the Lord who commanded them immediately to go up without dread or discouragement Deut. 1.19 21 24. Moses upon the People's importunity consults with God who seeing they would not be satisfied without it permits it to be done but afterwards punisheth it with a sad success whereas in the 2. Mission Joshua acted alone without the People but undoubtedly with advice from God who had promised to be present with him in all his Enterprizes Josh 1.9 tho' not recorded in Circumstances as those of Gideon were Judg. 6.36 39. and 7.2 4 5 7 9. All wonderful condescensions in God to Man Secondly In Moses's Mission there were 12 Spies out of every Tribe one not only because it was done primarily and principally at the Instigation of all the Tribes but also because they were to search the whole Land in a time of deep security Beside Those 12. proved too many by ten for only two kept tight to their integrity the other ten did much mischief among the People at their Return But in Joshua's Mission two were enough to keep Counsel to search secretly and that but a small space of Ground no Man knew of their Mission save Joshua and themselves and notwithstanding all this privacy they had much adoe to secure themselves in that City the People of the Land being now alarm'd and awakened Thirdly In Moses's Mission the 12 Spies being publickly sent forth gave an Account at their Return to the whole Congregation Numb 13.26 which was the cause of their murmuring and Rebellion But in Joshua's Mission the 2 Spies being sent out privately gave an Account of their hazardous expedition to Joshua alone Josh 2.23 24. Fourthly In Moses's Mission the People prompted the sending of the 12 Spies from a distrustful fear and depending more on their own prudence and policy than on the precious promise and powerful Providence of God as plainly appeareth by the Consequences thereof but Joshua like a prudent General sent out his 2 Spies to view the Fortifications of the City and the Fortitude of the Citizens that he might the better manage his Siege against it yet not without due dependance upon Divine Assistance in the use of means Fifthly Tho' it be objected that it was Joshua's duty to depend upon God's Promise to deliver up the Land yet had it been no better than a tempting of God in Joshua to neglect the means Our Faith is never so strong as not to need farther confirmation as appeareth in the Instance of Gideon aforesaid nor doth assurance of the end occasion us to neglect the means conducing to the end in subserviency to Gods providence this rather causeth us to use them with more confidence and comfort The second Head of discourse upon those Spies sent out by Joshua is the peril they passed in their Spying work with Remarks upon it As 1. The Hebrew Doctors take upon them to tell us the names of those two Spies calling them Caleb and Phineas who did hazard their Lives in searching Jericho c. Wherein the Weal both of the State and of the Church of Israel ran a desperate Riscue for Caleb was a Pious Prince as appeared by his former Faithfulness in Moses's Mission of him Numb 14.24 c. And Phineas was a Pious Priest Psal 106.33 The loss of those 2 Men of figure had been a great loss to Israel The second Remark is Their danger was desperate for the Spies themselves were Spied by some of the Citizens which gave an Alarm to the whole City Those two Spies passing over the Fords of Jordan mentioned Josh 2.7 and Judg. 3.28 and 12.5 came by a Divine instinct in the twilight unto Rahabs House supposed a Victualling-house the most convenient Hiding-place for them because her House was nigh to the Gate and stood upon the Walls of the City from the high Roof of which the Spies had a fair Prospect both of the City and of the Country adjoyning Tho' they slip'd in so secretly as they could before the Gates were shut yet was there a Watch set at the Gate because a powerful Adversary was not far from them who took notice of those two suspicious Persons gave notice of it to the King who evermore hath long Ears and who immediately upon this Universal Alarm sent to seize the Spies at Rahabs House Josh 2.1 2 3. This could not but break their Sleep tho' wearied with their long Walk and their Rest not so long as that of the Ark in the midst of Jordan after Josh 3.13 The third Head of discourse upon those Spies is Their deliverance from this imminent danger by whom and by what The first Remark is upon the Person who delivered the two Spies Rahab tho' she had been an Harlot as the word Zona signifies and as she is called Heb. 11.31 and Jam. 2.25 heretofore yet now was become a true Convert being furnished with the graces both of Faith and Repentance As the two Scriptures afore quoted do give an account of her Faith in entertaining the Spies in Peace so her whole discourse with those Spies did demonstrate her to be a true penitent She doth not only abstain from doing any Injury her self unto those Spies but was also faithful to them in not treacherously betraying them to the Kings Pursevants that came to catch them which could not be had she not been a true Convert Besides tho' the word Zonah doth signify an Harlot as before yet it signifies an Hostess or Victualler one that dresseth and selleth Meat so Lzun and Zona are used for Meat Dan. 4.12 and Psal 144.13 and this probably was Rahabs profession which was a Trade Infamous among the
The same God who had wrought a double Miracle 1. By it as an Instrument wherewith to slay a Thousand Philistines And 2. Vpon it in turning it into a Fountain to quench Samson's Thirst might add one Circumstance more namely to fix it so in the Ground as to make it unremoveable And 3. The words unto this Day is understood only until Samuel's time who is thought to be the Author of this Book of Judges and it might well enough remain so long being less than an Hundred Years yet Hierom saith it remained till his time as a Testimony to Posterity of the truth of this Glorious Work c. The Third Consequent is Though the Israelites had dealt unkindly with Samson before yet now after this Victory they publickly own'd and acknowledg'd him as their General Judge ver 29. pleading their Causes and avenging their Wrongs against the Philistines who at this time Tyrannized over Israel for Twenty Years for Samson did but begin to deliver Israel Judg 13.5 Their compleat Deliverance was reserved for David and this clause of his Judgeship Twenty Years while the Philistines had Dominion over them clears up this truth that the times of Israel's Judges and of their Oppressions are included as Contemporary which justifies the Account of time given in 1 Kings 6.1 Judges CHAP. XVI JVdges the Sixteenth declareth the last concerns of Samson's Life Death and Burial Where we have first the Remarks upon the last Actions of his Life As First His going down to Gaza ver 1. a chief City of the Philistines Two things may justly be marvell'd at N. B. First How he durst go so soon thither after his late Slaughter of such a Multitude of their Men And Secondly How he could be suffer'd to enter a fenced City N. B. To these two Questions it is thus Answered First He might go thither upon some weighty occasion which is not here expressed Secondly To make some new Attempt upon them whom he feared not either in their Camps or in their Cities after such large experience both of his own Strength and of God's Assistance Thirdly It appeareth not that he was sent by God thither but went of his own Mind presuming upon former Successes and therefore deserted and ensnared Fourthly He might go thither Incognito by Night unknown and unobserved till afterwards Fifthly He went into a Publick House of Entertainment to refresh himself in contempt of his Enemies Sixthly He went not to seek see and have this Harlot for his Carnal Service that had been to make Provision for the Flesh c. Rom. 13.14 And this is scarcely consistent with Saving Grace in a true Believer so deliberately to contrive an Act of sin N. B. Therefore 't is said he there saw an Harlot that is Accidentally and giving way to Lustful Looks he was overtaken to commit Filthiness with her Here another Mars Videt hanc Visamque Cupit potiturque Cupitâ This Martial Man more like Mars than Pan was Overcome by a Wicked Woman who had Overcome a Lyon Loenam non potuit potuit Superare Leoenam Quem fera non potuit Vincere Vicit Hera This Strong Man being forsaken of God as one out of God's Precincts and so out of God's Protection and being left to his own Humane Infirmity forgeteth himself that he was not only God's Servant as he stil'd himself Judg. 15.18 and called of God to be an Holy Nazarite Judg. 13.5 7. but also that he was both Judex and Senex a publick Judge and an Old Man and notwithstanding all this he falleth into that foul Sin of Fornication having no Wife c. He should have pray'd with David Lord turn away mine Eyes from beholding Vanity c. Psal 119.37 The Second Remark is The eminent danger that Samson plung'd himself into by this Iniquity The Gazites got notice compassed him in but as God ordered it in tenderness to his sinful and secure Servant 1 Tim. 1.14 it was hid from them in what House he was harbour'd N. B. Had they known they might have seiz'd upon him in his Bed by Night therefore not knowing they set a strong Watch at the City Gate to surprize him at his Departure in the Morning ver 2. expecting that by Light they might better direct their Weapons to kill him forgetting how well he had used them when a great Host of them were gathered together in Arms against him yet a Thousand Men were slain by Samson c. but now wary Samson when he had satisfied his Lust was watchful against danger and rose up at Midnight and took the Doors of the City-Gate and the two Posts and carried them up to the top of an Hill c. ver 3. wherein he was a Type of Christ in his Glorious Resurrection as afterwards N. B. It may well be wondred at First That Samson should awake so soon seeing post Venerem Somnum Venery makes Men sleepy but it is supposed by some that God awaked him by a Dream and warned him both of his Sin and Danger not dealing with him according to his Demerit knowing the Root of the matter was in him so the Spirit did not yet loath his Lodging though he had just cause to do so N. B. Secondly 'T is a Wonder what was become of the strong Watch at the City-gate that they opposed not Samson in his pulling down the Posts and Door As to this 't is supposed Samson's coming upon them so unexpectedly at Midnight whom they expected not until Morning and accordingly were but preparing to make resistance this put them into such a frightful Astonishment that they all very stoutly betake themselves to their Heels and leaves the Gate to guard it self against Samson N. B. Thirdly 'T is a Wonder that Samson's foul sin had not provoked God t◠withdraw his strength from him as his sin with Delilah did after when she rob'd him of his Hair Answer But this Harlot prevail'd not so far with him he retains his Hair and so his Strength still besides his Strength was not a Grace but a Gift which might be naturally in a Graceless Man and therefore might continue in a Gracious Person notwithstanding his heinous sin but it must farther be supposed That upon the Divine Warning in a Dream God brought and wrought Samson into a Repentance for his sin at which the Lord pitty'd and pardon'd him and likewise preserv'd him and his strength in him to work his own Deliverance by pulling up the Posts Bars and Wicket-Door c. whereby he made his Escape N. B. Fourthly 'T is a Wonder they did not pursue him seeing as some say the Watch-men were asleep while Samson did this Feat in the dead of the Night the noise of pulling up and falling down of the City-Gate could not but awake them and Samson could not flee fast away but very slowly with so much lumber upon his Shoulders To which may be Answered Their Courage might well fail them for a Pursuit because they knew that Samson only
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
The Law of Retaliation is the Law of God Both as to evil and as to good First As to Evil. An Eye for an Eye and a Tooth for a Tooth c. Exod. 21.24 God commands that like for like shall be requited accordingly this was executed upon Adonibezek even in the Judgment of that poor blind Heathen as I have done to others so God hath requited me Judg. 1.7 And like for like shall be returned upon Antichrist another Adonibezek or Lord of the World as the word signifies and as the man of sin stiles himself 2 Thes 2.4 as Rev. 17.5 6. compared with Rev. 16.6 and 18.6 doth plainly demonstrate in Rev. 17.5 6. John admires with great admiration and mark the Climax or gradation in the Wonder Behold I saw 1. A Woman Drunk This is a more shameful sight usually than to behold a man Drunk and when Drunk 2. No Liquor would serve her to be Drunk withal but Blood 3. No Blood but the Blood of Saints and Martyrs Here is a Gradation of Wonders therefore that Divine Eagle foresaw God had given her blood to Drink Rev. 16.6 and that he would stir up some Kings to double unto her double Rev. 18.6 nec lex est Justior ulla Ovid. quam necis Artificis Arte perire suâ Talia quisque luat qualia quisque facit God loves to retaliate as to Bishop Arundel Stephen Gardiner who had silenc'd God's Servants and God plagued both their Tongues and Charles the IX of France that Massacred Coligni the Admiral and many thousand Protestants God Writ his Sin in his punishment for he was stewed in his own Broth and choaked in his own Blood So was that Earl of Wartenburg that threatned to ride up to the Spurs in the Blood of the Lutherans Secondly As to good Dutiful Children do indeed prolong the days of their Parents as Undutiful ones do shorten them bringing down their Gray Hairs with sorrow to the Grave and therefore in the Fifth Commandment God promises to prolong the days of such Children Obser 5. 'T is the mighty work of Gods Grace and Mercy to produce obedient Wives and Dutiful Daughters out of an Evil and Idolatrous off-spring the Vnbelieving Wife is Sanctified to the Believing Husband 1 Cor. 7.14 One Relation may win another to God as Monica did Austin's Father and himself too 1 Pet. 3.1 To the Pure all things are Pure Tit. 1.15 Howbeit 't is not very safe to graft into a bad Stock or to Marry into a wicked Family lest it bring a Curse and not a blessing partaking of their sins and of their Plagues too as Ahab and Azariah did V. 9. The Lord grant you may find Rest Hence Obser 1. Man's Maker is the chief Maker of all Men and Womens Marriages in the World The Heathen Philosophers make Cecrops Lycurgus or Numa the first Author and Enditer of the Laws of Marriage but the Word of God tells us from the Holy Ghost that the great God is its Author and Instituter and that in Paradise Gen. 2.18 'T is the Work of God both from Divine Deliberation and Divine Determination to provide an help-meet for Man hence 't is call'd the Covenant of God Prov. 2.17 and therefore honourable to all Heb. 13.4 Religious Naomi looks up here unto God saying in effect the Lord grant you good Husbands N. B. God should be seriously sought to in a matter of so great a Moment which concerns the whole Life of Men and Women Marriage if with a bad Consort becomes a Marre-age but if with a good Consort it becomes a Merry-Age Let them Marry only in the Lord 1 Cor. 7.39 not in Pluto the Heathen God of Riches nor in Venus the Heathen Goddess of Pleasure but in the fear of the Lord. 'T is sad now a days when Dos non Deus a great Bag not the great God is principally sought after to make up most Marriages and hence it comes to pass through the Just Judgment of God that the Bag and the Baggage do oft go together Grace should be sought for in the first place in those seven Qualifications of good Matches and Marriages Grace Race Face Arts Parts Portion Proportion Not Virtus post nummos c. O Cives Cives quaerenda pecunia primùm est Obser 2. A Married estate is a state of Rest So 't is call'd here and Ruth 3.1 Hence Marriage is call'd Portus Juventutis the Port or Haven of Young People whose Affections while Unmarried are continually floting and tossed to and fro like a Ship upon the Waters till they come into this happy Harbour There is a natural Propension in most persons towards nuptial Communion as all Created Beings have a natural tendency to their proper Center Leve sursùm Grave deorsùm and are restless out of it so the Rabbins say Requiret vir costam suam requirit faemina sedem suam the Man misseth his Rib that was taken out of his side and the Woman would be under the Mans Arm from whence she was taken Oh! look up to God then ye unmarried ones and cry with good Naomi The Lord grant me Rest for my roving Affections in the House of some good Consort that I may live in Peace and Plenty with Content and Comfort all my Days Know that your Marriage is of all your Civil Affairs of the greatest importance having an influence upon your whole Life 't is either your making or marring in this World 't is like a stratagem in War wherein a miscarriage cannot be recalled when we will for we Marry for Life I am thine and thou art mine Brevis quidem cantiuncula est is a short Song sed longum habet Epiphonema but it hath a long Under-song So an Errour here is irrecoverable you have need of Argus's Hundred Eyes to look withal before you leap And she Kissed them Kissing is manifold in Scripture First Civil which is twofold either Congratulatory when Friends did meet one another Thus Jacob kissed Rachel and this he did as if he would have transfused his Soul into her Body Gen. 29.7 11 c. or 't is Valedictory as here when Friends do take their leave and bid farewel each to other Secondly There is a Wanton Carnal Whorish Kiss Prov. 7.13 Strange Impudence in that strange Woman too much in practise God knows in our Day Thirdly There is a Flattering Treacherous Kiss such as Absolom gave the People to steal away their Hearts from King David 2 Sam. 15.5 6. Thus Joab took Amasa by the Beard to Kiss him when indeed it was to kill him 2 Sam. 20.9 and no better was that Osculum Iscarioticum that Kiss which Judas Iscariot gave to our Blessed Saviour Matth. 26.49 So that Love is not always in a Kiss there is Killing Kindness and Cutting Courtesie in some Fourthly There is the Superstitious and Idolatrous Kiss Hos 14.2 and 1 Kings 19 18. a Kissing of Jeroboam's Calves by way of Adoration as the Romanists do Kiss the Pope's Toe even
Lightning and hot Thunderbolts just when they were ready to fall on upon a Fasting and a Praying People N. B. At the Prayer of Samuel God doth this to shew plùs precando quam praeliando c. more good may be done by Divine Prayer than by Humane Power Vnarmed Israel had no more to do here than to pursue v. 11. and to take up the Weapons that the Philistines in their fright had thrown away and so slay them with their own Swords Nor was this all God did for Israel but Josephus saith The Earth trembled and open'd and so devoured many of them Israel pursued them to Bethcar which signifies the House of the Lamb the place of this Victory was so call'd from the Lamb which Samuel Sacrificed to procure the performance of his Mother Hannah's Prediction chap. 2.10 and Samuel set up a Stone as a Trophee of this Victory calling it Ebenezer a Stone of help v. 12. this place did the more deserve a double Monument because it was the very place where Israel had been formerly so fatally beaten and the Ark of God taken c. chap 4.1 call'd so there by way of Anticipation and where now Israel recovers their lost Liberties for this Victory was so formidable and fatal to the Philistines that they durst no more rally their scattered Troops nor recruit their Vanquish'd Army to make any new Incursions in Samuel's Day v. 13. And the Cities formerly lost were restored by those Crest-faln Philistines unto Israel yea and not only they but the very Amorites the most Valiant of all the Canaanites come and truckle to and made Peace with Israel v. 14. The Fourth Remark concerneth the second part of this Chapter namely the Acts of Samuel in the time of Peace after this Time of War was accomplished He judged Israel all the Days of his Life v. 15. that is thirty eight years alone and though Saul was an Ordinary King in his two last Years yet Samuel was the extraordinary Judge which Office from God Saul could not take from him and Samuel being a mixt person a Prophet as well as Judge exercised his Office in the former Years of Saul as chap. 11.7 and 15.32 33. and their times are joyn'd together Acts 13.20 21. He is commended here First For his Prudence towards the Republick in going his Yearly Circuits for the Peoples ease and conveniency administring Justice publickly at three places Bethel Gilgal and Mizpeh v. 16. and privately at his own House in Ramah this Good Man was ever in Action for the publick good And Secondly For his Piety toward Religion in building an Altar for extraordinary Sacrifices v. 17. when probably both Tabernacle and Altar were destroy'd at Shilo He had no word from the Lord as a Prophet to remove the Ark out of the private House at Kiriath Jearim that was not done till David's Day yet might he have a word for building this Altar that his Sacrifices might be joyned with his Prayers for direction in all Emergencies c. 1 Sam. CHAP. VIII CHapter the Eighth contains the change of Israels Aristocracy into a Monarchy in its Causes and Occasions c. The First Remark is the moving Cause and Occasion why Israel desired this change which was 1. Samuel's Superannuation they conceived that his Old Age had disenabled him for his High Duty yet was it not really so for he performed signal and singular service in his Office long after and even in Saul's Reign was strong enough to hew Agag in pieces Chap. 15. But the 2. Cause was more real Namely the Degeneration of his Sons Joel and Abiah whom in his declining Days he made his substitutes being not able to do the whole Duty by himself And no doubt but this good man had given his Sons the best Breeding and was not without great hopes of their good behaviour in the execution of their Offices Yea and 't is not at all improbable but they demeaned themselves demurely enough at the first and managed their matters in a due Decorum until they came to be intoxicated with their new Dignities which proved over strong Wine for their weak Brain Prov. 1.32 but more especially till they came to be Debauched by Bribes v. 1 2 3. N. B. 'T is too severe a censure to imagine that Samuel so good a man could set up his Sons as his Deputies out of any such fond Indulgency as himself had reproved in Eli and denounced Gods dreadful judgments against him for so doing Gideon durst not do so in his Day Judg. 8.23 This was Samuel's Sin For God called the Judges not Man c. He might not make his Sons Judges yet it may not be doubted but that both his own Example and his Sons Education â—gave the good Father a very hopeful prospect that his Sons were well qualified for the highest employments though it proved otherwise c. However this may be truly said as Samuel succeeded Eli in his place so he did in his Cross though not in his Sin The Second Remark is The weak Arguments the Elders use to cause Samuel's Compliance with them in Desiring a King v. 4 5. They Urge First Thou art Old They might have been Answered 't is true he was in his Old Age but not come yet to his Doteage for he could do and did his Office for many years after so deserved not to be deposed by them now Secondly Thy Sons walk not in thy ways It may be this was the first time that the faults of the Sons were complained of to their Father possibly N. B. These Sons might have been reclaimed by Samuel's Gravity and Authority upon the first or Second sharp Admonition And suppose they had proved proof against reproof and so had become unreclaimable Might not better Vicegerents to the Supream Judge been put in their places No necessity there was still to alter the Government Thirdly Now make us a King to Judge us But what assurance could they give that their King would be of a better behaviour than Samuels Sons had been of Might it not have been retorted upon them how some of them long since set up that Bastard Abimelech to be their King and how little Comfort came to them out of that Cursed Bramble Fourthly We will be like other Nations But there was not the like reason for God had separated Israel from all other Nations as a peculiar Nation to himself and had received them into his own special Charge and Government Therefore Josephus the Jew doth well call this Government of Israel under Judges of Gods own chusing and not of the Peoples rather a Thoocracy Governed by God than an Aristocracy Governed by Primates and Principals of the People The Third Remark is Samuel 's resentment of this resolute motion for an absolute Monarchy 'T is said But the thing displeased Samuel v. 6. And why so Because it was an high affront and an hainous Indignity done to his Person by their attempting to shake of his
Trance and Chain'd up in God's Chain like a Wolf restrain'd from Worrying God's Lamb David for a Day and a Night and where Jonathan was Resident and President in his Father's Absence He asks his dear Jonathan What Crime he had committed that his Father was so implacably incens'd against him v. 1. Good Jonathan answers him with a God forbid c. v. 2. not thinking that his Father could be so wicked as to seek David's Life when he had so lately sworn to the contrary chap. 19.6 N. B. The Love of this good Son thought no evil of a bad Father 1 Cor. 13.5 what extravagancy had been in the Father his Charitable Son imputes it as the fruits only of his Frantick Fits and he assureth David saying when my Father comes to himself I dare undertake to reconcile thee to him as I have done heretofore chap. 19 4 5. Thus this Noble-minded Son is least suspicious of evil and puts a more candid Construction upon the evil Actions of a Bloody-minded Father than they truly deserved and so great was the Son's Blind Charity towards a bad Father which was both commendable and comely in him that he assureth David My Father will do nothing either small or great but that he will shew it me To this David replys v. 3. and that with a Solemn Oath because the matter was of great moment that Jonathan might not doubt of it interposing this Reason why Saul concealed his designing David's Death from Jonathan because he knew there was a League of Love betwixt them v. 3. Jonathan's Rejoynder to David's Reply was That he offered his utmost endeavour to grant David's Request for discovering the truth concerning the King's Mind and for preserving his Life who was Innocent yet in danger v. 4. saying to him What thy Soul desireth I will do for thee so our Jesus says to us Matth. 7.7 John 16.23 24. The Second Remark is The manner how Jonathan must pump forth his Father's Mind prescribed by David v. 5 6 7 8. wherein Observe First The Opportunity that is the Solemn Festival time of the New-Moon now at hand which was celebrated as a Testimony of their Thankfulness to God for lending them Times and Seasons Numb 10.10 because all time is the Lords The day is thine and the Night is thine thou hast prepared the Light and the Sun Psal 74.16 Secondly The Vacancy of David's usual Seat as he was the King's Son in Law would occasion Saul's Enquiry after him for though David could not well imagine that Saul would expect his Company whom he had once and again endeavoured to kill yet partly Saul might suppose that David would ascribe all those his Extravagancies only to his Frantick Fits but when this Phrenzy was over he would come with a more composed Mind to keep the Feast of the Lord and then David might think himself in safety and so by his coming to fill up his proper Seat would give another fair Season wherein to slay him Or partly and more especially David would try this Experiment for discovering Saul's Mind toward him he begs leave of Jonathan who had power to grant it as the King's Deputy Lieutenant during his Absence at Naioth that he might go to Bethlehem and keep his Annual-Feast among his Kindred for two Days only promising to return and hide himself in the Field near the Court that Jonathan might give him Intelligence how his Father resented his Withdrawment Thirdly David's Appeal to Jonathan's own Conscience concerning his Innocency saying 1. If Iniquity be in me stay me thy self I had rather Die by thy friendly hands than be tortured by the hands of thy furious Father The tender Mercies of the Wicked are Cruelties saith Solomon Prov. 12.10 But if no Iniquity be found in me as thou judgest then be mindful of that Solemn Covenant whereof God is a Witness and give me seasonable notice of Saul's Intentions concerning me If he say well to my Absence by thy leave I am willing to trust my self with him this third time as I have done twice already chap. 18.11 17. and 19.7 notwithstanding his double Double-Dealing with me in forgetting both his Promise and his Oath but if my Absence enrage him for his losing the opportunity of killing me then let me know that I may escape his Rage c. The Third Remark upon the Antecedents is Jonathan's pathetical Promise to David that he would be a fast and a faithful Friend to him at this critical juncture v. 9 10 11. to 18. Wherein observe First After Jonathan had told David he abhor'd the thoughts of either slaying him himself or of betraying him into Saul's Hands to be slain by him v. 9. they consult together by what means and in what place this friendly Office might be performed without suspicion to Saul v. 10 11. So they both walk into the Fields for private Conference where they might not be over-heard and where Jonathan in an abrupt Expression calleth Jehovah the God of Israel to Witness the reality of his Respects and to be Judge betwixt them v. 12 13. Secondly Jonathan's Piety towards God and an humble denial of himself saying Tantamount though I be Heir Apparent of the Crown by Lineal Succession and therefore might envy thee having more cause than my Father for being envious yet because I know 't is the good Pleasure of God to reject my Father and to Elect thee as one better than my Father much Joy mayest thou have of the Kingdom after him and whatsoever becometh of me The Will of the Lord be done therein Acts 21.14 he chearfully submitteth himself and resolveth to cleave close to his Friendship with David in whose felicity he rejoyced as much as in his own Thirdly Jonathan's Faith as well as Self-denial is here very Conspicuous in courting David now in his lowest State of Humiliation even then when David had so solemnly Sworn his own desperate Apprehensions of himself saying As the Lord liveth and as thy Soul liveth there is but a step betwixt me and death v. 3. N. B. Yet at that time Jonathan Complements him as if he were already actually the King of Israel therefore must he have David to Swear and Swear again by way of Restipulation to keep Covenant with himself and with his Posterity whether he were Dead or Alive when David came to the Kingdom which he was sure would be v. 14 15 16 17. N. B. The like famous Faith we find in Abigail afterward Chap. 25.28 30. c. But above all the Faith of the Penitent Thief in him who is called the Son of David he could believe in a Crucified Christ and pray for his kind remembrance when he came into his Kingdom Luke 23.42 as if he saw him already in his State of Exaltation The Fourth Remark upon the Antecedents is The pious Prudence and Policy Jonathan propounds to David as measures to be taken on both sides the one for sounding Saul at the Feast how his Heart stood affected
or disaffected towards David and the other for hiding himself until the Evening of the third Day ver 18 19 20 21 22. Wherein observe First The time when it was agreed betwixt them that David should tarry at Bethlehem till towards the ending of the third day the next Morning being the Feast-day and Saul was expected home from Naioth in order thereto it may not be supposed that David laid perdue all that time but then was he to hasten to his hiding work that he might have an Account from Jonathan what was Saul's Resolve Secondly The place where David was appointed to hide himself was by the Stone Ezel which signifieth that sheweth the way and so indeed it did to poor David namely that his way was not to return to Saul's Court but to flee from Saul's Fury for the saving of his Life 'T was certainly a place where Jonathan and David used to walk and talk together about secret Matters and where Jonathan had advertised him of his Father's Intent to kill him chap. 19.2 likely it was a Way-mark to direct Travellers into the right way c. Thirdly The manner how Saul 's Soul might be discover'd which was a most cunning Contrivance of Judicious Jonathan to avoid all Jealousie on his Father's side He must shoot three Arrows as David must tarry three days v. 19 20. N. B. One would wonder to behold all the Allegories that the Wanton Wits even of Learned Men do make upon the Stones David prepared to sling at Goliah some would have them to signifie the Scriptures that Christ cast at Satan that great Goliah of Hell in his Wilderness-Temptations but that which marrs the Mirth of the Allusion is the disproportion of the two Numbers for Christ's Scriptures are but three and David was overseen in chusing five smooth Stones out of the Brook to make their Allegory Incongruous After the same manner they trifle about this Story of the two three's here and of Jonathan and his Boy c. and indeed I have found it but a laborious loss of time to peruse such Writers whose Writings are but the frothy Exuberancies of their own Wanton Brains Thus far they say right that the Name Jonathan Heb. signifies Columbae donum the Gift of a Dove though he was the Son of a Persecutor but their making him to signifie together with his Boy as the Company of Prophets c. seems altogether Impertinent N. B. However this may solidly be affirmed that Jonathan's shooting his Arrows short or over the Boy as he should see occasion v. 21 22. was an appointed Indication between them too and an Infallible Intimation of God's Providence concerning David how he had found his Father minded towards or against him after he had duly sounded him Those three Arrows were Jonathan's three Winged Messengers which he sent to David to give Intelligence to him how his Matters flood at Court in case they two could not come together for Discourse but be discovered therefore the Scene was laid thus for fear the Coast might not be clear and Saul come to know their Meeting together and become more mad thereby this should be a dumb and an undiscernable Sign from Jonathan to David If I shoot short of him then come thou along with the Lad as if thou camest thither by chance and carry on thy course to the Court without any fear of damage but if I shoot over the Lad then flee with Expedition and shift for thy self serving God's Providence in such a way as the Lord shall direct thee N. B. How oft doth our Jonathan or Jesus shoot short of us sometimes in common Calamities that carries off many others and sometimes he shoots over us in the like case of common Visitations and all this is to demonstrate the Blessed Indications of his Sparing Mercy towards us for his farther Service c. Now come we to the second part the Concomitants of the Act it self at that Feast unto which Saul came the next Morning after this from Naioth Remarks upon them are First Saul though a bad Man yet was careful to keep this Feast of the New Moon according to God's Law Numb 10.10 and 28.11 Psal 81.3 c. and he will have his Princes and Nobles to keep it with him where himself sate down in his Chair of State his Seat of Royalty and his Chieftains had likewise their peculiar Seats which were all filled but David's the King's Son in Law was empty v. 24 25. But Jonathan arose at Abner's coming to give place to him as to the King's Cousin and Chief General of the Army or rather to sit at farther distance from his Father as fearing his fury The first Day of the Feast Saul was silent at David's Absence supposing some legal pollution had detained him so was unclean until the Evening according to the Law Levit. 7.19 20. and 11.14 and 15.16 therefore Saul asked for him the next Day whereby he discovered his gross Hypocrisie saying N. B. Surely he was not clean the first day v. 26. Surely Saul look'd upon himself as clean yet while he scrupled thus at Ceremonial Pollutions he made no Conscience of Moral filthiness such as Envy Malice and Murthering of Innocent Blood This is the true Character of Hypocrisie The Second Remark upon the signal Circumstances of this Feast is Saul upon the second Day asks Jonathan after a scornful manner Where is the Son of Jesse that he comes not to day v. 27. Surely David had deserved to be better stiled by Saul who did owe his Crown and Kingdom to him for killing Goliah c. N. B. 'T is likely Doeg learnt this Language of Contempt touching David from Saul here chap. 22.9 and so did that Churle Nabal chap. 25.10 not calling him by his proper Name Saul was enraged that he had lost his opportunty to slay him The Third Remark is Jonathan's Answer v. 28 29. Saul asks him only thinking that he knew David's mind most and Jonathan might have Answered How can David be expected here unless he be weary of his own Life which was so lately sought for But he truly tells him with due Reverence to Saul that David had begg'd leave of him as Vice Roy in the King's Absence to go to the Feast at Bethlehem for his Eldest Brother in his Father's Name and by the right of the First-born had commanded his presence there N.B. Josephus saith he only Invited him but the First-born having a Commission from the Father had Authority over the Younger Brethren in all the Concerns of the Family where of the ordering of this Yearly Feast as 't is call'd v. 6. was one branch As this might very well be a true Excuse so David might in prudence take this opportunity for preserving his precious Life which Saul had so greedily and so frequently sought for The Fourth Remark is Saul's Anger at this Answer v. 30 31. He calleth good Jonathan all that is naught and holds the worst word in his Budget
first Treachery if he should yet prevail they desperately endeavour to betray David into Saul's hands the second time to quit themselves of David's Revenge The Second Remark is The opportunity David gave them of this second Treachery was his returning again to the Hill of Hachilah where he had hid himself before Chap. 23.19 the occasion of David's returning to this same Hill again was because it lay nigh unto the Estate of Abigail whom he had lately Married the Emoluments whereof he and his Men stood in need enough of under their necessitous Circumstances and he might hope that both Saul was mollified and the Ziphites at least cautioned by their late disappointments or because he could retreat from thence most commodiously into other places if need required The Third Remark is The Lord suffers those Treacherous Ziphites to send for Saul the second time and Saul must come again with three Thousand chosen Souldiers to seek David again after his former meltings over him and pitch his Tents upon the very Hill of Hachilah ver 1 2 3. N. B. This the Lord ordered not only to allay and qualifie the transporting joy of David's new Marriage with Abigail but also to make a fool again of Saul as appears by the Sequel The Second Part of this Chapter is David's Antidote against this new danger The Remarks upon it are First Saul having desisted from pursuing David for some while because he had bound himself from such persecuting Practices upon David's sparing his life Chap. 24.26 27. The Ziphites though bound to favour David as one of their own Tribe Josh 15.55 yet fearing an after reckoning for their first Treachery as above stir up Saul to a second assault assuring him that now David was as the Hunted Hare return'd to his old form and now Saul might both catch him and kill him so rid both himself and them from all fears of his coming to the Crown at this Saul marches with his Men whereof as is suppos'd Jonathan David's dear Friend gave Intelligence N. B. The Ziphites had assured Saul he might have destroyed David before had not the Philistines so unhappily invaded the Land and delivered David at that time but now he need not fear any such diversion c. Now is David in more apparent danger than heretofore from Saul's besieging him again and now David acts his trust in God as a Remedy against the Treachery both of Saul against his former promise and of the Ziphites notwithstanding their former unsuccessfulness It was undoubtedly an eminent act of strong faith in David in the first place to adventure himself it may be disguised into Saul's Camp first singly as a Spye at some distance and after only with Abishai his Sisters Son Ahimelech the Hittite likely not daring to venture with him ver 4 5 6 7. even to the very Tent of Saul in the midst of the Camp Abner and his Army lying round about to guard his Royal Person This seems to be a very bold and daring attempt and no less than a tempting of God N. B. But it must be considered not only how such Heroick Acts have been done by that Pagan King Alexander the Great who once ventured to pass privately into the Camp of King Porus his Enemy to his great advantage for his ensuing Victory But also how Gideon did the like by Divine Direction for the confirmation of his Faith Judg. 7.11 accordingly no doubt but David did this by a special direction from God likewise N. B. Note well This Act of danger and difficulty was not an Act of Presumption but of a Divine Faith in David Reasons be First David had a general assurance that God would preserve him from all Perils for the Kingdom according to his Promise Secondly He might have a particular Revelation as a Prophet from God that he would cast Saul and his whole Army into a dead sleep for David's protection and security from danger and Thirdly God might give David a Special Promise of giving him a second opportunity to manifest his innocency towards Saul for the farther conviction of that Hypocrite concerning David's Righteous Cause The Second Remark is David's second Act of Faith in preserving the life of Saul against the urgent suggestions of Abishai ver 8 9 10 11 12. wherein Mark 1. Abishai finding Saul fast asleep asks leave of David to nail him to the ground at one blow without need of a second stroke This was the second time of his provoking David to destroy Saul Chap. 24.4 and here though he had received a repulse the first time and was restrained yet now Abishai argueth there is more Reason now to kill him for such and so implacable is Saul's malice that neither thy Clemency towards him nor his own Promises and Oaths to thee for thy safety can oblige him to any lasting reconciliation therefore saith he to David thou dost but tempt God to let slip such an opportunity as God by his miraculous Providence now offereth thee to provide for thy own and all our safety Mark 2. David's Answer Though I be the Lord 's Anointed in Reversion yet Saul is the Lord 's Anointed in Possession therefore I who am still a private Person and a Subject to Saul my Sovereign cannot kill him without sin though he be a Tyrant and rejected of God I can neither do it my self nor suffer to see it done by thee but I will wholly leave him to the Lord who set him up to pull him down for to him only vengeance belongeth Rom. 12.19 And herein David refers not only the matter of his revenge to the Lord but the manner of it also namely three manner of means as 1. The Lord may smite him as he did Nabal or 2. He shall dye according to the course of nature or 3. He shall descend into the Battle and perish which was that way of all the three that God was pleased to chuse and use both to bring Saul to his death and David to his Kingdom Mark 3 Though David spared Saul's Person yet took he away Saul's Spear and a Cruse of Water to become Pledges of David's sparing Saul's life when it was in the power of his hands and might have slain him with his own Spear The Third Remark is The Third Heroick Act of David's Faith in his daring defence of his own doings openly Proclaimed in despite of Saul of Abner and of all the Army ver 13 14 15 16. wherein Mark 1. David gets out of Saul's Camp at a due distance both for the Armies audience and for his own safety Behold here how good David transforms himself into all forms and shapes both of Speech and Spirit that he might do good unto this bad Man to work his weal even in both Worlds c. Mark 2. He calls aloud of Abner by name who was so fast asleep that though the Ear be first awake in the Morning as we use to say and a Man call'd upon by his name will start up
Private â—â—fe N. B. 1. With Peter Martyr in sacred History we never Read that High-Priests did depose Kings as the High-Priest of Rome hath often done but that Kings have deposed High-Priests as here and Grotius saith the same and that they are but Subjects and stand when the King sits N. B. 2. Mercy ought to be mingled with Justice where any Merit may be formerly found Thus Solomon mitigateth Abiathar's Punishment who in rigour of Law was no better than a dead Man as well as Adonijah and Joab here but Solomon to requite his former kindness to his Father David both in bearing the Ark before him 2 Sam. 15.24 29. 1 Chron. 15.11 12. And in being a Fellow-sufferer with him 1 Sam. 22.20 only banishes him to teach Princes not to write Injuries in Marble and Benefits in Sand or Water c. N. B. 3. The Scripture cannot be broken John 20.35 But must be fulfilled Matth. 26.54 Luk. 24.44 So God's threatning against the House of Eli 1 Sam. 2.31 35. was here accomplished namely the Translation of the High Priesthood from the Line of Ithamar in Eâ—i and Abiathar to the Line of Eleazar in Zadok Ambrose saith Deus tarditatem supplicij gravitate compensat Though Divine Vengeance seems sometimes to come slow with leaden feet yet is it always sure and comes to strike with its Iron hands which drench deep were they fall This Doom had lain dormant for eighty Years betwixt Eli and Abiathar who must be now punish'd for his Treason and so accomplish that Divine Doom c. The Fifth Remark is Solomon's removing of Joab out of his way with more rigour of Justice ver 28 29 30 31 32 33 34 35. Mark 1. David had caution'd Solomon particularly against Joab ver 5 6. complaining what he had done against David either directly in his over Insolent and Imperious Carriage trampling upon the King's commands when they comply'd not with his Humour or Interest who hath oft provok'd me to Passion 2 Sam. 3.39 and 19.7 c. or Indirectly done to me in his basely Butchering Abner and Amasa to both which I had given my publick Faith for their Security and that when they were about a Treaty of Peace with all the Tribes c. Therefore I refer him under this black Brand to thy Wisdom though he hath been my General this forty Years yet let him not Dye a natural Death N. B. Some Rabbins say Joab had discover'd Vriah's Letters to David's great Disgrace and therefore could never be reconciled to Him for disclosing his Secrets about contriving Vriah's Death But 't is more probable that his putting Absalom to Death still stuck in his Stomach Mark 2. Joab hearing of the Execution of Adonijah and of the Expulsion of Abiathar two of his fellow Arch-Rebels He being the Third and the worst too both as being so stigmatiz'd and branded by David to his Son whereof He might have some notice whereas Adonijah now executed had not been so infamously Characterized as himself was and also as being look'd upon by Solomon with a Squint eye because Joab had despised him and held him unworthy to Reign not only for his scandalous Birth but also for his Childish Youth therefore despairing of any Mercy He ran to the Horns of the Altar ver 28. that they might push away all Executioners of Justice from him and that sacred place might save him as it had done Adonijah Chap. 1.50 N. B. Christ seems to blame Pilate for killing the Galileans at the Altar Luk. 13.1 2. And the Jews for slaying Zacharias there Matth. 23.35 Mark 3. Solomon sends Benaiah to call him thence Joab disobeys the King's command hoping that the King would not dare to pollute that Holy Place with his Blood but his Hope being that of an Hypocrite was no better than the giving up of the Ghost Job 11.20 which is but Cold Comfort He resolves to dye there hoping also it might be some advantage to his Soul but wilful Murtherers such as he had been must have no Mercy shewn them by God's Law Exod. 21.14 Mark 4. 'T is supposed that Joab was haled by force from the Horns of the Altar according to the Direction of that Law of God Exod. 21.14 and then slain both as a pattern to all wilful Murderers not to expect Protection any where and also to expiate the Blood of Abner and Amasa from David who was Innocent of it Joab dies for it and is buried and Benaiah put in his place ver 30 31 32 33 34 35. The Sixth Remark is Solomon's confining of Shimei ver 36 to 40. Mark 1. David's Caution to his Son concerning him ver 8.9 was not out of any Rancorous or revengeful Spirit wherewith David as a private Person durst not Dye and from which canker'd frame many Passages in David's Psalms and in the History of his Life do demonstrate his Freedom N. B. But this Charge he gave as a publick Magistrate to maintain the Honour and Order of Civil Government This Cursing Shimei had Cursed the King with bitter Curses 2 Sam. 16.7 8 c. For which Abishai would have slain him once and again and though David then patiently submitted to it as sent of God and afterwards pardon'd it for his Part 2 Sam. 19.21 23. Yet leaves it to Solomon's Wisdom to Judge of this Publick malicious Fault and to punish him for it at his committing future Offences This Advice was not contrary to David's Oath for then there had been no need of Solomon's Wisdom to find out an occasion for the Future to which his turbulent Spirit will expose him to be paid home for the new and old together Mark 2. Solomon confines Him to Jerusalem at distance from his own Countrey and Kindred amongst whom he might have rais'd some Tumults against the Government He must not stir out of the City neither Eastward to Baburim his old Habitation nor Westward to Gath no way so far distant as the Brook Kidron is from Jerusalem if he did he was a dead Man ver 36 37. N. B. How happy would Abiathar have thought himself in Shimei's Confinement of whom for his Function's sake and his sufferings with David we read not that any doleful Catastrophe attended him as did all his Fellow-Criminals Thus the Lord chastizes his own Children that they might not be condemned with the World 1 Cor. 11.31 But this Cursing cursed Shimei must not be trusted any farther than he may be seen He is kept within compass here close confined N. B. Oh that we could learn to deal so with our own deceitful Hearts and desperately Wicked Jer. 17.9 He that trusts his own Heart is a Fool Prov. 28.26 Mark 3 This Confinement Shimei thankfully owned when imposed upon him as a Favour far more than he either expected or deserved and therefore promised upon Oath to perform it ver 38 39 42 43. where Solomon chargeth him with breaking his Oath his false Heart praised this Law for it's Lenity and promised Obedience
the Lord of Hosts given them to embolden their followers ver 17. Mark 2. Benhadad's Scouts espied them first coming out of the City they tell their King he commands in his Cups take them Alive ver 18. he saith not fight them for he thought saith Grotius they needed not strike one stroke the notion of his drunken Noddle was that he had Victory in his own hands Besides suppose they had come forth to treat for Peace the Law of Nations was broke saith P. Martyr in laying violent hands upon Embassadors This drunken confident fool thought to win the Field by a word Mark 3. The Noon-day Security of the Syrians in the midst of their surfeiting and drunkenness exposed them to destruction insomuch that those seven thousand two hundred thirty two of Israelites slew at the least so many of those Syrians that were sent to apprehend them Every one slew his man ver 18 19. Mark 4. This first Success of Israel against the Syrians daunted the whole Host especially the Lord of Hosts striking them with a Panick fear they all under consternation forsook the Field and fled in dreadful confusion yea boasting Benhadad and his Kings saith Dr Hall were more beholden to their Horses than to their Gods or to themselves for safety ver 20. Mark 5. Then the King of Israel went out ver 21. which expression causeth Vatablus to think that Ahab went forth in the last place and not till he saw the Syrians put to flight However he Rallied what Troops he had and made a farther pursuit of the Victory slaying those that were attempting to escape by Horses and Chariots many of which being amazed with that cowardly passion of fear wherewith the Lord had smitten them made themselves a prey to the pursuers and so came to pass the great Slaughter v. 21. The third part of this first Battle is the Consequents of it ver 22. Mark 1. The same Prophet that had foretold Ahab of the former Victory whom some suppose to be Micaiab or one of those hid by Obadiah cometh again and foretells him by a Divine Revelation of the purposes of those conquered Syrians concerning a second Re-encounter at the year's return Here P. Martyr admires the free Mercy of God thus to warn a wicked King again Mark 2. We hear nothing of Ahab's publick Thanksgiving for his great Victory or any Reformation of his life This Prophet bids him prepare for another Brush and strengthen thy self and mind thy hits Here was fair Caution for Ahab to Repent of his Idolatry and to be reconciled unto God What means might more strengthen him than his so doing Mark 3. An Enemy once foil'd saith Peter Martyr ought not to be contemned he may Recruit as here and make another on set So our spiritual Adversaries alway hate us though once quell'd depart only for a season Luke 4.13 prepare therefore for renewed Rallyings and new Attempts c. Ahab's Second War with Benhadad wherein are remarkable also Antecedents Concomitants and consequents First the Antecedents afford the first Remarks as First The Syrians Consultation about renewing the War for recovering their lost Reputation as well as Riches Arms and Lives in their former foul Defeat ver 23. wherein they consult first about the Place of their former fight as altogether inconvenient saying Israel's Gods are Gods of the Hills c. Indeed the Idolatry of Israel at this time had given those blind Pagans too much cause to imagin that Israel's Gods were no better than the Syrian Idols N B. Paganism had taught all gentile Nations that there were some Gods of the Woods some of the Rivers others of the Valleys and others of the Mountains and they fancied those to be the Gods of Israel because 1. it was a Mountainous Country Deut 12.2 2. Solomon's Temple stood upon Mount Sion 3. Samaria where they had their late Defeat was built upon an Hill c. 4. Israel generally chused High Places for the Worship of their Gods Therefore will the Syrians chuse the plain Champain Country wherein to fight the second Battle and this would be grateful to the Syrian Gods which were Gods of the Valleys Not a word all this time do they tell Benhadad of his Drunkenness and of their own Cowardice which were the true Causes of their late Miscarriage They only tell the King a Tale of their Tutelar Gods which had they been Gods indeed Benhadad had notoriously disoblig'd by his so emphatically Swearing by them that he would turn Samaria into a dust-heap yet so dastardly running away without so much as one handful of its dust either in his own or in any of his Souldiers Hands N. B. Sure I am either he grosly shirk'd his Gods or his Gods did shirk him The truth is because the Syrian Army abounded with Horsemen a Champain Country was more commodious for them Remark the Second They consult about the Persons as well as Place who should be chief Commanders ver 24 25. They liked not that their Kings should go again as Captains looking upon them as of too soft an Education and unexperienced in Military Matters better at tossing a Pot than a Pike and fitter as one saith to be Knights of Venus than of Bellona In their steads they must have expert Captains of his own Subjects that would be truly valorous for their own Advancement and better obey the General 's Commands than Kings will do c. Remark the Third Benhadad the King complies and concurs with the Counsel of those his Counsellors ver 26. An Army is prepared number for number like the first and they went to fight against Israel in Aphek night to which was the great Plain of Galiâ—ce and one of the Cities which Benhadad's Father had taken from Israel ver 34. whither the Syrians might retreat in case they were worsted Then the former Army of Israel the Seven thousand and the two hundred and thirty two Nobles in two distinct Bodies Incamped upon the hilly Ground adjacent where they might the better secure themselves ver 27. and those look'd like to two little Flocks of Kids little for their number and Kids for their wanting Warlike Provisions compared with the better furniâ—h'd Syrians who filled the Country Yet because this few weak and heartless Flock of Kids seem'd to be more than indeed they were upon high ground and because the Syrians had no encouragement from their Gods of the Valleys as they esteemed them to assault this feeble Flock of Israel while they kept upon the Hills this might be the reason why they faced one another for seven days ver 29. Remark the Fourth The God of Israel out of his compassion to Israel under so vast a disadvantage of inequality as well as such notorious unworthiness through Idolatry sends the same Man of God again to comfort their bad King ver 28. saying Because the Syrians have so undervalued the true Jehovah as if he were not the Vniversal Lord of all Places Persons and Things
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
is call'd Mishneh-Torah the Second Law so 't is supposed she dwelt in the Second Part of the King's Palace and the King and his Courtiers having longer experience of the eminency of her Prophetick Gifts they minded more the Message God sent than the Messenger by whom God sent it to them Mark 7. The Answer this Prophetess sent from God to the King was that 1. which related to the People which the King must know v. 15 16 17 and 2 Chron. 34.23 24 25. wherin she 1. styles the King Man to mind him of his Mortality not out of contempt whereof Kings have need to be minded N. B. King Philip ordered his Page to cry every Morning to him Remember thou art but a Man Huldah here speaks from God with whom there is no respect of Persons so might say tell the Man yet owns his Royalty in adding that Phrase that sent you unto me She 2. denounces all those Judgements declared in Deut. 28. which Munsterus saith was the part read to Josiah were just ready as a Fire to fall upon the Heads of the Jews for their notorious Idolatry Impiety and Impenitency which should not be quenched till it burnt them as we say out of all House and Harbour c. But 2ly that of the Divine Oracle which relateth to Josiah himself 1. She giveth the King his just Title but to the King of Judah ver 18. whereas before she had call'd him only Man ver 15. N. B. Piety is no Enemy to Mannerly Civility 2. She declares her Message not as any private Motion of her own heart but as from the Lord again and again ver 18 19. She saith 3. because thine heart was tender easily touched with the least Sin and easily dissolved into Tears and Tenderness because thou hast been Humbled therefore shalt thou die in peace and not see this Curse executed ver 20. Mark 8. And last How happy it is in an impetuous Storm to be a gentle Reed which stoops and stands whereas the sturdy and obstinate Oak that will not bend is blown up by the Roots by its standing so stisly against the strongest Gusts of God's Judgments N.B. Huldah was not a lying Prophetess for tho' Josiah died in War Chap. 23.29 yet died he in peace say Enpennius and Sanctius for when he died his Kingdom had a publick Peace and tho' he was slain yet not by an Enemy that had any Quarrel against him or his Kingdom Beside he died in peace with God and with his own Conscience and was not only taken from the evils to come Isa 57 1 2. but also was by Death translated unto everlasting peace c. 2 Kings CHAP. XXIII THE First Part of this Chapter is Josiah's calling a General Council to Renew their Covenant with God ver 1 2 3. and 2 Chron. 34. ver 29 to the end Remark the First The Prophets that were present at this Council saith Menochius were undoubtedly Jeremy with Baruch Zephany Vrijah of whom we read Jer. 26.20 c. and Huldah the Prophetess to which Vatablus adds that tho' these same were at first absent yet through the care of this Godly King they were all call'd to Assist in the Assembly yea and the Children of the Prophetess also and the People of all sorts because all had Sinned and so all are call'd to repent of their Sins Remark the Second Josiah call'd this Convocation that he might ensure the Promise to himself the better and if possible to avert the Judgments of God threatned against the People by Huldah the Prophetess He caused one of the Priests to read the Covenant contained in that Book of Moses's Manuscript and he constrained by his Royal Authority all that were present to take the Covenant 2 Chron. 34.33 saith Junius to which Lavater adds N. B. Good God what need have we of another Josiah at this time when so many Abuses abound among us Remark the Third The People pretended and professed that they would stand to the Covenant in forsaking Idolatry and in following the Commands of the True Jehovah giving their Personal consent each for himself and binding themselves by Oath to perform it but the most of them Dissembled as is apparent 1. from the Prophet's complaint concerning them in the time of Josiah's Life Jerem. 3.6 10 11. They turned not to God with all their heart but dealt deceitfully and therefore he exhorts them to Plow up their Fallow Ground c. Jerem. 4.3 and wash thy self from wickedness c. ver 14. And 2. 't is apparent by the Peoples Revolting and running so openly and impudently into Idoaltry after Josiah's death Yet this good King hoping the best of them brought them to be bound to their good Behaviour by the Sacred Bonds of this Solemn Covenant who himself stood to it sincerely and with his whole heart tho' they stood to it feignedly and with their mouth only The Second Part of this Chapter 2 Kings 23. is a larger Amplification of this good King's Reformation from ver 4 to ver 27. which he began in the Twelfth Year of his Reign 2 Chron. 34.3 the farther carrying on of which is described there ver 4 5 6 7. Jeremy began to Prophesy in the 13th Year of Josiah Jer. 1.2 to help forward his begun Reformation which yet went on very slowly not through any Negligence in Upright Josiah but by backwardness of both Princes and People in whom Idolatry was so fast Rooted that Josiah spent his 13 14 15 16 and 17 Years in its extirpation and 't was not till his 18th Year 2 Chron. 34.8 that the Copy of the Law written with Moses's own hand was found in the Temple c. as is spoken of before Tho' some do suppose that this Reformation here related was wrought before upon the Grounds afore mentioned yet let us take a fresh Review of it as it lies Recorded in order of Place in this Chapter omitting the order of Time and then may we admire with Dr. Lightfoot the Remissness of both Princes and People in Retarding this Reformation which Zealous Josiah began in his Twelfth Year yet 't is almost incredible how much Filth remained to be removed in his Eighteenth Year as 2 Kings 23. relates Remark the First Upon his Reforming the Temple and Places adjacent Mark 1. He Removed all those Vessels and Vtensils that had been made for the Worship of Baal ver 4. and tho' some of them doubtless were of precious Matter and curious Workmanship yet this pious King would not permit them to continue but either burnt them or pounded them into Dust near to the Brook Kidron and such was good Josiah's Abhorrency of them that he did not cast the Ashes of those Abominable things into that Town-Ditch c. they shall not have any place in his Kingdom that Holy Land of Judah saith Cajetan but carrys them to Bethel belonging to the Ten Tribes to pollute that place which had been the chief Throne of Idolatry say Junius Vatablus
4. Josiah slew the Priests ver 20. namely such as Jeroboam had made of the meanest of the People 1 King 12.31 saith Menochius and Grotius supposeth these Priests of the High Places resisted Josiah in his Reformation or if they did not their Vsurpation was Death by God's Law Numb 3.10 or they were the Priests of Baal 2 Chron. 34.4 where 't is said He broke down the Altars of Baalim for as Lavater well observeth when the Assyrians departed home with their Captives out of Israel Chap. 17. of 2 Kings many Israelites who had hid themselves in other Countreys returned home with their Priests and set up their old Idolatry again those therefore were the Priests whom Josiah found to whom he would shew no such Mercy as he had done to the Priests of Aaron's Line ver 8 9. but slew them and offer'd them up as Brute Victims saith Lavater upon their own Idolatrous Altars burning their Bones upon them whereby he did defile them as ver 16. Mark 5. Josiah rooted out moreover all the Wizards c ver 24. of which see Lev. 19.31 and 20 27. Numb 22.5 Deut. 18.11 and the Teraphims Images of Men such as Michol put into David's Bed 1 Sam. 19.13 by which the Heathens consulted Ezek. 21.21 and Answers were return'd by them Zech. 10.2 either by the subtlety of Satan or by the Forgery of the Priests And he destroyed also all other Monuments of Idolatry which he found in Judah as well as in Israel he did all he could possibly do to prevent that utter Devastation of his Countrey foretold by the Prophets but the Decree was even ready to bring forth Zeph. 2.2 and there was no reversing it Remark the Fourth Josiah's Celebration of the Passover ver 21 22. 2 Chron. 35. Mark 1. Sanctius saith here so soon as Josiah had abolish'd the false Worship forbidden by God's Law he now endeavours to set up the true worship of the Living God commanded by his Law which Hilkiah had found Chap. 22.8 and now had been read to them all Mark 2. The Passover was a most sacred and solemn Sacrament and Ordinance of God Exod. 12.1 c. and had been much and long neglected without which all their Sacrifices were accounted in vain for this Ordinance gave Vigour Virtue and Value to all others and no Israelite ought to want this Sacrament which was both a Monument of their Deliverance past and likewise a Type of the Messiah to come therefore did Josiah so zealously revive it Mark 3. Though this famous Passover be passed over after a Compendious Manner in 2 Kings 23.21 22 23. shewing only 1. The Time of it in the eighteenth Year of his Reign supposed to be immediately after his renewing the Covenant 2 Chron. 34.31 32. and 35.1 And 2. The Excellency of it exceeding all former Passovers for such Preparation Humiliation Detestation of Idolatry and Reformation of Religion c. but 't is more particularly described in 2 Chron. 35. from ver 1 to 18. 2 Chron. CHAP. XXXV with 2 Kin. CHAP. XXIII THIS Chapter with the latter end of 2 Kings 23. contains two Parts First The Pious Life of Josiah in the residue of his Days And Secondly His Violent and untimely Death after all his Goodness The first Part concerning his Pious Life is this Passover in particular Remarks upon it are First Josiah's Holy Instructions to the Priests and Levites c. Mark 1. The Time when he celebrated this publick Passover it was upon the fourteenth Day oâ— the first Month ver 1. which was the Day expresly enjoyned in the Law Exod. 12.2 6. and now he commanded the People to keep it as well as himself 2 Kings 23.21 for some suppose that when the Doors of the Temple had been shut 2 Chron. 28.24 the Holy Priests and the People had been constrained to keep the Passover and other Holy Feasts in Private but now he calls all in to Publick Worship Mark 2. He commanded the Priests to put the Ark in the House c. ver 2 3. Erpennius saith it had been removed out of the Temple either 1. In Ahaz's Time that it should not be there among his Idols but surely Hezekiah returned the Ark into its Place Or 2. In the Time of Manasseh c. or rather 3. In the Days of Josiha's wicked Father Amon to make way for some Idol in its Room And Piscator adds 't is no wonder the Ark was removed by some Idolatrous King when they durst remove other sacred Vessels 2 Kings 16.14 and cut them in pieces also 2 Chron. 28.24 and some say the removing of the Ark into its Place occasion'd the finding of Moses's Manuscript by Hilkiah Mark 3. He bids the Priests c. prepare themselves for the Passover ver 4.5 and their Brethren ver 6. by purifying and quickening them for performing so solemn a Service as was killing the Passover c. and Josiah himself excites them to their Duty by this Argument saith Vatablus saying Ye Priests are now freed from that Burden which lay upon your fore-fathers of carrying the Ark upon their Shoulders from Place to Place while it remained in the Tabernacle but now saith Josiah It shall not be a Burden to your Shoulders seeing 't is now seated in the Temple therefore now serve the Lord ver 3. so much the more as now freed from that burden in other Services in Sacrificing Singing c Remark the Second The Royal Actions of King Josiah at this Passover-Feast He gave thirty thousand Passover Offerings to the People ver 7. All of his own Substance By this Munificence saith Osiander the King supplied the wants of his poor People and Dr. Hall Notes the same here saying Rather than fail Josiah's Bounty shall supply to Judah Lambs for their Paschal Devotion N.B. No Alms is so acceptable as that whereby the Soul is furthered Kids are named here as well as Lambs for Lyra and Piscator say from Exod. 12.5 that in the want of a Lamb the Law allowed a Kid might be offered and the three thousand Bullocks he gave likewise to be offer'd up after the Lambs saith Piscator upon the several Days of that Feast of Vnleavened Bread which was another part of that great Solemnity Remark the Third The Liberality of the Princes at this Passover-Feast ver 8. in giving two thousand six hundred small Cattel and five hundred Oxen. N.B. Behold the Power of a Royal Pattern the Example of this good King moves those Princes to do as he did though they were Persons bad enough according to Zephany's Character of them Zeph. 3.3 yet these gave Liberally not only to the People as ver 7. but also to the Priests and Levites here that they might likewise rejoice with the People Remark the Fourth The Bounty also of the Superior-Priests unto the Inferior Levites ver 9 10 11 12. here 's another liberal Gift of five thousand small Cattel and five hundred Oxen So that the total summ given here by
thou Lord wilt not do so our Neighbour Nations will say we serve a bad Master c. Oh do not part with thy Purchase from Egypt and from Babylon so easily c. Mark 6. The Conclusion of his Prayer ver 11. He ends as he began ver 5. pleading the lowest degree of Grace was at least found in them namely They at least desired to fear God's Name therefore begs that God may not cast them off saith Wolphius as having nothing but an empty Title of God's People and that his Petition to the King might be made prosperous whom he calls this Man so much below God who had his Heart in his Hand Prov. 21.1 and he turn'd it c. Nehemiah CHAP. II. THIS Chapter gives an Account First How Nehemiah obtained a Commission from the King to rebuild the Walls of Jerusalem c. And Secondly How he improved that Royal leave against Opposition Remarks upon the First Part. As First See the sure Course this good Man took for Success He applies himself first to God by Prayer and afterwards He Addresses to the King with his Petition The Prayer of Faith founded upon the Covenant Grace as his was cannot easily miscarry 'T is granted it was long even above three Months from Chisleu Neh. 1. to Nisan Chap. 2.1 betwixt his Petition to God and this Petition to the King Reasons are rendred 1. His Turn to wait upon the King came not till the Month of March 2. He could not march so tedious a Journey in the deep of Winter 3. The King might be under some Indisposition or such Attendants were about him as were known Adversaries to the Jews so that Nehemiah could find no fit season for his Petition presenting until now that his Design might not be disappointed Or 4. And that chiefly he thought fit that some considerable Time might be spent in seeking God for success in so weighty an Affair both by himself and some of his Brethren in Prayer and Fasting Remark the Second The fit opportunity that he found was at a Feast ver 2 6. where the Queen was present whom A Lapide reckons with many more Learned Men to be Queen Esther and Menochius makes Mordecai also to be a Guest at this Feast which if so must needs give Nehemiah a fair opportunity to Petition freely but his heavy Heart discover'd by a sad Countenance had like to have spoil'd all in his handing Wine to the King ver 2. N.B. For King's generally are made Merry by Musicianers and Jesters and more especially the Persian Kings for no Mourner might be seen in Ahasuerus's Court Esth 4.4 but this good Man had been Macerating his Body and Afflicting his Soul for some Months as above hence it was that he could not have any blithe Aspect which the King being a Prudent Man and a Loving Master soon observed N. B. Masius makes an odd Construction upon the King's Question Why is thy Countenance sad c The King was Jealous he had put some Poison into his Wine and that the Malice of his Mind was discovered by the sadness of his Countenance Vulius est index Animi the Face is an Indication of the Heart And that which increased the King's Jealousie was that Nehemiah saith Menochius refused from his sadness to Tast to that Wine he handed to the King though the Office of the King's Taster requir'd him to do so This Suspicion of Treason in the King made Nehemiah fore afraid saith Wolphius but necessity of obeying saith Tirinus overcame his fear Remark the Third Nehemiah's Answer to the King's Question concerning the Cause of his sad Countenance ver 3. after he had recover'd his Courage both from former Grief and present Fear He saith says Sanctius It is so far from me to have any Treasonable Design against thy Life that I pray for its length in the Land of the Living Let the King live for ever or very long therefore thou need not suspect my sadness which in Truth hath another Cause namely the common Calamity of the City of his Fathers Sepulchres laying waste at this Time Grotius well observeth he speaks not one Word of the Temple of Religion or Worship wisely considering that he spake to a Pagan King and before such Courtiers who like Gallio Acts 18.17 Cared for none of those things but of his Fathers Sepulchres which all Nations accounted Sacred and Honourable and no less than a piece of Sacrilege to Annoy or Demolish them and which would not be avoided so long as the Gates thereof lay waste Remark the Fourth The King became willing to redress the true Cause of his Cup-bearer's great Grief assoon as he understood it ver 4. saying For what dost thou make Request This put Nehemiah to Prayer again after his much Praying in Chap. 1. not now by turning aside into some secret Place but by darting up saith Grotius an Ejaculatory Desire which was express'd before God by himself Grant me Mercy Lord in the sight of this Man Chap. 1.11 N.B. Thus ought we to begin our Petitions to Kings with Prayers to God And thus with hearty Ejaculations we may Pray always continually and without ceasing Eph. 6.18 Col. 4.2 1 Thess 5.17 If we do but thus dart up our Desires from a sincere Heart and enflamed Affections at all times in all places and upon all occasions when we are alone or in Company or in working any lawful Work Thus Moses cryed to God yet spake nothing Exod. 14.15 so Hannah was not heard and yet she prayed 1 Sam. 1.13 and thus Nehemiah here that God would direct his own Tongue and incline the King's Heart saith Menochius Such sudden Prayers heartily and frequently used argue an Heavenly Heart and an Holy Familiarity of Men with God and a Conversation in Heaven Phil. 3.20 Remark the Fifth Nehemiah then Petitions the King after he had thus prayed to God ver 5. Wherein Mark 1. Though he was an high Favourite at Court above many Nobles not betrusted with the King's Life as he was yet pleads he not his own Merit but only the King's Mercy saying If it please thee c. Mark 3. Nor doth he Petition for any higher Office at Court as many ambitious Courtiers so great a Favourite of the King as he was would have done under his Circumstances c. Mark 3. But only send me as thy Commissioner into Judah not absolutely saying to rebuild the City saith Sanctius but only the City of his Fathers Sepulchres which repeated Expression saith Menochius denoteth that the Care of Antient Sepulchres was a commendable Custom highly accounted off among the Persians Mark 4. He humbly proposeth this Request wrapping it up in modest Insinuations of acquiescing in the King's Will and Wisdom pleading his former Favours as a Pledge of Future and further c. Remark the Sixth The King grants his Request ver 6. which was God's Answer to Nehemiah's Prayer Chap. 1.11 and here ver 4. Love is Liberal and Charity is no
Though we have four Terms expresly declared by Daniel concerning the Persecution of Antiochus As 1. By the two thousand three hundred Days Dan. 8.14 which makes six Years three Months and twenty Days 2. A Time Times and part of a Time Dan. 7.25 and 12.7 that is three Years and a part the former Date ended before the Sanctuary was defiled but during this second Term the daily Sacrifice was discontinued 3. Another Time set is one thousand two hundred and ninety Days Dan. 12.11 which ended at such Time as God's Altar was rebuilt and God's true Worship was restored by Judas Maccabeus And 4. Forty five Days more are added to the number aforesaid making them one thousand three hundred and thirty five Days Dan. 12.12 which forty five Days overplus ended at the Death of Antiochus most joyful Tidings to God's poor persecuted People for notwithstanding Antiochus's pretended Repentance c. we are told of 2 Maccab. 9.13 28. and Chap. 11. the Jews could have no Confidence in the Words of such an Hypocrite but his Death did fully free them from all their fears of him Yet may we not expect to find any such set Times of Antichrist's Persecution to be set down upon Record by Daniel the Old Testament Prophet no that Work was reserved for John the Divine in the last Book of the New Testament Wherein the number of the Beast or Antichrist's Name carries a marvelous Harmony with these numbers in Daniel for the number of that Man of Sin is said to be six hundred and sixty six Rev. 13.18 now twice six hundred and sixty six make one thousand three hundred and thirtȳt two and three Years and an half make up Daniel's number which is one thousand three hundred and thirty five compleat c. Remark the Fourth Dr. Willet hath most learnedly answer'd great Graserus his great Arguments wherein he contends to prove that this Prophecy of Daniel doth Literally and Historically concern the Roman Antichrist and not this Mad Antiochus The Discourse is extended into ten large Exercises too long here to Epitomize and therefore must I refer the Reader to Dr. Willet's Appendix to his Hexapla upon Daniel page 495 to 520. As likewise to Mr. Joseph Mede's Works who makes the History of the Type Antiochus to lead us by the Hand to understand the Mystery of the Antitype Antichrist that grand Head of the Apostasy in the last Times foretold 1 Tim. 4.1 c. bringing in the Doctrine of Daemons the forbidding of Meats and Marriages c. He shall magnifie himself as Antiochus did Dan. 11.37 Above all 2 Thess 2.3 4 to ver 10. Rev. 13. per totum and Rev. 17.3 c. as to Antiochus's Magnuzzim Heb. the God of Forces which he worshipped Dan. 11.38 the same Mr. Mede most excellently Interprets the Daemons or Tatelar Saints and Angels which Antichrist worships together with our Lord Christ in the Romish Church Nor is this any Novel Opinion for many of the Fathers make this Magnuzzim the Idol which Antichrist should Worship So that none comes nearer the Truth among many other Conjectures than Mr. Mede Much more of this abstruse Point the Reader may find in my Discovery of the Person and Period of Antichrist A little Book which Dr. Thomas Goodwin approved and promoted while he lived c. Apocrypha CHAP. II. Luke III. AS the first Means better than the doubtful Books of the Apocrypha for demonstrating the State of the Jewish Church in that Interval betwixt Nehemiah and the Messiah was Daniel's Prophetick History of Divine Infallible Inspiration As before all along in Chapter the first out of the Old Testament So this second Chapter produceth the like infallible Evidences concerning the same Subject out of the New Testament equally of Divine Authority with the Old Namely out of the Genealogy of Christ Recorded in Luke Chap. 3. yet with this difference betwixt Daniel and Luke the Prophet relateth the Things that befel the Jews without the naming of their Persons but this Evangelist Names only the Persons that succeeded from Time to Time without any Narrative of the things that befel them Remark the First 'T is the concurrent Judgment of Learned Men that Daniel doth not only Prophetically declare the things which occurred the Jewish Church until the first coming of Christ though they did not fall out as some say until three hundred Years after Daniel's Day but also the things that would occurr the Christian Church in the last Days how she should be mostly afflicted by Antichrist as the Jewish had been by Antiochus yet shall she be fully delivered by Christ's second coming Thus Cyprian was wont to Comfort his Christian Friends in his Day with these Words Veniet Antichristus fed superveniet Christus Antichrist will come but then Christ will come after him and overcome him Thus he Interprets Dan. 12.1 2 c. At that Time that is in the last Days and toward the end of the World shall Michael stand up c. N.B. Antichrist was not revealed in Cyprian's Time which Helvicus computeth the second Century betwixt two hundred and forty and two hundred and fifty Years after Christ which was long before that Revelation of the Man of Sin Now when Michael or Christ had made this double discovery unto Daniel both concerning the Malady and Remedy of the Jewish and of the Christian Church then giveth He Daniel to his great Comfort a fair and favourable Dismission out of this Life before the former of those two Confusions come upon God's Church Dan. 12.13 telling him Thou shalt Dye not only without fearing or feeling those troubles but also in a firm Faith both of the Church's glorious Deliverance and of his own blessed Resurrection out of the Dust of Death to an Everlasting Life after thy Soul hath rested in Abraham 's Bosom and thy Body hath got its sweet sleep in the Grave as in a Bed of Down then thou and all the Just shall have full joys beginning here some say for 1000 Years but compleated in Heaven eternally Remark the Second The Interspace betwixt the Second Temple and the Birth of Christ containing about 500 Years is filled up with Three Dynasties saith Dr. Prideaux the First is The Dukes or Chieftains in number 14 all Recorded by the Evangelist Luke under the Infallible Conduct of the Holy Spirit 's Inspiration Luke 3.23 24 25 26 27. This he doth by Ascent from the Mother of our Lord the Virgin Mary up to Zerubbabel the Builder of the Second Temple N. B. Matthew's Genealogy of Christ Matth. 1.1 2 c. is made by Descent from Abraham and so from David c. that Joseph tho' not Christ's Natural but only his Legal Father as being Marry'd to the Virgin Mary might appear to be of David 's Line of whom the Messiah was to come for the Jews Conviction tho' he was but his supposed Father But Luke runs up Christ's Genealogy by his Mothers side even as high as Adam and
to the Godly as he said to Jacob Fear not to go down to Egypt into the Grave c. p. 409. 'T is sudden to some but lingring to others p. 418. Decree of God firm as a Mountain of Brass p. 6. Deliverance must be waited for p. 370 410 425. Departure of Israel out of Egypt into the Wlderness p. 455. Having the Cloudy Pillar for their Conduct p. 457. Devil a faln Angel spake in the Serpent as a Man to deceive Eve c. p. 41 42. His Fall is final p. 43 44. Doomed to eat Dust p. 48 49. Devotion what it is that is acceptable to God p. 77 78. Dreams of sundry sorts p. 248 to 253. And of several Subjects p. 355. to 359. Joseph and Daniel great Interpreters of Dreams Vol. 1. Page 390 391. E. Ear of Man how created and corrupted p. 16 17 Election not from foreseen Works p. 75. 'T is the Cause of Holiness not the Effect of it p. 76 to 210. England an Isle that God hath an eye upon p. 386. Enmity put betwixt the Serpent and the Woman p. 50 51. Enoch walked with God p. 83 c. His Prophecy p. 86 87. His Translation p. 94. as Elijah p. 95 to 99. Envy the cause of Joseph's Sale upon many accounts p. 351 to 354. Eve first in the Transgression as she was first Assaulted p. 43. Eye of Man corrupted by the Fall p. 14 15. F. Faith gives us Acceptance with God p 79. What true Faith is p. 131. It hath a Soul-satisfying property p. 334. Fall Reasons why God suffered the first Fall of Adam p. 44. Fear much attends the most Pious Mind and sometimes upon Suspicion only without any real cause p. 405. Fear of God is the best preservative from Sin p. 373. First born Consecrated to God p. 453 454. Flesh when God allowed Man to feed thereon p. 128. G. Godliness is both the Fealty and the Felicity of Man 't is both his Duty and his Dignity p. 90 91. How there are Safety Solace and Satiety in walking with God p. 92. See Piety Grace is free p. 75. In putting difference betwixt Sons of one Father and betwixt Twins of one Mother ibid. Noah found Grace in God's sight He was not saved for his own Righteousness p. 108. H. Holiness See Godliness and Piety Husband A Man may be long so before he be a Father p. 215. An Husband may be blessed tho' he be not bless'd to become a Father ibid. Hypocrites in the Church at last discover'd 5.58 I. Jews may not boast of the Merit of their Progenitors p. 327 328. Innocents do oft perish by false Accusations p. 377. Job's whole History spoke to p. 429 430. Joseph Sold at a low price was a Type of Christ p. 359 360. And in his state of Humiliation and Exaltation p 365 c. Whether Jacob knew how Cruel his Sons had been to Joseph is discuss'd p. 366 to 369. Joseph's Chastity when Exalted p. 366 367. How farther he is a Type of Jesus in his Exaltation p. 394. He is justified in his Monopolizing all the Corn c. p. 397 398. How he is farther a Type of Christ of the Church and of a Christian p. 399. He makes himself known to his Brethren p. 400 and 403. Presents his Brethren first to Pharaoh p. 412. and then to his Father p. 420. Journeys See Travel We ought to have a Divine Warrant for all our Ingresses and Egresses Vol. 1. Page 128. Isaac a Type of Christ How p. 148 149. His Birth Weaning c. p. 157. Judgment-day is unknown Why p. 104. Signs of its sudden coming ibid. and p. 150. K. Keys There be four Keys hang at God's Girdle p. 127. L. Ladder of Jacob the sundry Senses put upon it in many Resemblances p. 256 258 c. the seven excellent Properties of it as it represents Christ p. 261 to 267. Language Hebrew is the most Antient of all Languages p. 55. Life of Man but a Pilgrimage How Jacob's was so with a witness p. 332 333 334 c. Love How base Lust differs from proper Love p. 377. Lying the Aggravations of that Sin p. 235. M. Man made up of the four Elements God's Masterpiece p. 9 10. Of Man's Body p. 11. In the state of Innocency p. 12 13. And after the Fall p. 14. Man's Heart the cause of Sin and his Eye the occasion of it p. 15. Marriage is Honourable for Ministers p. 88. Of many Wives how it was a Type in Jacob p. 273. 'T is Honourable in it self p. 315. Yet wants not Woe see of it in Adam p. 316 326. Matters that concern the Church tho small are Recorded in Scripture when greater Matters of the World are pass'd over in silence p. 84. Mercy God gives the Godly no pure Mercy in this Life without some mixture of Misery p. 216 217. Ministry is a great Blessing p. 63. Miracles God will not multiply them but where there is a defect of Means p. 460. Moses a Type of the Messias in many Respects p. 432. Of his Bush burning and not consumed p. 435 c. It was a Type of the Church p. 436 437. He was famous for his Birth Life and Death p. 433. Mortality taught by Adam's Death and Immortality by Enoch's Translation p. 85 86. Mother Her Authority is great over her Children see Parents p. 228. N. Name changed for the better p. 158. Nature must be changed in us p. 159. Noah and his Deluge p. 99. His Ingress Progress and Egress p. 123 to 128. O. Obedience of Abraham how excellent it was p. 141 151 152 153 to 156. P. Paradise Man lost it by Sin p. 53 54. The Earthly and Heavenly Paradise p. 95 96. Parents thankful for Children Vol. 1. Page 55. Ought to train them up in God's Worship p. 64. May not hinder them from Good p. 132. Ought not to be partial in Cockering one above another Vol. 1. Page 354. Passover largely describ'd p. 447 to 454. Persecutors do Imprison the Saints yet God is with them there as with Joseph p. 382 383. Piety or Impiety of Persons commend or discommend their Actions p. 70. 'T is never safe without Policy p. 229 282. Pilgrimage of the Patriarchs p. 332 to 336. Plagues the Ten sent upon Egypt p. 443 to 445. Possessions that are Earthly are but Vanity p. 55. Potter hath power over his Clay c. p. 55. As in Cain and Abel p. 56 75. Prayer Man's Prayer for God's Promise must be performed instantly and constantly p. 215. God's Promise must not prevent Man's Prayer ibid. Jacob's Wrestling with God p. 286 to 310. Predestination it lay in the Womb of God's Eternal Decree as Jacob and Esau did in Rebekah's Womb p. 218 219. Price There be three sorts of Prices the Kind the Discreet and the Rigid Price p. 361. Promise the outside thereof cannot save p. 126. See Prayer Deliverance Prosperity attends the bad more than the good p. 242 244. Joseph feared his Prosperity more
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
by the Cursed Jews to his blessed Body Gal. 5.24 4. When we have wounded it by the Sword of the Spirit even to Death then must we bury it as he was 5. We must rise again out of the Grave of Sin to serve God in Newness of Life so get gradually out of the Dungeon as Jeremy did Jer. 38.12 6. We must Ascend like him into Heaven in our Desires c. Phil. 3.20 Col. 3.1 Nor is it the Pattern of Christ that doth effect this only as the Socinians say but 't is also the Vertue and Power of Christ's Death and Resurrection c. that works all these Things effectually in his Called and Chosen not as an Exemplary Cause or as a Moral Cause by way of Meditation but as having a Force and Power Obtained by it and Issuing out of it Phil. 3.10 Even the Spirit that killeth sin and quickens the Soul to all Holy Practice N. B. To know Christ aright is a most excellent work and the worthiest part of Heavenly Wisdom Yea satisfactory and salutiferous to the Soul of Man Isa 53.11 Joh. 17.3 1 Cor. 2.2 Gal. 6.14 and Phil. 3 8. This Divine knowledge consists of lively Affection as well as of particular Application and a Notional Consideration 'T is the common Rule of expounding Scripture that works of knowledge imply Affection 'T is not enough to know Christ notionally The Devils do so nor must we barely know Him either as God or as Man or as a Jew of Judah's Tribe or as Judge of the World but especially as a Redeemer and as our Redeemer by whom all God's benefits both Temporal and Spiritual are convey'd to us and Received by us The Three grand benefits by Christ Are 1. His Merits Price and Ransom whereby we are Reconciled to God c. 2. His Vertue or Power of His Death and Resurrection Phil. 3.8 10. 3. His Example To which we should conform Simply and Absolutely without exception not so to that of the highest Saints who had sinful frailty as well as holy Graces c. The Second Thing after this Caution is the Counsel God's word gives us concerning this imitation of Christ N. B. In the daily Practice of true Piety both as to Inward and Outward Life all Christ's Actions are for our Instruction not All for our Imitation we may not Imitate the Works of Christ that were Miraculous nor such as were Personal and Proper to Him as Mediator The Ignorance of which hath carried some Impostors to Counterfeit themselves to be Christ Nor need we Indeavour to imitate Him in his Natural therefore unblamable Infirmities which had weakness in them but not Sin we are not to strive to be Hungry Weary Sleepy c. because He was sometimes so But we must imitate our Lord Jesus in all his imitable Graces and Actions both walking in Christ Col. 2.6 and walking as Christ 1 John 2.6 and following his steps preaching forth the praises of him that call'd us out of Darkness into his marvelous Light 1 Pet. 2.9 21. And though we cannot follow him Passibus Aequis taking such long strides as he did yet must we shew our Good-will Mark 14.8 Stretching and straining out our outmost as Paul did Phil. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reaching forth his Head Hands and whole Body as do Runners in a Race to lay hold on the price proposed Conformity to Christ and Nonconformity to the World are both the certain commendable and comfortable Duties of every good Christian Rom. 8.29 and 12.2 The First is Conformity to Christ which may be inforced by these three Arguments 1. Seeing Christ condescended so low as to Conform Himself to us in taking our Humane Nature Attended with Hunger Weariness and all other Infirmities Sin only excepted Heb. 2.17 4.15 1 Pet. 2.22 c. How much more ought we to press after a partaking of his Divine Nature 2 Pet. 1.4 that we may be Conformed to his Holy Image unto which we are Praedestinated Rom. 8.29 The 2. Argument is Seeing the Image of God favour from Him and Fellowship with Him be the Branches of Man's Antient Glory in the State of Innocency which the Subtle Serpent did Deceive us of in the Fall 'T is but rational and requisite that we put our selves forth to the utmost for recovering them by Conforming them to Christ that we may Gain again by the Second Adam All the Three Gifts lost by the First Adam And the Third Reason is Where there is no Conformity to Christ there can be no Salvation had The Means must not be separated from the End as Acts 27.30 Except these stay in the Ship ye cannot be saved So here except we be Holy we can never be Happy God hath chosen us in Christ before the Foundation of the World that we should be Holy Eph. 1.4 and without Holiness no man can see the Lord Heb. 12.14 Blessed are the pure in heart and life for They shall see God Mat. 5.8 We must purifie our selves as Christ is pure 1 John 3.3 And this Purity or Holiness is our Conformity to the Image of the Holy Child Jesus for undoubtedly God gave Christ to be a Samplar as well as He Gave Him to be a Saviour 'T is the mistake of the Arminians to put Christ to an Arbitration in their assigning Ninety Nine parts to Him in the work of Conversion and the Hundred part to Man contrary to Col. 3.11 where Christ is call'd All and in All. The whole of that Divine work flows from the Free Grace of Christ and not any part of it from the Free Will of Man and we have no Commission to bate one Ace in that point Yet the Errour of the Socinians is of a far grosser Brann In their Asserting Christ to be a Pattern only and not a Propitiation at all They suppose Him only a Samplar for our bare Imitation but no way a Saviour for our Sins Expiation Thus they quite exclude Christ from the Justification of the Penitent and Believing Sinner quite contrary to the whole Tenure of the Holy Scriptures and they make Christ no more than a Mere Martyr for all the Holy Martyrs were Patterns and Samplars of Sanctity both in their Sanctimonious Doings and Sufferings If Christ signify'd no more than a Samplar N. B. This Conformity to Christ is twofold The First is partly in this Life And the Second is partly in the Life to come 1. That in this Life we should all Learn of Him and from His Pious Pattern All those Works of Holiness which we find Recorded of Him such as these His Subjection to his Parents His Loving of his Brethren His Painfulness in his Calling His Perseverance in Prayer and many more of the like Nature We should strive what we can to Resemble Christ in his going about to do good Acts 10.38 In his fidelity for his function Heb. 3.1 2. In his Diligent and Patient Obediâ—nce Heb. 12.2 3. In his Constancy of Profession 1 Tim. 6.13 In
4.18 23. not for Recreation-sake or for a past time nor as the Circumcelliones of old to make a vain shew of their Hypocritical Holiness nor as the Jesuits into whim the false Pharisees have fled and hid themselves do now to make Proselytes and to pervert Passengers that go right in their way Prov. 9.15 but his end was to finish his Fathers Work and for calling his Apostles c. The Fourth Remark is Christ came to Cana in Galilee where he wrought his first Miracle Turning Water into Wine at a Marriage Feast which some say was made at John his Beloved Disciples Marriage John 2.1 11. God the Son works his first Miracle for the Confirmation of God the Father's first Ordinance in Marrying Adam and Eve in Paradise Hereby his Apostles whom he had chosen and called believed on him more than they did before they proceeded from faith to faith Rom. 1.17 and 1 John 5.13 N.B. Note well Wine may be wanting though Christ be at the Wedding yea Bread though Christ be at the Board Yet 't is good that Christ be an Invited Guest his presence sanctifies what is present supplies what is absent and prevents extravagancies and disorders c. Sin in shamefaced when in Christ's Eye Those Disciples lighting their Torches one at another John 1.41 45. must also come with Christ to be Witnesses of this first Miracle John Baptist points at Christ to Andrew He to Peter c. Christ calls them out of their Dark Cells to come and see this Sun of Righteousness Christ was kinder to those Disciples than they expected to he is and will be to all-Commers to him He will in no wise cast them out John 6.37 They staid with him all the Day and as some say all the night too though he had not an Hole or House of his own N.B. Note well 'T is good to come near Christ and not be shie or keep at a sullen distance from Him such as stay with him shall partake of his Grace and Goodness N.B. Note well Christ Honours Marriage with a Miracle though Antichrist dishonour it with Mistakes and Prohibitions Those Miracles that are father'd upon Christ in his Minority are but Fables for then this could not have been his first now his Mother Mary both expected and desired to see some Miracle for supposing she had yet seen no domestick Miracles yet had she seen enough to raise up her Desire and Expectation the Star at his Birth did presage a famous life and beside his Disputing with the Doctors c. She saw he had cast off his private Trade the Carpenters calling and betaken himself to the Publick Ministry Now she longs to see something more than ordinary from her Son especially upon this opportunity the Bridegroom John the Evangelist or who else and the Bride were but a poor Pair who had more Company than Wine Mary a well-wisher to the new Couple intimates this defect to Christ not without Hopes of a supply Christ as Creator was above the Command of his Mother and would not work this Wonder as his Mothers Instigation but at God his Fathers Designation c. From hence Note N.B. Not well 1. Seeing Christ honoured Marriage State thus with his Presence and Miracle Married Persons must not Dishonour it by turning aside to strange flesh what do such therein but dissolve their Relation to Christ who declares himself an Husband to his Church all acts of uncleanness ought to be avoided N.B. Note well Christ and Satan walk in two contrary methods For Satan always gives the best first and reserves the worst last therefore Sin is never to be judged of by its coming to us but by its parting from us for though it bring Honey in its Month yet ever hath it a sting in the Tail The Tempter is like the Panther which enticeth men to him with his fragrant smell and then devours them On the contrary Christ's work is worst at first the best is behind First the bitter Waters of Repentance and then the Communication of Comforts The sweetest of Honey lays in the bottom of the Pot the best Wine Christ gave last at this Feast John 2.10 N. B. Note well Order of time is not in this Discourse strictly observed save concerning the four Passovers which were the measure of Christ's Publick Life as order to place is according to the Method of the Holy Pen-men who upon mentioning a Place take that occasion to relate stories out of their proper Time because they would take up the whole story of that place all at once together Therefore though Christ made three Perambulations of Galilee yet what works Christ wrought at the same Place but not at the same Time is here related The Fifth Remark is Christ's coming again to Capernaum his own City of Abode and Retreat when wearied with Travelling and Preaching abroad this place Christ dignified with many Miracles of Mercy in his being oft there As 1. On the Sabbath Day he cast out of Devil in the Synagogue Luke 4.31 33 c. and Mark 1.21 to 29. which Miracle hath these notable Marks 1. The Devil can foist himself into places not only where Christ is taught but where himself teacheth Drexelius's Vision was His seeing ten Devils at a Sermon and but one at a Market for which this Reason was rendred that at a Sermon People are mostly serious therefore Beelzebub to divert them from profiting by the word though ten Devils few enough for that tempting work but at a Market People are prone enough to Tempt one another into Sin so one Devil would serve there 2. Preaching with Authority not frigidly and Jejunely as the Scribes hath a power in it to startle Devils Such Grace was poured into Christ's Lips Psal 45.2 that all his Auditory was astonish'd at his Doctrine as one saw him without Reverence so none head him without Amazement even this Demoniack was first disturbed and then dispossessed The Evil-Spirit was made to cry out as one pained by the Word that went out with Power 3. The Unclean Spirit cried What have we to do with thee c. Oh horrible Impudence As if Christ were not concerned where his Members are perplexed the Devil grosly mistook here in severing from the Head the sense of an injury done to Members David felt his own Coat cut and his own Cheeks shaven in the Coats and Cheeks of his Servants 2 Sam. 10.5 6. The Soveraign suffers in his Subject nor is it other than Just that the Arraignment of the meanest Malefactor runs in the stile of wrong to the King's Crown and Dignity N.B. Notewell Christ is as sensible of the abuses done to his Saints Acts 9.4 Their sufferings are held his Col. 1.24 and their Reproach his Heb. 13.13 11.26.4 But if the Devil hath nothing to do with Christ Christ hath something to do with him for vexing a Servant of Christ notwithstanding his fair words he gives Christ to be rid of him as some do the
captious questions in this point either for speaking contrary to Moses and the Law of God had he absolutely disallowed of Divorces or for Patronizing profaneness Lasciviouness and Inconstancy of Men had he approved of them Christ who is Truth it self giveth such an Answer as neither contradicted Moses Law nor his own Doctrine Matth. 5.32 Nor made him Odious as they aimed either to the Man or to the Woman and so they were baffled in this Trap alsâ—â— as they had been before about Traditions Sabbath-keeping Fasting paying of Tribute c. for he avoids the Snare by Authority of Scripture their Ignorance whereof was the ground of their Mistake and by Reducing their Errours to the first Institution Gen. 2.24 which makes Man and Wise one flesh so cannot be severed for any light Cause as their Cavil was worded Matth. 19.3 No not for any cause save only for Fornication which Dissolves the Marriage knot and destroys Humane Society ver 9. N.B. Note well though Moses as a Magistrate not as a Prophet did License not command Divorces in some cases yet was it for the hardness of the Husbands Heart who would have destroyed his innocent Wife in case he had been bound to keep her Deut. 24.1.3 This Civil Sanction was an Humane Permission only to save from punishment not a Divine Precept to salve the sin And it was Temporary only Christ the Great Lawyer better informs them c. Though the Objectors opposed Scripture to Scripture as all Hereticks do yet were they non-plus'd for they reply nothing being Convinced in their own Consciences that Divorces were unlawfull upon all accounts save upon Adultery His Disciples indeed give their sudden Sentiments hereof which were full of folly intimating a love to liberty even from the Law of God But Christ sets them to the Rights also saying All Men cannot receive your sayings save those of a frigid Constitution and that have the gift of Continency c. 2. These two Evangelists Concur with Luke 18.15 To relate the story of offering little Children to Christ who accepted of the offering as Gods blessing of the Marriage State which he had Vindicated though the Disciples would have Rejected them out of their Preposterous Zeal still mistaking as before in their saying It is not good to Marry If so both the World and the Church in the World would soon fail Those godly Matrons brought their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Luke or little one's in their Arms that they might be Sanctified to them as well as their food by Christs blessing saith Chrysostom Mat. 19.13 Mar. 10.13 and Luke 18.15 The Disciples Rebuked them as holding it a Business below their Lord to look upon little oâ—er and Drearning still of a Wordly Kingdom wherein little Children could not be concerned But Christ was much displeased with this saith Mark and Rebuked the Rebukers saith Luke Testifying that all the Blessings of Heaven and Earth Comprized in the Covenant did belong to Believers and their Seed let them therefore saith he have free Recourse to me who will both own them and Crown them with the Priviledges both of the Church-Militant on Earth and Triumphant in Heaven Hereupon he vouchsafed more than their Pious Mothers Requested for he did not only touch them with his blissfull Touch as they well knew he had done many but also He takes them up into his own Holy Arms puts his Fathers Blessing upon them as Jacob did upon Josephs two Sons whom by his Symbol of laying on his hands upon them he Adopted them for his own Gen. 48.14 c. and Intails the Kingdom of Heaven to them what more could he do for the Adult whom he bids become as little ones or no Entring Heaven Mar. 10.15 Luke 18.17 Mat. 18.3 If those only that become like little ones do enter Heaven how much more do such little ones themselves Greater must be the Priviledge of the pattern than of the pourtraiture as Matth. 22.30 the Children of the Resurrection shall be as Angels free from Wives c. much more the Angels themselves 3. Those three Evangelises Matth 19.16 Mar. 10.17 Luke 18.18 Give the account of the Conference betwixt Christ and the young Noble Man who had been well bred both for poâ—s and Civil posture he came conâ—eeing to Christ Mar. 10.17 and for matter of piety he was no Sadducee for he enquires after Eternal Life which they denyed and although but young he hearhens after Heaven and though he were Rich yet comes he running to Christ whereas great Men keep their port walk leisurely In State or Majestick structing c. yet this Ruler came running grâ—ssâ— grallatorie which argues his Earnesmess in such a Man of Quality very unusual Besides he was Holy in his own Estimation and hoped to be approved of by Christ for he knew much of Gods Law and had done much of it yea so much as that he seemed in his own thoughts to want work and to be before hand with God Besides he appears in his Address to be a Docible Disciple proposing the most needful and difficult Question â—rarely moved by Rich Men especially though it concerns both Rich and Poor crying good Master what good thing shall I do that I may have Eternal Life he comes not as most Rich World lings do to enquire after a good purchase a good penny worth c. but though he had Wealth enough to make him Happy in this World yet must he have something better to make him Happy in the World to comeâ— In a word he went so far as Christ looked upon him and loved him Mar. 10.21 to wit as a Tame Creature and fit as a good Moral Man to live in a Civil Society Howbeit Christ saw 1. Some Secret Flattery in his Complement to him therefore reproved him saying either confess one to be God or do not call me good 2. Some leaven of Phariâ—â—sm in his question though this Gentleman was no Sudducee yet was he a Pharisee and of that 7th sort saith the Talmud which say tell me what I shall do and I will do it though he thought not to be saved Opibus by his Wealth of Riches yet he did Operibus by his Works of Righteousness 3. Some poison of Hypocrisie lurking in his Heart therefore Christ saith not to him believe the Gospel but keep the Law that thou mayest be saved That is the whole Law in all parts of Duty and without the least Deviation into sin which is impossible for fallen Man to do Hereupon this Hypocrite ignorantly answers All these have I kept c. having bean restrained from the grosser sins against the Second Table which only not the first was proposed to him overlooking all Contemplative wickedness in the inner Man c. As also his defects in Duties to Man which detected his Rottenness in his Duties to God 4. Christ saw Some Damnable Pride and Presumption in his Spirit discovered by his Speech What lack I yet as if he had
manner should we gather up the very Ashes and Cinders of the precious Sufferings of our Saviour that grant Sacrifice for sin and lay them up in Holy Hearts as in a clean place as the Richest Records of our Redeemers love to us Ruminating upon them in our Minds till they have a kindly Influence upon our Affections fuming up and inflaming our loves back again to him As the Goldsmith will not lose the least fileings of his Gold but gathers all clean up to improve them so should we do here not losing the least Circumstance of Christs Sufferings whereof take this short Landskip and prospect after Sentence was Denounced against him by the Sanhedrim of Priests before they led him to Pilate 1. After passing the Sentence upon him he as one put out of all Protection and unworthy of any Benefit of Law is exposed to all Affronts and Abuses of the vilest wretches in the World who 1. Spit in his Face 2. Buffeted him with their Fists 3. Hoodwinked him 4. Beat him with Staves 5. With Diabolical Sarcasms bid him Divine who smote him c. Thus they Derided our Dear Redeemer as a fond Prophet that knew not his Smiters doing all this in the presence of the Priests their Masters who not only looked on and connived at this unheard of petulancy but doubtless did prompt their Servants on to act all this Villany and made much Sport and many a loud Laughter thereat insulting most Barbarously over him whom they had unjustly Condemned whereas Nature it self teacheth pitty to Condemned Persons and Prisoners looking upon them as Sacred things especially this Sacred one Holy Jesus should have been looked on as a most Sacred thing and such as by the Law of Nations ought not to be Trampled upon and Misused but rather to be Commiserated and prepared for Death Yet was it Ordained of God that Christ should suffer all these Injuries and Cruelties that he might as our Surety expiate our sin Oh! What must we be worthy of when he was Spitted on Buffeted Blind-folded and so Taunted for our sakes The Sacred Face of our Blessed Saviour was thus Defiled with those Villains-Slaver and defaced with their Bruitish blows that he might cleanse our Faces first formed in the Image of God but now Deformed by the Fall from the Filth of Sin He was content to be beaten with Staves that he might free us from the strokes of the mighty and heavy Hand of God 1 Pet. 5 6. And from those Fatal Scourges and Stinging Scorpions of Infernal Fiends N. B. Note well Let us learn from hence also such Christian patience from the Example of Christ when we fall under such Indiguities and Injuries mentioned Lam. 3.30 Isa 50.6 Mic. 5.1 The 2. Aggravation of Christs Sufferings in this Ecclesiastick Court likewise that all his Disciples who had promised as one Man to stand by him in his Suffrings Matth. 26.35 had all now forsook him and fled ver 56. Though there was no such need or danger to inforce them seeing Christ had Capitulated with the Enemy for their Safety N. B. Note well Thus he freeth all his Redeemed by his Death saying let these go away John 18.7 Yet notwithstanding their Promises of dying with him they shamefully stumbled at the Cross and left him to a wonder that he was left alone to tread the Winepress alone Isa 63.3 5. And which was worse as Judas had betrayed him so now Peter who had most presumptuously promised great matters c. had before the Morning denyed him and that upon a Surprize with Confidence with Impudence and with perjury N. B. Note well when the Devil had found him upon his own ground in the Company of Christs Enemies he gets him into his Sieve of Temptation and shaked him so sorely therein too and fro till he had like to have made Chaff of him had not Christ pray'd for him Luke 22.31 32. and vouchsafed a look of love towards him even while he was concerned himself before Caiphas in the grand case of his own Life N. B. Note well A Lamp newly blown out is soon lighted again not so if it remain till it harden Peter's Lamp was newly blown out by the Devil's blast but Christ's look of Love did immediately give Light and Life to it again Luke 22.60 61. the hardness he had contracted by his Sin was kindly Thawed by a look from the Sun of Righteousness Mal. 4.2 as a bank of Snow melteth away when the Sun of the Firmament looks with warm Beams upon it Thus Peter's hardened Heart did with this look of his Lord kindly dissolve into Tears and Tenderness He went out and wept bitterly ver 63. flevit mare dum flevit Amare He wept a Sea while he wept penitently N. B. Note well If so great an Apostle did thus foully fall what may befal such shrubs as we However Christ Jesus as old Job was forsaken of all his friends like the Brooks of Tema which in Rain swell but in Drought fail Job 6.15 16 17 c. When Christ was thus unjustly condemned in the Ecclesiastick Court by Cajaphas their Officers after all the despite aforesaid done to him led him away with a Rope about his Neck as was the custom of Condemned Persons unto Pilate the Roman President under Tiberius Caesar that he might not so much as Arraign and Condemn him over again which they had done already but rather that they might immediately execute him whom they had Condemned they designed that Pilate's Imploy should not be that of a Judge but only that of an Executioner for them But Pilate as bad as he was would not be thus Imposed upon nor act by an Implicite Faith doing the Office at the first of a good Judge though afterward he became an Evil one as the sequel of this Discourse will demonstrate Now follows Christ's Trial and Condemnation in the Political Court before Pontius Pilate in the Praetorium or Common-Hall at Jerusalem who acted well thus far as 1. To hear both parties first both the Accusers and the Accused John 18.29 c. 2. To defend Christ's Innocency against his accufing Adversaries Insolency ver 38. And 3. To Indeavour his Deliverance by a Release c. ver 39. But more of these particulars hereafter N. B. Note well Christ's Trial in the Civil Court not only before the President Pilate but also before King Herod Luke 23.6 7 c. hath these Remarks The first is The Impeachment or Indictment drawn up here against Christ where in these circumstances are to be considered 1. The Persons Accusing They were the Chief Priests c. that had passed Sentence already upon him in their own General Council All sworn Enemies against Christ because He and his Divine Doctrine Increased but They and Their Diabolical Traditions Decreased therefore They Envied Him which the blessed Baptist durst not do though he had some such like occasion and provocation John 3.29 30. and did Implacably prosecute him as thinking
the profoundest scorn as appeareth 2. In their saluting him scoffingly with Hail King of the Jews Mat. 27.29 Thus pretending to Worship him while they were Intending to worry him And such Ludibrious Devotion do all Hypocrites pay to our Lord Christ to this day Drawing nigh to him in their many Cringings with their Bodies but still have their Hearts far from him Isa 29.13 Displeasing Devotion is a double Dishonour as dissembled Sanctity is a double Iniquity 3. When they had thus made a Laughing-stock of Christ then they Spit in his Face as if that had been the worst place they could find to Spit upon whereas the Spouse highly extols it to be White and Ruddy his Cheeks as a Bed of Splees his Lips like Lillies and his Countenance Transcendently Comely and Altogether Lovely Cant. 5.10 13 16. Yet was he content to be Spit upon to cleanse our Faces from the filth of Sin Thus doth Prophaneness cast Dirâ— and Drivel still into the Face of Christ which he will wipe off with a vengeance upon such Villains sooner or later c. If Job complained of this Affront done to him by the worst of Abjects who durst not converse with Humane Society because of their Out-lawries against them for their notorious Misdemeanours yet spared not to Spit in the very Face of Job who was a Prince in his Country Job 30.5 10 c. How much more will in due time Almighty Jesus Jude ver 14 15 c. 4. N. B. Note well That these Barbarous Miscreants not without the good liking of their Lords and Masters the Priests c. might spare for no kind of cruelty to Christ They smote him with their Hands This John addeth to the Affronts John 19.3 Thus our Lord gave his Cheek to the Smiters Lam. 3.30 Isa 50.6 and because they could not do him Mischief enough by smiting him with their Fists they strike him who was the Judge of the Earth upon the Cheek with a Rod Mic. 5.1 They smote him with a Cane upon the Head Mat. 27.30 which blows say the Antients forced the Crown of sharp Thorns so much into his Head round about as the pricks thereof made no fewer than seventy two Wounds in his Head All this it cost Christ in gathering up All the Curse in the Thorns for Adam's Sin Gen. 3.18 and taking it upon himself wearing it for a Garland as an Ensign of Victory c. They beat him as a Fool for Aspiring after a Kingdom as they thought foolishly and unduly The 4th Remark is Pilate's compliance with the mad crew in condemning Christ to be Crucified though he had no fewer than four times absolved him as Innocent Mat. 27.23 24. Luke 23.14 22. Mark 15.14 John 18.38 19.4 which shews N. B. Note well That he who is not throughly resolved to resist every known sin against all Dangers and Difficulties will undoubtedly yield to it at last though he hath made before some considerable resistance as Pilate did here who acted not herein from a living principle within him but only from the Restraint of his Natural Conscience to so foul a fact as before as likewise from outward Motives which made him for a while stand very stiff for Acquiting Christ As 1. His Wife's Dream Matth. 27.19 which some say came from the Devil for hindring Mans Redemption But others think better that it was a Divine not a Diobolical Dream sent from God providentially for vindicating Christs Innocency even while he stood at the Barr of a Pagan Judge yea Theophylact says further God sent his Dream non ut Solveretur Christus Sed ut Salvaretur uxor not for the Deliverance of his own Dear Son but for the Salvation of this Womans Soul However Pilate's Wife was so far Extraordinarily Inspired that she sent to him this Message Have nothing to do with that Just One which Teacheth us N. B. Note well 1. However natural Dreams be yet God can make use of them for his own Ends for clearing his Sons Righteousness that though he were Condemned afterward yet our Justification from sin might more clearly shine forth when it thus was made Apparent Christs Condemnation was for our sins and not at all for his own c. The Great God over-rules Natural and Diabolical as well as Orders Divine Dreams as here Pilate's Wife was troubled in her Sleep about the Injuries and Injustice done to Innocent Jesus and Pilate must have notice hereof while he sat upon the Bench just ready for fear of a Tumult to pass that most sinful Sentence against our Saviour the most Just Jesus And though this seasonable Advertisement did not move Pilate so far as to set Christ free from suffering for God had otherwise Determined it Acts 4.27 Yet doth he openly proclaim Christ's Innocency And this Teaches 2. ly N. B. Note well That it is the Duty of Wives to do what in them lyeth for hindring their Husbands from committing sin as Pilate's Wife did him She may rise up in Judgment against such Wives as do not only neglect this Duty but also do promote and strength their Husbands Hands in ways of Wickedness as Jezabel did Ahab whereas their Wise Conversation should prepare and even pave a way for their Husband's Conversion 1 Pet. 3.1 2 3. That they may not only hinder them from Hell but also help them to Heaven This they ought to do seasonably as Pilate's Wife did in a good season just when her Husband was going into sin and so Abigal stop'd David just when he was going to shed blood 1 Sam. 25.31 32. for which he blest his God So the Ass stop'd Balaam from sin if it be a Wife that stops us from doing evil we should not say we scorn the Voice or Advice of a Woman 't is below a Man to do so but rather as Abraham we must hearken to the Voice of the Wife Gen. 21.12 13. Though it seems Grievous to us yea though it be the Voice but of an Ass bless God for an hindring Ass c. N. B. Note well Because Pilate hearkened not to the Voice of his Wife in this Divine Admonition effectually but acted the contrary at the last was he not therefore by a just Judgment of God upon him kick'd off the Bench by the Emperour Tiberius Soon after this he was Accused by those very Jews whom he had now gratified was degraded and divested of all his Honours so Banished to Vienna in Germany where discontents with his own Disgrace and Ingloriousness drove him to Destroy himself with his own hands c. as History relateth Eusebius c. The 2d Outward Motive that for a while did with hold Pilate from condemning Christ was Christ's wonderful and strange silence at all the slanderous Accusations cast upon him by his malicious Adversaries at the Bar when Christ's Life was so nearly and deeply concerned The Devil could say to God Skin for skin and all a man hath will he give for his Life Job 2.4
this name and not fall as if we had not been anointed with Oil 2 Sam. 1.21 Thus the Lord as he ever doth did over-shoot Satan in his own Bow over-ruling the Malice of the Adversary in turning it here to the propagation of the Gospel Those Disciples were forced to flie for their lives from the Capital City of the Jews hereby the Light of the Gospel is carried to the Gentiles N.B. The great God causeth the Devil to break his own head by his own design and maketh Light to come out of Darkness Psal 112. v. 4. God is a skilful Pilot and can sail with contrary Winds using cross Providences to accomplish his precious Promises Gen. 9.27 Hereby Japhet the Gentiles were made to dwell in the Tents of Shem the Jews This scattering proved to the Church's great Advantage which like the Sea what ground it loseth on one side it gaineth on the other side No doubt God is fetching such a compass now c. 2 Sam. 5.23 'T is a great and most sacred Truth that the great God would suffer no sort of evil to be unless he knew how to bring some excellent good out of that evil N.B. The following History is a confirming Comment upon this Text of Truth The most wise God would not have permitted such a Dispersing Persecution upon this Primo-primitive Church but to over rule it for his own greater glory and for his Church's greater gain This Church at Jerusalem was now grown so great by the many Accessions and Additions to it through the great Grace that was upon it Acts 4.33 that it was become like the Hive of Bees which is so full of stock that there is not room within to receive all those little laborious Animals and therefore if they do not voluntarily remove in a Swarm they must be driven to make a new Colony in another new Hive Thus and much more the Lord dealt with this numerous over-grown and full-stock'd Gospel-Church A great many of those Evangelical Bees are driven away from Jerusalem not only to plant new Colonies of Christians in Samaria but also in many other places both among the Jews and among the Gentiles as the sequel sheweth N.B. The first Instance hereof is the planting of a Gospel-Church in Samaria whereof the Procatartick or occasional cause was this great Persecution that the Devil and his Imps raised against this first Church at Jerusalem but the Organical or instrumental cause thereof was Philip not the Apostle Mat. 10.3 but the Deacon of that name Acts 6.5 for all the Apostles still stay'd at Jerusalem Acts 8.1 This Deacon having been found faithful over a few things was made Master of more in the Ministry as Mat. 25.23 Thus he being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apt to teach the Truth and able to maintain it by the Gifts of the Holy Ghost upon him purchased to himself an higher degree in the Ministry of the Church 1 Tim. 3.12 13. fairly stepping from that good degree of a Deacon therefore none should despise the Deaconship that is so honourably intituled to an higher Order c. This holy Deacon was of that scattered number whom God directed to go into Samaria where what he did the Divine Record gives a full account of it Acts 8.5 c. N.B. The Relation of his Actings there 1. Concerns his Doctrine and 2. His Auditors 1st His Doctrine is described 1. In the Matter of it Acts 8.5 12. He Preached the Doctrine of Faith Repentance and Remission of Sins by Christ alone c. 2. In the Success of it verse 6 7. a mighty presence of Divine Power prepared those to attend whom God had a purpose to save hanging their Ears as it were at the mouth of this their Minister as those are said to do upon Christ himself Luke 19.48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They did hang upon him it signifies as the Babe hangs on the Breast the Bee upon the Flower or the little Bird upon the Bill of her Dam As Christ drew the People after him by the Golden Chain of his Angelical yea Divine Eloquence So Philip here by the powerful presence of the Spirit of Christ upon him united his Hearer's hearts as well as Ears to attend diligently unto the Doctrine of Christ He Preached to them concerning his marvelous Birth his holy Life and Death and his glorious Resurrection and Ascension and concerning the Kingdom of his Grace and Glory both which are one seeing the Kingdom of God hath its Inchoation on Earth but its Consummation in Heaven This diligent attention was a blessed preparative to these Samaritan's Conversion seeing Faith comes by hearing Rom. 10.17 The Syriack word Methtephisin here signifies they did not only Attend to but also did Acquiesce in all he spake to them N.B. Were there more Reverend Attention to the Word and more plenary Aquiescency in it there would be more Conversion at this day N.B. But besides Philip's Evangelical Eloquence wherewith he drew his Auditory to his Oracles he wrought Miracles also which were as so many Evidences of the Truth of his Oracles and whereby he shewed God's Authority for what he Preached He healed many Diseases and cast out many Devils call'd unclean Spirits because they delight in sin that spiritual uncleanness of the Soul who cried out with a loud voice as very loth to leave their Lodgings had they not been constrained to it c. N.B. The performance of what Christ promised Mark 16.16 17. did both corroborate the Faith of those Gospel-Ministers and did mightily promote the Success of Philip's Ministry in Samaria Then 3dly The Effect hereof is briefly comprised v. 8. and There was great Joy in that City Tho' Samaria was a place of corrupted Worship and basely bewitched by the Sorceries of Simon Magus yet even there God begets a People to himself who not only rejoyced for the miraculous Cures wrought upon their Bodies but more especially for the Word of Reconciliation and Salvation Preached to their Souls N.B. Josephus saith that at Samaria was a Sanctuary opened by Sanballat for all Renegado Jews and upon the very building of the Temple upon Mount Gerizim multitudes of Jews flocked thither that call'd Jacob their Father had their Priesthood Service Pentateuch c. so that Samaritanism generally was but a Mongrel-Judaism Therefore the Jews hated the presence the are the fashions and the very Books of the Samaritans John 4.9 Now this despised Samaria imbraces the Gospel with Joy when the formerly beloved and holy City Jerusalem doth explode and persecute it N.B. Such strange Alterations doth the Free Grace of God work both in Cities and Countreys and in all Societies of Men. Once it was before this that Christ must needs go to Samaria John 4.4 Oh happy City that then lay in a sweet Saviour's way to be look'd upon with his gracious look of Love and that his Footsteps may drop fatness upon it Psal 65.11 Many believed in Christ at that time of the Samaritans John 4.40 41.
the Gospel must retire out of Damascus into Arabia also where he was as it were Case-hardened for his ensuing Tryals N.B. No sooner is Saul returned out of Arabia unto Damascus again but immediately most eminent danger attended him wherein two things are most remarkable 1. By whom this danger was created Acts 9.23 24. And 2. By what means he escaped it verse 25. First The creators of this danger to Saul were his former Adversaries whom he had put to silence and so confounded verse 22. that they resolved then as before to answer him by Arms because they could not by Argument fraud or force being the best Mediums of Dispute with a baffled Antagonist Oh how long did Anger as Solomon saith Eccles 7.9 rest in the bosom of those fools For no lesser a time than about three years as some suppose If the Quarrel was started as is probable enough at his first Entrance into the Ministry N.B. Now upon his Return again how were their Souls sowred as the Lump is by the Leaven and the Vessel is by the Vinegar by this so long continuing Anger corrupting their hearts wherein it rested This sowre Sataniz'd Spirit stirred them up to lye in Ambush for his Life which some faithful Friend or other the design taking wind discovered to him and though they watched the Gates night and day with a purpose to kill him had he passed forth so that there was no way in their Apprehensions for making this escape yet the Lord delivered him Secondly How and by what helps This is more largely related by himself 2 Cor. 11.32 33. than it is here by Luke There it is intimated that those cursed Jews whom Saul had confounded by dint of a convincing Disputation had informed Aretas the King who was now in War against Herod the King for putting away his Daughter to make room for Herodias that Saul was come thither as Herod's Spy therefore did his Souldiers watch the Gates to apprehend him by the Order of Aretas's Substitute Yet by the help of those Christians who dwelt in Damascus he was let down in a Basket by the Wall so escaped he from their bloody hands The second place of Saul's exercising his Apostolical Office among the Jews for his work in Arabia was among Gentiles and not Recorded in Scripture to which I am confined was Jerusalem as his first was Damascus Saul's Journey to Jerusalem at this time hath many great Remarks As First He went not to this place until he was forced thither by flight from Damascus for saving his own life for which he had the Lord's Warrant to do Matth. 10.23 and which all Casuists do approve of when Persecution is personal especially leaving likewise a sufficient supply behind him N.B. Nor did Saul sin in this escape though it was done against the Roman Law which forbad all leaping over the Walls of a City or Garrison For Tully himself tells us that Loges semper ad aequitatem flectendae sunt Laws must always be interpreted in a sense most leaning to Equity And Apices Juris non sunt Jus the sense of the Law is the Law and not always the Letter Besides God's Glory and the good of Souls were more concerned in Saul's life whose Apostolical work was but now in the Embrio than to have it sacrificed to a quaint Punctilio of Obedience to an Humane Law made upon a meer Heathen Politick consideration God hath not set his Ministers as standing Marks or Butts to be shot at c. therefore was Tertullian too rigid in condemning all kind of flight in times of Persecution Saul fled both by the consent and by the help of the Church here The second Remark is Nor did Saul resort now to Jerusalem that he might receive an Apostolical Commission from the Colledge of Apostles there for that he had received three years before by an immediate Revelation from Christ himself and of this himself gives a large and liberal account Gal. 1.16 17 18 19. where he saith that he upon his Conversion conferred not with flesh and blood namely not with his own carnal Reason which is an evil Counsellor in spiritual matters only but also not with any mortal Man no not with the Colledge of the Apostles whom he calls Flesh and Blood agreeable to Matth. 16.17 1 Cor. 15.50 Ephes 6.12 and Heb. 2.14 Intimating hereby not only that he did not oppose his own carnal Reason to that extraordinary command he had personally and plainly received from Christ himself which would have been no better than down-right Rebellion but also that he did not learn the Gospel which he Preached from the Apostles for he had Preach'd it three years before this Journey to Jerusalem and when he now came thither he staid there but fifteen days which could not be a time long enough to learn such a profound Mystery in Nor did he then see any of the Apostles save Peter and James for probably all the other Apostles were either scattered from Jerusalem at Saul's first Journey thither by Persecution or they were attending their particular Charges of Apostleship in other places according to Rom. 12.7 Yea so far was he from learning any thing from Peter that he tells how he withstood him to the face afterwards Gal. 2.11 c. The third Remark is When Saul came near to Jerusalem neither his Conversion nor his Call to Preach the Gospel were heard of there insomuch that the Disciples in that City were afraid to admit him into fellowship with them Acts 9.26 for he was not known by face to them or to the Churches in Judaea Gal. 1.22 So far was he from learning the Christian Religion much farther from receiving his Apostolical Authority from them The Reasons of their not knowing him as a Convert and as a Preacher c. though they all knew him too well by smarting experience as a Persecutor when he made such havock among them Acts 8.3 may probably be supposed to be these 1. The great distance betwixt Jerusalem and Damascus being an hundred and twenty Miles or six days Journey 2. The little correspondence betwixt those two Cities while the two Kings Aretas King of Damascus and Herod King of the Jews waged War against one another as before which must intercept all interchange of Letters 3. The Persecution that then Raged at Jerusalem might discourage the Converts of Damascus from having any concourse or resorting thither 4. But above all the Remoteness of Arabia where Saul might spend some considerable part of his three years absence from Jerusalem betwixt which two places there could be but little Commerce Therefore those Disciples who had formerly felt his Raging Fury might justly be afraid of taking him into intimate communion with them though his Rage had been three years ago He must be a Probationer for some time before his Admission into Church Communion Our Lord himself would not lightly commit himself to any John 2.24 And this same Paul that stood some while Probationer
good Woman who used to cloath them verse 39. There was no need here of hiring Mourning-Women Jer. 9.17 The fourth Circumstance is Peter's management of this mighty Miracle in raising the Dead which consists of Deeds and Words First Peter's Deeds as it might seem a strange Request in those People to send for Peter upon any such extraordinary account of giving life to the dead which was never done before since Christ's Departure so it might seem no less than presumption in Peter to undertake it But undoubtedly the same God who had appointed this Miracle to be wrought for the advancement of his own glory and the manifest confirmation of the Truth of the Gospel so wrought in the hearts both of the People and of Peter that both the one and the other did what they did out of a particular Faith But more particularly three things Peter did 1. He put all persons forth that would distract him with their immoderate mourning in his praying work as Elisha did 2 Kings 4.33 not only that he might pray without interruption but also to testifie that he might avoid all appearance of ostentation or seeking any vain glory This likely he had learned from his Lord Mark 5.40 2. He kneeled down which recommends to us that Reverential Posture in our praying to the great God as stoned Stephen did Acts 7.59 60. Though he was in a standing posture when he prayed for himself yet kneeled he down when he prayed for his Enemies This is the posture used in most earnest prayer Stephen was more assured of his own Salvation than of his Stoner's Conversion therefore did he more earnestly or at least as much intreat God for it 3. Peter prayed verse 40. to shew that his power of raising the Dead was only precarious and not his own originally He could do nothing of himself therefore betakes he himself to prayer that he might obtain an Ability from above to restore her to life Secondly The Words What Peter said He turning himself to the Body or Carcass and said Tabitha arise This he spake with a full assurance that his prayers were heard and would be actually answered and according to his effectual fervent prayer it was done for she opened her Eyes the evidence of Life restored and sat up seeing Peter The fifth Circumstance is the Witnesses the Saints that sent for him c. Peter helped her with his hand to rise up and he handed her to them perfectly recovered for all God's works as was this Cure are perfect Deut. 32.4 The sixth Circumstance is the Event which redounded more to the benefit of many Souls than to the single Body of this revived Woman for by this Means and Miracle which no man could work but who had God with him many believed in the Lord Acts. 9.41 42. This was the great end hereof more for the good of others was she raised than her own Now old Jonah was not so famous at Joppa as was this Bar-Jonah or Peter for Jonah was but raised out of the Whale's Belly but this Bar-Jonah became a Raiser out of the state of Death who when he had by this Miracle prepared the Ground tarryed many days there to sow the Seed of the Word into this prepared Soil instructing them in the Truth and confirming them in the Faith till Cornelius sent for him verse 43. Acts 9. The third mighty work which Peter did by the help of Christ was his carrying the Gospel over to the Gentiles beginning with Cornelius the Centurion whom with his whole Family he converted to the Christian Religion c. In this wonderful Conversion which was the principal first-fruits of the Gentiles though there were some few gleanings before three parts are mostly remarkable First The Object Secondly The Organ And thirdly The Idea of it in manner form and means First Of the Personal Object it was Cornelius who is described three ways Acts c. 10. His first Character is drawn from his Occupation and Quality he was a Souldier by Calling and of the highest Rank a Commission-Officer as a Centurion having an hundred Souldiers under his command and conduct verse 1. His second Character is taken from his Conversation wherein he is commended both for his Piety which he demonstrated not only by his charitable and plentiful Alms but also by his fervent and frequent Prayers verse 2. and for his Obedience in performing all that God commanded verse 7 8. His third Character is the description of that eminent and extraordinary Priviledge or Divine Vouchsafement wherewith God was pleased to dignifie this Gentile Souldier and Centurion in the first place namely with an Angelical Vision In this Vision of an holy Angel sent from Heaven as God's Embassador to him with the glad Tidings of Salvation to him and his Family and so to the Gentiles in general There be two particulars principally remarkable the first is what Cornelius saw v. 3. wherein is related both when and how he saw this Vision The second is what he heard in it to wit the words that this Angel spake to him which speech hath a twofold tendency 1. 'T is for incouraging the Anxious Soul of this Souldier who had long wanted relieving succour and support verse 4. And 2. 'T is for directing him what to do for his future and fuller settlement verse 5. This is the first part of this Divine Record concerning Cornelius The famous Remarks whereon are these that be genuinely deduced The first is a deduction from the manner of life this personal Object Cornelius led namely the life of a Souldier which is commonly the rudest sort of life yet was it not so in this man Teaching us that all Souldiers are not Rude but some may be Religious and truly so Souldiers indeed are so generally licentious rapacious and of so rude a deportment that a Poet hath scandalized the whole Tribe giving this black Character of them Nulla Fides pietasque Viris qui castra sequuntur No Faith nor Piety can be found in Souldiers that follow Camps 'T is sad when the Sword is seated in such mad-men's hands c. However this Cornelius confuteth that Poet's scandal 'T is true John Baptist look'd upon this sort of men as necessary to be caution'd with his Austere Document Do Violence to no Man c. Luke 3.14 The Austerity of this Preacher the Baptist doth not condemn that course of life to wit the Imploy of a Souldier but only Regulates their Behaviour therein letting them know that all violent shaking of peaceable People by the shoulders as the word signifies Luke 3.14 All insolent plundering to mend their short pay and to spend luxuriously upon themselves with such other extravagant exorbitancies which the Roman Souldiers used in their Garrisons over conquered Countreys and Cities must be left if indeed they would bring forth fruits fit for evidencing the Truth of their Repentance which they heard he Preached to them and so hardly pressed upon them Behold this Souldier who was
in Europe in the general Acts 16. The Grand Remark hence before we descend to particulars in this The only wise God would not permit such a great evil as this dissension betwixt two such great Apostles to happen in the world unless he designed to produce some great good out of it for the greater promotion of his own Glory God's goodness appears here invincible in over-shooting the Devil in his own bow The Devil devis'd this division of Paul and Barnabas for evil even for the dissolution of the present Churches but God over-ruled it for good namely for the edification of many Churches and the inlargement of Christ's Kingdom for hereby many more places were by this very means made partakers of the blessing of the Gospel which for ought we know might otherwise have wanted it Therefore tho' the Devil do this evil and that mischief among us Murmur not at these things when he hath had his swing in causing the worse Sins God comes and turns all to the contrary for his own Glory as he did in Esthers day Esth 9.1 A more particular prospect of Holy Paul's Peregrination this second time from Antioch in company with Silas may thus as in a Scheme or Map be represented First He travelled into Asia the less Who having passed through Syria and Cilycia came to Derbe and Lystria in which latter he made his first Station Acts 15.41 and 16.1 and whose Actions therein were principally two First His Solemn Election of Timothy into the Office of a Gospel-Minister whom he intended to take along with him and to breed him up for his Successor in the Ministry after his death And the Second was His powerful propagation of the Doctrine of the Gospel of Christ there c. In the former of these two circumstances are most manifest 1. The Motive why And 2. The Manner how this Timothy came to be elected and adopted into the Ministry The Motive why was Timothy's Commendation both from his Parents and his Profession verse 1. and from the good report he had among the Brethren verse 2. And the Manner how was by Circumcising him c. that he might not become offensive to the Jewish Converts verse 3. In the latter Action namely His preaching the Gospel there is very considerable 1. The Object both the Real what he preached namely the Doctrine which accorded with the Decrees of that great Council at Jerusalem verse 4. and the personal Object to whom he preached namely to the Phrygians and Galatians verse 6. and to the Mysians v. 7. but not to those of that part of Asia Minor near Ephesus nor to the Bithynians for the Spirit of Jesus forbad them by a secret Revelation tho they essayed to pass thither 6 7. And together with this double object is the effect very observable verse 5. for Paul's passing thither brought a double blessing to these Churches namely 1. A firmer Confirmation of those that Believed before And 2. Another new Accession of a great many more Believers unto the Faith of the Gospel v. 5. Then Paul's second Station was in Troas of the lesser Asia and supposed to be the Relicts of that famous City of Troy verse 8. but here his stay now was very short for he was commanded to depart thence by an Angel that appeared to him like a man in a Macedonian habit verse 9. and so soon as God's will was manifested he disputeth not with the man but dispatcheth his duty with all readiness and alacrity v. 11. So he came to that famous City Philippi called so from Philip Great Alexander's Father the chief City of Macedonia verse 12. Thus Paul passed out of Asia into Europe to preach the Gospel The special Remarks upon Paul's second Journey into Asia are these First Oh what a priviledge is it for Children to have a good Mother and Grandmother as this young Timothy had who have many opportunities of dropping Divine Documents into their little Lemuel's Ears as being most conversant with their little ones far more than Fathers or Grandfathers can be Hereupon the Mothers of the Kings of Judah are constantly mentioned and as they were good or evil so were their Children Partus Sequitur Ventrem The birth commonly follows the belly Thus Athaljah taught her Son to do wickedly 2 Chron. 22.2 3. But Bathsheba taught her Son to be Religious c. Pro. 31.1 2 3 Timothy's Mother and Grandmother were both godly 2 Tim. 1.5 The second Remark is Paul pitcheth upon Timothy to call him into the Ministry as one designed for it from Heaven not only because of his excellent Education choice parts which bespoke him a most likely hopeful Instrument to be imployed in God's Vineyard but also because of some Remarkable prophecies and predictions which had been given out concerning him 1 Tim. 1.18 to wit some Divine Revelation that this young man should make most prodigious proof in the Gospel N.B. 'T is most probable that this was revealed by the Spirit to Paul who had been acquainted with Timothy from his childhood being so conversant with his Mother and Grandmother 2 Tim. 1.5 he had observed some small sparks of lively grace breaking forth in his minority and these he exhorts him verse 6. to blow up into a flame as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies there The third Remark is Though Paul were thus abundantly satisfied with Timothy 's fitness for the Ministry yet would he not ordain him thereunto without the Testimony of others concerning him both of his holy life and of his Knowledge of the Scripture wherein he did excell 2 Tim. 3.15 N. B. Which rule for ordination ought faithfully to be followed by all right Ordainers and not for Affection c. See Acts 16.2 The fourth Remark is Paul Circumcised Timothy because they knew that is the Jews in those quarters knew that his Father was a Greek tho' his Mother was a Jewesse yet according to the Doctrine of their Talmud the Mother could not cause her child to be circumcised without the consent of the Father therefore the Jews concluded that Timothy was not circumcised and thereupon was it now done that he might not offend the Jewish converts who were not yet persuaded that the Law of Circumcision was quite abrogated Yet would not Paul circumcise Titus Gal. 2.3 least he should harden the Jews and offend the Gentiles Thus became he all things to all men that he might save some 1 Cor. 9.22 yet became he not sin to any man in that for a Jew to be circumcised was no yieldance Paul circumcised Timothy as a Gentile for these words they all knew his Father was a Greek do demonstrate that Timothy was in their account reckoned for a Gentile because the Father's Authority in not circumcising him prevailed over his Mother's N.B. These indifferent things using or not using require a most single and singular eye which as Grotius saith Paul had above all the Apostles for the edification of the Church and for
had laid his hands and by bestowing thereby the Holy Ghost on them he had fitted them for the Ministry Acts 19.6 7. and more over some such might be as Timothy had ordain'd to office during his abode there and tho' these overseers could not but be much confirmed by his Apostolical Sermon yet some of them proved by seers verse 28.30 As Nicholas the Deacon Rev. 2.6 Hymenaeus Alexander Phygellus and Hermogenes 1 Tim. 1.20 and 2 Tim. 1.15 perverting Scripture c. The third Remark is In this Solemn Meeting at the Sea-Town Miletum Paul proposeth himself a Marvellous Mirrour for all Gospel-Ministers a pregnant pattern for all pious pastors when constrained to leave their flock or charge that they may go off with a clear Conscience within themselves and that they may be able to appeal unto the Consciences of their people concerning their carriage and conversation among them N.B. Thus doth the Apostle here verse 18 19 20 c. He challengeth those Elders to be witnesses of the Truth of his own Vindication fore-seeing that Obloquies would be cast upon him by false teachers nor doth he commend himself in a way of vain boasting or fond Ostentation tho' no Apostle had more cause to glory in his Apostle ship than he yet though so lofty in his Ministry he was still lowly in his mind but he pro-poundeth his practice as a pattern to those Ministers whom he appointed to Govern that Church for their holy Imitation The fourth Remark is The work of the Ministry is a very mighty work when carefully and conscientiously carried on as this great Apostle did here which appeareth particularly in many several branches As 1st He served the Lord with all humility of mind How many Ministers cove◠to be covered with his Apostolical Garment of Dignity but cannot be content to be clothed with his humility which he proposeth here for imitation and which Peter also prescribeth to us 1 Pet. 5.5 2ly Tears and Temptations did continually attend him verse 19 20 33. as if he had gone weeping from house to house beseeching them to be reconciled to God persuading them in Christ's stead well knowing the terrour of the Lord 2 Cor. 5.10 with 18 20. he like a good Shepherd satisfies not himself with his publick preaching only N.B. But Labours to understand the State of his flock in personal and particular visits as Acts 2.46 and as Jacob answered for the loss of every Lamb unto Laban Gen. 31.39 accounting the Souls of the Lambs of Christ which he had Redeemed to be of much more value than all Laban's flock Matth. 16.26 in the sight of God who would require an account thereof at his hand 3ly Nor was it so much his own personal Troubles call'd Temptations Jam. 1.2 and 1 Pet. 1.6 he every where suffered from the Malicious Jews that drew so many tears from him verse 19 31. as it grieved him to see what a large dominion the God of this world 2 Cor. 4.4 the Devil had and how little a share was left for his dear Lord and Master Jesus Christ to whom the father had promised he should divide the spoil with the strong Isa 53.12 and to give him a vast Inheritance upon his asking Psa 2.8 yea to make him Lord of all Acts 10.36 Nor 4thly Did Paul's Spirit hang loose but it was girt up by the Holy Spirit Resolving not to be driven from his duty either by the deterring fear or deluding favour of men but would go through stitch with his work whatsoever happened in obeying the Lord whom he took for his God and Guide Psal 48.14 and for his sun and shield Psal 84.11 and Gen. 15.1 not desiring so much to act himself as to be acted by him verse 22. Alas N.B. How many ungirt Gospellers and Gospel Ministers there be whose Spirit the Spirit of holiness doth not hem about comprehends and keeps up right for Christ when a man 's own strength would fall loose of its self He that hath not his Loins thus girt Luke 12.35 1 Pet. 1.13 can never be handy or handsome to run readily and nimbly the race of obedience the Proverb saith ungirt unblest a loose discinct and diffluent mind is very unfit to serve God when there is no supernatural strength to support the Soul Such cannot but incur that dreadful Curse threatned for doing the work of the Lord both negligently and deceitfully Jerem. Chap. 48. v. 10. Nor 5thly Did he conceal any thing necessary to Salvation for either Jew or Gentile concerning the Credenda or Agenda of Christianity useful to be believed or performed in order to Eternal Life preaching Repentance towards God which God was ready to give them Acts 11.18 and 2 Tim. 2.25 26. and faith toward our Lord Jesus Christ which two graces comprehend the whole duty of man both as to law and Gospel v. 20. and 21 26 27. Nor 6thly Could all those Bonds and Afflictions which dogg'd him from place to place deter him from his duty not valuing his own life in competition with finishing both his General course of Christianity and the special course of his Ministry with Joy verse 23 24. which words with verse 25. do altogether as one saith of Cyprian's Writings breath out Martyrdom in every Syllable This blessed Frame of Paul was found in Julius Palmer who said It was an hard matter to burn only to such as had their Souls linked to their Bodies as a Thief 's foot in a pair of Fetters which was not this Martyr's case The fifth Remark is As the Church of God is dear to Christ the chief Shepherd so sh◠ought to be unto all his under-Shepherds So dear was the Church to Christ that he left his own Glory to seek out to himself a flock in the Wilderness of this lower World he held not his life dear to him for his sheeps safety but purchased them with his blood verse 28. called there the blood of God by a Communication of properties there being in him two Natures in one person and that which pertaineth to his humananity is here attributed to his Divinity to set forth the inestimable value and vertue of it as a sufficient price of Redemption Therefore as Ziporah said to Moses a bloody Husband thou art to me Exod. 4.24 25. So may Christ say to his Church Surely a bloody Spouse thou art to me much more She is an Aceldama or Field of blood for she could not be Redeemed with Silver and Gold 1 Pet. 1.18 but with the blood of God not the blood of a meer man but of God-Man Jesus Christ who washeth his Lambs in the blood of the Lamb of God so maketh them Kings and Priests to God Rev. 1.5 He gives them Golden Fleeces and Pastors after his own heart Jer. 3.15 to feed them among the Lillies Cant. 2.16 and in his Green pastures Psal 23.1 2 3. N.B. Those are call'd here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops or overseers who were made such by the
been for the Law than of going to the Gentiles who will be afraid of me as Ananias himself had been Acts 9.13 To this Objection Christ Answers Have I not told thee that those Jews at Jerusalem will not receive thy Testimony concerning me they will rather reject it reckoning thee as a Light giddy-headed fellow who now Teacheth that very Religion which thou lately persecuted 'T is as if Christ had said N.B. So many as were Cureable being ordained to life are already Cured Utter destruction hastens now on apace both upon the Citizens and the City it self the rest are hardned I have no more mercy to bestow on them by thee Paul still hangs back with his love to the Jews and with his fear of going to the Gentiles Then Christ renews his Command upon him the Second time without promising him any Success Now Paul must no longer dispute but dispatch N.B. Christs Commands must be obeyed simply and readily whether the Gentiles will hear or forbear he must go among them This teacheth us how we should lay by all our own carnal reasonings and vain pretences when once God's Commandment is made manifest to us whatever our Success be we must follow God blindfold Heb. 11.8 Isa 41.2 without Hesitation Sciscitation or Limitation c. Having made these Six Remarks upon Paul's Apology to these Stubborn people the next Remarks arise from the effects of his Apology which were two First Upon his obstinate Auditors who immediately interrupted him when they heard he had preached the Gospel of Salvation to the Gentiles verse 22. and presently broke out into another outragious Tumult Verse 23. N.B. The Second effect was upon the chief Commander to whom Paul was now become a bound Prisoner who yet gratified his Prisoner whom he had secured from the murdring hands of the Jews to preach this Apologetical Sermon upon his Castle-Stairs now Paul's Pulpit out of the reach of his Murderers 1. This Chiliark or chief Commander drew his Prisoner off the Stairs within the VValls of his Castle 2. He bid his Under-Captain examine him by Scourging as judging him some Notorious Malefactor otherwise such hideous out-crys would not have been made against him verse 24. But 3. Understanding he was a Roman Citizen and uncondemned the Commander desisted from binding and scourging Paul ver 25 26 27. And 4. Paul Answers the chief Captain 's Objection that no such injury ought to be done to him who was free born ver 28. Then Lastly the Event of all was that this chief Captain of the Castle fearing to be called in Question for what he had already done to a Roman Citizen contrary to the Roman Law he both looseth off Paul's two Chains from off his hands and feet and absolveth him from being bound with Thongs to a Post in order to his Scourging that by torturing him thereby they might make him confess verse 20. And because the Captain would gladly have found some fault in Paul that thereby he might the better excuse his own Breach of the Roman Law worthy of Bonds N.B. Therefore the next day he sends him down from the Castle to be judged by the Jew's Sanhedrim seeing himself had no skill in the Jewish Religion c. verse 30. not daring to continue in that Crime of keeping a Roman Citizen uncondemned under confinement and likewise that Paul might have there a greater freedom to make his own defence c. The Resolves of these two effects c. afford us these Remarks The first is Such hearers of the word as are not ordained unto life will find some Stumbling-block or other whereon to stumble c v. 22. N.B. Those hardned Jews had given Paul a fair Audience all along hitherto without any gain-saying at all while he Dulcified his Discourse and sweetned his speech with such pleasing expressions as the God of their Fathers c. wherein the Jews gloried above all things that they and theirs had God for their Father John 8.41 but when any mention is made of the Mercy of God to the Gentiles This they could not hear nor bear Therefore do they interrupt him with their Tumultuous clamours prepare themselves to do violence to him again by casting off their Cloaths and in their raging phrenzy threw dust up into the Air verse 23. this Dust they wish'd to be stones to throw at Paul for his Blasphemy N.B. So Proud a Confidence or rather Impudence they had to monopolize the whole Market of Divine Mercy to themselves they madly grudged God should tender it to others which they themselves had so Stubbornly refused to wit the offer of God who is very angry with those persons and people when he saith I will lay stumbling blocks before them Ezek. 3.20 Esp when men stumble at God's mercy offered to others as the Jews here did whereas all the Lord 's Redeemed do much rejoice in yea and the Angels also Luke 15.10 N.B. whose hardned hearts will not hear to this day of the Gentiles having any interest in their Messiah but call us Bastard Gentiles and Curse us Christians in their daily prayers crying Maledie Domine Nazaraeis Curse Lord these Nazareans the Christians and stick not to say that rather than we should have any benefit by their Messiah they would Crucifie him an hundred times over See 1 Thess 2.15 The second Remark is Polititians do not oft consider what is Just and Righteous to be done but what is most proper and useful for present purpose be it Right or Wrong verse 24. N.B. This chief Captain of the Roman Garrison in the Castle must Examine Paul by scourging to make him confess the Cause of those out-crys against him The Heathen Tortures for confession proceeded no farther than Scourging this may shame Christians who put persons into the Inquisition the Boot c. thus they did to Christ Math. 27. ver 26. To Scourge a person uncondemned was look'd upon as so unjust an act that the Laws of no Civilized Nation did ever allow it See on Acts 16.37 yet this must be done to Paul by this Heathen polititian verse 25. The third Remark is Holy piety doth not exclude all Godly policy As Paul here was both prudently and piously politick so afterwards when he set the Pharisees and Saduces together by the ears Acts 23.6 7. It is but Rational that a good man should make use of such lawful priviledges as the place wherein he lives and the Station wherin he stands do afford him Thus Paul pleadeth for himself the priveledge of a Roman-Citizen who neither ought to be bound nor beaten according to the Valerian and the Porcian Law Therefore was this Title Terrible to other Nations so Paul pleads it verse 25 26 27. N.B. Tho' we may not render Evil for Evil yet may we Right our selves by all lawful means for our security Christ allows as much of the Serpent as of the Dove in his Servants Matth. 10.16 provided the Subtlety of the one do not destroy the
here verse 13 c. For 1. They were Numerous they were more than forty who had made this Conspiracy which shews that the Devil needs never starve his designs for want of instruments he hath ever a party ready to oppose the Gospel while the whole world lyeth in wickedness 1 John 5.19.2 They were unanimous they could combine together in one cursed Bond 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they made a Combination verse 12. This was not Vnity in the truth but a Conspiracy against it no better a Factious Conspiracy and Agreement against Christ like that of Herod and Pilate above mentioned N.B. This shews not only the possibility but also the proneness of wicked men to a Voluntary Concord they Concur well enough in pursuit of the poor Hare 3. They were resolute daring desperado's having seared Souls and Consciences that stirs not starts not nor is at all strained at the Swallowing of a whole Camel this great Curse as themselves call it verse 14. neither before nor in nor after this execrable Vow N.B. Not unlike those desperate Monsters rather than men among the Mahometants called Assasines who being strongly deluded with the blind Zeal of their blockish Superstition and accounting it meritorious to kill by any means any man or great Enemy of their Religion and for accomplishing hereof as men most prodigal of their lives they do desperately adventure themselves into all kinds of danger And 4. They were confident of their killing Paul Indeed above forty to one was great odds They were mad and swore against him as Psalms 102.8 and thought themselves sure to succeed but Paul's times were in God's hands not in theirs Psalms 31.15 Pilate must have leave from above John 19.11 The fourth Remark is The Proverb is here verified like Priest like People and like People like Priest verse 14.15 N. B. This people that were so peevish against Paul did not only put themselves under a direful Curse in private c. but also make a publick address to the chief Priests for their compliance with them in their damnable Plot Assuredly they had confidence of the Priests assistance otherwise they might have expected a most severe reproof from them yea and a timely discovery of the designed murder to the party concerned had the Priests lips preserved knowledge Mal. 2. v. 7. as they should have done but they like blood-hounds having drunk already both our Saviour's and Stephen's blood c. does still thirst for Paul's also and therefore stick not to become Accessorys to assist if not the principals in the intended murder N.B. This gives us a clear Specimen how sadly the Jewish Religion was now degenerated when the chief Priests themselves were thus ready to comply with and contritribute their best assistance to those Assassinates and cruel crew of Cut throats Oh! how did this hasten their final destruction which now near approached The fifth Remark is Craft and Cruelty Fraud and Force are ever combined together in the Church's Enemies So here ver 15. N.B. Let the Captain be courted by the Council that he bring down his prisoner to you again as though ye would inquire something more perfectly concerning him c. Thus the Plot against Paul's life was laid low and very deep so as not easily to be discovered the chief Priests must joyn with the Council to request this of the chief Captain for they had no Authority to command him it being a common custom to send for prisoners for re-examining them especially when Religion and the publick peace was concerned as was pretended in this present case and the distance betwixt the Castle and the place where this Council met being considerable gave an advantage to those Plotters Thus their Craft and Cruelty like the Asp never wander alone without his companion with him and like those birds of prey mentioned Isa 34.16 whereof none wanteth their mate in mischief The sixth Remark is God will be seen in the mount Gen. 22.14 even when the Knife is come nigh to Isaac's Throat So here verse 16. N.B. Paul's Sisters Son heard of their lying in wait c. It was a marvellous sweet providence that this Boy should be by when they prompted one another to push on their Plot. So transported they were with a furious frenzy that they were not curious in heeding who heard their design which by this boy was detected and defeated verse 17 18 c. God suffers Plotters often to go to the very far end of their tedder and then plucks them back with shame and grief Esther 9.1 c. Acts 12.6 1 Sam. 20.35 and 23.38 Pro. 21.30 Now come we to the third day's Transactions together with occurencies in tendency toward them consisting upon two general heads The first is Paul's removal from Jerusalem out of the reach of those bloody Jews And secondly his entertainment at Caesarca Whence we have these Remarks The first is God hath the hearts of all men in his own hand and turneth them as it pleaseth him Prov. 21.1 N.B. This appeareth in the humanity of these Heathen Officers toward Paul and his Nephew while no better than Bestiality was practised by the Jews c. for in both the Colonel and in one of his ten under Captains we have an evident example of humility and courteous humanity in the latter readily bringing the Boy to be heard and in the former taking such an inferior youth by the hand and as readily giving him audience and dispatch v. 17 18 19 20 21 22. This Affability and tender pity in both those Superior Souldiers was a clear Specimen of God's good providence in thus inclining their hearts to preserve the Apostle Herein is God remembring Paul in his bonds God lets his enemies have the ball upon their foot and carry it away till they come to the very Goal yet even then and there makes them miss of winning the Game N.B. The Barrels of Gun-powder are conveniently laid to blow up Paul and the match is lighted and burning towards the powder then was nothing now wanting to his destruction save the chief Captain 's consent which those Jews did not doubt of seeing the request seem'd so rational and what was no more than usual in the Jews Court under the Roman power Now cometh God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as out of an Engine defeats this Plot against Paul by bowing the heart of this Colonel to commiserate his case c. He prudently providing for the Nephew's safety as well as for the Uncle 's from the Jews The second Remark is The Good providence of God worketh wonderfully for the preservation of his Servants making many times use of their hands therein who only intend their own ends and not at all intending any good will to those persons that are preserved by their means as here God over-rules Lysias this Colonel to let Paul have a strong guard for his safe conduct to Cesarea with an amicable letter in favour of him to Faelix the Governour
as the Waters in the Red Sea did on each side Israel Exod. 14.22 but this is no better than proud presumption to imagine a Miracle without warrant from Scripture seeing that concerning Israel is recorded but this concerning Enoch Paradise to be thus secured is not so much as darkly intimated Besides if it had been so then Noah needed not to build an Ark the eight persons with all the Cattel might have been secured there with Enoch who would have made them nine persons saved contrary to a Pet. 3.20 4. Others of them say That Paradise might be preserved in the Waters as was the Olive-Tree whereof the Dove pluck'd a Branch suppose this true yet Enoch must have been Drowned for Trees have not Breath as Man hath 'T is said every thing that had Breath Died Gen. 7.22 there is not par ratio 't is no right arguing from the preservation of a Tree which is breathless to the preservation of a man who Breatheth 5. 'T is said of Elijahs Translation twice as before that he went up into Heaven 2 Kin. 2.1 11. this cannot be Paradise below the same may be said also of Enoch The third Branch is what of Enoch was Translated whether his Soul only or his Body also Answer No doubt but God took up his Body as well as his Soul from Earth to Heaven and from this Life to a better without any separation of his Soul from his Body This brings me to the second Remarkable and the second Enquiry about if to wit his Advantage attending this high Priviledge He did not see death Heb. 11.5 He tasted not of that bitter Cup. Indeed his Translation was as Calvin calls it a kind of extraordinary death yet came he not under 1. The expectation of Death by either Disease or Decay much less 2. Under the power and dominion of Death by parting his Soul from his Body but it was with him as it shall be with those that are alive at Christs coming Behold saith the Apostle I shew you a Mystery This was likely one of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wordless words that he heard in his Rapture 2 Cor. 12.4 and therefore unknown till then to any Morial We shall not all die but we shall all be changed 1 Cor. 15.51 We shall have Spiritual Bodies v. 44. And a Building of God not made with hands with which House we desire to be clothed upon c. 2 Cor. 5.1 2. And the same Apostle to the Thessalonians saith more plainly Then we which are alive and remain shall be caught up together with them in the Clouds to meet the Lord in the Air 1 Thes 4.17 Paul thus speaketh of himself as of one alive at Christs coming because we should daily expect it and even hasten unto it as 2 Pet. 3.12 And he intimateth there that the Clouds are the Chariots and Waggons which our Joseph our Jesus will send for us at that time to carry us up to Heaven as the Patriarch Joseph the Lord of the Land did for his Fathers Family down to Egypt Gen. 45.27 And such a Chariot carried up Christ himself into Heaven Act. 1.9 Thus Enoch was taken up in a Whirlwind as in a Waggon as the best Hebrew Doctors do affirm however 't is plain Elijah was so And in the very Act of their Translation both their Mortality was so swallow'd up of Life and Immortality and their Corruption did put on Incorruption in such an unconceivable way as those that shall be changed and caught up at Christs coming That neither of them felt the Sting of Death no more than the Victory of the Grave he saw not Death This is taken Literally or Mystically 1. Literally as here and Luke 2.26 Simeon saw not Death until he had seen the Son of God 2. Mystically John 8.51 If a Man keep my sayings he shall not see death Death is Threefold 1. Temporal 2. Spiritual 3. Eternal In the former of these Death is taken Literally in the two latter Mystically The Holy Scripture uses three words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjoining to Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Heb. 11.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 8.51 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in v. 52. Mat. 16.28 and Mark 9.1 c. to be dead in sin a frequent Phrase in Scripture or to die in sin as John 8.21 relates to Death Spiritual This is an heavy Doom and the very next door to damnation 't is a sad thing to die in a Ditch or Dungeon but 't is far sadder to die this death Spiritual to Die in Sin but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tast Imports that Saints only Tast of Death they do but sip of that bitter Cup which for tasting of that forbidden fruit in Paradise they should have been swilling and swallowing down for ever This sinners who die in their sins do they do not only swallow it but are swallow'd up of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever which when that is added as Joh. 8.51 52. relates to Death Eternal Saints do die but sinners are kill'd with Death Rev. 2.23 A good man is said agrotare Vitaliter mori Vitaliter his sickness and death is in order to life he hath hope in his death Prov. 14.32 Death to him is as the Valley of Achor a Door of Hope Hos 2.15 as an entrance into the Heavenly Canaan But to evil Men Death is a Trap-door to let them down into Hell that Region of Darkness and Torment When Death comes with a Writ of Habeas Corpus and the Devil with a Writ of Habeas Animam c. 't is therefore a wonder that they go not raving and roaring out of the World Our Enoch had exemption from all those three Deaths Hereupon Chrysostom wonders that Enoch should pass safely through the Prince of the Air 's Territories unmolested the Devil not daring to cast so much as one Stone at his Mud-wall as he rode along in his Chariot as Elijah did into Heaven Assuredly God did gather him up in a moment being his Conduct and Convoy all along clothing him with the qualities of a glorify'd Body without either sickness pain or perishing of his fleshly Body he had neither Disease nor Death 1. He saw not Death Temporal nor 2. Death Spiritual which is Threefold 1. Of Sin Rom. 6.2 2. Of the Law Gal. 2.19 3. Of the VVorld which is Twofold 1. Active wherein the World is dead to us Phil. 3.8 2. Passive wherein we are dead to the World Mat. 10.22 Both these are held out in Paul's words The World is Crucified unto me and I am Crucified to the World Gal. 6.14 Christ kills two at once there Paul to the World and the World to Paul It was but a dead thing to him and he was as dead a thing to it Enoch saw not this Spiritual Death in sin for he received Testtmony concerning himself and we concerning him that he pleased God Heb. 11.5 3. He saw not Death Eternal the place
of the Execution whereof is Hell not Heaven where Eternal Life is happily enjoyed Thus 't is said God took him not the Devil to himself up into Heaven he did not cast him away with a Depart thou Cursed that the Devil might take him to himself and down to Hell but with a Come thou Blessed enter thou into thy Masters joy Mat. 25.21 23 30 Objection 1. How then did Enoch pay that Debt which is due to Nature How are those Scriptures fulfill'd which say What Man is there that sees not death Psal 89.48 and Death passeth upon all Men Rom. 5.12 and in Adam all die 1 Cor. 15.22 And 't is the Grand Statute of the Parliament of Heaven that hath appointed all Men once to die Heb. 9.27 and all dust must be turned to dust Gen. 3.19 Eccles 12.7 9. Answer 1. There is no General Rule but it admits of some particular Exception as every Grammarian knoweth The Supream Maker of that Law may dispense where and when he pleaseth with his own Law being above not under it Death was then but newly imposed as the Wage of Sin Gen. 3.17 19. The first Removeals of the three first Godly Men out of the World are very Remarkable as soon as Death was inflicted the punishment of sin after the Fall The First that died was Abel who died a violent death by the hands of his bloody Brother so he as it were swam to Heaven in his own Blood The Second that died was Adam who died a natural death He was like a Shock of Corn fully ripe to be reaped with the Sithe of Death shock'd up and carry'd into the Barn for the Masters use Job 5.26 He died in a full Age or in a good old Age Gen. 25.8 He was as willing to die as ever he had been to Dine or to rise up from Table after a full Meal But the third that was removed out of the World 't was not by a Temporal Death either Natural or Violent but by a glorious Translation Abel was hurried in-in the Jaws of Death violently and Enoch was hurried from the Jaws of Death as violently to despight of the Serpents Seed Cain's Posterity who bare as much Enmity to Enoch as Cain did to Abel Herein God shewed that as the Imposition of that Law or Curse of Death was from God so a Dispensation concerning that Law might come from him also 'T is the Supream Soveraignty of God to revoke and repeal his own Statutes when his unsearchable Wisdom judgeth it expedient for his own Glory and his Creatures Good All those fore quoted Scriptures in this Objection speak indeed of the general course of Nature now a particular Exception doth not infringe much less nullifie an Universal Order for to the Lord God belong Issues from death Psal 68.20 Christ hath the Keys of Death Revel 1.18 that is Dominion over it and the Disposal of it he can redeem from Death whom he pleaseth Hosea 13.14 for he hath destroyed death Heb. 2.14 Answer 2. The Scripture it self maketh some clear Exception from the general Rule The Apostle Paul saith in two places All shall not die but some shall be changed 1 Cor. 15.51 52. and 1 Thes 4.15 Now there is much difference betwixt Death and Translation for Death is an Act of weakness Paul calls it a sowing in weakness 1 Cor. 15.43 but Translation is an Act of power In the former there is a change as relating to the Body from better to worse A living Dog is better than a dead Lion saith Solomon Ecoles 9.4 But in the latter there is a change from worse to better in respect of the Body yet in this latter change there is that which is Equivalent to Death which is a putting off of all the frailties of this Life Thus God in the very Act of Translation took down Enoch's old House and whereas some God suffers to lye long in the Grave as the Primitive Patriarchs do sleep there from the beginning almost of the World to the end of it the general Resurrection yet God at that instant of time Built Enoch's House new again without any Root of bitterness or Seed of evil 2 Cor. 5.1 2 4. There was a sudden change of Enoch's Corporeal Qualities without either sorrow of Heart or sense of Pain As in his Translation there was a Cessation to wit from his Natural Life and so it was a kind of Natural Death before a Spiritual Body was given to him So in a moment in the twinckling of an Eye 1 Cor. 15.52 He passed through all those Stations that countervail the State of Death Resurrection and Ascension The third Enquiry is concerning the Effect and Consequence of his Translation to wit he was not found that is not on Earth for God took him to the same place whither he took Elijah which is expresly said into Heaven 2 Kings 2.1 11. for fifty Men did seek Elijah after his Rapture but found him not on Earth v. 17. And the same Phrase the Apostle useth concerning this our Enoch he was not found Heb. 11.5 Those whom the Lord takes up into Heaven may not be found either on Mountains or in Valleys on Earth God never le ts fall his prey as Birds of prey may sometime do none can pluck them out of his hand John 10.29 Our Enoch was not found that is in his old Estate and thus it is with every Saint who is translated from darkness to light c. He ceases to be what he hath been he is not found in the old Man or in sinful self 't is not he that now lives but Christ that liveth in him Gal. 2.20 for in him that is in his Flesh dwelleth no manner of thing that is good Rom. 7.18 Thus there is the Spiritual Translation of a Christian Col. 1.13 Acts 26.18 as well as the Corporal Translation of Enoch and both are accomplished by that Translating Grace of Faith By Faith Enoch was and so the Christian is Translated Heb. 11.5 yea and after both there is a non inventus a not finding The Mystery of the one putting off Earthly qualities and putting on Heavenly so centring in God is taught in the History of the other Enoch's local Translation The fourth Enquiry is The Ground of All to wit because he was a pleaser of God that is he gave God good content as a Walker with God of which I have spoke before Enoch was a Walker with God though he saw Abel slain for so doing This he did not only by Faith but by a strong Faith yea he Walked with God in despight of the World without distraction from the World and without digression into Vice for he set God always before him and walk'd rancounter to all the World which then wallow'd in wickedness It was then fill'd with Violence and Enoch defended the true Religion from their Violence so he as well as Abel did highly provoke them yet God suffer'd him not to fall into the hands of those Sons
respect of the Priest's Office and this Covering of the Altar with those Censers of polished splendid Brass was as a Looking-glass for all to behold that none might after as Korah presume to the Priesthood The second Consequent is The new notorious Rebellion of the whole People surviving those sad Judgments raised the very morning after which was pacified by a Plague begun but stopp'd by Moses sending Aaron in haste to stand betwixt the living and the dead with Incense a clear Type of Christ ver 41 to 50. Those Rebels after such a severe double Conviction so soon to murmure against Moses who had saved them by his prayer for them ver 22. for his killing the Lord's People seem to be acted and driven by the Devil into this prodigious contumacy Tho' the miraculous strangeness of both the Judgments did declare them to come from God yet Moses must be blamed for killing both ways even while the carkases of the late Rebels lay before their Eyes As the Devil had set the Sorcerers of Egypt against Moses Exod. 8. so he sets this People against him here to make their Rebellion as marvelous as were God's Judgments upon the Rebellious Some say such a furious Devil agitated the People that they offered to assault Moses and Aaron with violent hands whereupon they fled for their own safety as Vaiphenu in ver 43. is translated to the door of the Tabernacle Then Deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God as out of an Engine appeareth to Relieve his Distressed Servants and threatned to consume the new and more formidable Rebels because more universal with a third deadly Plague which was in part executed ver 45.46 Moses was quick-sighted by his familiarity with God and early discerns Divine Wrath at its first setting forth He spies the Plague running on like fire in a Corn field he bids Aaron run to stop it by making an Atonement Aaron interposeth and therein exposeth himself to the Wrath of God for saving the People yet living God favourably accepts his Atonement Deut. 33.10 11. wherein he figured Christ who poured out his Soul an Offering for Sin and made Intercession for Transgressors Isa 53.12 Luke 22.34 The Hebrew Rabbins observe well how that Aaron made no Atonement for the dead for they cannot hope for any Portion Eccles 9.4 5 6 10 Psal 115.17 Isa 38.18 for after death cometh Judgment Heb. 9.27 therefore there was no estimation nor price of the dead who could not personally appear before the Priest for any Vow in Israel Levit. 27.8 as Maimonides in Erachin cap. 1 well observeth Aaron could not be so quick for staying the Plague but God was as quick in slaying the People fourteen thousand and seven hundred more died of this speedy Pestilence and tho' Incense was to be offered now only upon the Altar of Incense within the Tabernacle yet Aaron offers it betwixt the dead and the living without the Tabernacle in the open Wilderness and God accepts if as done upon an extraordinary occasion so by a Divine extraordinary Dispensation the Plague was stayed here by ver 47 48 49. All which not only sheweth how prevalent with God are the Prayers of his faithful and fervent Servants Jam. 5.16 1 John 5.14 c. but also fore-shewed the efficacy of Christ's Mediation whom the Father heareth always John 11.42 who is our Atonement 1 Joh. 2.2 our Paschal Lamb that stops the destroying Angel from touching us Exod. 12.23 Heb. 11.28 as also 2 Sam. 24.16 Thus the Smoke of Aaron's Incense figuring Christ's Intercession for us Psal 141.2 Rev. 8.4 stayed the Plague from the surviving Israelites for which Moses praised God at the Tent door ver 50. Lastly To prevent all such like Murmurings for the future Numb 17.5 10. God superadds a miraculous Approbation of Aaron's Priesthood by causing his Rod laid up in the Tent of the Testimony with the Rods of all the other Tribes to bud blossom and bear ripe Almonds all in one night's time ver 6 7 8 9. and Numb 20.9 Heb. 9.4 Here are three Miracles in one 1. That a dry Rod made of the Almond Tree should bring forth buds in a moment 2. That those buds should presently become blossoms and flowers 3. That these should immediately become ripe fruit and that all at once or at least in a little space Natura non facit saltum Nature makes no such leaps All this was supernatural to these ends 1. For a Testimony of God's calling Aaron to the Priesthood 2. For a Type of Christ the branch Isa 11.1 3. For a figure of the fruitfulness of a Gospel-Ministry And 4. For a lively representation of a glorious Resurrection N.B. This Kadesh Barnea where this Miracle was wrought was the more famous a Mansion of Isral there because they not only had their Station at this place many days Deut. 1.46 even a whole year as at Sinai as above for tho' they were commanded to remove their Tents the very next day of their murmuring upon the Return of the Spies and the ten reporting falsly of Canaan Numb 14 25. yet they obeyed not that Command but affaulted the Canaanites in the Mountains and were discomfited by them whereupon they returned to their Tents where they mourned as they had good cause many days and there were permitted to linger and loiter a long time wherein those occurrences afore-mentioned fell out For at their first Station here they received those Laws which are Recorded Numb 15. as also that they stoned him that gathered sticks on the Sabbath day ibidem Here it was likewise that Korah and his Complices for aspiring to the Priesthood of Aaron being of Levis Tribe and Dathan and Abiram c. for aspiring to the Principality of Moses being of Reuben the first-born all perished and that 14700 died of the Plague Numb 16. and that Aaron's Rod budded c. Numb 17. that divers Services for the Priests are appointed to save the People from perishing as they complained ver 12 13. Numb 18 and 19. After which Moses mentioneth no more occurrences from this beginning of their third year or the last six months of the second year after their Redemption from Egypt until the first day of their fortieth year Numb 20. where Israel is come after thirty seven or thirty eight years wandring in the Wilderness to this unhappy place Kadesh-Barnea again where they had received their doom of the Divine Decree that their Carcases should fall in the Wilderness and not enter into the Land of Promise accordingly that sad Decree was executed during their many Marches and Stations from this Kadesh towards the Red Sea Deut. 1.40 and back again to this Kadesh some seven or eight and thirty years after All those Wandrings during this tedious Time are barely mentioned by Moses Numb 33. from ver 18 to 36. having no remarkable occurrencies The first Remark concerning those intercurrent years 37 or 38. is That when Moses saw the old Generation fall so fast in this
interspace of wandring in the Wilderness he made the 90th Psalm wherein he tellech us that the ordinary time of Man's Life was reduced to seventy or eighty years and so was made shorter by half than before when Men did live some hundreds now Man's Age was cut short to accomplish the Divine Decree of wearing out that old Rebellious Generation and this thing Moses sadly bemoaneth in that Psalm shewing how that People were soon consumed by God's Anger for their sins The second Remark is That God is both true in his Promises and in his Menaces both being confirmed by his Sacred Oath His Threatnings are not uttered in Terrorem only or are they windy words Zeph. 3.5 but are sure to take effect to the confusion of the wicked as his Promises are performed to the comfort of the godly God sware as I live that those unbelievers should not come into Canaan but die in the Desart Num. 14.21 22 23. God taking them at their word ver 28. as they rashly said ver 2. Psal 95.11 and 106.26 Heb. 3.18 accordingly they did so yet their Children saw God's Glory in performing the Promise unto them Numb 14.30 31 32 33 c. but they were to bear the Whoredoms of their wicked Parents till the forty years were expired that they might learn to their cost what it was to break Promise with God on their part who without this never breaks Promise on his part unless Man's failure of his Promise set him free ver 34 35 38 c. Tho' it was but eleven days Journey from Horeb or Sinai by the way of Mount-Seir to the Plains of Moab and Jordan in a right progress Deut. 1.2 Where Moses minds them how soon they might have passed into the Land of Promise if they had not Rebelled for which they were made to wander to and fro as if they had been treading a Maze about 38 years longer Deut. 2.14 Where their Rubs are recounted and Reasons of so long delayâ— Their Rebellion made this eleven days above three times eleven years journey The Third Remarks is God in the midst of all this fierce wrath did remember his tender Mercy Hab. 3.2 For during all the interval of this Forty Years provocation 'twixt Egypt and Canaan repining at the first that they must come out of Egypt Exod. 14 12. and repining again when they came near Canaan that they must go into it Numb 14. And no less repining by fits no sewer than ten times v. 22. all the way between the Lord would not see them suffer the want of any necessaries notwithstanding their sins Psal 106.8 The Lord was with them and blest them all these forty years so that they did not lack any thing Deut. 2.7 Yea they were so far from wanting that they walked all that long inter-space of time under five continual Miracles of Mercy from the God of Mercy as First They had all that time the attendance and appearance of the Cloud of Glory It was not a tedious matter to Christ himself to lead them in and out in this Labyrinth Nor Secondly Was he weary with raining down Manna daily for their supply all that long season Nor Thirdly Was the Rock or the Waters of Horeb tired or dryed up with following them in so many Maeanders windings and turnings so long a time and way Nor Fourthly Were their feet worn and wearied with footing it all that tedious time but were preserved from being foot-sore c. And Fifthly The continual newness of all their Garments not Thread-bare or Ragged c. Deut. 8.4 Never Prince was served in such State as they so supplyed all along in a miraculous manner God taking the whole care of preserving and providing for such a prodigious People in number all upon himself as he doth for the Fowls of Heaven that sow not and for the Lilies of the Field that spin not insomuch that those Israelites needed not to anger themselves with those anxious carking cares muttering with their mouths out of the abundance of unbelief in their hearts What shall we eat drink and put on as is the custom of blind Heathens Mat. 6.26 to 33. The 4th Remark is If Men will take liberty to commit sin against God God will take the like liberty to make but a short story both of their Persons and Actions in the time of their lives Thus the Lord served those many hundred thousand sinners that took so much liberty to sin against him their lives for this long period of about thirty eight years God vouchsafes no Record or Narrative of for Moses mentions only the History of the two first years and the beginning of the third then leaps he over all the following current years with their occurrents save only the bare names of their several Stations Numb 33.18 to 36. He passeth over in silence and pitcheth upon the last year of the forty whereof he gives a full Relation Thus God dealt with Lot tho' a just Man for the main 1 Pet. 2.9 yet because he took liberty to commit Incest Gen. 19.36 therefore have we but a short History of Lâ—t's Life and but as interwoven with the Life of Abraham Now was the New Generation the old save some few being all worn out in the 38 years wandring brought to Kadesh again namely upon the first Month of the fortieth year after their departure out of Egypt Numb 20.1 Deut. 2.14 with 1 7. ver where they abode about four Months and then removed to Mount Hor Numb 20.22 the place where Aaron dyed v. 25. on the first day of the fifth Month of this fortieth year as is expresly said Numb 33.38 So that from Numb 20. to Deutrâ—nomy the last are described the passages of their journeying in the Wilderness in their last year there only there being little Recorded of the 38 years after the Spyes return and Report falsely save the only mentioning of 1. Their murmurings in which they sinned and for which they suffered c. And 2. The Means of Grace for their reconciliation with a provoked God to be obtained by Christ figured by the Sacrifices that it might appear Where Sin abounded there Grace more abounded Rom. 5.20 The Remarks upon Israel's Return to Kadesh and their abode there do follow The First is God would have those Murmurers to renew the memorial of their Baptism and of their Baptismal Vows therefore did he send them from Kadesh where they had murmured to the Red-Sea Numb 14.25 wherein they had been Baptized 1 Cor. 10.2 before they return to this Kadesh again and when they returned thither at this time they removed from Ezion-Gaher which is a Port upon the Shore of the Red Sea 1 King 9.26 as is expresly said Numb 33.36 The like Relation Jephthah uttereth Israel walk'd through the Wilderness to the Red-Sea and Came to Kadesh Judg. 11.16 Would to God we could renew our Covenant with God by reviving the remembrance of our Baptismal Vows This means blest of God may