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
cannot be unjust to any because he is bound to none and as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies there is no chatting or wording it with God about those profound points v. 20. God may pass by whom he will and do with his own what he will Mat. 20.15 and who can say to him VVhat dost thou Eccles 8.4 He rejects some as Cain here that his Mercy might the more appear in the Electing of others as of Abel that he might be a Vessel of Honour as Cain was of Dishonour for God hath his use of both in his great house the VVorld 2 Tim. 2.21 He hath mercy on whom he will and whom he will he hardeneth Rom. 9.18 Inference hence is Oh how ought we to magnify the glory of Gods Free-grace Eph. 1.6 for we were all alike Cast aways in the faln and lost Estate Abel as well as Cain we were all Children of wrath by Nature even at others Eph. 2.3 and who maketh thee to differ from another that proud Arminian Gervinchovius undertakes to answer with a stinking Breath that question of the Apostle 1. Cor. 4.7 with egomet meipsum discerno I do make my self to differ from another but we have not so learnt Christ Eph. 4.20 We are taught in Christs word to say that God who is rich in mercy for his great love wherewith he loved us even when we were dead in sin hath quickened us together with Christ by Grace we are saved Eph. 2.4 5. and to cry with that Blessed Disciple How is it Lord that thou manifests thy self to us and not to the VVorld John 14.22 Christ is our all and in all we are nothing in our selves Col. 3.11 and of all the good that is found in us we may say as the young Prophet said of his Hatchet Alas Master it was borrowed 2 Kings 6.5 for in us that is in our flesh or corrupt Estate dwelleth no manner of thing that is good Rom. 7.18 until we borrow both the good will and good deed from a good God Phil. 2.13 Therefore when we see others wallowing in wickedness and committing sin greedily and with both hands earnestly Eph. 4.19 Hos 7.3 then should we reflect upon our selves and say such were some of us This was our natural condition but now we are washed c. 1 Cor. 6.11 Now through Grace we find a Law in our Hearts to be more careful to please God and more fearful to offend God Can we say this our Consciences bearing witness hereof in the Holy Ghost Rom. 9.1 Oh how should we bethink our selves that it is God who putteth the difference snatching us as brands out of the fire Zech. 3.3 Ascribe to him all the Glory 2. As God putteth the difference so he beholdeth the difference 'twixt good and bad as here between Cain and Abel And this latter flows from the former as doth the stream from the Fountain for after God hath made a difference he must needs have a prospect of what himself hath made Hence was the cause and ground why Abel was righteous Mat. 23.35 and so accepted in his Person but Cain was wicked 1. John 3.12 and so rejected of God Whence observe 2. That the Holiness and Righteousness of Man it not the Cause but the Effect of the Electing love of God The former is the Branch but this latter is the Root from whence it springeth Paul that great Assertor and Preacher of Free-grace not of Free-will doth Divinely both affirm and confirm this Truth saying According as God hath chosen us in Christ before the Foundation of the VVorld that we should be holy not because he foresaw we would be Holy and without blame before him in love c. Eph. 1.4 5 6 7 8 9. where the Apostle Teacheth 1. That Christ was assigned and designed the Mediator from Eternity to wit by vertue of that Humane Nature which he should assume wherein to be slain Revel 13.8 2 That God ordains to the means holiness as well as to the end happiness 3. That Holiness is the Effect of Eternal Election not the Cause thereof 4. That all the Causes of our Election or Predestination to Life are meerly without us As 1. The Efficient God 2. The Material Christ 3. The Formal the good pleasure of hit VVill. 4. The final Cause to the praise of the glory of his Grace So that the difference 'twixt Cain and Abel did wholly flow first from the Counsel of Gods own VVill that put a difference between them v. 11. God doth all by Counsel and ever hath a Reason for his VVill which though we cannot comprehend it here on Earth we shall be sure to apprehend it hereafter in Heaven mean while we must adore what we cannot compass or fathom crying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oh the depth c. Rom. 11.33 Hence observe 3. That Difference which God putteth the same he beholdeth betwixt one Man and another 'twixt good and evil and accordingly he respects or disrespects their Persons first and then their Actions As here God had respect first to Abel 's Person and then to his Offering or Action Gen. 4.4 But unto Cain's Person first and then to his Action or Offering God had not respect v. 5. though God put a difference in his Eternal purpose yet Men also put a difference by their personal performances the godly through Grace and the wicked through want of Grace c. From whence observe 4 'T is the piety or impiety of Mens Persons that do commend or discommend their Actions and Services to God 'T is not the work that so much commends or discommends the Man but the Man the work As is the Man so is his work good or evil at least habitually quo magis aliquid tale est illud est magis tale or qualis causa tale causatum As is the Cause so is the Effect and the better that the Cause is the better must the Effect be These are Maxims in Philosophy which hold true in Divinity also A good Man worketh good Actions and the better the Man is the better are his Actions As the Temple is said to sanctifie the Gold and not the Gold the Temple Mat. 23.17 So the Person gives acceptance to and sanctifies the Action not the Action the Person Solomon saith that a Gift will make room for the Giver among Men Prov. 17.8 with 18.16 but it cannot do so with God because Man looks first on the Gift and then on the Giver measuring the Giver by his Gift but God doth just contrary for he first looks upon the Giver and then on the Gift first upon the Person and then on the Action as here and as he finds the Man he doth accordingly accept or reject approve or disapprove of the Gift Action or Offering This Truth is further demonstrated by Prov. 12.2 and by Prov. 15.8 in both which Solomon setteth out two famous Antitheses or Oppositions betwixt the godly and the wicked as two contrary opposites the former
part and main cause of his Purchase Hence Observ 1. A Godly Wife is a good Purchase Boaz could not think he paid too dear for this Purchase seeing she was one that feared God and the price of such an one is far above Rubies Prov. 31.10 A good Wife was one of the first real and Royal Gifts bestowed upon Adam Though Ruth was a Moabitess of that cursed Stock that were excluded from the Church to the Tenth Generation Deut. 23.3 hence some do censure Boaz for Marrying Ruth but uniustly for she was a Proselyte and a Vertuous Woman and came to trust under the Wings of the God of Israel She was not as Solomon's Mistresses of Moab that stole away his heart from God Neh. 13.26 V. 11. The Lord make the Woman c. This is their Prayer for a Blessing on his Marriage Hence Observ 1. Though Marriage be not a Sacrament as the Romanists reckon it yet ought it to be Solemnized and Sanctified by Prayer as it is both an Holy Ordinance of God Prov. 2.17 and an Honourable Estate to Man Hebr. 13.4 That is come into thy House To possess it as a good not an evil Spirit Hence Observ 2. Marriage is either a Marr-Age or a Merry-Age The Heathen could say every Man at Marriage brings into his House a good or an evil Spirit so makes it an Heaven or an Hell thereby Like Rachel and Leah Beautiful as Rachel Fruitful as Leah Hence Observ 3. Beautifulness and Fruitfulness are two Marriage-Blessings which God gives to them that Marry in the Lord. Both those are the Gifts of God and ought to be pray'd for by Man and both these are Blessed Cements betwixt Married Couples Gen. 24.16.67 Rebeccah was very fair and Isaac loved her and Gen. 30.20 and Job 19.17 Children are strong Cements both with Jacob and with Job c. Query 1. Why is it not said like Sarah or Rebeccah Answer 1. Because those two Rachel and Leah left their Countries as Ruth did 2. They desired Off-spring as she did 3. From them sprang the Twelve Tribes only but the Edomites were from Sarah and Rebeccah 4. The Bethlemites were from Leah and Rachel Rachel's Sepulchre was in the Suburbs of the City Bethlehem Gen. 35.19 Query 2. Why is Rachel set first Answer Because dearer to Jacob and his first Thoughts Do worthily in Ephratah c. All this was become a Jewish Form of Prayer Observ 4. Every Man ought to do worthily in his place and station All Men should be serviceable to God and profitable to Man not Inutile pondus terrae as if Born only Fruges Consumere to no purpose or to bad purpose they are to bad purpose by whom no body is better but some body worse See Ezek. 18.18 V. 12. Like the House of Pharez Who was the Bethlemites Progenitor Gen. 38.29 of a Numerous and Honourable Family see v. 18. and the Blessing of this Peoples Prayers came upon the Head of Boaz and Ruth Hence Observe 'T is good to have a share in the Prayers of others God graciously heard the Prayers of this People for this Couple for they had Children Wealth and Honour of them descended many and Mighty Princes especially Messiah the Prince The two grand priviledges of a Child of God Are First To be born upon the Wings of Prayer while he lives And Secondly Upon the Wings of Angels when he Dies V. 13. Boaz took Ruth This was done before solemn Witnesses Hence Observ 1. Clandestine Marriages are not warranted by the Word some Daughters are stolen away without Parents Consent Boaz took her to be his Wife not his Whore He went in unto her A modest Expression of the Marriage Duty Hence Observ 2. No corrupt Communication should proceed out of our Mouths Eph. 4.29 No Borborology no Obscene or filthy Speeches The Hebrew Tongue is called Holy some say because there is not one proper Name in it that signifies the Privities of either Sex or the Act of Copulation but it uses a modest Phrase or Periphrasis The Lord gave her Conception Hence Observ 3. The Key of the Womb as of Heaven of Hell and of the Heart hangs at God's Girdle She had been Married to a Young Man yet had no Child now she is Married to an Old Man yet hath a Child this was by the singular Blessing of God yea and a Son too which was more than a Daughter to uphold the Name and Family even to the Birth of Christ V. 14. And the Women said to Naomi Hence Observe Women's Meetings ought not to be spent in vain and frivolous Chat and idle Prattle much less in Ribaldry and Scurrility Here was an Holy way of Gossiping so Luke 1.58 the time was not wasted but spent in Praying and praising of God That his Name may be famous The Men had pray'd thus before now the Women pray for the same Hence Observ 2. 'T is an happy time when Men and Women do even apart pray for the same Blessing Esther 4.16 Zech. 12.12 Mercy would then come to God's Family and to our own V. 15. A Restorer of thy Life c. Hence Observe Children ought to be Restorers of Life to their Aged Parents and nourishers of their Old Age. Oh what a shame it is that so many Children bring down the Gray-hairs of Parents with Sorrow to the Grave Gen. 42.38 Many break the Hearts of their Parents few are Restorers and Comforters or Nourishers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stork-like so famous for Gratuity to their Dam c. V. 16. Naomi took the Child and laid it in her Bosome To wit next her Heart Hence Observe Love hath a descending Nature as the Beams of the Sun it descends better than ascends Naomi was but Mother-in-Law to its Mother yet behold her Affection to it 'T is oft found that Grand-mothers love their Grand-Children better than their own from the descending Nature of Love Hereupon she became Dry-Nurse to it Oh the Ocean of Love that descends from Parents to Children V. 17. The Women gave it a Name To wit those good Women v. 14. perswaded the Parents so to Name it either at the Birth or at the Circumcision as usual They call'd him Obed A Serviter so he was to Naomi whom he served with Comfort and Restoration and so he was to God a Serving Son Obed i. e. Obedient The Name Obed put him in Mind of his Obedience and Service to God and his Parents Mal. 3.17 as the Prince of Wales's Motto Ich Dien I serve to suppress his Pride c. V. 18. Though he was Mahlon's Legal Son yet was he Boaz's Natural Son the Catalogue of whose Generation is set down to shew that Shiloh came of Judah according to the Promise which Matthew transcribes Matth. 1.3 5. Pharez a Breaker a Type of Christ who broke the power of Death and Hell and the Partition-Wall then Zarah the Jew comes forth again Gen. 38.29 30. Boaz begot of Rahab Matt. 1.5 as Obed of Ruth c. The
our Duty in which case it must be taken up according to Christs Command Matth. 16.24 And when we have no Call to it as Christ had here But alas the Disciples were ignorant of Christs Call from God to it of the Divine Decree and Determined Counsel and of the Mystery of Redemption to be now Accomplished by their Master Therefore they from a blind and ill advised love disswaded him from this dangerous Attempt as Peter had done before Matth. 16.22 For which rash Dehortation Christ calls him Satan a worse Name than ever he branded Herod with or the worst of the Pharisees But our Lord knew better things he now had his Call to Bethany and therefore with the hazard of his own Life he will venture for the help of his Dear Friend Lazarus yea He came fan on foot for his Relief Much water cannot quench Love Cant. 8.7 'T was Meat to him to do his Fathers Will John 4.34 Though that led him to live upon nothing else save the Bread and Water of Affliction yet his own piety had so prepared his Table that even bitter things became sweet to him And it was not enough that he was thus born up himself having steeled his face with Fortitude for his outfaceing the Bloody City Luke 9.51 and being even straitned or pained till his passion was Accomplished Luke 12.50 But he is also very Tender towards his Timorous Disciples and therefore for their Encouragement he not only tells them of his Sufferings but gives them a thorough prospect of them to his Resurrection Thus he Rewarded their Reverence to him which was so strong as to secure them from Deserting their Master through the frailty of their fear for rather than do so they will venture to follow him to share with him in his Danger as become Men with their Masters Though they all Deserted him afterwards Mar. 14.50 All forsook him and fled Notwithstanding Christ's so plain predicting the Doctrine of the Cross to his Disciples both here and elsewhere over and again yet such prejudicate Opinions of Christ's Earthly glorious Kingdom did hang as so many Bullets at the Eye-lids of their understandings that they understood none of these things Luke 18 34. Unless in a Figurative Sense not in the Literal as they were spoken Hereupon as before all the Disciples joyntly had Reasoned among themselves for a Primacy after such a Sermon of Christs Death as at this time Matth. 18.1 with 17.12 and 16.21 c. So now come only the two Sons of Thunder and Requested a Principality in his Imaginary Monarchy c. Matth. 20 20 c. Mar. 10.35 c. And because they were ashamed to make the Motion thereof themselves they set on their Mother who was nearly Ally'd to their Master Their Request was seeing Christ had promised the Twelve Apostles should sit upon Twelve Thrones c. Matth. 19.28 That James and John might have their first and second Seat c. But he Rebukes them for their Ignorance c. and as they knew not what they asked in hunting after High places c. So they knew not what they Answered in their saying we are able to be plunged over Head and Ears in the Salt Waters of Affliction which was but only in their own Conceit else why did they betake them to their Heels when their Master was Apprehended Mar. 14.50 c. This Ambition in the Two bred Emulation in the Ten for they all had the like Itch after Primacy N. B. Note well which Peter did not put in for above the rest But Christ heats down and Roots up this wicked weed by telling them though Principality and Domination be allowed in the State yet not in the Church This Dream of a Distribution of Honours and Offices c. kept long in their Heads Acts 1.6 7. Still Christ is in his Journey from beyond Jordan to Bethany for the Raising of Lazarus and passing through Jericho two Blind Men whereof Bar-Timeus was the more noted and the louder cryer after Christ fat at the end of the Town begging Alms and Hearing that Jesus passed by N. B. Note well Oh Happy they that though Blind they were not Deaf too they cry with the cry of Faith believing him to be the Messiah after him Matth. 20.29 c. Mar 10.46 c. and Luke 18.35 c. Jesus being full of Bowels while the Multitude were free of Rebukes stands still at their fervent prayer as the Sun had done at Joshuah's Josh 10.12 13. Notwithstanding all his hast to Bethany and to Jerusalem to which place till he came he was even pained Luke 12.50 yet he makes this Halt to hear the Blind Beggars Petition and to help them both to Light and Sight both which being obtained by the Divine power of Christ for 't is only Gods work to open Eyes Gen 21.19 2 Kin. 6.17 Especially Blind Eyes c. They glorified God and followed their Benefactor without the help of their former Leaders which was a clear Demonstration of their Real Cure and made the Multitude to admire him the more c. Immediately after this Christ meets with Zaccheus Luke 19.1 2 c. a principal Publican to whom all the other Toll gatherers paid in their Toll as High-Treasurer and having heard of Christs fame designed to see him but being low in Stature he climbs up into a Tree that he might have a full view of lovely Jesus from Top to Toe N. B. Note well would to God we by climbing up Gospel Advantages could get such a prospect as he did and as the Spouse Cant. 5.10.16 Beholding Beauty in every part and Loveâ—â—ness in the whole Christ here is no Respecter of Places or Persons for he visits Jericho that Cursed City Josh 6.26 And effectually calls this Rich Publican the good Shepherd knows all his Sheep where they live and calls them by Name as Zacheus here ver 5. And as he had called Moses before by Name Exod. 33.12 Jericho signifies the Moon the Emblem of a changeable World which borroweth her Light from the Beams of the Sun Thus this Sun of Righteousness had Illuminated here blind Bartimeus's Body now and blind Zacheus's Soul Zacheus signifies one that maketh hast c. Such an one was this Man for as he laid by his Grandeur though chief Lord of the Custom-Office and very wealthy in running before to meet Jesus and like an ordinary Man in climbing up a Tree to see him as thinking it not enough to hear of his Fame this Argued the Piety of his Heart and that Christ had looked upon him and loved him first before he looked upon and loved Christ 1 John 4 19. Which was but the Reflection of Christs love to him His love made him look for Christ seeing he was to pass that way ver 4. Accounting it a blessed thing to behold him as Luke 10.23 24 c. And Christs love moved him to look upon Zacheus so soon as he came to that place ver 5. N.
proposed and not peremptorily imposed It seems doubtful to the for these following reasons beside what is above said c. 1st Had the one of those Travellers been Peter I wonder why the Evangelist should expresly name the other to be Cleophas Luke 24.18 and not name the Companion of him seeing he upon another occasion mentions Peter by name ver 12. immediately before he speaks of those two Travellers setting forth from the City v. 13. methinks Peter had he been one of them might more probably be named who was not only one of the Eleven but also carried one of the greatest figures among them c. Greater than Cleophas or Alpheus who was but one of the Seventy 2dly 'T is but a mistake to think that those two Travellers upon their Returning told the Eleven that the Lord was risen indeed and had appeared to Simon for then the word would have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the nominative case and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Accusative as indeed it is which Origen not observing as great Grotius noteth was the ground of his misapprehension that those words aforementioned were not spoke by the two Travellers to the Apostles but by the Apostles to them two c. 3dly Among the Ancient Fathers the Authority of Epiphanius may serve as a counterballance to that of Origen the former thought that Nathaniel was the Companion of Cleophas and though both those Sentiments of these two Ancient Fathers differing each from other be gratis Dicta Related without book yet it seems not at all improbable that whosoever this Companion of Cleophas was he must be one inferior to him who was the Father of Three Apostles Matth. 27.56 Mark 15.40 John 19.25 wherein it appeareth that Cleophas and Alpheus are but one man 4thly Beside I do find that men of great note in the Church even of the first Rank of Christ's worthies Doe concurr in ranking this apparition to Peter in the fourth place as Pareus Perkins c. Yea some brings it not in till the fifth place c. I rather Judge it was the fourth for our Lord appeared five times to several persons the very first day of his Resurrection The 1st To Mary Magdalen at the Sepulchre The 2d to the good Women going from the Sepulchre The 3d to the two Disciples going to Emmaus The 4th to Simon Peter The 5th to the Apostles only Thomas was absent now the last of these five must more probably be after his appearance to Peter than before it for these following Reasons 1st From Christ's compassion when he was risen and the command came go tell his Disciples Matth. 28.7 and Peter with the first as Mark 16.7 He is named in particular and none else Behold the tender compassion of Christ towards all his Disciples who were now weeping and wailing together but not as Mary Magdalen did for they wept Mark 16.10 because they had so cowardly forsaken him after they had promised to stand by him even unto Death Matth. 26.35 Christ knew they were upon a serious self-reflection driven into this doleful Dump for their forsaking him therefore comes he off in this Candour and Kindness go tell my Brethren John 20.17 't is a wonder the message was not go tell my Revolters my Runaways c. no this Compassionate Saviour forgets and forgives all because they were now weeping for their committed sin he sends this Sweet message by Mary who was weeping also not for committing the like Sin but because she had lost her dear Lord and could not find him with her best seeking Though the Disciples did not join seeking with their weeping as she did and as they should have done according to those rules or a labora and Admotil manu Invocanda est Minerva pray and ply c. yet are they Brethren still with a sweet Saviour because they repented Matth. 28.10 Though they had foully fallen which may Teach us when we sin out of weakness and not out of wickedness Psal 18.21 our sins of infirmity do not discharge us or divorce us from Christ who hates putting away Mal. 2.16 So they be bewailed disclaimed and to our utmost resisted for the future Jer. 3.1 Prov. 28.13 If Christ's bowels yerned thus over all his foully faln Disciples The 2d Reason then follows more especially to poor Peter whose condition was more deplorable than any of the rest excepting that of Judas who had betray'd him The other had only deserted him but Peter had most execrably denied him For which heinous crime the Lord by a look of love like that of the warm Sun upon a bank of Snow had thawed and melted his frozen heart into tears and tenderness Luke 22 61. So that he went out and wept bitterly v. 62. flevit Mare dum flevit Amarē He wept a Sea while he wept out his sorrow saith Ambrose expletur lachrymis egeriturque dolor His weeping was the vent of his almost broken heart A stroak from guilt broke Judas's heart into despair but a look of love from the Lord brake Peter's heart into repentance unto life Our Lord knew well that Peter above all the rest had plung'd himself into a Sea of sin and misery and could no way swim out to shore or extricate himself out of the pricking Bryars wherein he was involved Therefore because he was most deiected and his case most desperate our compassionate Samaritan comes first to this wounded man who had faln among Thieves that had left him half dead Luke 10.30 33 34. binds up his wounds c. Therefore of all the Apostles Peter shall have Christ's first appearance He appeared not first to Innocent John but to penitent Peter not to his best beloved Disciple but to this Backsliding Renegado yet now returning by repentance but still in a wilderness of profound ploddings and perplexities then Christ comes and speaks comfort to his heart as Hosea 2.14 his beloved John had not Deserted him altogether nor denyed him at all therefore he being comparatively whole had no such need of this blessed Physician as poor penitent Peter had who was sick and sick at heart hereupon we read not of any one appearance Jesus made to John alone as to Peter here Why He loves to comfort those that are cast down which none else can do 2 Cor. 7.6 when there is the greatest Damp upon their hopes and the greatest Death upon their helps when forsaken of all their comforts c. Thus Christ's tender compassion did more particularly commiserate the most deplorable condition of poor Peter and appeared to him apart which he did not to any of the other Apostles alone And this appearance of Christ to Simon was the more signal upon many respects for 1st It was made in special Petro turpissimē lapso to him under the guilt of horrible sin to shew that Christ is the true All-heal our Saviour is a Salve that will heal the worst of Sores and is for Curing the greatest as well
and Flesh was taken out of his Side which therefore God did to Adam sleeping rather than waking Nor could he be a Spectator of this wonderful divine Work yet his Soul was at liberty wrapt up in this Trance or Extasie and by a prophetick Spirit therein he knew what was done and the mystery signified thereby not onely his own natural Marriage with Eve but also Christs mystical Marriage with his Church Eph 5.32 Hereupon being awakened he broke out into those prophetick words This is bone of my bone and flesh of my flesh Yea learned Peter Martyr thinks that Adam observing there was no meet Match found for him among all the Creatures which passed before him in this profound Sleep or Extasie earnestly prayed to God that a suitable Help-meet might be made for him and when this was done he was a great Admirer of that divine Work which he could not be a Spectator of Thus Adam found all things in the World created before himself but saw not the Creation of any thing no not of his own Wife though created after him He must adore the Wisdom and Power of the Creator in all things by his Faith yet must he not see the manner of Gods creating any thing by his Eye God consults not with Adam to make him happy as he was ignorant whilst himself was made so he shall not know while a Second-self was made out of him both that the Comfort might be greater than could be expected and that he might not upbraid his Wife with any great Dependence or Obligation he neither willing the Work nor suffering any pain to have it done The Rib can challenge no more of her than the Earth can of him Then 2 God took one of his Ribs not a bare Bone but a Rib with Flesh on it v. 23. Adam might have one Rib more than ordinary put into his Side for this very purpose therefore Adam was neither monstrous with it nor deformed without it Hence note 1 God took onely one Rib not more whereon to make him one Wife onely he had promised him one Help-meet which accordingly he bestowed therefore Polygamy is a sin and for one man to have many Wives was not from the beginning 2 God chuses rather to build the Woman out of the mans Rib than to form her out of the Earth as he had done Adam which had been all one to the Almighty Creating-power that not onely the likeness of their Nature but also the affection of their Kin-ship might the more oblige those two first-Couples in mutual Love and the same effect of reciprocal Affections might be diffused and communicated to all their Posterity at their entrance into a married estate By this very Argument the Apostle exhorteth all Husbands to love and cherish their Wives as they do their own bodies seeing they are their own flesh Eph. 5.28 3 Note the Woman was not made as the Rabbies say of the Eye of man that she should not be a wandering unstable Creature like Dinah Gen. 34.1 neither was she made of the Eye of man that she should not be a listener and hearkener like Sarah Gen. 18.10 14. but she was made of a Bone and yet but of one Bone ne esset ossea lest she should be stiff and stubborn as a Bone for some say when the Man lost Free-will the Woman found it and kept it ever since And 't was of a Bone not taken out so high as the Head that she might not usurp Authority over the Man and become his Imperious Mistress Nor so low as the Foot that she might not be trodden upon by him and be his Slave and servile Vassal but of a Bone betwixt Head and Foot a Bone out of the Side that she might be betwixt both a collateral Companion or Side-fellow or Yoke-fellow that stands upon even ground with her Husband though drawing upon the Left side A Bone from under the Arm to signifie Protection and not far from the Heart to shew the Dilection or Love that Man owes her It was a Bone from the Left side as most say where the Heart is seated to teach what hearty love ought to be betwixt the married Couples As the Husband is the Wifes Head so the Wife is the Husbands Heart even the Wife of his Covenant Mal. 2.14 She must eat of his Morsel drink of his Cup and lie in his Bosom 2 Sam. 12.3 His Authority must relish more of loving Respect than of rigorous Power and her Observance must rather be heartily than grudgingly performed 3. When God had builded the Womans Body hereupon our Bodies are called Houses Job 4.19 and 2 Cor. 5.1 and inspired a Soul into it Gen. 1.27 he brought her to Adam v. 22. The same God who was her Builder was her Bringer too yea and her Conjoyner in Marriage with the Man God brought the Woman to the Man as a Wife to her Husband and joyned her to him as an Helper whereby is shewed the Sanctity and Dignity of the married estate for God did not onely ordain Marriage in the general but he also made the first Marriage himself and that in the best and holiest estate that ever man enjoyed on Earth 'T is the pious opinion of some that the Son of God having here put on the Form of man did bring this most beautiful Woman formed by himself in his hand to the man and in most Divine and elegant words gave her in Marriage to him Whether this were so I shall not assert yet sure I am Moses doth assure us that three things were done by God himself in this first Institution of Marriage As 1 Dixit God said 't was not good for Man to be alone c. Gen. 2.18 2 Duxit God led the Woman by the hand to the Man and so was both the Father to give tier in Marriage and the publick Person to marry them in a solemn manner 3 Benedixit God blessed them Gen. 1.28 yea and a three-fold honour is put upon Marriage in Scripture by all the three persons in the Trinity 1. God the Father was the first Institutor and Ordainer of it not Cecrops or Lycurgus or Numa as Heathens say 2. God the Son honoured Marriage with his first Miracle as well as Presence Job 2.2 11. God the Son works his Miracle for confirmation of God the Father's first Ordinance to wit the first Marriage 3. God the Holy Ghost sanctified the state of Marriage by over-shadowing the betrothed Virgin Matth. 1.18 20. when Mary was espoused to Joseph she was found with child of the Holy Ghost The power of the Highest did over-shadow her Luk. 1.35 as the Spirit did the confused Chaos at the Creation Gen. 1.2 this wonderful Conception of Christ Mirari licet Rimari non licet must be believed and admired but cannot be pried into nor expressed Note hence 1 that Marriage is honourable to all Heb. 13.4 and therefore not to be prohibited to any as the Romish Church doth to their Priests
and Almonds as a present to his Joseph the Lord of the Land of Egypt Gen. 43.11 How much more ought we to prepare the best of our performances as a Spiritual present to our Joseph our Jesus who is the Lord of all Acts 10.36 Lord of all Lands of all persons of all things Lord of the Church and Lord of the World yea Lord of Heaven as well as of the Earth Mat. 11.27 and 28.18 Can we et any thing too good for so good a Lord. 2. We should tremble to be Cainites in our Worship of God lest Cain's Curse come upon us Josephus gives this Character of Cain that he was Covetous and Narrow-Souled grudging God his best yea turning over many a Sheaf to pick out the worst and lighted for his offering to the Lord. Just such doings are found among too many men There be three sorts of Cainites in the World 1. Such as spend many hours in Vanity yet cannot spare one hour for God and the good of their Souls 2. Such as are profuse in Villany upon their Lusts yet can find nothing to bestow in Pious and Charitable uses upon the Lord. 3. Such as swatter away all their Youth-time while the Bones are full of Marrow and Veins full of Blood both as ponderous Sheafs in ways of both Vanity and Villany and think to put off God with the poor pined Sheaf of their Old-age as if the great God would be put off with the Devils leavings whereas all our four Ages are due to God 3dly Cain offer'd of Dead things as was his Sheaf but Abel of Living things as was his Sheep as sensitive things are of a more noble nature than Vegetative so living services are better than Dead ones and such are all duties done in a formal perfunctory and superficial manner as Cain did 'T is true Abel's Burnt-Offering was more Honourable than Cain's Minchah or Meat-Offering in themselves for shedding of Blood was the staple Service in slaying their Sacrifices which pointed the Lamb slain from the Worlds foundation and there was no shedding of Blood in Cains Sheaf as there was in Abel's Sheep yet had Cain's Minchah been the best of the kind it had been acceptable but Cain's carelesness in the choice was the aggravation and the Dead Fly in the Apothecaries Pot of precious Ointment Eccles 10.1 he did not offer in Faith as Abel did but doubtingly and grudgingly looking upon it as lost labour what he laid out upon the Lord and never minding the recompence of reward Heb. 11.26 'T is the Fathers saying opimum Deo debetur optimum pro Religione pro gratitudine optimum God may challenge all from us who receive our all from him why should we grudge our Fat and our strength for God and lay out as liberally for the Lord as the Lord layeth out liberally for us why should his Heart and Hand be enlarged towards us and our Hearts and Hands be straitned towards him The second Difference in their action was in respect of their Devotion and Affections Abel offer'd in sincerity but Cain in Hypocrisie Abel did it out of Conscience to please God his Heavenly Father but Cain did it out of conformity only to please Adam his Earthly Father who had brought him up in that way of Worship and not out of any love to God Hence the second observation The bare outward action of Divine Worship will not commend us to God without inward affection God is not taken with glozing shows and formalities but requires Truth in the inward parts Psal 51.6 and would be serv'd sincerely out of love to his Name and zeal to his Glory He loves not a seeming without a Being and Real Religion he seeketh true Worshippers Joh. 4.23 24. Inference Then God is greatly to be feared in the assemblies of the Saints Psal 89.7 he is to be feared every where but especially in the place of his Worship The Heathen Poet could say Jovis omnia plenae all places are filled with Jehovah especially Bethel the House of God though out of doors and in the open Air Gen. 28.17 Where Christ's Disciples are gathered together in his Name Mat. 18.20 Oh then how should we demean our selves as in Gods presence Act. 10.33 Are Women enjoin'd modesty because of the Angels 1 Cor. 11.10 how much more we sound piety because of the God of Angels We should all be what we seem to be be to God what we seem to be to men and we should be to God at all times what we sâ—â—m to be to men at any time therefore should we have Grace whereby we may serve God acceptably with reverence and godly fear for our God is a consuming fire Heb. 12.28 29. Alluding to that fire which consumed Nadah and Abihu for offering strange fire Lev. 10.1 2. False Affections are no better than strange Fire Oh that all may beware of of strange fire lest consuming Fire come down upon us and so write our sin upon our punishment or at least that Cains Doom come not upon us to be rejected of God But the 3. And principal difference that distinguished Cain and Abels action was Faith which is indeed the prime cause of all the other differences Abel offered in Faith but Cain did not so Heb. 11.4 'T was Faith that denominated Abel a Righteous man and Cain was a wicked man because he wanted Faith It was Faith that made Abel offer uberiorem agnum as Erasmus reads it a fatter and fuller Lamb or Plurimam Hostiam according to the Vulgar Latin a more plentiful Sacrifice by Faith Abel offered up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Mountague Such as was first in nature in order and in excellency But Cains Infidelity or want of Faith undid him he did not only bring Macrum Sacrificium a lean Sacrifice but he did not divide aright for God Cain rectè obtulit non rectè divisit he offered rightly but he divided not rightly he gave God opus personae not ipsam personam not himself but of his Abel offered as well Se ut de suis himself as his Sacrifice which Cain did not From hence the third observation Every devout and Divine action receives from this grace of Faith its due and dignifying denomination 'T is Faith here that distinguisheth the Matter Nature and Property of this Religious action It is Faith that made Abel come to God with an honest and good heart Luk. 8.15 And out of a sense of duty and Love to God but Cain came in his Infidelity with a false and unsound heart so offers up his poor Starvling Sacrifice to God This may thus be exemplified Isaac commanded his Son to make him savoury meat such as he loved Gen. 27.4 And hereupon both Jacob and Esau his two Sons prepare savoury Morsels for him and bring it to their Father but it was Faith that did distinguish both their persons and actions Jacob by his having Faith got the blessing and Esau by his wanting Faith lost it 't
lost and sink into the Pit of perdition Psal 28.1 and then was the utmost date of Divine Mercy expired as to Israel when God told the Prophet that God would not hear their Prayers Jer. 11.14 Inferences hence are 1. If the sweet success of our Services be Gods acceptance then Oh what an holy carefulness should we all have about our Services and Duties lest as Cain we perform not aright for matter and manner so lose our labour and indeed take much pains only for Eternal pains and for no better reward We should all be wise to Salvation 2 Tim. 3.15 and do those things that accompany Salvation Heb. 6.9 having Salvation certainly annexed to them we must not look only at our outward Actions but also at our inward Affection and Cordial Devotion 2. Oh what holy cheerfulness should we have to work all our works in God John 3.21 that they may be accepted of him and respected by him God longeth as it were for the first Ripe Fruits of our Service Mic. 7.1 The Fat of our Devotion as David did for the waters of Bethlehem 2 Sam. 13.15 16. We should do as his three Worthies did our utmost endeavours to satisfie Gods longings as they did Davids What we do we should do with all our might Eccles 8.10 David Danced before the Lord with all his might 2 Sam. 6.14 And Sampson at the Pillars of Dagon's Temple bowed himself with all his might Judg. 16.30 In all our Duties we should come forth in the strength of the Lord Psal 71.16 and be as the Sun in his strength Judg. 5.31 Then are our Services shining indeed and delightsom yea ravishing unto God Cant. 4.9 The same Lord Jesus was ravish'd more with one of his Spouses Eyes with one Chain of her Neck to wit her Grace than he was with all the glittering Glories of the World which Satan shewed him Mat. 4.8 9 10. 3. Oh what an holy Inquisitiveness should we all have whether God accept or reject our Duties Our acceptance may he known by these Characters 1. Hath God Inflamed our Sacrifice as he did Abel's some warm Impressions of Gods Spirit upon our Hearts some Divine touch of a live Coal from Gods Altar Isa 6.6 All the whole Colledge of Baal's-Priests could not procure what one Elijah did They could put the Wood in order cut the Bullock in sunder and lay it on the Wood as well as Gods Prophet but they all nor the Devil their Master to help them could not fetch one Flash or Flame of Fire Though Satan by Gods leave could as Prince of the Air do it to consume Job's Sheep so made them an Hecatomb Holocaust or Burnt-offering to the Lord therefore is it call'd rather the Fire of God than of the Devil Job 1.16 We should all have an holy heat even in the coldest Season Some Coelestial Fire in us to Burn up our Corruptions This is therefore call'd the Spirit of Burning Isa 4.4 A carnal Man as Cain may do the External Action of Duty but he wants the Internal Heat of Devotion He cannot say as Isaac said behold the Fire and the Wood but where is the Lamb c. Gen. 22.7 but rather thus Behold the Wood and the Lamb for he may have both these but where is the Fire 'T is the Holy Fire he wants The second Sign or Character of Acceptance is the Joy of Duty Injections of Joy as well as Inspirations of heat are sweet demonstrations of Acceptance Blessed are they that hear the joyful sound of God they shall walk O Lord in the light of thy Countenance Psal 89.15 A benign Aspect from the Face of God in Duty makes a Believer that hath joy in believing Rom. 15.13 to keep Hilary or the merry Term. Those Godly Souls saw God and did eat and drink Exod. 24.11 That Beatifical sight was as a refreshing Feast to them and it was that which gave Moses full Sustentation during all his long forty days Fast Exod. 34.28 How likewise was David ravish'd after Prayer Psal 116.1 2 3. Yea he triumph'd Psal 6.8 9. And Hannah after this is said to be no more sad 1 Sam. 1.18 And after the Psalmist had lift up his hands then came his Marrow of Joy in his Acceptance Psal 63.3 4 5. All this is Gibberish to a Carnal Heart sed Sancti intelligunt quid dico the Saints know what 1 say saith the Father A third Sign is When God gives in any Supply of that Grace which is sued for either strengthning it or weakning sin that Wars against it Relief against Tentation without or Corruption within then saith the Soul By this I know my God accepts Psal 41.11 12. When sin is subdued Mic. 7.18 and the Heart transformed into the Image of Christ Luke 9.29 2 Cor. 3.18 Mountains melt Psal 97.5 Dagon's Fall and Jericho's Tumbling down be sweet Evidences as Judg. 5.21 Oh my Soul thou hast trod down strength then there is growth as well as warmth and joy on the contrary there be Characters also of Non-acceptance As 1. If dead in sin then the Person pollutes the Action as Hagg. 2.13 14. The Person polluted by a dead Body defiled all that was about him in regard of legal pollution their Persons under the Law unclean made all their works unclean so 't is under the Gospel every wicked man is an unsanctified unclean man he is polluted with the Touch of the Dead he himself is dead Eph. 2.1 3. so every holy duty he toucheth is defiled All his works are dead like himself Suppose a dead carcass were never so well Embalmed with all the Spices and Art of Egypt yet all this will not make it a fit Present for a Prince No more can All the Odours of good Duties sweeten the works of him that is dead in sin to God 2. As there is no life in a wicked man's Duty so there is no warmth in it he puts off God with cold Dishes such as God loves not As there is no Heart so there is no heat in any of his Services 't is not a Sacrifice made by Fire unto the Lord so no sweet savour to him Levit. 1.13 17. and 2.2 9 10 c. 3. A wicked Man as Cain here regardeth iniquity in his Heart therefore God regardeth not his Prayer Psal 66.18 This is the dead Fly that spoils never so sweet Ointment Eccles 9.1 He comes to God in Duty smoaking with the Guilt of some known sin Prayer is call'd the lifting up of pure hands as well as Heart to God 1 Tim. 2.8 Now hands lifted up to God are said to be pure not when there is a perfect purity but when there is an abhorrency of every known sin this a wicked Man cannot come with for though he may give to God his Knee and his Lip yet he reserves to himself a love to his sin especially to his Darling sin Union with sin and Enmity with God are the two strong holds of Satan in him whereby he holdeth
a good Souldier of Jesus Christ â—â— Tim. 2.3 Should the Saints or Souldiers of Christ lye always in Garisons and never come out to any Skirmish or Battel how could their Valour be known Aromatical spices have nothing of that Fragrancy and Odoriferous smell as when they are pounded small in the Mortar The Moon always shineth brightest in the night season Thus God brought down the hearts of his people with hard labour Psal 107.12 When they had stubbornly stouted it out with God and their Sturdy hearts those proud pieces of Flesh had thought to have carryed it with a strong hand against an Omnipotent God as that Stiff-necked and Outragious Rebel Manasseh thought to do till God hamper'd him when he caught among the sharp Thorns and laid him in cold Irons 2 Chron. 33.10 11 12. Yea God dealt thus with a better man than he to wit David whom Uzzahs Death made to get Trumpets Sacrifice Linnen Ephod to bring up the Ark with Dancing and Singing which were not before 2 Sam. 6.6 13 14 Men learn Righteousness by Gods Judgments Isa 26.9 See more of this in my Christian Mirrour Chap. 8. 3. By the Word Abraham is tryed by a special Word or Divine Command Gâ—n 22.2 to offer up his only Son Isaac and 't is observable that both Abrahams great Temptations to wit his first and his last of the ten began with one strain vade tibi get thee gone Gen. 12.1 and Gen. 22.2 The Hebrew Phrase in both places is Laklekah Go thou hence and his obedience in both these cases was the better seeing it was grounded upon Gods Command in both God led him into Temptation and in both he delivered him from the evil thereof Thus all our Works and our Worship should be tryed by Gods Word To the Law and to the Testimony Isa 8.20 Not to the precepts of men Isa 29.13 and Mat. 15.9 We must have Divine Warrant for all our Divine Worship Heb. 8.5 c. And all our works must be wrought in God Joh. 3.21 From a Right Fountain for a Right End and by a Right Rule 't is the Rule of Gods word that tryeth the straightness or crookedness of all our ways Psal 125.5 Gal. 6.16 If Dinah daâ—e gad abroad beyond the due limits of the Right Rule then Shechem both catches her and deflours her Gen. 34.1 2. If any of Rahabs houshold wander forth from under the Scarlet Thred Josh 2.18 19. with Chap. 6.23 Or if any Israelites from under the besprinkled darnel Exod. 12.7.13 They are in great danger to be destroyed and so are all such as turn aside from the Rule of Gods word to their own crooked paths God will lead them forth with the workers of iniquity Psal 125.5 But peace shall be to those that mind the Rule Gal. 6.16 4. By the Spirit which is twofold 1. Of man which is call'd the Lords Candle Prov. 20.27 Yet burns but dimly and cannot but pass a purblind and partial Judgment upon Divine matters being darkened by the Fall 2. The Spirit of God which is quick and powerful trying the treacheries of the heart Heb. 4.12 This Spirit searches the deep things of man as well as the deep things of God 1 Cor. 2.10 11 14. If we plow with this Divine heifer we may find out the Depths of Satan in us Rev. 2.24 A Jealous God will Try us before he Trust us Oh that we may have this witness to our State The fourth Circumstance is the End why Man is Tryed by God which is twofold 1. A Discovery of Evil as in Hezekiahs case The Lord tryed him to discover the Evil that was in his Heart 2 Chron. 32.31 32. 2. A discovery of Good as in Abraham's case here 't is said the Lord Tempted him Gen. 22.1 For what end 'T was to Discover the Good that was in his Heart to wit that his Love to his Creator was stronger than his Love to the Creature and that his Devotion to his Heavenly Father prevail'd over his Affection to his Earthly though only Son The Angel said to him Now I know that thou fearest God seeing thou hast not with-held thy Son thy only Son from me Gen. 22.11 but it may be said in Objection Satan is call'd the Tempter and not God Answ Temptation is twofold 1. Probationis by way of Probation 2. Perditionis to bring into Perdition the former of these belongs to God and the latter to Satan God Tempts Abraham here to take a Tryal of his Faith Love and Obedience Thus he Tempts the Children of Abraham but 't is always to do them good at the latter end Deut. 8.16 but when Satan Tempts 't is alway to do us Hurt in the beginning in the middle and at the latter end too Satan comes with his Sieve as to Peter Luk. 22.31 a Sieve casteth out the Best and keepeth in the worst what Evil he findeth in us he confirms it but what is Good in us he weakens and wasts it On the other hand when Christ comes to Tempt or Try us he brings not a Sieve but a Fan to that work Mat. 3.11 12. the use whereof is to cast out the worst and keep the best Thus Abraham's Temptation had nothing of Satans Wiles Methods Depths Darts Devices c. for then it had been a Tempting to Evil in which sense God Tempteth no man Jam. 1.13 A clear Specimen of this differing Temptation we have in Davids case whom both God and Satan Tempted 1 Chron. 21.1 and 2 Sam. 24.1 but for different ends and in differing respects Satan for a Sin in David God for a Punishment on Israel We must suppose God was displeas'd with the People for their disregarding Davids Kingdom disowning him often and oft owning his Enemies as well as with David for his Trangressions Satan moved him by Suggestion God only by Permission Satan suggested that Covetous as well as Ambitious Desiring and Designing Thought of Polling the People and of laying a Tax upon every Poll or Head God leaves him to himself as he did Hezekiah 2. Chron. 32.31 and gave him up to Satans suggestion God doth this as a most Just Judge but Satan doth it as Gods Jailor and as Davids Adversary Satan designs it as an Act of Sin but God as a Punishment for Sin ordering all wisely for good as Satan Intended all maliciously for evil God Tempts to good properly but never to evil Jam. 1.13 unless improperly as the Sun doth not properly cause the stench of the Dunghil when it shines hot upon it nor of the Darkness of the Night when it withdraws from us as its presence in the former Instance doth only occasion it by accident the Stench arising not from the Sun but from it self so its absence occasions the Night per accident only God always inclines the Heart to good but he never either Infâ—rces or Infuses evil God here Tempts Abraham to an Act of Obedience but not to the Act of Murther quà Tale as a Sin Inference
must be Isaac and not Ishmael nor any other may none but Abraham be the Priest to slay this Sacrifice Can this Inhumane Action be done by no Hands but by the Hands of his own Father Must my own Hands destroy the Seed of my own Loins Is there no way to be faithful to my God but in being unnatural to my Son and in making my self a Monster of Parents to all the World 5. If I who profess Religion do such an Unparallell'd Irreligious Act how shall I hereby give just occasion to the Enemies of the Lord to Blaspheme to lay Reproach upon Religion and to Rail against God himself as if he were not only the Abettor but also the very Author of such matchless Villany Oh! how will all the Banks of Blasphemy against both God and Religion be broken down among the Heathen And how will Men spend their spite and justly angred indignities on me saying There goes the Barbarous Man that most brutishly Butcher'd his own Son 6. As I shall never be able after this Act to look any Man in the Face so least of all my own dear Sarah who will never Affect or Embrace more the Murderer of her Beloved Child whom she bred brought forth and brought up in Sorrow as 1 Chron. 4.9 yet now was become not her Jabez or Jazeb a sorrowful Son but her Isaac indeed a Son of much Joy and Laughter as the Name signifies Alas Whither shall I go and which way shall I turn me when all people shall hiss at the very sight of me and the Wife of my Bosom shall spit in my Face instead of Entertaining me for becoming a Butcher to her Dear Son How may she more justly Ring that loud Peal in my Ears saying as Zipporah said after to her Husband Moses Surely a Bloody Husband thou art to me twice over Exod. 4.25 26. Thus shall I make my Conjugium to become a Conjurgium my Yoke of Wedlock an unbearable Yoke when I have made her a most justly peevish froward and morose Woman continually scolding with me in all other after-occurrences and thus my Marriage shall become my not Merry-age but Marr-age by laying the Foundation by this Fact of continual Contentions Brawling and Brangling will be dropping scalding hot upon my Head uncessantly which I can neither cure nor carry patiently Prov. 19.13 How may the Dog-Letter r lead me a Dog-life and make me wish to live in the corner of the House-top Prov. 21.9 or which is worse in the VVilderness among Ravenous Beasts and Venemous Serpents in greatest danger and want of all necessary Accommodations ver 19. 7. And that which is still worse and nearer How shall I be able to stand before the checks and chidings of my own Conscience which I cannot fly from but must carry it in my Bosom to sting me continually and in all places and Companies for Murdering so dutiful and gracious a Son Had Isaac been a foolish Son which Solomon saith is the calamity of his Father Prov. 19.13 I might have been less troubled though David could never have done with his doleful Ditty Oh Absalom my Son my Son would God I had died for thee 2 Sam. 18.33 and 19.4 Notwithstanding his being a Graceless and Rebellious Son and Died by other Hands and not by his own yea Trussed up 'twixt Heaven and Earth as unvvorthy of either by Gods ovvn immediate Hand but my Isaac vvas a wise Son which made a glad Father Prov. 10.1 and 15.20 his Fathers Light as Abner and Joy or Laughter as Abigail signifie yet must I be the Murtherer 8. How can this my Murdering practice be reconciled to Gods gracious Promise How can Isaac Die and yet Live to be the Father of Nations and of that Blessed Seed Christ Jesus the Redeemer in whom all the Nations of the Earth were to be blessed Gen 22.18 Gal. 3.8 16. How can it be my way to keep Isaac for these great purposes promised thus wickedly to kill him Such and many more with the aforesaid might have been the carnal Reasonings of Abraham's Heart against his Obedience to this grievous command of God but through the strength of his Faith Fear and Love to God he doth not dispute but dispatch he doth not argue but obey the command God knew he spoke in that command to a faithful Abraham and Abraham knew he dealt with a most Holy God who was too kind to do him any harm and too just to do him any wrong therefore doth he Act his part and leaves Gods part to himself to order and issue all according to his own Wisdom Power and Goodness he obeys the command and leaves the Success of his Obedience to the great God who out of his Soveraignty giving no account of any of his matters to Man Job 33.13 had given our that command thus Abraham is said to Offer up Isaac Heb. 11.17 insomuch as he did Offer him up purposely though he did it not actually Inferences hence be 1. As Abraham did so every Child of Abraham ought to Evidence their Fear and Love to God Gen. 22.12 Now I know c. not as if God were ignorant at any time of any thing for he is Omniscient God knew Abraham's Fear of Love Hosea 3.5 before but now he made Experience of it when Abraham testified his Faith by his Obedience and declared it openly to all the World Oh that we could give such real Evidences of our Love to Christ as Abraham did here and as Peter did Mat. 14.28 29. in adventuring to walk upon a boisterous Sea c. Alas we murmur to wet our Feet where he and many Martyrs waded deep in the Salt Waters of Affliction 2. Our best Evidence hereof is to Offer up our Isaac to God our Herodias our Dalilah whatever is our Joy and Laughter not warranted by the Word as the Ambitious Mind its Honour the Voluptuous its Pleasure the Covetous its Treasure and the Envious its Revenge c. Alas the Spirit naturally in us lusteth to Envy Jam. 4.5 and will be as forward in Returning as Persecutors are in Offering Evil Revenge is said to be sweet 1 Sam. 24.19 We should Offer up this Isaac and not avenge our selves Rom. 12.19 but rather keep the Kings peace and so give place unto wrath that is to the wrath of God into which Mans wrath must be melted which is ready to seize upon our Adversaries if we do not by an over-hasty Revenge prevent it Psal 94.12 Luke 18.7 8. I say unto you saith Christ that ye resist not evil Mat. 5.39 for in some cases to resist is to be overcome saith Paul Rom. 12.21 There be three Scripture Phrases that teach us our Duty 1. Be still Psal 46.10 2. Stand still Exod. 14.13 3. Sit still Isa 30.7 'T is a thousand times better Aristotle could say to suffer an hundred injuries than to offer one Commit all in a way of well doing to a faithful Creator 1 Pet. 4.19 3. We must place our Confidence
a Yesterday Covenant in comparison of this Covenant of Redemption 'twixt the Father and Son for us which was from Eternity It cannot be said that there was a Beginning of their Love to us whatsoever was before the VVorld and Time which was Created with the World must needs be Eternal designs of Gods good VVill to Man Luke 2.14 are no younger than God himself How many are Gods thoughts of Love to usward Psal 40.5 David cannot reckon them by retail not knowing where to begin them below Eternity therefore he doth it by whole Sale shewing the Original of those thoughts to arise out of this Eternal Covenant of the Father with the Son v. 6 7. c. the Father delighted in those thoughts of Love to the Elect from Everlasting and the Son delighted in them too Prov. 8.30 31. God began to love us in Christ assoon as he began to be himself and to love himself and his Son which indeed had no beginning but was from Eternity Oh how should this indear Gods Love to us dear is that Love of a Friend to us that hath been extended from their very Infancy and continueth unto their Death upon us How much dearer must Gods Love to us be which hath been from Eternity and will be to Eternity as it had no beginning so it can no End but lasts as long as Gad lasteth this platform is profundum sine fundo 3. Consider that our Persons should be taken into the same Covenant with the Son of God assoon as Christ was Elected we were Elected in him Eph. 1.3 4. and accepted in him v. 5 6. so brought into this Matrimonial Covenant of being betrothed to God himself Hos 2.19 wherein the Son said to the Father Here am I and the Children thou hast given me Isa 8.18 all brought into an Union above that of Angels As Christs coming under our Covenant to be made under the Law for us was his lowest abasement so his taking us into his Covenant to have interest in his Sonship and Righteousness is our highest advancement 4. Consider There is a more glorious Emanation or flowing forth of this Eternal Love of saying That if their Heathen-Gods do not hinder wickedness when they can and may hinder it they bring themselves under an unavoidable necessity of punishing men for that wickedness There be some Sâ—cinians and Arminians also that are not ashamed to symbolize with the Pagans herein being burdened with the same seeming Reason saying Why would God suffer sin to enter into the World which he might have hindered knowing he should be thereby under a necessity either of tormenting sinful men in Hell or his Innocent Son Chrifst on Earth yea both these must be tormented Ans 1. 'T is no less than blasphemy to say that the great God wanted either Wisdom or Power to prevent the entrance of sin into the World seeing he is Infinite in both his Infinite Wisdom could have designed another way than sins entrance and his Infinite Power could have accomplished that design for prevention of sin 2. Though Divine Power had undoubtedly a Dominion over sin either to prevent it or to permit it yet Divine Wisdom thought it best of all to permit it upon Reasons weighty in themselves yet unsearchable to our humane capacities VVhat man knoweth the deep mysteries of the mind of God or who hath been his Counsellor Rom. 11.34 'T was blasphemy in Alpbonso the wise the fool rather to say had he been of Gods Counsel at the first he could have amended many things that now are in the World 3. If we consider the State of Innocency under the Covenant of VVorks simply as it respects Man only so it had been better and more excellent morally that Man had never sinned and never been sick so as to need a Physician But if we consider Mans condition in that first Estate relatively as it had a respect to a more universal good to wit the Glory of God in the flowings forth of his Free Grace and the greater manifestation of his Infinite Love there is more Divine Excellency in Mans falling by sin and rising again by Christ in the Covenant of Grace Gospel-Repentance or Godly-Penitency wherein Faith fetcheth in Healing from Jesus for a sin-fick Soul is better than a Legal-Innocency a Gospel-rising than a Law standing upon many accounts 1. This was the way which the Infinite Wisdom of God invented to make the best evidence of his Love to Man as 't is said of sinful Man that he sought out many Inventions Eccles 7. v. 29. So may we say of the most holy God that he sought out a world of Inventions for the Excursion of his Love to Man and among all sorts of ways his Wisdom could invent and that in an Eternity of time too he pitcheth upon this as the best way to let Man fall into sin and to become an Enemy to God that his great Love as 't is call'd Eph. 2.4 might be the more manifest which would not have appeared so great if Man had not sinned To love Man as a Friend who had never displeased him all his life as that Elder Brother said to his Father Luke 15.29 was over-low a way of love for him who is called Love it self 1 John 4.8 16. No Man must be a sinner a God-offending creature and this must be the way whereby God commendeth his Love to Man Rom. 5.8 10. Such an unsearchable way of hidden Wisdom's inventing as neither Heighth nor Depth nor Breadth nor Length thereof could ever be found out by Man who must endeavour to Admire it but must not undertake to Express it Rom. 11.33 Eph. 3.18 19 20. Who art thou O man that dare chat and argue with the most wise God who found out this way for glorifying his own Justice upon some and his Mercy upon others Rom. 9.20 c. Oh Mercy Mercy Mercy presupposeth Misery primum Dei donum est Amor as he is Goodness so he is Love and he laid this platform from all Eternity to let out his Love in a way of Mercy permitting Man to fall into Misery meerly that it might serve as a Soil to set off the Love of God the more The second Account is As this was Gods way to set forth his Love to Man the more so 't is to raise up Man's Love to God the more That great sinner the Woman that washed Christ's feet with her tears and wiped them with her hair loved much because Christ had forgiven her much Luke 7.38 to 48. She loved him not only more than Simon there who never had faln so foully as she had done but even more than the blessed Virgin of whom we never read that she did so manifest her love to Christ in such actions as this greater sinner did who had a deeper sense and a more powerful feeling of Divine Compassions obliging her to return love for love yea proportionally measure for measure more than many that had never so faln
Christ saith something to this in Luke 15.7 There is more joy in Heaven over one sinner that repenteth than over ninety nine Just persons that need no repentance for such the Pharisees conceited themselves to be they were not sick of sin so slighted they Christ the Physician as he oft told them and thus it is with most men when a Physician comes to visit them in their Health he hath then the face of a man only but if upon a bed of sickness they send for him he hath then to them the face of an Angel Oh! welcom welcom a thousand times welcom And assuredly the penitent Prodigal the poor forlorn Son could not chuse but feel and find stronger obligations to love his compassionate Father more after his Return and kind Reception than if he had never relinquished his Fathers Family and spent his All in a far Countrey Luke 15.13 20. to 32. yea better than his Elder Brother that staid at home Austin said the greater sinner I have been the greater skill hath my Physician shewn in curing me Hence may it well be questioned whether God be more glorified by Innocency or by Penitency God would never have suffered Evil to be unless he knew how to bring forth the greatest Good out of the greatest Evil he would not have suffered sin to enter were it not for promoting both the Glory of his Love to us and the Grace of our Love to him hereupon the Character of Pompey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well given to Repentance which is a fair Daughter of a very foul Mother to wit Sin Herein the Wisdom of God is glorified being the most sublime Chymist to extract best Antidotes out of worst Poisons The third Account God might have kept all Men yea and all Angels in a sinless condition as so many Courtiers to proclaim the Glory of Creation-love and Law-Goodness and of the never broken Covenant of Works so Innocency might have been maintained by the common Influences of a Law-Love both in Adam and Angels to neither of which God ever promised perseverance but had this been so the World would never have had place for the Ark of Gods Glory Jesus Christ and the fulness of the Godhead had never dwelt bodily in the Manhood Col. 2.9 There would have been no Relation 'twixt a Saviour and a Sinner had not Man been sick there had been no Physician to dyet and salve him the most high had never emptied himself of his Glory of the Godhead to be united to a Lump of Clay there had never been such an high and honourable Bridegroom for such a low and sinful Spouse Death should never have conquered Death nor sinful Dust made glorious Kings casting down their Crowns before the Lamb c. then no Redemption-Love no Covenant of Grace or Gospel All which were Gods Eternal purpose Eph. 3.11 to be made known in time by the Church to Angels and Men v. 3.5 9 10. Inferences hence 1. How ought we to love God in time that loved us before all time 2. That fetched us out of that vast Mother Nothing to make of us Vessels of Mercy putting Trumpets into our hands to proclaim his praises we might have been in Judas's place and he in ours how might we be now frying in the Furnace of Hell 3. We have but a little love to bestow give it all to God Gen. 43.11 who loved thee with great love Eph. 2.4 and that from Eternity and will let thee blacken his fair Love with thy feeble and sinful Love Man hath many more Motives to admire this Covenant of Redemption which gave being and life to the Covenant of Grace and of Reconciliation in Meditation As 1. That not only the Father and the Son were thus deeply concerned and that from all Eternity as is aforesaid but also the Holy Spirit is concerned in it Though God the Father be the Author and God the Son is the Mediator of it yet God the Holy Ghost is likewise the Seal of this blessed Covenant as the sequel may make more manifest For First God the Father was the Author and Original or Fountain thereof 't was Jehovah Elshaddi Gen. 17.1 2. The Father had the first hand in it I will do it I even I Gen. 9.9 which emphatical Duplication of the person I importeth both the propriety of the Author and the certainty of the Action The Father made the first motion for bringing Mankind into the bond of the Covenant Ezek. 20.37 It was the Fathers honour to be first in their Redemption as it was the Womans dishonour to be first in their Transgression 1 Tim. 2.14 'T was the Father who was the Fountain God the Father was in Christ the Son reconciling the World to himself 2 Cor. 5.19 It was the Father that gave Christ the Son for a Covenant to the World Isa 42.6 and 44.8 John 3.16 16.27 Secondly God the Son was concerned as Mediator of this Covenant Heb. 12.24 The Father drew the first Platform of Mans Redemption in his own bosom propounds this to the Son who lay in his Fathers bosom Job 1.18 The Son freely consents to be sent out of his Fathers bosom into the World saying Here am I send me Isa 6.8 And lo I come to do thy will O God Heb. 10.7 9 10. As the Father gave Christ for a Covenant not only when Christ came into the World but before the World was even in his Eternal Counsel when he elected us in him So the Son was willing to be given and to be sent and to perform all his part of the Fathers Plarform personally upon Earth where he willingly lived a miserable life and after died a cursed death in our Nature and stead whereby he became the Mediator of the Covenant Heb. 8.6 and Surety for it Heb. 7.22 he being God Man was both Adapted to be the ground of Man's Union with God and enabled to maintain Man's Communion with him Hence this our Immanuel Isa 7.14 is call'd the Angel of the Covenant Mal. 3.1 for having so great a hand in striking up this Covenant of Redemption whereof as the Father is the Fountain so he is the Foundation being the Beginning of Gods way Prov. 8.22 And all Promises are propounded ratified and accomplished in him 2 Cor. 1.20 21. Christ is the Messenger to make it known as well as the Mediator to maintain it 1 Tim. 2.5 Hence he is call'd the Prince of Peace Isa 9.6 and according to the Septuagint there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel of the great Counsel and Covenant Thirdly God the Holy Spirit as he was the VVitness of this Eternal Contract and Covenant Heb. 10.15 16 c. bringing all to light so he is also the Seal of this Covenant Eph. 1.13 This Covenant is a Covenant of Promise and the Spirit of this Covenant is the Spirit of Promise As the Son was promised by this Covenant to transact all that was required for Gods Satisfaction and Mans Salvation from
without Man so the Spirit was promised by the same Covenant to transact all that was required for the Sanctification of the Spirit and Belief of the Truth 2 Thes 2.13 from within Man appertaining to the Election of Grace The Holy Ghost therefore must be given as well as Christ who is one Comforter as another Comforter Joh. 14.16 17. The Father sends the Son and the Son from the Father sends the Spirit Joh. 15.26 Acts 2.2 The Spirit comes both as a VVitness as a Seal and as an Earnest to confirm this Covenant As Faith is Man's Seal so the Spirit is God's Seal Joh. 3.33 Eph. 4.30 not only by confirming the Promises of the Covenant to the Soul but also by engraving the Image of the Covenant in the Soul of Man And he is the Earnest also Eph. 1.14 2 Cor. 1.21 22. not only as binding the bargain but also as part of the payment so call'd the first-fruits thereof therefore Chrysostom saith Should not God give the Inheritance promised he would come to the loss in losing his Earnest How then ought we to love all the Three Persons in the Trinity seeing Opera Trinitatis not only ad extra but also in this respect ad intra too sunt indivisa they did all personally concur in this great work of Man's Redemption in the Eternal External and Internal part thereof 1. The Father first framed the main Model and made the first motion hereof calling things that are not as certain as if they were Rom. 4.17 he fore-ordaining as well as fore-knowing and fore-seeing Man's Fall said then out of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or love of God to Man Tit. 3.4 Deliver him front going down into the Pit I have found a Ransom Job 33.24 then was the Father gracious to man so as to find out his Son a Ransom an Atonement tor him or a Cover for his sin as a sore is covered with a Plaster or as the cursing Covenant of the Law was covered with the Mercy-seat the guilt and filth of his sin shall be forgiven him Jam. 5.15 and he shall not go down into the Infernal Pit to all this the Son 2. Gave his Hand as is the manner of contracting Covenants Ezek. 17.18 Jer. 50.15 to the Father that he would be the Grand Undertaker herein Isa 38.14 which is understood of the second Person to whom sick Hezekiah turneth from the Father in his Pathetical Prayer Thus Christ was the beginning of Gods way Prov. 8.22 The Fathers Covenant with the Son was the first out-going of God to his Creature Man and this was Christs delight ver 30. and thus he became the Lamb slain from yea before the Foundation of the World in this Eternal Covenant Revel 13.8 And for all this unutterable compliance in the Son to the Father touching this Covenant Christ expresly affirmeth that the Father loved him before the Worlds Foundation John 17.24 And 3. The Holy Spirit was concern'd in managing this Covenant of Redemption As 1. He must overshadow the Virgin Mary Mat. 1.20 Luke 1.35 as he had overshadow'd the confused Chaos in the Creation bringing all into form Gen. 1.3 so curiously framing Christs Body in her Womb she knew not how Eph. 4.9 Psal 139.14 15. 2. He must take up his Temple in all those whom the Father hath given to the Son 1 Cor. 3.16 and 6.17 and Rom. 8.11 14. and 2 Tim. 1.14 that he may preserve them both in Grace and for Glory and were it not for the indwelling of this Holy Spirit in Saints did he turn us over to be secured by Gifts of the Spirit only the Devil would make an hard shift to blast the best Gifts in the VVorld as he blasted those excellent Gifts in Adam at the beginning of the World which far excell'd in degree any Gifts we can receive Christ hath charg'd his Spirit with all his Redeemed in this Dark forlorn World and way-less Wilderness that none of his should be lost therein and this Spirit is a Spirit of Power 2 Tim. 1.7 and greater or stronger is he that is in them than he that is in the VVorld to wit the Devil call'd the God of this VVorld 2 Cor. 4.4 1 John 4.4 so that neither Men nor Devils can draw them away Totally and Finally from God God puts his Spirit into all his and causeth them to walk in his Statutes Ezek. 36.27 and if at any time as indeed many times they be dead this quickening Spirit doth quicken them in their way Psal 119.40 37 25 149. and 143.11 Rom. 8.11 and 1 Cor. 15.45 Christ sendeth the Spirit to dwell with us and to abide in us Joh. 14.16 17. Christ sets the Spirit at work and the Spirit sets Faith at work and by this mighty power of God we are preserved to his Heavenly Kingdom 1 Pet. 1.5 Timothy's transcendent Gifts would soon have evaporated had they not been kept by the Holy Ghost that dwelled in him 2 Tim. 1.14 This abiding Spirit carries on his work to perfection Isa 59.21 and Psal 138.8 and Phil. 1.6 He is a foolish Builder that cannot finish when he begins a Foundation Thus all the three be concern'd I meddle not with the Antelapsarian or Sublapsarian Notion for non datur prius posterius in Deo God beholds all things uno intuitu at one glance altogether NB. 1. The first Sin of Man was indeed primarily against God the Father as it was a Breach of his Command yet was it principally against God the Son as it was a vain Affectation of becoming like God in Knowledge and Wisdom which is only proper and peculiar to Christ in his Hypostatical Union call'd the Wisdom of God In the first Sin of Man was sown the Seed of that only unpardonable Sin against the Holy Ghost under the New Govenant therefore Christ and the Spirit are concern'd 2. Meditate how this Covenant was made 'twixt two Persons that cannot Lie and that before the World began Tit. 1.2 as Christ was God he cannot Lie no more than his Father to pray now for the coming of Christs Kingdom doth as much gratifie the Fathers Bowels as Joab's Requesting for Absalom 2 Sam. 13. last and 14.1 God will make good his Covenant to his Son Christ was Haeres Natus and is Haeres Constitutus a Born Heir and a Made Heir God will not let him want his Lordship of all Acts 10 36. 3. Meditate God loves his Saints from Eternity yea while Children of wrath Eph. 2.3 Amore Benevolentiae though not Complacentiae until called according to his purpose Rom. 8.28 Paul puts Purpose and Grace together 2 Tim. 1.9 Gods Eternal purpose is made to appear in calling to Grace Tit. 1.2 and 3.4 Decretum patriae ceu intentionis finis brings forth Decretum viae medii executionis making us first holy then happy Rom. 5.8 9 10. 4. Meditate Look on your selves in Christ as the Father doth who Elected us with him as well as in him God
a Priest and 3. Gold as to a King The Covenant makes 1. Christs Prophetical Office ours hereupon we must go to him in all Arduous affairs in all our difficult Cases as the Israelites did to Moses Exod. 18.22 And hear him in all things Matth. 17.5 Christ is an excellent Teacher even of Ignorant Disciples Act. 4.13 'T is no matter how dull the Schollar is if Christ himself will be but the Teacher for he enlighteneth the Organ or Faculty as well as the Object opening our understandings in us as well as his Scriptures to us Luk. 24.27 31 45. And all this he doth gradually as Noah did First opening the Window of the Ark Gen. 8.6 Then he removed the covering thereof ver 13. and then he stepped out himself into the before drowned but now dryed World ver 18. Thus our blessed Noah Christ our Comforter comes and first opens the Eyes of our understandings Isa 42.6 7. Act. 26 18. Eph. 4.18 Col. 1.9 Then he removes the Vail or Covering that is upon the Heart as well as on the Head 2 Cor. 3.14 15 16 17. And then Christ steps into the Soul before drowned in sin but now dryed up by Grace that he may dwell in our Hearts by Faith Eph. 3.17 2. His Sacerdotal Office is ours wherein Christ was the Altar the Offering and the Offerer He offered himself the Sacrifice of his Manhood upon the Altar of his Godhead which did not only Sanctifie but also Dignifie the oblation putting an infinite worth into it Christ is the High-Priest of our profession Heb. 3.1 Who can have compassion on the Ignorant c. Heb. 5.1 2. All our Sacrifices or Services we must put into his hands who must bring them as well as burn them to the Father for us Lev. 1.15 This Office is the Grand Magazine of all our Grace and Comfort we have on this side Heaven as a relief against all temptations Heb. 2.17 and 4.15 When any sinner brought his Sacrifice to the Priest as the person was not to Offer it himself so the Priest was not to refuse it This should raise up our Faith to know that Christ is both able and willing he will not nay he cannot refuse our offerings he blesseth the weak as well as the strong where he finds sincerity looking more at Truth than at Measure 'T was the High-Priests Office to bless the People Numb 6.23 24. And 't is a blessed sign that our High-Priest hath blessed us when other Souls be blessed by us The Covenant gives us Interest into the merits of this incomparable Sacrifice which takes away the guilt of all sins greatest as well as least As the Red-Sea drowned the stoutest Champions in Pharaohs Army as well as the faintest and weakest Soldiers Exod. 14.13 30. His choicest Captains as well as his common Soldiers Exod. 15.4 So sins of all sizes and of all sorts of sinners are drowned in the Red-Sea of Christs Blood He shed as much Blood for Peasants as he did for Princes peccata non redeunt if once upon our Repentance our sins become drowned in the Blood of Christ we shall see them again no more as Israel the Egyptians unless Dead on the shore Christ is our Goel or near Kinsman who hath Redeemed our inheritance in Heaven which was Mortgaged by sin for us he is our Surety paying our Debt to Divine Justice 3. His Regal Office is ours also Here 's the ground both of our Assurance and of our perseverance that Christ is our King that Conquers all our cursed Canaanites our Corruptions in us Mic. 7.18 and Treads the Tempter with his Temptations under our Feet for us Rom. 16.20 Heb. 2.8 1 Cor. 15.25 He puts down all Powers opposite not only from without us but also from within us This is our Joshua or Jesus who calls upon us and capacitates us to put our Feet upon the Necks of our Enemies Josh 10.24 provided always he come as King into our Hearts in his Regal Capacity as the Psalmist intimates Psal 24.7 8 9.10 The Everlasting doors of our Souls must open to him as a King of Glory he will come in as a King or he will not come in at all Though Christ be a King yet hath he no Natural born Subjects we are all Born with War in our Hearts against Christs Kingly Office other Lords bear Dominion over us Isa 26.13 We are not born but made his Subjects Christ first makes an Holy War upon our Rebellious Hearts and must make us Subjects or he can never find us such This is done in the day of his Power Psal 110.3 not External but Evangelical to make us come in to him as true Voluntiers when he speaks to us with a strong hand upon our sturdy Hearts Isa 8.11 The Elect tast not of Death untill they see the Son of Man come in his Kingdom Matth. 16 28. Those carnal Capernaites would have Christ their King because he had been their Cook Joh. 6.15 'T was for Loaves not Love ver 26. But we must love the Lord Jesus Christ as our King Priest and Prophet or we are Anathema Maran Atha 1 Cor. 16.22 That is Cursed till and at the coming of Christ they that will not kiss his Golden Scepter his Iron Rod will make them his Footstool for rejecting his Throne Luke 19.27 Happy be such as yield subjection to him hold dependance on him and have their Acquiescence in him Matth. 11.29.30 Thirdly All the Motions and Operations of the Spirit are made ours to wit 1. The Quickening 2. The Actuating 3. The Regulating 4. The Corroborating 5. The Comforting Influences of the Holy Ghost are all made ours by the Covenant yea and 6. As he is Convincing 7. supplicating 8. Sanctifying 9. Sealing 10. Discerning 11. Witnessing 12. Adopting Spirit All this and all more that can be said concerning Diversities of Gifts or Graces all are ours by the Covenant yea all those excellent endowments for secular as well as for Spiritual employments Exod. 31.3 1 Sam. 11.6 c. Isa 28.26 All Arts and Sciences do flow from the Spirit therefore is he called the seven Spirits of God Rev. 1.4 3.1 4.5 yet the Spirit of Grace 't is said the World cannot receive Joh. 14 17. though it may the Spirit of Gifts Do we want Water Wind or Fire The Spirit is all these we cannot have clean Hearts unless washed with this Water Psal 51.10 Joh. 3.3 5. we cannot have warm Hearts unless warmed with this Fire Luk. 24.32 There is no Sailing to the Port of Heaven without this Wind Joh. 3.8 the fresh gales of this breathing Spirit must first fill the Sails of our Affections turning them into Graces and then we go off a ground roundly and pass on the Road comfortably This is a mighty priviledge to have the presence and influence of the Spirit for as God the Son made an agreement or Covenant with God the Father before all time so God the Holy Ghost doth transact the
1.4 that Love Christ with a pure chast Virgin Love Hath Sin a Negative Voice to good and an Arbitrary Power for Evil to do what it will 't is not only thy King but thy Tyrant 1 Sam. 8.11 2.14 The Priests bare rule by their means Jer. 5.31 they came and took with their Flesh-Hooks what they would if Sin do so thou art its Slave if thou bow the Knee and Cry Abrech to any Lust as they did to Joseph Gen. 41.43 't is thy Lord thy Idol but if a new Kingdom be set up in thee that takes away the Commanding as well as Condemning Power of Sin and thou hate it quà peccatum as well as quà Morbum Warring against it as 't is Gods Enemy as well as thine never making it thy choice thy chase or thy Satisfaction thou art not a Servant to it nor sold under it Joh. 8.34 Rom. 7.14 but under Grace Rom. 6.14 The 3. Character Can you declare how your Tenure and Copy came to be changed Can you say in the Witnessings of the Holy Ghost Rom. 9.1 having Gods Spirit VVitnessing with your Spirit Rom. 8.16 that Ego non sum Ego I am now through Grace among the Circumcised Rom. 2.29 whereas before I was among the Uncircumcised Jer. 9.25 can you or any for you Act. 9.27 declare that you were a Blasphemer 1 Tim. 1.13 but I have obtained Mercy v. 16. and have seen the Lord Isa 6.5 What evidences have you of your change Can you tell the time when and the manner how 1 Pet. 1.11 Act. 9.27 the Heirs of the Promise flee to the City of Refuge as affrighted when the Wrath of the Avenger of Blood makes Inquisition for them and pursues with an Heart waxing hot after them Deut. 19.6 they flee to the hope set before them Heb. 6.18 crying with Paul oh that I may be found in him Phil. 3.9 having sense of Sin in his Heart and fear of VVrath at his heels can you say whereas before I was Blind now I see Joh. 9.25 I was poor now rich I was naked now clothed Rev. 3.17 I was defiled now washed 1 Cor. 6.10 11 compare time with time for finding an Heart-changing and a Life-changing work such as say with that Justiciary they have been right from their youth Mat. 19.20 a good belief and a good Heart and Affections from their Birth may be much in the dark and in doubt of this Translation out of the old Covenant into the new we say you know when Men have goods whereof they can give no account how they came by them their honesty is always suspected 't is so in the true Riches The 4. Character Look what is the present frame of your Heart is it Legal doing all Duties with a Legal Spirit or with an Evangelical not only convinced in our Minds but also in our Affections that we must not only do well but love to do so not formidine poenae but virtutis amore not seeking or setting up a righteousness of our own which is natural Popery as well as Judaism Rom. 10.3 not pleading our own works Isa 58.2 3. and Mat. 7.21 23. and Luke 18.11 12. The true Heirs of Grace 1 Pet. 3.7 dare not own their own Graces nor Duties Mat. 25.37 and Moses must not know that his own Face shone Exod. 34.39 whereas the Legalist not only lives in Duty but also of Duty not of Christ in Duty he doth Duty as a Task performing it perfunctorily without a Principle of Life goeth on indeed but 't is in a Round as the Horse in a Mill without any progress or growth yet never coming to the Journeys end See more in my Hearts Treachery In a word the 5. Character If translated you will look on it the best thing in the World to be Religious Psal 73.28 and 84.10 Job 23.12 c. And 6. You will behold all Mercy in the Covenant all forfeited till then and be snares Psal 69.22 and 106.15 all yours in Love NB. ☞ Then it follows that all ours must be Gods we must be altogether to him as he is All-sufficient to us this is our Reciprocation you shall be to me a people 1 Pet. 2.9 Psal 119.57 Deut. 32.9 Lam. 3.24 Exod. 19.5 Isa 19.25 Hos 1.9 and 3.3 1 Chron. 29.14 We must resign our All to him Exod. 3.5 Deut. 25.9 Ruth 4.7 8. 1. Our bona Animae all the faculties of our Souls 2. Our bona Corporis all the abilities of our Bodies 3. Our bona Fortunae or rather Providentiae all our VVealth Honour c. Reasons or Motives 1. All are from him so should be return'd to him All return to the Sea as to their Cistern Eccles 1.7 and Center from whence they came 2. All are bought by him 1 Cor. 6.20 Christ is our God or Redeemer 't is honest to give God his own and what he paid for 3. 'T is our Advantage and Salvation we would undo our selves not knowing how to dispose but as he directs we yield not to an Enemy for slavery but to a Friend for safety 4. There 's worth in Gods All none in ours which extends not to him Psal 16.3 Job 22.2 3. 5. A whole Christ was laid out on us he was totus in nostros expensus went about doing good The Conclusion of all from this Covenant is comfortable As 1. 'T is not made with us nor can it be broke by us 2. Gods glory in keeping this Covenant is more concern'd Eph. 1.6 than our good 3. Divine Love in it is to Persons in the Decree not to Propositions If believe in time c. 4. Though those in Covenant die Naturally yet not Legally for so Christ died for them 5. Saints Names be transcribed out of the Book of Election into the Lambs Book of Life 6. It properly curses none 't is not Physick frowardly refused but the Disease that kills so unbelief John 3.36 7. God loves his Elect while in the state of sin with the love of Benevolency though not then with a love of Complacency which appears not till called Tit. 3.4 8. Faith wraps the Soul in the Golden Fleece of the Lamb of God 9. Grace is sufficient we must not wrong it Limit it not where God has not limited it though sin be iterated 10. Answer Satan thou art Married to Christ so must not be for the Tempter or his Tentations cleave as a Girdle Jer. 13.11 11. Christ is our Advocate 1 John 2.1 and in his praying for us he gratifies only the Fathers Bowels as Joab did David's in intreating for Banish'd Absalom 2 Sam. 13. last and 14.1 12. The Grace of Union and the Grace of Unction both comes from this Covenant and Union is the ground of Communion 13. The Father draws into Christ and the Covenant John 6.44 Ezek. 20.37 He commands his Love to go out and take hold of such a Soul Psal 42.8 and keeps us in it also Jer. 31.33 39 40. 14. This Covenant is the staff both of
upon God himself at the top This makes Jacobs Ladder or Christ to be what the Spouse calls him Cant. 5.10 He is Hebr. vexillatus prae decem millibus the most matchless and incomparable Ladder in the World The chiefest among ten thousand over-topping all others as Saul did the people Antesignanus or Standard-bearer conspicuous above all The way of life is above to the wise Prov. 15.24 and that way of wisdom upon this Ladder in a pleasant way Prov. 3.17 It doth many a Soul good to be running up this Ladder I have sometimes wondred at Horace's expression Coelum ipsum petimus nostrâ stultitiâ we attempt Heaven it self in our folly but sure I am it holds more truly Gratiâ prudentiâ by Gods Grace and by Divine Wisdom not by Humane Folly we should all attempt to climb up to Heaven upon this Ladder The Posture and End of its Erection is for saving from Hell and sending to Heaven The fifth Excellent Property is 'T is a large Ladder there is room enough both for Saints and Angels upon this Ladder 'T is so large that it enlargeth and stretcheth out it self into all Lands as do the great Luminaries of Heaven This Ladder is 1. Extensive as 't is found every where where either Jacob or any of the seed of Jacob may be found whether it be in Europe Asia Africa or America whether it be in the City or in the Country whether it be in publick or in private whether in Family-worship or Closet-retirements in all those places Believers do find this large Ladder of Love let down to them and there doth Christ give them his Loves Cant. 7.11 12. Upon which account the Apostle saith I will that men pray every where c. 1 Tim. 2.8 whether in the Fields or in the Villages or in the Vineyards or under the secret places of the stairs Cant. 2.14 any place yea a Chimney-corner may make a good Oratory upon this Ladder whereon Christ accounteth our voices sweet and our countenances comely And this Ladder Christ himself asserteth this great Truth Joh. 4.21 This Ladder as 't is Extensive in the first-place to all places as above So 2. 'T is comprehensive to all persons there is room enough upon this Ladder for all the Saints in all the Nations of the World for those in Rags as well as for those in Robes they need not justle one another in their climbings up to Heaven for want of room Though the way to Heaven be call'd a strait and narrow way Matth. 7.13 14. 't is not call'd so as if there were no room for more than for those few that find it for there is room enough therein for many millions more had they but hearts to seek and find it but because it allows men no Elbow-room for Vanity and Villany This Ladder is that way and may have the same name given it which Isaac's Third Well had calling it Reboboth Gen. 26 22. because then God had made Rooms or Room enough for him So here God hath made Room enough for all Believers upon this Ladder and if they do justle one another as God knows they do too much it is not for want of Room in it but for want of Love and Brotherly Affection in themselves and 't is well if this doth not discover the carnal seed of the Bond-woman from the spiritual seed of the Free The former being the justlers of the latter Gal. 4.29 As it was in Abraham's and Paul's day so it is now in our day Now seeing Christ this Ladder hath room enough for us both in his Kingdom of Grace and in his Kingdom of Glory John 14.2 he hath many Mansions and many Rooms in those Mansions enough of both in his Fathers house for us Oh what a shame is it that we should not have Room enough for Christ but our straitned hearts are too much like the place of Christs Birth which thrust that sweet Babe of Bethlehem into a stinking Stable for there was no room for him in the Inn Luke 2.7 Have we room enough for beastly lusts to which our hearts can be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an open Inn that entertains all comers and have we or can we make no Room for the holy Child Jesus to whom we should say as Laban said to Eleazar Come in thou blessed of the Lord wherefore standest thou without Gen. 24.31 As Aaron had room enough to bear all the Names of the Twelve Tribes of Israel in the Breast-plate of Judgment upon his heart before the Lord Exod. 28.29 So Christ our High-Priest hath Room enough for all Believers Names both in his Book call'd the Lambs Book of Life Rev. 13.8 and in his heart both while on Earth Joh. 14.2 If it were not so I would have told you he could not find in his heart to hide any thing from them that might help and heal their troubled hearts v. 1. and when in Heaven he is much concern'd with all our sorrows and sufferings Isa 63.9 Acts 9.4 and this Ladder hath Room enough for our descending down into our hearts to view the greater abominations there Ezek. 8.7 8 13. and for our ascending up to view the Excellencies of Christ Alas that we have no more Room for him the chiefest of ten thousand and who deserves ten thousand times more of our loves The sixth Excellent Property 'T is a long and lofty Ladder so long as to reach from Earth to Heaven The distance must needs be vast and prodigious betwixt as the Scripture stiles the Heaven and Earth Gods Throne and his Footstool yet this Ladder is so long that it rests with its Top upon the former and stands with its Bottom upon the latter If Learned Authors do but reckon right they do demonstrate by as they call them undeniable Rules that the distance betwixt Earth and Heaven can be no less than an hundred and sixty millions of miles at the least in its due Longitude And some Astronomers do critically and curiously calculate that long distance to be five hundred years Journey from the superficies or surface of the Earth to the Starry Heaven which is yet but the under-ceiling the glorious glittering Rough cast or the most splendid and bright Brick-wall that encompasseth the Royal Palace the Heaven of Heavens the Throne of the great God and the Habitation of the Blessed Eliphaz in Job 22. v. 12. saith Behold the height of the Stars how high they are so high that our Eyes can hardly reach them 'T is a wonder saith Dr. Hall upon the Creation that we can look up to so great an height and so admirable a distance and that our very Eyes are not wearied and tired out in that long way before they come to that long Journeys end Yet hereby that vast distance is undeniably discovered seeing that some fixed Stars as well as the Sun are bigger than the whole Globe of the Earth notwithstanding they seem to the beholders Eyes but as so
many small glittering Spangles and the Sun it self no bigger than a Sieve while the Earth is beheld as a most vast body at the same time This could not come to pass if the Heavens were not prodigiously distant from the Earth which if a man may be supposed to be seated among the Stare and to look down upon it would certainly seem no bigger than a Pins-head or some very little point though it be seen by us near it and upon it to be a Body or Globe of an unspeakable magnitude round about Thus the vastness of that wide Interspace not much inferiour to that great Gulf mentioned Luke 16.26 betwixt Heaven and Earth it is Christ and Christ alone who is able to fill up I am saith he like a green Firr tree Hos 14.8 which is a Tree that above others maketh longest lanches and reachings forth from Earth to Heaven to shew how 't is the Merits of this blessed and bleeding Mediator that filleth up that great distance whereby Man that is afar off is made nigh to God Eph. 2.13 and hath Access unto him v. 18. and that with good Assurance and Success also Thus this Ladder Mystical as the longest of Ladders Literal Ship-masts and May-poles are made of Firr-trees Christ the green Firr-tree aforesaid hath a longer reach than the Tower of Babel whose top is said only in an Hyperbolical phrase wherein too much is said that enough may be believed to reach to Heaven Gen. 11.4 for Christ is so high an High-priest as is said to be higher than the Heavens Heb. 7.26 Oh bless God for such a Ladder so long and so high upon several accounts 1. What though our Foes be never so high yet the top of this Ladder over-tops them he is higher than the highest of them Eccles 5.8 Though they be never so high yet in things wherein they deal proudly the Lord Christ is above them Exod. 18.11 The most High cuts off the Spirits of Princes Psal 76.12 He slips them off with as much ease as a Man slios off a Flower between his Fingers from the Stalk or a Bunch of Grapes from off the Vine-branch therefore is Christ terrible to all the Kings of the Earth as the Psalmist saith there he is a dread to all the Dread Soveraigns who both over-tops them being all but his Vassals as those three great and good Emperors Constantine Valentinian and Theodosius did acknowledge and also sets the mightiest Magnifico's their utmost Bounds yea a day for them he appointeth he looks and laughs when he sees that their set day is coming Psal 2.4 and 37.13 The second account of Blessing God for this long Ladder is What though thy sins be never so high yet the top of this Ladder over-tops the highest of thy sins as well as the highest of thy Foes Suppose thy Sin to be one of those four crying sins 1. The Sin of Blood Gen. 4.10 2. The Sin of Oppression Exod. 2.23 3. The detaining of Hirelings Wages Jam. 5.4 4. The Sin of Uncleanness Gen. 18.20 21. All crying up from Earth to Heaven for vengeance though God be bound in Honour to stigmatize some such with severe stroaks of his own heavy Hand because those Disturbers of Humane Society are so secret sometimes in their sins as to pass Mans Cognizance or so powerful as to surpass Mans Judicature yet his Mercy hath triumph'd over his Justice Jam. 2.13 in the case of Manasseh who was a Defier of God a Murderer of Men and a Deifier or Worshipper of Devils yet found he Mercy which shews that Gods Mercy in Christ is higher than the highest of Mans Sin and the very notion of crying doth intimate that God in some cases is unwilling to punish Lam. 3.33 until urged thereunto by the importunity and provocation of our crying Sins Thus Salvian brings in God saying in the case of the Sodomites Misericordia quidem mea suadet ut parcam sed tamen peccatorum clamor me cogit ut puniam My mercy perswades me indeed to spare them but the cry of their sins constrains me to plague them Salvian lib. 1. de Provid Though thy sins do cry so far and so high as Heaven yet Christ thy Ladder of Love is higher than Heaven Heb. 7.26 and so is higher than the highest cry of thy most heinous sin thou canst not commit more than he can remit maist thou but truly repent The third account of Blessing God for this long Ladder is What though thy self be never so low yet hast thou a Ladder high enough for thee As it was with Zaccheus so indeed it is with us all he was of a low stature Luke 19.3 yet desirous to see Jesus he climbeth up into a Sycomore Tree v. 4. that he might view him from top to toe as he passed by So we are all naturally of a little stature in the faln estate as to the things of God we are so low and so far below those things that are above that in the croud of the World we cannot behold them neither can we by taking thought add one Cubit to our stature Matth. 6.27 no nor one Mite to our estate which God by his wise and powerful Providence hath allotted us Luk. 12.42 with Gen. 47.12 no not with all our carking care and troubling our own houses therewith Prov. 15.27 And if we cannot add any thing to our Temporal Estate or Stature much lest to our Spiritual which is hereby exceedingly hindred and hide-bound therefore we all stand in need to climb up this Ladder as Zaccheus did the Sycomore Tree that we may become many Cubits higher in our Spiritual Stature the better to discern things that differ and to discover the Excellency of Christ and every step we climb higher upon this Ladder makes a further and fuller discovery thereof this is a going from strength to strength Psal 84 7. and a growing in grace and in the knowledge of Christs Excellency 2 Pet. 3.18 And the higher we climb the more we are transformed into the glory of his Image 2 Cor. 3.18 Behold more a wonder This long Ladder is all of one piece the Mediator is but one 1 Tim. 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man throughout the whole And without the help of this long Ladder there can be no commerce or trading with Heaven The seventh excellent property of this Ladder is 't is a lasting yea an Everlasting Ladder Idol-makers chused the Tree that would not Rot to make their Idol of Isa 40.20 which indeed was not possible in the course of Nature that subjects all to Corruption tempus edax rerum the Teeth of time consumeth all things likely the Cypress tree Isa 44.14 as most durable however the matter must secure the form quite contrary to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or common Principles of natural Philosophy according to which the Form or Soul secureth the Matter or Body from putrefaction which immediately succeeds after the Souls departure John 11.39 Hence it seems these
Christ dealt with his Disciples who over curiously ask'd him Wil t thou at this time restore again the Kingdom to Israel He Answered 'T is not for you to know the times and the seasons but that which is far better for you ye shall receive the Holy Ghost c. so this Blessing Christ gives Jacob here is answerable to that Christ gives to his Disciples there Act. 1.6 7 8. to wit the best of Blessings for the Holy Spirit in Luk. 11.13 is call'd All good things Mat. 7.11 it follows then that this Blessing wherewith Christ here Blessed Jacob was the most Divine Blessing that had all other Blessings in the Bowels of it the Blessing of the Throne that comprehended in it the Blessings of the Foot-stool Jacob had got already a great store of Foot-stool Mercies much Wealth Wives and Children these Worldly Blessings would not and indeed could not content him He tuggs hard still and must have some better Mercy than these even the Throne Mercy to wit Peace with God well knowing that would bring Peace with his Brother and all other good things as Job 22.21 acquaint thy self with God and be at Peace with him and thereby good shall come unto thee He knew his power to prevail with Emmanuel himself would more inable him with power to prevail with Esau Secondly 'T is still more apparent if Gen. 35.9 10 11 12. be likewise well considered where God gives an explanation of this Blessing wherewith he had Blessed Jacob for there he as he doth usually reviveth and reneveth his Promise with a fresh supply of comfort upon his Soul now again saddened both by his fear of the Canaanites c. Gen. 34.30 and by the Death of his dear and well deserving Deborah Gen. 35.8 for a further confirmation of his Faith upon the Promiser The sum of the sixth appearance of God to Jacob is express'd in one word And he Blest him v. 9. how this was done is declared to be by two ways 1. By another imposition of his new name Israel to his further assurance that he should still prevail with God in new Temptations as he had done in his late Wresting and with men too as he had already prevail'd with both Laban and Esau 2. By a new enlargement upon the short benediction only named before Gen. 32.29 but here amply specified Gen. 35.10 11 12. that Jacob might be Blest both by Word and Deed yea Blest with Covenant-Mercy which is the best of Blessings for God makes it plain here that the Blessing wherewith he Blessed Jacob Gen. 32.29 was verily the Blessing of the Covenant yea of the same Covenant which God made with his Grand-father Abraham They both having the self same ground of Believing Gods keeping Covenant with them to wit I am God Almighty El-shaddai or All-sufficient Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Self-sufficient not needing any creature to help me but am able of my self alone both to Redeem you both and to Ruine all your Enemies compare Gen. 17.1 2. c. with 35.11 where the Grand Charter or Covenant of both a Numerous and a Royal Off-spring of the possession of Canaan but especially of the Grace of the Covenant given to Jacob doth exactly agree with that before given to Abraham Gen. 17.6 8. This must needs be a very sweet allay to Jacob's fears from Esau's accosting him in an Hostile manner if he understood God's Blessing thus Gen. 32.29 at God explain'd it to him after Gen. 35.9 10 11 12. he might then argue his Soul out of Unbelief saying God cannot be a Liar to me in letting Esau cut me off how then should I come to Canaan c. When Jacob was thus Blest after Prayer and Prevailing he then masters his own fear makes use of two most probable prudential means 1. Marshalling his Companies in the best manner for saving of the last at the least 2. Marching before them himself and doing low obeisance to his Lord Esau whom meeting he finds the full issue of his Faith to which those his Prudentials were only subservient that God had Chained up yea Changed his Brothers Heart from his former hatred into present love and he that came to Kiss who he thought came to Kill yea and shed Tears to him whose Blood to shed he expected his Brother approached Then could he not but see God and his Goodness in this unexpected kindness when he saw the face of Esau which so much he feared to see as though he had seen the Face of God Thus had he Esau reconciled his ways pleasing the Lord Prov. 16.7 for this he erects an Altar of Praise calling it El Elohe-Israel joining his name with his own therein as a memorial of his Power of prevailing both with God and Men. Gen. 33.1 4 10 20. Jacob after this Covenant-Blessing meets with many Crosses and Calamities notwithstanding and such as were Crosses from within even in his own Family besides all the other forementioned were Crosses from without which were principally five First The Ravishment of his only Daughter Beautiful Dinah Secondly The Massacre made upon the Shechemites by his two Sons Simeon and Levi in revenge of the injury done to their Sister Gen. 34. throughout Thirdly The Death of his dear and best beloved Rachel whereof the Death of Deborah his kind Nurse was the forerunner Fourthly The Incest of his eldest Son Reuben Fifthly The Death of his Father Isaac the last three Gen. 35. gives an account of these five sad Providences attended Jacob in his return from Syria or Padan-Aram to Canaan though he had Gods Command for his returning and his Covenant of Weal and Well-doing in it There be yet other two dark and dismal dispensations to make the five aforesaid seven that number of perfection in imperfection misery which well nigh destroyed Jacob after he was got into Canaan that Land of Promise from which he had been absent about thirty years The first of these last two was the supposed Destruction of his dear Jewel Joseph Gen. 37. The second was the Real and Long Famine which drove him and his out of Canaan the Land whereof he was true Proprietary by Gods Promise as well as present Possessour down into Egypt where he died and where before his Death he Blessed Joseph's two Sons Ephraim and Manasseh and all his own Sons the Patriarchs and where also he swore Joseph to carry his Corps out of Egypt into Canaan and to bury him there as Gen. 45 47 48 49 50. chapters do fully declare A brief touch upon these in their order First Dinah's Ravishment after that Friendly meeting and parting of Jacob and Esau which indeed was no less than a double Miracle that the latter should be so changed and the former so cheared with his Deliverance Jacob comes first to Succoth Gen. 33.17 where his first House after so long a Pilgrimage was a Tent or Booth as Succoth Hebr. signifies wherein he sojourn'd till his Cattle v. 13. had
they sold him into Arabia wishing him scarce so well as Caracalla did his Brother Geta of whom he said Divus sit modò non sit vivus I would he were in Heaven or any where so that I were rid of him let him be Canoniz'd for a God so I may not be troubl'd with his Company as a Man Thus Joseph was a great Eye-sore and the grand Trouble-house as will more appear after when the third thing they sold him out of envy is spoke to even to Judah himself who made this motion of selling him away far from them as well as to the rest of his worse-minded Brethren 4. Consider The Quality and Nature of this motion which God put into Judah's mind and which Judah made manifest in proposing it to his Brethren The motion was both good and evil in various respects 1. It was good in its Nature and Quality yea so good in the General that the Jewish Rabbies do affirm this compassion of Judah in drawing Joseph out of this dry Pit was the cause why Daniel who was of Judah's Tribe was delivered afterwards from the Lions Den but more particularly judicious Pareus doth most solidly demonstrate the goodness of Judah's motion from the three famous Topicks ab utili ab aequo and ab honesto in Moral Philosophy to wit Judah's first Argument to prove and promote his motion of selling Joseph to be their present work and duty was drawn from that common Head ab utili arguing What profit is it if we kill our Brother The Cogency and Force of his Argument lyes in this That all men do in all their actings and undertakings propound some profit to themselves all Thieves and Robbers do promise to themselves some profit in attempting all their Thefts and Robberies and where no prize can be expected there no project will be atempted hence the Poet says cantabit vacuus coram latrone Viator The Purseless Traveller fears not the Purse-Cutter Pirates at Sea will not assault empty Vessels Chrysostom 's Thief Steals not Straw what profit is there in that but Gold Goods and all profitable things On this wise Judah argues Mah Betsang What profit c. what satisfaction or as the word signifies what a wounding will it be That is our wounding of our Brother will be the wounding of our own Consciences what ease and satisfaction will it be to our minds if to appease our grief we Sacrifice Innocent Blood and when our Anger is allayed a Storm of Anguish be raised up in our Consciences which cannot be appeased Our Thirst for Joseph's Blood will be a piercing Sword to wound our Spirits and what profit will this be There may be some profit in selling him but none in killing him ☞ Would to God that we when ever Tempted to any Sin could ask our Hearts Judah's Question Mah Betsang cui Bono What profit to do so and so Our Redeemer requires us to reason thus What profit is it to win the whole World and lose our own Soul Mat. 16.26 the loss of which is both Incomparable and Irreparable If to lose a Mans Life for Money be rightly esteemed a Madness how much more to sell a Mans Soul for such sory simple and insignificant toys and trifles as Christ teacheth us to say What profit is it to lose an Immortal Soul and to purchase an Ever-living Death the Soul once lost drops down irrecoverably into the Bottomless Pit far worse than this of Joseph's to be tortur'd for ever so the Apostle calls on us to cry out likewise What fruit have ye of those things whereof ye are ashamed Rom. Rom. 6.21 Would men consider the cost of Sin in pain and the Fruit of it in shame more they would stand in more awe and not dare to rush into it as the Horse rusheth into the Battel without either fear or wit so freely and so frequently Had David counted the cost of that one Sin in the matter of Uriah a black bed-roll whereof is recorded 2 Sam. 12.10 11 12. had he but asked What Fruit shall I reap from this four Crab-stock The Traveller ver 4. whether the Devil that World-trudge-over Job 1.7 1 Pet. 5.8 or Concupiscence but a stranger to him no home-dweller in him had never entred into him much less been so courteously entertained by him shame is always one Fruit of Sin 't is a vulgar yet a significant saying where Sin is in the Saddle there Shame will be on the Crupper Sinners look all upon the Honey in the Mouth of Sin in its coming to them but never mind the Sting in its Tail at its parting from them They would have the Sweet but not the Shame of Sin Let Souls Tempted to Sin remember Judah's and Jesus's of the Tribe of Judah's words What profit is it yea what loss every way The Judge will be sure to cast you in treble cost and damages c. and remember the Apostles words what Fruit will grow upon such a Bitter Root Heb. 12.15 nothing but Vanity and Vexation Judah's second Argument had its rise ab aequo for thus he argued 'T is more just and equal for us to sell him than to kill him for saith he we shall not be guilty of shedding his Blood if we only sell him our hands shall not he upon him hereby Judah here Judgeth that there was the more equity in selling Joseph in regard three inconveniences would be avoided by that means As 1. They should thereby be clear from shedding his Blood themselves 2. Yet they should thereby send him far enough off from his Father who so doted upon him as to lay out all his Love upon him and reserv'd little or none for them 3. Hereby also they should disappoint the Dreamer of that Dignity and Dominion he Dreamed of Joseph's being sold for a Slave Judah thought would prevent his preferment Thus he sooth'd them up by sending them but out of one Sin into another He fetcheth them off from slaying him because should they shed his Blood they would find it a matter of great difficulty to conceal his Blood for Murder will out with men sooner or later and could they conceal it from Men yet could they not from God for it will cry up to him for Vengeance against us and should it happen to be brought to light and become known to Men then can we expect nothing but both Reproach and Revenge Gen. 4.10 Job 16.18 Act. 28.4 Judah's third argument was taken from that topick ab Honesto 'T was but an honest act and a religious duty to spare Joseph for saith he Joseph is our Brother and our own Flesh To spare a Brother is honest this argument prevails upon them as the Angels call to Abraham saying Lay not thy hand upon the Lad Gen. 22.12 The strong influence hereof both fetcheth them off from slaying Joseph and fixeth them upon selling him because they were resolv'd that they would be rid of him they much matter'd not how so they see him
and unkind churlish carriage to him supposing that the baseness of their Birth made them as it usually falls out more morose immorigerous and ill-conditioned Others say further that this Evil Report includes more than their cruel carriage towards him to wit their criminal conversion in the Countrey not only their common contentions among themselves but also their Carnal Copulations if not with Men and Beasts as some censoriously enough say yet with the Daughters of that Heathen Land c Joseph observing this with abhorrency informs his Father of it that he might reclaim them from their evil courses wherein not only the Sons of the two Hand-maids but also those of Leah as Reuben of Incest c. were all found faulty Though this was a good demonstration of Joseph's Piety doing but the Office herein both 1. Of a good Son to his Father seeing 't is part of that Honour ingenuous Sons owe to their Parents required in the fifth Command to promote all that in them lyes their Domestick Discipline and to conceal any thing that is prejudicial thereto but to let all Vice have its due Cerrection 2. And of a good Brother to his Brethren in not suffâ—â—ing sin to lye upon them unreproved which is to do the worst kind of hatred Lev. 19.17 As Joseph out of pure Love to Vertue abhorr'd his Brethrens Vices so out of pure Love to their Souls he might first privately admonish them though the Scripture be silent as well as he did acquaint his Father of their Sins for suture Reformation whereby he acquitted his own Soul of that guilt which he might have contracted by his silence Yet this was the First Ground of their Malice against Joseph which was increased Secondly By Jacob's Indulgency towards him but raised up to its utmost Elevation Thirdly By his own renewed Dreams of his Advancement above them This was that which lay uppermost with most weight upon their Stomack when they resolved to destroy him because he was the Dreamer Gen. 37.19 As to the first ground of their Envy It therefore plainly appeareth from the premises that it was not scandalum datum sed acceptum not offence given caresly but taken causlesty for though it be Satan's Title and Office to be the Accuser of the Brethren Rev. 12.10 in which work Joseph was now involved yet did he not this out of any premeditated Malice as the Devil doth he being now but an Innocent Child so called here to free him from that Evil but out of the simplicity of his mind and purity of his Affections who could not at this tender age brook Sin in his Brethren whereby an Evil Report was raised against that only Religious Family of his Father Jacob amongst the Heathen which was a great grief to his tender Spirit in his tender years And suppose he did not first privately admonish them which yet may charitably be supposed notwithstanding Scripture silence as before but that he immediately complain'd of them to his Father it may be said in that case that Joseph look'd upon private admonition unnecessary where the offence was publick and he might see those Sinners to be no better than Scorners such as Solomon says must not be reproved Prov. 9.8 9. being like Dogs who love Loathsome Carrion their filthy Sins better than the fragrant perfumes of any Pious Admonition and would rather flye in the face of him who would drive them from it than flee from their Peccatum in Deliciits or Darling Sin or be driven from it by the Precious Balm Psal 141.5 of his Religious rebuke Give not holy things to Dogs saith Christ Mat. 7.6 nor cast Pearls before Swine or Hogs such a Pearl as is the reproof of Life Prov. 15.31 Those unclean Creatures Hogs and Dogs as they were unlawful to be Sacrificed so are unfit to be admonished Such sensual Swine will Grunt against all propounded goodness and such Mad Dogs will furiously flye in the Face of those that tell them of their faults Such as have even wearied themselves with standing and walking so long in wicked ways that they are now set down in the Chair of Pestilence Hebr. that Seat of the Scornful Psal 1.1 Such Scorners are not worth warning tho some unruly ones in the Visible Church must be warned 1 Thes 5.14 because this kind of Scorners refuse to be Reformed and even have to be healed Jer. 51.9 Hos 11.5 Prov. 5.12 Joseph therefore might having no hope of prevailing with his unruly Brethren by his private reproof but that they would hate him the more apply himself to his Father who was the King Priest and Prophet or Publick Person of the Family to inform him as the Monitor doth the Master in the School not with any design to hurt them but with a desire to Reform them both for their own weal in both Worlds and for the credit and honour of his Father's Family He did not blaze their Sins abroad among the Heathen he told not of them in Gath nor Publish'd them in Askelon to make the Infidels Rejoyce and Reproach 2 Sam. 1.20 for then as Austin saith well Non fuerit correptor sed proditor he had not been a just Reprover but a base Betrayer of his Brethren whereas his not acquainting Jacob herewith that he might interpose with his Paternal and Patriarchal Authority to prevent and reclaim them this had been no better than a base Betraying of them yet for this kind of good will Joseph is hated of his Brethren This was the first Cause The second Cause of their Hatred and Envy was his Father's Favour not to say Fondness to him above all his other Sons because he was the Son of his old Age Gen. 37.3 or as Onkelos hath it because he was a wise Son as above Ingenuous and therefore Amiable Whatever was the ground of the Father's love to Joseph this is certain that the Father's love was the Ground of his Brethren's Hatred to him v. 4. The Evidence of the former was the Argument for the latter As Joseph's telling the Truth no Lyes of them veritas odium parit was the first Cause of their hating him for Truth is an excellent Lady but he that follows her too close at heels may hap to have his Teeth struck out as saith the Proverb Can any man that telleth others of their Faults expect to be loved No 't is as those that are awakened out of their sleep be usually unquiet take it commonly unkindly and begin to Brawl with their best Friends for so doing thus Joseph's Brethren treat him for the like So Jacob's shewing more respect to him than to the rest gave occasion of this Grudge and malignant Emulation Joseph's Candour plainly produceth contrary Effects in his Father and in his Brethren The former loved him for it for which the latter hated him His Father loved him for bringing Deeds of Darkness to light but his Brethren hated him because their Deeds loved darkness more than light as themselves did Joh. 3.19
lest Parents partiality presume to put a Difference where neither God nor Nature hath put any Fond Affection express'd by Parents to some one Fantling above all the rest is the ready way to exasperate the slighted against the cockered Against this Evil the Apostle warneth Eph. 6.4 Parents provoke not your Children to wrath well knowing that Parents partiality may breed Heart-burning among Children Therefore 't is a part of Prudence in all Parents so to govern their inward Affections or at least so to order and restrain the Demonstrations of their love in outward signs that they give no cause of either Grudge or Grief among their Children 'T is no marvel saith Ambrose if Brethren fall out about Houses and Land when Joseph's Brethren could so hate him and all comparatively about a Coat finer than theirs Secondly Note hence that over-strong Affections mostly end in over-strong Afflictions they that Love over-much shall be sure to Grieve over-much The excess of one Passion the case coming into the contrary point hath a natural tendency to turn into the excess of another How did David dote upon his Son Absolom who kissed him 2 Sam. 14.33 when he should rather have kicked him if not have killed him by the hand of Justice for his former Villany than thus to have harden'd him for future further and far worse wickedness but he severely smarted for his excessive love and unbounded affection towards his over-loved Absolom for whom he afterward as much over-grieved 2 Sam. 18.33 wishing he had died for him Thus also David doted upon his other Son Adonijah 1 King 1.6 cockering him when he should have been correcting him The fond Father pleased his Son in his Childhood and the foolish Son displeased his Father in his old Age not caring if he crush'd his very Heart when now Bedrid a poor Clynick by his Disloyalty and Usurpation This also was an Evil in old Eli 1 Sam. 2.22 to 29. who likely had marr'd his Sons all along with too much fond Indulgence and now in his old Age had quite lost his Authority over them This gentleness of Eli to his villanous Sons God reproved him smartly for because he would not rebuke them sharply or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuttingly and to the quick Tit. 1.13 for their notorious Villanies saying because thou wilt rather gratifie-them than glorifie me thou shalt have thy belly full of them and in the end they help'd to break both his Neck and his Heart Ch. 4.17 18. Thus also Jacob here very probably was too fond a Father to his Son Joseph who yet was more worthy of his Fathers love than any of the aforesaid yea than any of his own Brethren notwithstanding immoderate Love or over fond Affections even to one well deserving them displeaseth the Lord and therefore he permits Jacob to smart for it so severely as to refuse all Comforts as if there were not a good Providence of God without leave whereof no Beast could bite Joseph to be submitted unto and as if there were no Resurrection to restore Dan. 12.2 Hebr. 11.34 All Parents must therefore watch in both the best may offend that Passions grow not too wild whether love or grief and such as will not be governed either by Refined Reason or by Divinely inspired Grace This may cost them dear as to Jacob here The Third moving Cause in those Sellers to Sell Joseph was as 2. for his Gawdy Coat his Earthly Father gave him out of his probably too fond Affection as before to him So 3. For his Divine Dreams he received from his Heavenly Father once and again and revealed them to his Brethren and Jacob. These Remarks are observable 1. Joseph's Dreams were Divine for it must be the finger of God or a Divine Hand which made Joseph a Child to become a Prophet as the Child Samuel was after 1 Sam. 3.1 4 8 10 and 11 c. and which out of the Mouth of a Babe ordaineth Strength Psal 8.2 to foretel future things Though for the present Joseph being but a Child had as little understanding of his Dreams as the Child Samuel had of his Visions 1 Sam. 3.7 neither of them yet being acquainted with them 2. Those Dreams were doubled as Pharaoh's were Gen. 41.32 not only to make a deepe◠Impression upon the Mind but also to import both Assurance and Expedition of the matter and though his Dreams were double in Vision yet were they but single in Sense and Signification as Pharaoh's were Gen. 41.25 both the Dreams had one and the same Interpretation 3. Those two Dreams were of two differing Kinds The first was of Terrestrial Things that his Brethrens sheaves in their personal Joint-Harvest work did obeisance to his sheaf The second was of Caelestial Things that the Sun Moon and Eleven Stars bowed themselves to him Gen. 37 7 9 that is Father Mother Brethren 4. The former of those Dreams Joseph relates to his Brethren only who could give a right and better Interpretation of it than the Child Joseph as it seems could do and though Joseph told them this Dream not out of any Ambition but out of Simplicity yet in stead of hearkening to this Oracle of God they stubbornly resist Gods revealed Will and hate Joseph yea rebuke him for revealing it 5. The latter of them he declares not only to his Brethren but also to his Father conceiving him concern'd in it as well as them and though Jacob at first gave Joseph a light Rebuke for it either not yet understanding the Mystery of it or prudently pretending a dislike for preventing the further Envy of his Sons against Joseph This latter the judicious Judge to be Jacob's drift and design in rebuking the Dreamer Gen. 37.10 and therefore he draws his Argument 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the impossibility and absurdity of it Shall thy dead Mother Rachel rise again and reverence thee this the Prudent old Patriarch might say to mollifie the Malice of Joseph's Brethren who notwithstanding did bear him more Malice for it v. 11. however as light as Jacob seem'd to make of it he laid it to heart as Mary the Mother of Christ did who made her Memory like the Golden Pot that kept the Mannah so he minded those remarkable Matters judging them not to be Vain but to have something more than ordinary in them Mark here the Mistake of Josephus who saith that Joseph's Brethren found no fault with him at the telling of his first Dream whereas the Text saith expresly they said Shalt thou indeed Reign over us v. 8. and that they said nothing at the rehearsing of the second referring it to the Judgment of their Father to whom it was told again by Joseph whom therefore his Father rebuked in the presence of his Brethren and therefore they spared their Reproof but all this Moses might think meet to omit as Mercer thinketh 6. The Sixth Remark is Joseph in Dreaming and declaring his Dreams thus did not deserve 1. Any real
a quarrel from repulses of sin as this Harlot doth here who should rather have loved than hated Joseph for saving her Soul from guilt She should rather have taken this as an occasion of thankfulness Thus David did when he was restrained by Abigail from his Bloody purpose against Nabal c. 1 Sam. 25.32 33. NB. 3. T is better to lose any thing than Innocency Joseph here chuseth rather to let go his Garment than his Conscience My Righteousness saith Job I hold fast and will not let it go Job 27.6 Jacob would let Flocks and Herds go yea his Wives and Children go yet would he not let his Christ go Gen. 32.26 and so his Son Joseph here would let his Garment go but he would not let his Godliness go Some may wonder here why good Joseph would let his Garment go upon a double account 1. He being a lusty though not a lustful young Man of twenty seven years of Age so strong enough to strive with her a Woman and could have either out-pull'd her or recover'd it again out of her Hands in case it were a loose Garment and so might soon slip from her 2. Joseph likewise being not only a lusty but also a prudent young Man could not but Prognosticate what an evil use this Harlot now incensed by her disappointment would make of his Garment left in her Hand c. To such I Answer It must be granted that Joseph was able and could have rescued his Garment but he was not wining nor would he do so for these Reasons 1. His Reverence he did owe to his Mistriss as he was her Servant might make him hold off his Hands from her 2. An Holy Jealousie Joseph might have of his own deceitful Heart might make him forbear that he might neither touch her nor be touched by her fearing he would be tainted with the touch of this Woman for Solomon saith he that toucheth his Neighbours much more his Masters Wife shall not be innocent Prov. 6.29 He durst not trust his Hand to touch such hot Coals ver 27 28. for that would have been to tempt the Tempter and to lead himselt into Temptation He that would not be with her alone Gen 39.10 would not much less touch her when alone 3. Joseph's solid Judgment might suddenly suggest to him that the best Expedient and most present Remedy against the Temptations of Lust is not any presumptuous contending with them but rather a speedy conveying of himself from them When Lust is in its Flame rampant and raging as it was in this Woman 't is certainly safer to fly from it than to fight with it in this case one pair of flight Heels as saith the Proverb is worth two pair of fighting Hands He that trusts his own Heart then is but a Fool Prov. 28.26 4. To which may be added his Sanctity was such as to love his Coat the less because her carnal Hands had handled it and that not with a vertuous but with a vicious contact and chast Joseph was one of those who hated the very Garments spotted with the Flesh his own as well as others Jude 23. so left he the Garment defiled with the Defiler And though infamy and other misery he was sure to suffer hereby yet will he rather pass through bad report than be driven either from his Duty or from his integrity 2. Cor. 6.8 He chuseth not iniquity rather than affliction Job 36.21 but chose suffering rather than sinning Thus the Primitive Christians chose rather to be cast ad Leones quà m ad Lenones to Lions without than to be left to Lusts within as Tertullian phraseth it Thus because we will not comply to drink the Cup of Romes Fornication therefore the Harlot hates us accuses us to the Prince and casts some of us into Prison Let loose Garments go but not fix'd Godliness go Thus this good Soul Joseph goes in a right and straight Line to God and dare not fetch a compass especially a sinful one to prevent a bad Report A good Name is too dear bought when 't is purchas'd with a bad Conscience Joseph will not do evil that good may come of it Rom. 3.8 Neither will he give over being good though thereupon evil do ensue He dare not play away his Innocency to prevent Infamy but as is aforesaid parts with his Garment rather than with his Godliness though he foresaw she with whom he left it would make no good but a very bad use of it and accordingly it proved His Blackmoor Mistriss first loved him for his Beauty then lusted after him in Amorous Embracements to lye with him which when he refused she upon this disappointment hated him much more than ever she loved him 'T is the Guise and Custom of Women quicquid volunt valdè volunt what they do desire they are usually hurried Headlong with a mighty Torrent of Desires which when it meets with an Obstruction or unexpected Diversion then it rageth and foameth out as Land Floods into contrary Passions especially wicked Women who upon provocation of frustrated Affections are like the troubl'd Sea do cast out Mire and Dirt and cannot rest Isa 57.20 21 And therefore 't is the Character of a Whorish Woman according to Mantuan Aut te Ardenter Amat aut te Capitaliter odit Their inordinate Love or Lust doth degenerate into deadly hatred as it did in this cursed Curtizan who having villanouslly courted this Chast Joseph to Unchastity with her doth now Cloak her villany under Joseph's Coat she had catched and both therein and therewith as Solomon saith hunted for his precious Life Prov. 6.26 in falsly accusing him to her Husband upon this was the third Arrow shot at poor Joseph out of the Bow of his Masters Indignation which might in all probability have shot Joseph to death however it shot him into Prison One would think the Coats Joseph wore had some strange evil Fate attending them His first Coat we read of he parted with against his will for he was unable to retain it against the strength of his ten Brethren who all join'd Hands to strip him of it when he was but a youth of seventeen years of Age and the youngest of ten That Coat was shewed to deceive his Father in whom it caused great sorrow for him Gen. 37.32 and this second Coat that is here mentioned he left with his will and out of choice and judgment for he was twenty seven year old now so had attained great strength and 't was only a weak Woman who now devested him whom he could more easily have mastered than the ten Men aforesaid 'T was therefore his choice to leave it rather than a better thing This Coat is likewise shewed by his Mistriss as that was by his Brethren to deceive his Master in whom it kindled great wrath against him Oh costly Coats were they both The former caused much sorrow to his Father and the latter much sorrow to himself At the sight of this
them that they despis'd him and call'd him Blasphemer c. as Joseph's Brethren call'd him Dreamer Gen. 37.19 3. They conspir'd the Death of Joseph So did the Jews against Jesus ut suprà 4. They strip Joseph cast him into a Pit when they had condemn'd him Gen. 37.23 24. Thus they dealt with Jesus Mat. 27.28 casting him when judg'd and strip'd into an horrible Pit of Misery Psal 28.1 5. Both were sold as above and 6. Joseph When Sold was hurried to Potiphar and Jesus to the High Priest 7. The Jewish Synagogue as base to Jesus as Potiphars wanton Wife to Joseph 8. Joseph 'twixt Butler Saved and Baker Hanged So Jesus 'twixt two Thieves one Penitent the other Impenitent 9. As Joseph At thirty after three years was released so Jesus about thirty after three days was raised Thus Congruous is the Type with the Antitype herein but much more in the Exalted State as Joseph's so Jesus's bow abode in strength and as Joseph was raised out of the Dungeon seated at Pharaohs Right Hand saved Egypt and his Brethren from perishing So Jesus was rais'd out of Death's Dungeon seated at his Fathers Right Hand and saves his Church and Brethren from utter Destruction More particularly 1. As Joseph was so Jesus is the grand Zapnath Paaneach the Revealer of Secrets Joh. 1.18 and the Saviour of the World Isa 4.3.11 Act. 4.12 2. As Joseph had fulness of all food laid up for the Hungry So it pleaseth the Father that in our Jesus should all fulness dwell Col. 1.19 3. As Joseph's full Garners invited all Lands to come to him the Lord of the Land for supply yea even his very Brethren who had been so Bruitish to him So our Jesus his fulness invites all Lands to look unto him to be saved Isa 45.22 He hath gifts even for the Rebellious Psal 68.18 Act. 3.20 4. As Joseph provided Storehouses for every City that they needed not to Travail far Gen. 41.48 so Jesus lays up Food in every City 't is our happiness that the Word that Bread of Life we have so nigh us 't is brought home to our Houses God Rains down Manna at our Tent Doors Rom. 10.8 we need not say Who shall go up to Heaven to fetch it For us Neither is it beyond Sea c. Deut. 30.13 14. Manna was Rained down Round about the Camp Exod. 16.13 't was no more but their stepping out of their Tent Doors and it lay ready there for them yea Quails as well as Manna which came down in the Dew as Christ that Angels food doth in the Ministry of the Word Blessed be God we have yet neither a Famine of Bread as those poor Egyptians then had nor a Famine of the Word we need not go from Sea to Sea c. to seek it and yet not find it as Amos 8.11 12. yet though the Word be nigh us our Joseph or Jesus his Store-Houses be in every City and in every part in this City some are so lazy they will not stir to the Door to it nay some are so wretched that unless God would set up a Pulpit at a Play-House or Ale-House Door they will not come to hear it 5. As there was no pressing to Joseph till plain Poverty most Penury most powerfully pinched them Gen. 42.1 2. they were Hopeless and Helpless as to themselves gazing upon one another as at their Wits end and not knowing whither to turn them So till we be emptied of all the Dough of our own Righteousness we bring out of Egypt with us Exod. 12.34 39. Then and not till then do we hunger after the Heavenly Manna 'T is the pinched Soul that prizeth Christ That Soul cries like one ready to perish by Famine Give me Bread give me Christ or I die I cannot live without him I dare not die without him 6. As Joseph the Vice-Roy and Lord of the Land having the Kings Privy-Seal a Gold Chain and Royal Rubes did make himself strange and spâ—â—e roughly to his almost famish'd Brethren when they came to him for Corn Gen. 42.7 Notwithstanding their bowing to him ver 6. wherein they unwittingly accomplish'd his Prophetick Dreams which those Mockers little thought ever to have done to that Dreamer that he might bring them the sooner to a sight and sense of their sin yet all along scattering Pledges of his favour to them as filling their Sacks and restoring their Money ver 25 28. This was all the Revenge he design'd against them for all their Roguery against him He steals these two kindnesses upon them notwithstanding all his strangeness and roughness toward them Even so dealeth our Dear Jesus with his Brethren though they come bowing before him He hideth his love from Job but it was from Increasement of love to make him know his transgression and his sin Job 13.23 24 and 19.11 Job judged himself as hated of God like an Enemy All that Fire of wrath which he complain'd of was but to burn up his Corruptions only and to sever the sin which God hated from the Son whom God loved Jesus was never nearer Mary Magdalen than when she was bleared with Tears for his absence John 20.13 16. and though he spake roughly to the Syrophoenician Woman calling her a Gentile-dog yet had he a design of love upon her Mat. 15.25 28. He giving her the Key of his full Treasury not only fills her Sack but also restores not her Money but what was better her Daughter Our Jesus the Fathers Vice-Roy Lord of all Acts 10.36 having the Signet of the Everlasting Gospel and being Clothed with the Royal Robes of the Richest Righteousness doth sometimes take state upon him seems as a stranger Jer. 14.8 9. and suffers the Children of Light to walk a while in Darkness Isa 50.10 till they be duely truely and throughly humbled then doth he them good at the latter end Deut. 8.16 7. As Joseph could no longer Refrain himself than while his Brethren were brought lew enough upon the Rack of Conscience Gen. 42.21 28 35. and 43.18 and 44.13 14 16 34. but passionately proclaims I am Joseph your Brother Gen. 45.1 3. No sooner had their Sin found them out Numb 31.23 their own Guilt made them timorous and every strange occurrence affrighted them making them mistake and mis-interpret Mercies for Mischiefs but immediately they had Joseph's Steward comforting their distressed Consciences saying Peace be unto you fear not c. Gen. 43.20 23. but bringing Benjamin with them then they shall be cheated with the best of good Cheer They were richly feasted and made exceeding merry v. 29.30 34. yet all this while they knew not that all this Kindness came from Joseph their Brother This was an high point of Heavenly Wisdom in Joseph who well knew how Hypocrites will hang down their heads like a bulrush Isa 58.5 while some Storm of Trouble lyes upon them yet if fair-weather follow they lift up their heads as bolt-upright as ever Something they will do
piety to Parents and the Bond of an Oath as things prevalent with God proh pudor Oh shame to us After Jacob had Covenanted with Joseph about the place of his Burial that Distemper which Summon'd him to order it grew stronger upon his old decaying Body which had been much worn and weakned by many sore Travels and long toilsom Troubles Gen. 48.1 It was told Joseph Behold thy Father is sick which the Septuagint expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turbatur to shew how he had been toiled and turmoiled with many Crosses Calamities and Tryals all his Life all which this last fatal sickness was about to put an end to he became sick unto Death and therefore he prepareth for it before it came by making his Last Will and Testament which is Twofold 1. He constitutes whom he would have to be his Heirs in Gen. 48. 2. He confers his Patriarchal Blessing upon all his twelve Sons Gen. 49. This in the General From which we have these Remarkable Inferences 1. Gods love and Mans sickness may well consist together Jacob is sick and yet it was Jacob hath God loved Mal. 1.2 and Rom. 9.13 So Lazarus is sick yet Christ had this word sent him Behold he whom thou lovest is sick John 11.3 Augustine asketh Si Amatur quomodò Infirmatur If he be loved of God and of Christ how can he be laid down upon a Bed of Sickness Oh well enough may we say Afflictions are Christ's love-Tokens He saith As many as I love I rebuke and chasten Rev. 3.19 Prov. 3.12 Hebr. 12.6 Such as escape Affliction may well question their Adoption God had one Son Sine flagitio without Corruption but none Sine flagello without Correction The ground is displeased love and the End is fuller Embracements as here 2. God exempts not his Saints from Sickness nor from Death Though they be dead to sin Rom. 6.2 and are redeemed from Death Hos 13.14 yet not from Sickness unto Death which is as God's Chariot wherein he fetcheth his Children home to himself as Joseph did for Jacob Gen. 45.27 so God did in this Sickness send for him that they may live and reign with him in free Embracements and full Enjoyments in a better world 't is necessary that this tottering Tabernacle of Clay should molder down that a better House may be Erected for this do we groan earnestly 2 Cor. 5.1 2 c. that when the Earthly House is dissolved or taken down we may have an Heavenly one and so be freed from our back-burdens of Sin and Misery 3. Some Saints die soon and suddenly without much Sickness to usher in Death It was no more with Moses but only Go up and Die Deut. 31.49.50 He died Hebr. Gnal-pi Jehovah At the mouth of the Lord which we read According to the word of the Lord Deut. 34.5 as if God had taken away his life with a real sign of his love kill'd him with a Kiss and suck'd his Soul our of his Body into himself in a friendly Salutation This was in a manner equivalent to Righteous Elijah's Translation which two a blessed couple conferr'd with Christ upon Mount Tabor at his Transfiguration Matth. 17.3 c. and to that of Enoch's also Other Saints die of a long and lingring Sickness as did Jacob here and Elisha after 2 King 13.14 the best are subject to Sickness and Death and before they can come to the very Gates of Death they oft pass through a strait long flabby Lane of a lingring Sickness and all this in Mercy that they may become more weaned from the World better prepared for their Death Desirous to be dissolved to be with Christ and that they may have a more easie Departure out of the world for as a Member the more it is mortified the better is its cutting off endured so when the Body is weakned and wasted with much Sickness natural strength being worn away cannot make Resistence such die more easily The Divine Contemplation of Dr. Hall hereupon is richly worth Recording Happy is the man saith he who after due Preparation is passed through the Gates of Death ere he be aware and Happy is the Man who by the holy use of long Sickness is taught to see the Gates of Death afar off and addresseth for a resolute passage The one dies like Enoch and Elijah the other like Jacob and Elishah both Blessedly To which I add Some are hurried away to Heaven in a fiery Chariot of an Acute Feaver all on a sudden with the former others lye long under Chronical Diseases dying as it were by Inches as those that are Consumptive or be Famish'd with the latter Instances Now come we to the former part of Jacob's Last Will and Testament relating particularly to Joseph and his two Sons This Godly Patriarch being now sensible that the Sentence of Death was writ upon him as 2 Cor. 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Death's Donunciation he felt in himself well understood the double Duty of a Dying Man 1. To set his Heart in order 2. To set his house in order The former he had done already and now he addresseth himself to accomplish the latter in declaring the first part of his Will which was thus occasion'd No sooner did Joseph hear of his Father's fatal Sickness but he like a dutiful Son not lingring till he was sent for lays by all his Publick Affairs and immediately hastens to Visit his Dearest Parent not only to pay his last Respects and perform his last Offices of Piety to him but also to receive his Father's last Blessing which he preferr'd above all the Wealth of Egypt and all the Gold of Ophir from him And he carries with him his two Sons that they also might partake of the Patriarchal Blessing be entred by their Grandfather into the Catalogue of the Church and be bette◠Confirmed in the Doctrine and Practice of true Piety 1. NB. This Practice is a Pattern to all Children of Godly Parents they should be more sollicitous to Inherit their Parents Graces than their Goods Dying Jacob was reviv'd at his Dear Joseph's approach the sight of him did corroborate his weak and comfort his sick Soul besides a Prophetick Spirit came upon him and did transport him above his decaying and dying Flesh Jacob reverently entertains Joseph as he was a Prince so begins his Oration to him Gen. 48.1 2 3. Reading a Divinity-Lecture out of his Kalendar and Catalogue of all God's gracious dealings with him and merciful Dispensations to him which he had carefully kept recounting and reckoning them up not by the Lump or by Whole-sale as it were but by Parcels and Particulars 2. NB. So ought every true Son and Daughter of Jacob to do Thus David did Psal 9.1 Shewing forth or Heb. Ciphering one by one all the marvellous Mercies of God towards him This Jacob did here v. 3 4 c. to testifie in what great Peace and Recumbency or Acquiescence in God's Promises he died 3. NB.
about an hundred and sixty years after his Death so long did their Misery and Slavery last before Moses came The second Branch of Joseph's Last Will was a command concerning his Bones Heb. 11.22 He saith not my Body but my Bones because he foresaw that his Body would be consumed in the Coffin before their departure out of Egypt and nothing but his Bones would then remain unchanged This highly commends Joseph's Faith who though he saw the Promise afar off Heb. 11.13 even an hundred and sixty years distance betwixt his Death and Israel's Departure yet he Imbraced it neither despising it nor doubting of its Truth Hence the fourth Respect is introduced to wit his Death and his order of the place of his Burial His good Father left his Son a good Example Jacob would not be Buried in Egypt the Jewish Rabbies say because he foresaw that the Dust of Egypt would by Moses be turned into Lice c. What a shame it is that many Men are Buried quick in the World and in Sin This shews Joseph's goodness in imitating 1. So good a Father not to lay his Bones in so bad a place hoping a better Resurrection 2. In discharging the Duty of a dying Saint remembring Gods Promise whereby David did still all murmurings Psal 77.9 10 11. 3. In retaining his love to the Land of Promise it seems hereby Egypt had not Joseph's Heart and Affections though he had his Honour and Grandeur therein For he takes care his Bones shall be carried thence 4. In providing such a standing Memorial of Israel's Deliverance from Bondage the sight of Joseph's Bones did Preach Deliverance to them during that tedious time of their Slavery Thus our Lord hath left his Body and Blood amongst us as Remembrancers of our Deliverance from Sin 5. In resolving when his living Body cannot go to Canaan that his Dead Bones should be carried thither Thus our Edward the first had a strong desire to go to the Holy Land but being prevented charg'd his Son upon his Death-bed to carry his Heart thither leaving 32000 l. to defray charges His Superstition shames our remissness in not sending our Hearts to those Ordinances which we cannot now come at The want of an Ordinance may be an Ordinance especially where there is love to it longings and lamentings after it We do all things when we purpose and indeavour to do all things and mourn that we can do no more 6. In taking such care to keep possession of the Land of Promise even while he lived and laid in Egypt The Amorties in Jacob's absence had Seized on his purchased Field yet the Title is still claimed and recovered Oh that we could maintain on Earth good Intelligence with Heaven and claim our Title there by just means The Fifth Remark is it was during this long Interval betwixt Joseph's Death and Israel's Deliverance out of their Egyptian Bondage that Joseph's Nephews the Ephraimites attempted their own Deliverance before the time appointed by God not long after Joseph's Death and even while their Father Ephraim was yet alive Hasty work seldom ends well sure I am this ended with ill success to the great Grief and Regret of their Aged Father who mourned for this miscarriage many days 1 Chron. 7.22 This seems to have happen'd a little before the rigour of the Egyptian Slavery and before the Reign of that new King mentioned Exod. 1.8 who knew not Joseph as the five Kings of Egypt his Predecessors had done Those Ephraimites would have been carrying their Grandfather's Bones out of the Land before God's time and before the Sins of the Amorites were full Gen. 15.16 therefore the Inhabitants of the Land fought fiercely pro Aris Focis for holding fast their own Lands and Livings and not to be turned out of their Tenements before the time This furious fight of the Philistims upon their own ground the Ephraimites because the Lord was not amongst them as afterward among the Murmâ—rers Num. 14.42 were not able to stand before so sharp a shock but turned their Backs in the Day of Battel as is said Psal 78.9 and then was it that it went so ill with the house of Ephraim 1 Chron. 7.23 Notwithstanding this Joseph's Prophecy concerning the carriage of his Bones was in God's time accomplished Moses was mindful of Joseph's last Will and Israel's Oath they Swore to him Gen. 50.25 therefore in Conscience of Duty the Coffin was carry'd out with Israel Exod. 13.19 which was Buried in the Valley of Achor that Door of Hope of a better Resurrection namely in that Field near Shechem c. Josh 24.32 Thus long did Joseph willingly wait for his Burial in Canaan being not immediately after his Death carried thither as Jacob was but defers his Interment to this time because he would not disoblige the Egyptians who would have censur'd him for contemning their Land as if that which had been the place of his living in Honour were not thought good enough by him for his lying in when Dead this would have highly incens'd them against his Survivers The Sixth Remark The History of Job c. falls in order of time betwixt Joseph's Death in Egypt and Israel's Departure out of Egypt This may rationally be concluded from these Grounds 1. No mention is made in the whole Book of Job either of the Children of Israel or of their grievous Sufferings in Egypt and Deliverance out of it which had been most suitable and pertinent to the purpose 2. Job is preferr'd for his Piety before any man then alive even before his patience had given such a lustre to his Piety then the Church must be in a very low Ebb. 3. After the giving of the Law Sacrificing was confined to the Tabernacle c. but Job Sacrificed in a Country of the Gentiles Men after were bid to Sacrifice at God's Altar Exod. 20.24 4. After Moses time the knowledge of God was extinct among the Gentiles which before had been made known to divers by Dreams and Visions but then peculiar to Israel 5. Job lived near two Hundred years old Chap. 1 2 3. and 42.16 whereas after Moses Man lived far shorter Psal 90.10 God began to cut Man's life much sooner off in Israelites and all others 6. If Eliphaz was the fourth from Esau of Teman as Amram was from Jacob and Levi this shews their Contemporizing and that Job lived when it went sadliest with Israel in Egypt The particular Remarks concerning Job are First That the Book is no parable or poetical Fiction as some have dotingly said but a real History which is clearly demonstrated both by the contexture of the whole giving a distinct account of all circumstances of Persons Places Actions c. and by the succeeding Pen-men of the sacred Scripture more especially who mention Job as a real and eminent Pattern of Piety and Patience as Ezek. 14.14 where he is quoted and coupled with Noah and Daniel two Persons that acted glorious Works in the
taught not only to commemorate her glorious Deliverance from Slavery but also to expect that acceptable year of the Lord which Christ Preached Luke 4.19 This first Month in the Spring time was the time for Israel's eating the Passeover also to teach us there ought to be a fresh Spring of Grace as there is of Grass then on the Earth in our Hearts when we come to the Lords Supper for then Christ calls us The Flowers appear c. Arise my Love my Fair one and come away this is Christs double Call Cant. 2.10 to ver 13. God chuseth the fittest Season for his Churches Deliverance for this Month call'd Abib Hebr. Exod. 13.4 and by the Caldees Nisan Neh. 2.1 and Esth 3.7 began the most temperate time of the year for Israel's Marching neither too hot nor too cold hence they began their account at it in Sacred not in Secular Affairs Jubilâ—e Releases be reckon'd from September Exod. 23.16 and 34.22 Levit. 25.9 c. The Second Concomitant is the Institution of the Passeover the Command whereof God gave to Moses before the Plague of Darkness came which lasted three Days and as soon as ever any Egyptian hath light to move out of his place Pharaoh sends for Moses Exod. 10.24 who after some smart Repartees telleth the King of the Slaughter of the First-born to be the very next Night Exod. 11.4 8. so that the Darkness was upon the Egyptians all the Eleventh Twelfth and Thirteenth days of this Month call'd Ross chodashim the head of Months the March-Moon after the Spring-Aequinoctial and the Passeover was upon the Fourteenth at Evening and at Midnight all the First-born of Egypt were Slain c. but during these Three days Darkness as the Egyptians were frighted with Apparitions of Evil Spirits so the Israelites were then Circumcised for no uncircumcised Person was to partake of the Passeover Exod. 12.48 while their Adversaries lay under the Arrest of Darkness c. Thus 't is apparent as the Institution of the Passeover was before the Plague of Darkness so its Celebration was before the Slaughter of the First-born which happen'd at the very Midnight after that Paschal Evening and when God had now struck thus home in this last Plague Pharaoh and his People pack Israel out hastily looking upon themselves no better than all dead men should they detain them Captives any longer Exod. 12 31.33 and were willing to be rid of them at any Rate yea hired them with their Jewels c. to be gone that their own lives might be redeemed How may we cry here with Ezekiel Oh wheel Ezek. 10.13 The Case was well changed the same God that had turned the Egyptians hearts to hate the Hebrews as before to love them in Joseph's days so now again he gave them favour in the eyes of the Egyptians Exod. 11.3 and 12.36 Psal 106.45 46. Egypt was glad at their Departure Psal 105. Ver. 38. Herein 1. God's Promise of bringing them out with great Wealth was fulfilled Gen. 15.14 2. They had spoil'd the Hebrews before now made to refund Ezek. 39.10 3. Israel is furnish'd for a Wilderness And 4. This made them pursue Israel to their Ruin Before the Third Concomitant be mentioned take some Remarks upon this great subject of the first Passeover prescribed by God proclaimed by Moses and performed by this great People the like whereof had not been done for above two Thousand years from the foundation of the World Seven famous Passeovers are Recorded in Scripture 1. This in Egypt 2. That in the Wilderness Num. 9. 3. That of Joshua Josh 5.10 4. That of Hezekiah 2 Chron. 30. 5. That of Josiah 2 Chron. 35. 6. That of Ezra after the return from Babylon Ezr. 6.19 7. That of our Dear Jesus which he so earnestly desired to eat c. Luk. 22.15 c. at which time that legal Passeover was put to its Period and our Lord's Supper instituted in its stead the Memorial of Christ our Passeover Sacrificed for us 1 Cor. 5.7 In this first Extraordinary Sacramental Service these Circumstances admit of several Remarks 1. The Time when 2. The place where 3. The Matter what 4. The Manner how 5. The End why 6. The Persons by whom this Sacrament was celebrated The First Remark is concerning the Time when as to the Month thereof this was done in the first Month honoured above all other Months as singled out for the most suitable Season wherein the Lord works Israel's Deliverance out of some hundreds of years continued Bondage this is discours'd upon before in the first Concomitant but as to the day of this Month this is variously expressed As 1. The day of the Paschal Lambs Separation from the Flock was the tenth day Exod. 12.3 which Typified that Christ the true Paschal Lamb was separate from sinners Heb. 7.26 who also upon this tenth day Rode into Jerusalem where he was received with Hosannahs in order to be Sacrificed John 12.1 12 13 c. And likewise on this very day the Israelites after did pass through Jordan and made their entrance upon the Borders of Canaan Josh 4.19 2. The days of the Lambs Preparation and they were four days Exod. 12.6 not only that it might be duely prepared to become a sit Sacrifice throughly emptied of all its uncleannesses c. but also that the people more especially might be truly prepared to become fit partakers of that Sacrament for this cause it was a received Tradition among the Jews that during these four days this separated Lamb was tyed to their Bed-posts that the continual sight of the Lamb might the more effectually stir their Hearts up to sanctifie themselves for the Passeover Thus we read at Hezekiah's Passeover weak but willing preparations were accepted 2 Chron. 30.18 20. and at good Josiah's Passeover that they santify'd themselves and prepar'd themselves and their Brethren 2 Chron. 35.4 6 7. No doubt but this tyed-up Lamb did oft beat and batter the Families Ears with its frequent Bleatings It was the Speech of Samuel to Saul What meaneth the Bleating of these Sheep c. 1 Sam. 15.14 which discovered his lurking Hypocrisie while he pretended his Universal Obedience Thus our frailties Bleat in our Ears and our Hearts art privy to them as Solomon told Shimei 1 King 2.44 Oh that we may cleanse our selves c. 2 Cor. 7.1 Can we prepare some days before and trim our selves when Invited to a Feast How much more when we are bidden Guests to a Gospel-Passeover 3. The day of Israel's participation of it this Lamb was to be kill'd and eaten upon the fourteenth day Exod. 12.6 8 c. All this was but the Type our Lord Jesus was the Antitype in whom all was fulfilled As this Paschal Lamb lived four days after its Consecration and then was Sacrificed c. so Christ after he was Consecrated by his Baptism to his Office continued therein about four years and then was Crucified and became Food to his Redeemed
passeth through them Isa 27.4 and which seemingly might Promise Fruit but were really dry to shew that there is no hope of Relief by any legal Performances N.B. The Apostle calls the Law given upon Mount Sinai a Covenant of Works Gal. 4.24 which was a fiery Law Deut. 33.2 and hath still something of the Fire in it but no Relief or Comfort as the Tenure of it is do and live so 't is full of Terrour and Malediction to those that continue not in all things Gal. 3 10. It made not only the People but even Moses himself their Mediator Tremble Heb. 12.21 But we have a better Mediator in the Gospel-state not God coming down in a thick Cloud as here but God manifested in the Flesh c. 1 Tim. 3.16 'T is the Gospel-state that 1. Gives us Relief from the Curse of the Law 2. Procures Acceptance both of our Persons and of our Actions of Obedience And 3. Obtains Pledges of Divine Favour both for here and hereafter The Voice of Words was the Decalogue or Moral Law which was first writ in the Heart but now by the overspreading Corruption of all Flesh was much worn out Therefore God gives it here such a glorious Renovation and not only Audibly spake those Ten Words in the Audience of all this prodigious Auditory but also wrote them with his own Finger in Tables of Stone to shew both the Law 's Duration and our Obduration The Seventh Remark is the Perturbation of the People at this horrible Promulgation and Delivery of the Decalogue Wherein the Objects the Effects and the Remedy of their Horrour and Trembling are expresly observable in this Place First The Object Exod. 20.18 They saw the Thunders c. which strictly taken are rather heard than seen but seeing is largely taken for perceiving by any Sense or by the Understanding Thus Jacob saw there was Corn in Egypt Gen. 42.1 is explained by the Holy Ghost by Jacob heard Act. 7.12 Seeing is the surest Sense for believing one Eye-witness is of more Credit than many Ear-witnesses therefore 't is oft used for Knowledge that comes by Hearing or by the other Senses as Exod. 5.21 Yea by the Light of Reason or by the Evidence of Faith whereby many Truths are apprehended so assuredly as if they were seen with our Bodily Eyes Omnes Sensus conjuncti sunt in communi sensu all the five outward Senses are conjoined in the inward common Sense Nor doth Moses relate all the People saw for there was Fire mixed with Smoak and Darkness c. which burned up to the midst of Heaven This was the Object that affrighted them Secondly The Effects were twofold First Their Supplication that God would no more speak by himself but by Moses to them Exod. 20. ver 19. 'T was here Man 's own choice and we should therefore look on it as a great Mercy that God's Mind is made known to us by the Ministry of Men like to our selves as Elihu said to Job Behold I am according to thy wish cut out of the Clay My Terrour shall not make thee afraid Job 33.6 7. N.B. God speaking â—he Law was so terrible to the People that they had need of a Mediator wherein Moses â—ypified Christ Gal. 3.19 1 Tim. 2.3 to mediate betwixt God and Israel Secondly Their Tergiversation or flight from the Mountain as frighted ones retreating to their Tents ver 21. For which doing God commiserating their Infirmities gave them his Commission Deut. 5.30 As he had before given them his Commendation in requesting a Mediator Deut. 5.28 29. The People being terrified seek for a Mediator ver 27. which was the end of the Law as a Schoolmaster to drive us unto Christ Cal. 3.24 This humble motion pleased God and for the present he gave them Moses to mediate for them but farther promiseth them a Prophet like to Moses who was Christ our Blessed Mediator Deut. 18.15 18. Act. 3.22 26. Whose Office is to go near unto God and declare his Mind to us which was fulfill'd in Christ Joh. 1.18 and 3.13 and 8.28 c. The Law was given in this terrible Manner for many Reasons 1. To shew forth the dreadful Majesty of God 2. To awaken the Consciences of Sinners 3. To declare the controversie betwixt an Holy God and sinful Men without Christ by whom Grace cometh and the Gospel of Grace invites those whom the Law excludes 4. The Law given out of the Cloud intimated it's obscurity without the Gospel 2 Cor. 3.13 c. God is not clearly seen in the Law for God is Love 1 Joh. 4.8 5. All this Dread and Terrour was to shew the Nature of the Law how it is a killing Letter like Draco's Law written not in black but in Blood holding forth Justice only and not Mercy manifesting God's Will and Mens Sins and to warn them of the Wrath deserved summoning them to appear before the Judge And 6. To assure that as the Law was given at first with all this Horrour and affrightment so with much more unspeakable Consternation of all Flesh God will require it at the Day of Judgment when all the World that have been are or shall be must appear before the Judge The Third Branch is the Remedy of the Peoples Perplexity Moses saith to them Fear not there 's a Prohibition Yet fear that 's a Precept Exod. 20.20 Servile or Slavish fear which startleth and stareth perplexed ones at the Approach and Apprehension of Danger he forbids here yet promotes he a filial and awful fear which is compounded of Reverence and Love this must be a Bridle from Sin and a Spur to Holiness as well as Beneficence is a Bait to Obedience Isa 1.19 20. Or the sense of the Words runs thus Fear not this glorious Appearance so much as to cry out Let not God talk with us lest we Dye ver 19. for they now had heard God yet they did not then die and this they acknowledge Deut. 5.24 but such was the guilt of their Sin that they feared should God continue to speak to them any more they could not escape death Moses wisheth them here to raise up their Meditations from this terrour in giving the Law to that future fearful appearance of the Law-giver at the last day when he cometh to take vengeance upon all breakers of this Law not only Jews but all Genâ—iles c. For which day we must much more sanctifie our selves to day and to morrow as they did for receiving the Law when God comes to require it our Sanctification is not perfected in one day nor may we only promise obedience as they did but be as ready to perform it They promised universal obedience without any limitation Exod. 19.8 yet soon forgot their promise when they made a Golden-Calf c. Our Lord tells us in the parable The Son that said to his Father he would not go to work in his Vineyard yet after repented is commended before him who said I go Sir
10.10 where he expresseth how afraid he was lest God should destroy them being far more troubled for them then they were for themselves insisting so much upon this eminent History of his interceeding for them this second time when their case was almost desperate insomuch that Moses was put upon a Peradventure I may make an Atonement Exod. 32.30 implying the difficulty thereof and therefore makes he use of his best levers at a dead lift as Prayer and Fasting Thirdly That there was sufficiency and consistency of time for all those three forty days fasts Dr. Lightfoot makes manifest in his Chronology affirming that Moses came down to break the Golden-Calf c. upon the 17th day of the Month Tammuz which answers to our June the next day he returns to God by prayer but is returned back the same day with a sad Answer whereupon Israel is humbled c. Exod. 33. from 5 to 12 c. The next day Moses goes up again and falls upon his second forty days fast wherein he desired to see the glory of God as in his first he had seen a glorious Tabernacle upon Israel's humbling the Cloud of Glory which had been removed by their Idolatry was restored c. On the 30th day of the Month Ab which answers to our July he enters on his third fast then he seeth the Lord and heareth him proclaim himself by most glorious attributes c. Exod. 34. and on the tenth day of the Month Tisri which answers to our September he came down with the glad tidings that all was well betwixt God and Israel with the renewed Tables in his hand and with a Commission to set about the making of the Tabernacle here 's time sufficient for two forty days fasts c. The Twelfth Remark on this Twelfth Station of Israel at Mount Sinai is the erection of the Tabernacle which was the visible sign Divinely appointed of God's favourable presence with his Church the glorious Cloud taking possession of it to dwell therein among his people Exod. 40.17 and 34. Mark here how God renewed his Covenant with Israel when duly humbled for their gross Idolatry God had given Moses upon his first fast Exod. 24.18 two Tables which were the work of God hewn out of the Saphire of the Throne of God's glory v. 20. say the Jewish Doctors and the writing was the writing of God Exod. 31.18 and 32.16 Moses brake those Tables at the sight of the Golden Calf to shew that Israel had made themselves unworthy of so great a Jewel and whereas the Lord had given him a Pattern and a Command for making and setting up a glorious Tabernacle and die service of it that benefit is also forfeited by their Calfish Idolatry and neither Tables to be restored nor the Tabernacle to be made tho' Moses had directions for it Exod. 25 26 27 28 29 30 31. Chapt. All those Love tokens from the Lord were lost by their peccatum flagrans the flaming Sin in Exod. 32.1 to 7. until Moses by long and earnest prayer had prevailed for Israel's peace upon their due humiliation 'T is said the People mourned Exod. 33.4 even in Mourning Habit as they had good cause they looked after Moses c. v. 8. to see what success his interceeding for their sin might obtain And when they saw signs that God was appeasable they bowed in thankfulness v. 9 10 11. This Friendship and familiarity of God with Moses was further manifested in those words hew thee two Tables of Stone c. Exod. 34.1 4 c. Herein they differed from die first Tables which were the work of God Exod. 32.16 but these were of Moses's hewing to shew the work of Moses's Law is to hew an heard heart Hos 6.5 yet cannot change it from Stone to Flesh nor write the Law in it that is Christ's work Ezek. 36.36 37. he makes all new Rev. 21.5 the first Law writ in the heart was broke by the sin of the first Adam The Messiah as Moses here renews all both heart and life God writes the Law again here in Moses's two new hewn Tables renews his Covenant with Israel thus humbled gives a new Commission to set about making the Tabernacle the People freshly fall on the work Exod. Chap. 35 36 37 38 39. and so freely frame they furniture for this Worldly Sanctuary Heb. 9.1 as they not only do but over do Exod. 36.7 to make amends for breaking the Law by Idolatry The Women devote their Looking-glasses whereby they dressed their Bodies to make the Laver whereby through Faith they might sanctifie their Souls Exod. 38.8 All was finished by the first day of the first Month in the second year then the Tabernacle was erected the Cloud of Glory fills it Exod. 40.17 34. So that Moses who had oft entred the Cloud cannot here v. 35. when God took up his Seat on the Ark to shew the unworthiness and weakness of all Flesh to come into God's presence as Levit 16.2 Aaron went in only at God's call as Moses into the Cloud when called Exod. 24.16 If so such daâ—ling Glory was not usual then it had hindred the service there it was a Type of God's dwelling with Men in Christ The Thirteenth Remark upon this Twelfth Station at Sinai is that no sooner was the glorious Tabernacle erected in all its furniture both without and within and God had taken his Chair of State upon the Mercy-Seat between the Cherubims but immediately he who had hitherto spoken to Israel out of Heaven Exod. 20.22 and Nehem. 9.13 c. now speaketh from the Mercy-Seat in the newly-erected Tabernacle and called Moses who stood without and could not enter when the glory of the Lord had filled the place Exod. 40.35 to come to him Levit. 1.1 and there taught he Israel by Moses how they should serve him with Sacrifices according to the Levitical Law c. all expressed in the whole Book of Leviticus which only containeth an entire History of one Months time while they still staid at Sinai after the Tabernacle and its service was set up being the first Month of their second years wandring in the Wilderness and of their Redemption from Egypt and the 2515 year of the World Note the first from hence This was wonderful Divine Condescension that the Great God should vouchsafe to humble himself so far as to meet Man in this Tabernacle which had the Cloudy Pillar upon it by day and fire upon it by night in the fight of all Israel in all their journeyings after this Exod. 40.36 38. Numb 9.17 23. this great favour is oft Celebrated Neh. 9.19 Psal 78.14 105.39 Note Secondly God did not call Moses to him with a loud frightful thundring voice as he did upon Sinai but with a sort low yet audible voice as the last letter in Vaiikra He called being less than all the other in that first word doth intimate or it may hint that tho' this were a glorious Oracle yet was
a peaceable and harmless passage through Edom. N.B. This unkindness of Relations befel Christ himself his Friends laid hold on him looking upon him as a Mad-man Mark 3.21 And if this was done to the green Tree what may the dry expect Hereupon Christ forewarns us of the failure of Friends and not only so but of their opposition also that we may place our hope and trust in him alone Matth. 10.21 22. Psal 2.12 and 73.25 28. The fourth Remark is The unkindness of Friends ought patiently to be endured as passing through Wisdom's hands which appoints Time Place Measure and Manner Thus David still'd himself with this consideration that the hand of the Lord ordered the Tongue of cursing Shimei But more expresly here the Lord had forbad Israel to meddle with Edom Deut. 2.4 5. in which place Targum Jonathan thus paraphraseth Israel was commanded by the word of Heaven that they should not wage War with the Posterity of Esau because the time was not yet come wherein God would execute Vengeance upon Edom by their hands This is mentioned in Obadiah's Prophecy Therefore Israel at this time suffered patiently the unkindness of Edom and obeyed the Lord herein tho' the way which they after went through the Wilderness fetching a compass round about the Land of Edom and Moab to come into Canaan proved exceeding irksome and grievous to them so that their Souls were discouraged not only because of the tedious length of the way but also because of the many wants and woes that they found therein Numb 21.4 5. And Jephtha pleads this to vindicate Israel's Patience and Innocency Judg. 11.18 Hereupon Israel being denied passage through Edom turned away to Mount Hor Numb 20.22 which was their next Resting-place after they came from Kadesh Numb 33.37 which name signifies a Mountain upon a Mountain for Har Hebr. signifies a Mountain and Aaron or Aharon signifies a Man of the Mountain who died now on the top of this Mountain upon a Mountain so died near Heaven Numb 20. v. 24 28. yet leaving an holy Son to succeed him upon Earth The same hands of Moses that had put on his Priestly Garments for Glory and Beauty Exod. 28.2 and Levit. 8.7 8 9. do now pull them off to teach the disanulling of that Priesthood that now had contracted sin Numb 20.12 Deut. 32.50 51. and the bringing in of a better Priesthood by Christ who is the true Eliazar or Hebr. help of God Heb. 7.11 18 26 27 28. and who is a Priest for ever after Melchizedek's order and ever liveth to make Intercession for us c. ver 25. and 9.24 Aaron is said to die gnal pi Jehovah at the mouth of the Lord as if God had taken away his Soul out of his Body sucking it out with a kiss of Love the same is said of Moses Deut. 34.5 Numb 33.38 He died upon Hor hagidgad that is in a hole there of Gidgad or Gudgod Deut. 10.7 on the first day of the fifth month for his sin committed at the Waters of Meribah in Kadesh Numb 20.12 24 26 c. after his Priestly Garments were stripped off from him and put upon Eleazar his Son and then he was lamented by Israel all that whole month for thirty days N.B. Mourning for the Dead is honourable the People mourn for Aaron as after they did for Moses who was now reprieved only till they came to Nebo Deut. 34.1 4. thirty days whom they had dishonoured forty years 'T is the Lot of many of the Servants of God to have more honour after their death than they had in their life The Burial of Aaron tho' omitted here is mentioned Deut. 10.6 Both Aaron's and Moses's sin at Meribah is call'd Rebellion and both were doomed to death for it Numb 20.12 24. The best man's heel hath some Iniquity cleaving to it Psal 49.5 Some dirt sticks to all our feet John 13.7 c. so need washing and the brightest Lamps have need of God's Golden Snuffers at some time or other Israel then marched from Mount Hor to Zalmonah Numb 33.41 call'd so of Zelem an Image for there the Brazen Serpent was set up after Many Remarks more than ordinary are upon this Station Recorded The first is The Canaanites having heard of the overthrow which was given Israel thirty eight years before their coming to this Station Numb 14.45 and of the hand of God against them in their so long wandring in the Wilderness were hardened and emboldened to encounter them again at this time when they heard of their second approach towards Canaan Numb 21.1 and no doubt but the Devil did endeavour by this new Impediment which he stirred up to discourage Israel making them think that as their Fathers were through unbelief affrighted and entred not into the promised Land Deut. 1.27 32 35. so their Children hereby might also be deprived Yea and God for the Chastisement of their sins and for the Exercise of their Faith out of his unsearchable Wisdom suffered those Cursed Canaanites at the first to conquer them and to take some of them Prisoners a sorer affliction than what Job suffered The most wise God permitted this Malady worse than any before to befal them that his People might know when they came indeed to conquer the Land they did not conquer it by their own strength or for their own worthiness Psal 44.3 4. Deut. 9.4 The second Remark is This Malady that was matchless in all their former wanderings put Israel upon seeking out a suitable Remedy Hereupon they vowed a Vow c. ver 2. that if God would grant them Victory they would Anathematize all they conquered reserving nothing for their own use but destroy all as consecrated to God With this Religious Promise they joyned fervent Prayer for God's help which was the most probable way to prevail with God as their great Grand-father Jacob found it Gen. 28.20 36. and who is therefore call'd the Father of Vows Thus they found it also ver 3. where 't is said The Lord received the Prayer of Israel and gave up King Arad and his Canaanites into their hands c. then according to their Vow they devoted the Conquered Persons to death their Cities to be burnt but their Goods confiscate to the Lord were carried into the Lord's Treasury Levit. 27.28 29. as was done to Jericho Josh 6.17 19 21 24. But this Vow of destroying the Canaanite's Cities could not now be performed unless in some as first-fruits offered up to God for they being now far off in the Wilderness could not destroy the Cities lying in Canaan Numb 33.40 into which they came not till after Moses's Death and still Jordan was betwixt them and it 'T is not to be believed that they now entred Canaan and when they had destroyed their Cities returned again into the Wilderness to take that tedious Journey which was so irksom to them after Numb 21.4 Therefore this is spoke by way of Anticipation they now conquered the Canaanites Army
the first Offender yet this the offended Husband will condescend to do either out of pity to her or from his want of her Company he offers Reconcilement ver 3. whence some say his Concubine had not committed Adultery for in that case no Reconciliation ought to be offered for Adultery was severely punished by the Law of God c. However he would Imitate God in alluring her c. Hos 2.14 therefore brings he a Beast to ride upon home a couple of Asses though possibly she ran from him on Foot N. B. The Father in-Law rejoiced to behold Reconciliation brought home to him though all this while he had not stir'd out of Doors to fetch it Now must they all rejoyce together in this new Reconcilement the Levite is content to spend three Days therein on his own Voluntary Accord but he must spend other Days more though unwillingly being over-born with the Importunity of his Father-in-Law ver 4 5 6 7 8 9. still the Father in Law presseth his stay so long upon the last Day and all that this renewed Love might be the more confirmed by his kind Entertainment that it was a time sitter to take up Lodging than to begin a Journey but the Levite was resolute and will stay no longer ver 10. and here begins the sad Tragical Story Note here by the way Delays are many times dangerous had they set out betimes and not staid till the Afternoon they might haply have got home that Night and the following Mischiefs might have been prevented Semper nocuit differe paratis N. B. Thus the Devil usually Courteth and Cozeneth those that would look toward Heaven our best Home just as this Old Man did the Levite Be content I pray thee c. What haste In space comes Grace and hereafter is time enough Thus one Delay begets another as one Link in a Chain draws on another Qui non est Hodiè cras minus Aptus erit He that is not fit to Day will be less fit to Morrow and oft times our choice may be made our Judgment For if lingring and loitering in Matters of Salvation be our voluntary choice one Day God may justly inflict it as a Judgment upon us the next day Our delaying to Day may become the hardening of our Hearts to Morrow To Day if ye will hear his voice harden not your hearts Hebr 3.15 Now is the accepted time and now is the Day of Salvation 2 Cor. 6.2 Dr. Hall hath an excellent Note here It is good hearing when the Levite maketh hast home an Honest Man's Heart is where his Calling is such an one is like a Fish in the Air whereinto if it come for Necessity or Recreation yet it soon returneth into its own Element again This Office by how much more sacred it is so much the more attendance it requireth even a Day breaketh square with the truly Conscientious as it did in this Levite who rose up early two Mornings together to Depart and to return to his charge ver 5.8 but the Old Man his Father-in-Law detained him against his Inclinations Hinc illae lacrimae from hence sprang all the following Mischief and Miseries No doubt but the Old Father might out of a good Mind constrain their stay N. B. Would to God we could thus constrain Christ to stay with us as the two Disciples did at Emmaus not by force but by friendly Intreaties Luk. 24.28.29 that the hearts of the Levite and his Concubine might be the better reunited and their Mutual Loves be the more reciprocally renewed As a Bone once broken becomes stronger after setting and as Boards well Glued together will not easily be dissevered However this over affectionate Father soon felt the sad effects of his fond Affections both in detaining his Daughter four Months before and now in detaining her Husband with her other five Days until the Day was declined upon the fifth Day for he soon after even that very Night lost his Daughter as well as the Levite lost his Concubine and that after a more than bruitish and barbarous manner which happened thus The Day was far spent when they came toward Jebus the Levite dare not lodge there because it was Inhabited by the Jebusites though the City Jerusalem had been taken by Caleb c. Judg. 1.8 therefore Adonibezek was brought to Jerusalem because it was then in Israel's hands ver 7. yet could they not quite drive out the Jebusites neither the Tribe of Judah out of their part Josh 15.63 nor the Benjamites out of their part Judg. 1.21 And the Jebusites did Inhabit that City until David's day 2 Sam. 5. ver 6 7 8. which was the upper part the strong Fort of Zion from whence probably they much molested the lower part and afterwards by God's Permission drove out the Israelites that dwelt there for the punishment of their Sin Therefore this Levite durst not lodge with those Cursed Canaanites ver 10.11 12. but piously resolveth to lodge in a City belonging to God's People so pitches upon Gibeah belonging to Benjamin ver 13 14 15. where he expected better Entertainment but by an over-ruling Providence of God his choice here proved pernicious to himself to his Wife and to many Thousands of his People If this City were one that was given to the Levites as some suppose from Josh 21.17 no wonder if he turn'd in thither hoping to find some of his fellow Levites there to have the comfort of their Company If so either the Backsliding Benjamites had Banish'd them thence or themselves were become as bad as the Benjamites and the following wickedness was so much the worse Where can a Man be safe from the Devil and his Imps and what place excepting Hell it self can afford a worse Creature than an Apostate Israelite a profligate Professour and a Depraved Priest or Levite Here N. B. This Levite leaning upon his own Vnderstanding in his choice of Lodging Prov. 3.5 and not desiring God's Direction Prov. 16.9 and 19. â—1 and 20.24 Jerem 10.23 goes to Gibeah where he found none so kind as to entertain him there being no Inns in those times as are now but if no Man took them in Travellers lay in the Streets Gen. 19.2 though he would not have been at all chargeable save only for House-room having all Accommodations of his own for his Journey so that there was no reason to refuse him Lodging There was no Job among all the Benjamites who suffered not Strangers to lodge in the Streets but opened his Door to Travellers Job 31.32 Nor was there a Lot to entertain a Levite an Angel Gen. 19.3 Hebr. 13.2 until he came who was an Old Man yet a Work-man yea at Field-work and that till the Evening whereas the other Citizens were Idle and Luxurious and he was also of Mount-Ephraim as the Levite was which might make him the more kind to his Country-man who after some needful Questions asked and understanding he was going to the House of the Lord
cannot behold it but he must punish it how much more are those great and gross Sins of Apostacy and Idolatry but more especially in God's Israel who sinned against greater Light and greater Love than other Men and who should have said Shall we again after so many Deliverances turn away from God ver 9.13 N. B. Those sins in them were sins of the greatest Aggravation their sins were therefore worse than others because they ought to have been better than others and hereupon God most justly sells his own Circumcision to be plagued by the Vncircumcision The Lords of the Vncircumcised Philistines do Lord it over God's Circumcised Heritage most probably during the Days of Samson and Eli because they had misimproved that pretious Peace they had enjoyed under the three forementioned Judges The Prosperity of Fools destroyed them Prov 1.32 The Second Remark is Now the ever-flowing and overflowing Fountain of Divine Compassion towards his own Oppressed People begins to break forth and to raise up a suitable Remedy for their sore Malady In order hereunto no less than the Angel of the Covenant the Eternal Son of God who had appeared to Joshua and to Gideon in an Humane Shape now appeared unto Manoah's Barren Wife of the Tribe of Dan though Idolatry had broke forth first publickly in that Tribe ver 2 3 c. N. B. Some indeed say He was but a Created Angel because he would not have Manoah to Sacrifice to him but to the Lord ver 16. But this is easily Answered being spoken only according to Manoah's Opinion of him that he was no more than a Meer Man like that of Christ Why callest thou me good There is none good but God Matth. 19.17 because he thought him to be but a Man But this here was more than a Man even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-Man and more than an Angel even the Lord of Angels whom Manoah afterwards calleth Elohim ver 22. and his Wife calleth him Jehovah ver 23. and by himself he is called Wonderful which is one of those Names given to Christ Isaiah 9.6 N. B. The Messiah appeareth to Manoah's Wife who is not named here yet had she her Name writ in the Lamb's Book of Life and was undoubtedly a good Woman and possibly the better because she was Barren for this Providence was an Ordinance to her and a blessed Means to humble her and so to prepare her for such a Mercy in her singular Son Samson N. B. 'T is an excellent Observation that the Barren Women in both Testaments such as Sarah Rachel Elizabeth c. had the best Children N. B. Christ tells her though she was Barren by the Course of Nature yet should she be Cured by the Power of God He foretells Samson's Conception and Birth Instructs her how both to Breed him in the Womb and to bring him up when brought forth into the World according to the Law of the Nazarites Numb 6.1 2 3 c. as one separated from the World and Consecrated unto God ver 3 4 5. Thus Samson must be both Conceived and Born Supernaturally of a Barren Woman and must be the first Nazarite we read of in Divine Record and all this to be a fitter Type of Christ himself who is the Grand Votary c. as after and who gave those Directions here to his Mother that seeing he must draw Nourishment from her both in her Womb and at her Breasts she hath her Dyet prescribed both for Meat and Drink that the Sanctifying of her Son might take its beginning from her self and the Mother must observe all these Rules only for her Son Samson's sake because commonly Partus sequitur ventrem the Birth follows the Belly the Child taketh after the Mother N. B. And therefore that Mother who would have an Holy Child must be careful that her self be Holy and Parents may learn from Samson's Parents to be praying Persons ver 8. and to cry How shall we order the Child ver 12. Such Sollicitude is laudable and God's Direction for Childrens Education is very needful The Third Remark upon the Antecedents of Samson's Birth is the second Appearance of the Messiah to both his Parents from ver 6. to ver 20. As soon as he had appeared to the Wife the first time and delivered his Message to her she immediately ran and told her Husband that a Man of God had been with her and had said to her that she should Conceive c. ver 6 7. N. B. Josephus tells us that this Manoah was a great Prince in the Tribe of Dan that his Wife was a most Beautiful Woman and that he was Jealous of her c. But who told him so Thus to slander a godly Couple for had he indeed been Jealous of her to her knowledge she would hardly have told him such a Story of a most Majestick Man with an Angelical Countenance coming to her in her Countrey-Farm as Josephus reports Waving therefore those Fables the Scripture of Truth tells us as soon as Manoah heard these Tidings he prayed to the Lord that the Man of God might come again c. ver 8. God hearkened to his Prayer and the Messiah came again to his Wife ver 9. and not to him because as is supposed she was more afflicted about her own Barrenness than her Husband was and therefore had she been a longer and a more Ardent Sutor for the Removal and Cure of it Christ comes to her as she sat in the Field about her Country Affairs not to her Husband as Josephus saith untruly but to her who immediately call'd him and when come he held a long Conference with the Angel wherein he hath a Confirmation of his Wives Information and new Instruction for the Order of the promised Son ver 8 9 10 11 12 13 14. upon this Manoah invites this Man of God to a Banquet accounting him worthy of a Prophet's Reward even double Honour 1 Tim. 5.17 namely Reverence and Maintenance he must give him the usual Respect and Entertainment of Strangers Gen. 18.5 Judg. 6.18 Manoah cannot demonstrate his Gratitude to him for appearing at his Prayer and thus directing them as a Prophet better than to feast him with a Kid and thereupon begs his Patience to be detained a while with them unto which he consented N. B. Oh Happy we if Christ may be detained a while if we can constrain him to stay a little with us as the two Disciples did at Emmaus Luke 24.29 Christ stays here until the Kid can be prepared and Oh how profitably was that short time Improved in Divine Discourse would to God we could learn to do so The Man of God tells Manoah though he was willing to be detained yet would not he eat of his Meat because he needed it not as Mortal Men do so he adviseth him to turn his Feast into a Sacrifice Hereupon Manoah enquires after his Name the Messiah answers his Name was Secret or Wonderful the Hebrew Word signifying
That Earthly Possessions are but Vanity our very Names should mind us of our Duty Observ 2. A good Name in its sense and signification may be of great comfort to a Man in an evil Day Thus it was to this Man whose Name signified My God is King he might make a believing use hereof pondering in his mind after this manner Although there be a Famine in the Land of Promise whereby I am driven out of my Native Countrey and constrained to sojourn in Idolatrous Moab yet my God is King over all over all Persons and over all Nations he hath an Uncontrollable Sovereignty over all Men and Matters and is not bound to give an account of any Matter to any Man as Job 33.14 't is good for me to be where my God who is my King to Rule me will have me to be I am where-ever I am evermore upon my Father's ground for the Earth is the Lords and the fulness thereof Psal 24.1 herewith David comforteth himself often in his distress Psal 47.2 8. The Lord Reigneth and 93.1 and 97.1 and again 99.1 And 't was the comfortable saying of Blessed Myconius in the troublous times of Luther's Reformation Christus Vivit Regnat Alioqui totus desperâssem My Christ Lives and Reigns otherwise I had been down upon all four as we say and had been utterly ruined The Name of the Wife was Naomi which signifies my sweet or pleasant one a fit Name for a Wife who should be to her Husband as the loving Hind and pleasant Roe Prov. 5.19 Hence Observ 3. All Godly Husbands whose God is their King should have Ardent Affections to the Wives of their Bosomes Moses calls a Man's Wife the Wife of his Bosome Deut. 13.6 and 28.54 because they should be as dear to them as their own Hearts that do lie in their Bosomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. Which is in thy Bosome the place and seat of the Heart and which lyeth in thy Bosome Mich. 7.5 which shows that a Wife should be as dear to the Husband as the Heart in his Bosome A Wife is the most proper Object of Love Col. 3.19 above Parent Friend Child or any other though never so near and dear to us The Hind and the Roe are the two Females of the Hart and Roe-buck wherewith above all other Creatures they are as it were Inamoured Men are commanded to be Ravish'd always with their Wives Prov. 5.19 not to a fond Uxoriousness or Mulierosity but so far as First To overlook Weaknesses in the weaker Vessel which Love covers And Secondly So to comport with her as to discover ardent and earnest Affection toward her The most Loving Couple we read of in God's Book are Isaac and Rebecca 'T is said of Isaac and he loved Rebecca Gen. 24.67 which is not said of any other and 't is said further that his delight was in her Gen. 26.8 Woe to those that delight in strange flesh Whoremongers and Adulterers God will judge Hebr. 13.4 The Name of his two Sons Mahlon and Chilion Why they are so called is not shown unless à posteriori only not à priori to wit by the Event of things for Mahlon Hebr. signifies Infirmity and Chilion Hebr. signifies Finished which two Names not only pointed out at something that related to their Father who gave them those Names but also something that related to themselves First As to their Father Bernard glosses that he was Mahlon in his leaving of Bethlehem and he was Chilion in his abiding in Moab 'T was his Infirmity to leave God's People and go into an Idolatrous Countrey for the preservation of his outward estate and while he sojourn'd there whereas he should have dwelt in his own Land Psal 37.3 his Life was finished ver 3. And Secondly As to themselves both those two Sons out of Humane Infirmity together with their Father finished their Lives also v. 5. Hence Observ 4. All the Children of Men have that Natural Infirmity that in the appointed time their Lives must be finished those two Names-are writ upon all Flesh Infirmity and Finished 't is the grand Statute of the upper House in Heaven Hebr. 9.27 'T is appointed unto all Men once to Die Man is made up of contrary Humours Heat Cold Moisture and Dryness if any of those be predominant and not kept in an equal Temperature down we go Ephrathites of the Tribe of Judah Mich. 5.2 Matth. 2.6 this place spoke of there not of Ephraim 1 Kings 11.20 Continued there till Elimelech Died a Beggar say the Jews he went out full but dyed empty ver 21. God did charge Moab with his out-casts Isa 16.4 which had formerly been hard-hearted to Israel Deut. 23.3 had they not been kindly used as Sojourners they would never have staid there ten Years as ver 4. Hence Observ 5. God can and will speak for his poor Persecuted People in the very hearts of his Enemies and cause their most Inveterate-Foes to favour them as he did for them in Moab here and as he promised to do in other Countreys Verily I will cause the Enemy to entreat thee well Jer. 15.11 The Hebr. imports If I do not intercede for thee with the Enemy then never trust me more saith the Lord This God perform'd after what he had promised here to the Prophet Jerem. 40.4 Nebuzaradan said to him Come and I will look well to thee c. Pharaoh could not be kinder to Joseph Gen. 47.6 nor Abraham to Lot Gen. 13.9 than he was to Jeremy Our God is to be Adored for this at this Day Sion's Out-casts of Men Jer. 30.17 are not cast away 's of God tho' he seems to cast off the care of them yet is he at work for them in the hearts of their Adversaries saying to them Let my Out-casts dwell with thee Moab as if God had said 'T will not be long ' ere I call home my Banished be content to let them dwell some while with thee Herein thou shalt do thy self no Disservice at all Naomi was call'd home to Canaan where God provided for her and made her last Days her best Days God's People may be persecuted but not forsaken 2 Cor. 4.6 V. 3. And Elimelech Naomi 's Husband Died. Death comes very near a Man when it climbs up to his Bed and strikes a Rib out of his side to wit when God takes away the desire of his Eyes with a stroke Ezek. 24.16 thy dearly beloved and greatly delighted in 'T was a great Tryal to the Prophets Patience and Obedience especially considering that his Comfortable Consort must have a dry Funeral Moâ—s mea ne careat lachrymis Tears are the Dues of the Dead and it would have been some ease to the Prophet if he might have Mourned for his Dead for Expletur lachrymis Egeriturque dolor as the Hinds by Calving so Men by Sorrowing do cast out their Sorrows Job 39.3 Yet this Ezekiel must not do for he was herein to be a Sign to Israel that
Church is filled and watered yea made Drunken with the Manifestations of Divine Glory First She is filled for she partakes of the fulness of Christ John 1.16 who began his Ministry with filling fill up the Water-pots to the brim John 2.7 carryed it on with filling They were all filled with the Holy Ghost Acts 2.4 and compleats it with Filling when we come to the fulness of the Measure of the Stature of Christ Eph. 4.13 Secondly She is watered as she is of God's Planting Isa 61.3 so she is of God's watering Isa 27.3 He waters it every moment with the Dew of Divine Doctrine Deut. 32.2 Yea Thirdly She is made Spiritually Drunk with Love that many Waters cannot quench Cant. 8.8 Peter was so intoxicated with the Glory of Christ's Transfiguration that he wist not what he said Luke 9.33 and Paul wist as little what to say when he was wrapt up into the Third Heaven Whether in the Body or out of the Body saith He I cannot tell twice over 2 Cor. 12.2 3. N. B. There is certainly an Holy Inebriation when a Soul is plainly Ravish'd with the Love of Christ who bids his Friends drink yea drink abundantly Cant. 5.1 Such Beloved ones of Christ are so deeply affected with the Love of Christ that like Drunken Men they forget all other things and let all go Tantundem ut Jesum meum Nanciscar as Ignatius said that I may both obtain and retain my dear Jesus These are not Drunk with Wine wherein is excess but they are filled with the Spirit Eph. 5.18 as it were Drunk with Love and 't is our Duty not our Sin to call for whole Flagons of this Wine as the Spouse did Cant. 2.5 to wit of the Loves of Christ which is better than Wine Cant. 1.2 which yet is a very comfortable Creature Psal 104.15 and highly set by Psal 4.7 But this goes down more sweetly than the most Generous Wine in the World and will cause the Lips of those that are asleep to speak Cant. 7.9 Once a good Man was so filled herewith that he cryed Hold thy Hand Lord for my old Bottle will hold no more of the new Wine of thy Spirit V. 4 and 5. And they dwelt there about ten years I have spoke something to this upon v. 2. they continued there and on the fifth observation upon that verse so less need be spoken to it in this place only take notice this their sojourning in the Idolatrous Country of Moab must needs be a great affliction to good Naomi who had been educated in the Right Worship of the true God in Canaan it could not but vex her Righteous Soul to behold the Idolatrous Worship of the Moabites as it did Lot's to behold the Adulterous and Unnatural practices of the Sodomites 2 Pet. 2.8 Hence Observ 5. Such Divine Dispensations as casts a Godly Soul into a place or state of Idolatry is a very grievous Dispensation Hence came David's Woe is me that I am constrain'd to dwell in Mesech c. Psal 120.5 and My Soul hath long dwelt with such v. 6. The time was tedious to his good Soul as no doubt this ten years time was to Naomi long and over long seemeth it to a true Saint to sojourn among such never so little where nothing but either Guilt or Grief can be contracted This made good David cry sometimes Oh that I had the Wings of a Dove then would I flee away and be at Rest c. Psal 55.6 7. and when that Oh would not Ease and Release him he at this time cries out Woe is me c. 't is very irksome to a dear Child of God to be any where out of the Bosom of the Church of God and forced among ungodly Company Nè cum lupis Vlulando tandem ipse lupus evaderet 't is hard and happy not to comply with bad Companions It troubled David more to be driven out from abiding in the Inheritance of the Lord 1 Sam. 26 19. than the loss of all other Accommodations and Comforts which was to him Interpretatively no less than a bidding him Go serve other Gods Thus the Prophet Jeremiah wish'd himself in the Wilderness when he was wearied out by the ungodly practices of his ungodly Countrymen Jer. 9.2 The good Lord bless Vs from any such like occasion that our Israelites in the Church may not become worse than the very Pagan Ishmalites having the character that Aaron gave of Israel thou knowest that this people are set on wickedness wholly Exod. 32.22 and indeed so is the whole World 1 Joh. 5.19 with 2.16 A godly man desires as much as may be to converse with the Holy God but as little as may be with Unholy men A certain good Woman cried upon her death-bed and doubting of her Salvation Lord send me not to Hell among the Wicked there for thou knowest I never loved their Company all my Life long upon Earth V. 5. And the Woman was left of her two Sons and her Husband Here her Sons dye yea both of them as well as her Husband This must needs be a farther trial of her Faith and Patience Hence Observe 1. That many Afflictions do attend the most Gracious Souls as Psal 34.19 No doubt but Nâ—omi was a Choice and Excellent Woman yet is she brought into a desolate and disconsolate condition none ever were either so good or so great as to raise themselves above the reach of trouble even those whom God loves he chastens though he do not love to chasten he had one Son only sine flagitio without sinning but never had he any Son sine Flagello without Suffering Christ whom God loved best suffered most love or hatred not seen in these things Eccles 9.12 Obser 2. Crosses sâ—ldom comes single upon God's Servants First her Husband dyes and then one Son and then another so that God shew'd her hard things and wrote up bitter things against her to make her Name Marah not Naomi in writing her first Husbandless and then Childless This was sad to her v. 13. Yet she encouraged her self in the Lord her God 1 Sam. 30.6 N. B. God did wonderfully support her in all these her great Trials and Troubles and left her upon Scripture Record as a Pattern of Patience unto all succeeding Generations V. 6. Thence she arose with her Daughters in Law Hence Observe 1. God's House of Worldly Correction is to God's People a School of Heavenly Instruction Naomi's Crosses and Losses she met with in Moab made her Soul to sit loose from that Cursed Countrey and to long for Canaan that blessed Land of Promise Sanctified Afflictions are Vocal and Disciplinary God's Rod hath a Voice Mic. 6.9 and now Naomi's Ear was open to hear the Instruction of it Job 36.8 9 10. She understood that the Voice of the Rod cried Hoe Hoe come forth Arise depart this is not your Rest for it is polluted Mic. 2.10 'T is a Rich Mercy when Affliction brings us from worse
Dead Body and washes the Head thereof with her warm Tears which she afterwards devours together with the Body Orpah's Tears were indeed no such Tears being Tears of Humanity and not of Bestiality She Weeps and Kisses she Kisses and Weeps again and with her Kiss gave her Mother a final farewel Hence Philo saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is not always right Love in a Kiss Joab took Amasa by the Bear to Kiss him 2 Sam. 20.9 Indeed it was not so much to Kiss him as to Kill him 't was a Treacherous Killing Kiss Thus Judas betrayed Christ with a Kiss and hence every false-hearted Kiss is call'd Osculum Iscarioticum the Kiss of Judas the Iscariot who said Hail Master and Kissed him Matth. 26.48 49. Thus also Absolom stole away the Hearts of the People with the Counterfeit Courtesie of his Kissing them 2 Sam. 15.5 Though Orph's Kiss was not the Kiss of Absolom of Joab or of Judas yet was it not Osculum Charitatis a right Kiss of Love as Ruth's was for she Kissed and forsook what she Kissed as all Temporary Professors do that give Christ a Complemental Kiss and then give him a final farewel as Orpah did to her Mother so Demas did to Christ Embracing the World 2 Tim. 1.10 as she did Moab Ruth did not so but Kiss'd and clave to that she Kiss'd but Ruth clave unto her Hebr. Dabak Agglutinari which signifies the strictest Conjunction of things that are glued together as a Wife is glued to her Husband by an Inseparable Bond Gen. 2.24 Matth. 19.5 and thus he that is Joined to the Lord is one Spirit 1 Cor. 6.17 by a Mystical and Spiritual Union Thus Ruth stayed with her Mother and did not as Orpah did unworthily depart from her Hence Observ 2. There is a Love to Goodness which is effectual Available and both Insuperable and Inseparable Such a Love as many Waters cannot quench such a Love as this Ruth had to Naomi who could not be driven from her Thus Moses exhorted the People to cleave unto the Lord Deut. 10.20 and 30.20 so did Barnabas Act. 11.23 As broken Bones must have strong Bands to bind them fast together and as Crazy Buildings must be crampt with Iron-Bars to keep them from Tottering so our loose and slippery Hearts have need of this Blessed Glue of Divine Love to make us cleave close to Christ who is our Life both the founder and the finisher of Life Natural Spiritual and Eternal in all his Râ—deemed we should hold him as our Lives and not let him go we live in him as the Fish doth live in the Water and every breathing thing in the Air As the Lamp cannot live but in the Oyl so nor we but in Christ our Life is hid with Christ in God Col. 3.3 We had better let Lands Livings yea Life it self go than let our dear Redeemer go Keep true to him and he will keep true to you cleave to him with the Purposes of your Heart and he will cleave to you with the Promises and Performances of his Heart and every Ordinance shall be his Royal Exchange wherein you present Duty and he confers Mercy Ver. 15. Behold thy Sister is gone back This must needs be a great Temptation unto Ruth to be deserted by her Sister Hence Observ 1. The back-slidings of such as set out fair and do begin well is a sore Temptation to young Converts and Proselytes It was no less to the very Disciples themselves Oh! how were they even startled to behold many fall off from following Christ when they could not understand the Mystery of Eating the Flesh and drinking the Blood of Christ His Disciples themselves were so far tempted with the backslidings of so many 66 67. Thus it was also an occasion of stumbling unto the Primitive Christians to behold the backslidings of two such forward Professors as Hymeneus and Philetus had been insomuch that the Apostle being afraid of that Gangrene saith to them Nevertheless the foundation of Gods Election standeth sure the Lord knoweth them that are his c. For the better setling of such as were shaken by the fall of those Deniers of the Resurrection 2 Tim. 2.17 18 19 20. N.B. We should not wonder that there are a mixture of good and bad of Ruths and Orpha's of Vessels of Honour and of Dishonour in the House of God yet the Lord doth distinguish Orpah's from Ruth's He knows who are his As the multitude of Sinners cannot give any Patronage to the evil ways of Sin so neither can the paucity of Saints put any disgrace or disparagement upon the good ways of God And to her Gods to wit her Devil-Gods Baal-Peor Chemosh and Milchom c. Judg. 11.24 Hence Observ 2. Some forward followers of the only True and Living God may Apostatize from thence to embrace Dunghill Deities even the Vanities of the Gentiles As Orphah here who was as forward at first as her Sister Ruth in their first setting forth from Moab towards Canaan yet she turns her back again having declined the Religion of Moses which she had seemingly professed while her Husband was alive for about Ten Years now she turns again to her Country Idols as if those meer Fictions the base Brats of Mans empty Brains 1 Cor. 8.4 were better to serve than the true God of Israel An Idol is nothing and yet such a vain Mind hath acted Mankind that they have made a Multitude of Gods which the wiser Heathens did oppose and Socrates suffer'd Death for opposing it Hesiod in his time reckons up no less than Thirty Thousand that then were and what an Army of them may we think were devised in after Ages It was the Serpent's or Satan's Grammar that first taught Deum pluraliter declinare to decline Deus God in the Plural Number Ye shall be as Gods Gen. 3.5 and to make Gods many all Vanities in the very extent of the word Vanity Jer. 10.14 15. and 14.22 devised by Brutish Brains until they came ad Insinitam Deorum Lernam to an Infinite Multitude of Gods so that China is said to have an Hundred Thousand of theirs and how Numberless a Number are the He-Gods and Shee-Goddesses which are now Worshipped in Popish Countries Be Astonished Oh Heavens at those two evils that those Orpah 's doth commit they forsake the Fountain of Living Wators and here them out Cisterns broken Cisterns that will hold no Water Jer. 2.12 13 The Heavens do blush at those Heteroclites in Worship Oh their Stupendious Stupidity and their profligate prodigious prophaneness in turning their Backs as Orpah did here of that ever flowing and overflowing well-Spring of all well-fare Jam. 1.17 the true God and turning to Idols which are but Cisterns that hold no better than Muddy Rain-water at the best but then being broken Cisterns Riven Vessels they can hold nothing but Liruim Lapides Mud and Gravel Matter that can never be digested by those that drink them but become Diseases
quasi ferè alter almost ones self Thus Ruth And she only clave to Naomi c. Went to Bethlehem that House of Bread as the word signifies Hence Observ 3. Such are fast and faithful Friends indeed that accompany each other to the Worship of God to Bethlehem here the place of Christs birth who is called the Bread of Life Many there be that do accompany each other to Beth-aven or House of wickedness to Play-Houses and places of Revelling c. This is rather a betraying than a befriending one another Such a Friend was that Adullamite to Judah Gen. 38.30 who was rather his Broker his Pimp and Pander a Coal-carrier as one calls him good for nothing but to scoure an hot Oven withal Such another Friend as this Hirah to Judah was Jonadab to Amnon 2 Sam. 13.3 But Amnon had a Friend a Friend and no Friend A Carnal Friend is but a Spiritual Enemy who advised the Ruin of his Soul for the recovery of his Body Which was perdere substantiam propter accidentia to destroy an Immortal Soul for a momentary Sin The Heathen Philosopher was a better Friend who said to one Amicus sum tibi sed usque ad Aras I am your Friend but no further than is Lawful The truest Friendship is to save and deliver a Friend from the greatest Evil which is Sin but to tempt any to it and to tollerate them in it is not the part of a true Friend but of a real Enemy Hate not thy Brother tell him of his Sin and suffer it not to lie upon him Lev. 19.17 To bring one to sin is rather an Act of Grudge than of Respect and Love as Abimelech saith to Abraham Wherein have I offended thee Gen. 20 9. Thus to expose me to Sin against God Then woe to those wretched Adullamites and wicke dly pt ty Jonadabs of our day the fittest tools for the Devil to work withal that prom p men even great men to sin and are Brokers for them that instead of going u◠with them to Bethel the House of God which good People did with Holy David and wherein he rejoiced Psal 42.4 and to Bethelehem the House of Bread as Ruth did here with Naomi but they go along with them to Beth-aven to the House of wickedness They make the King glad with their wickedness Hos 7.3 Parasites propound to Kings Suavia potius quam sana consilia pleasing but pestilent counsel as Doeg did to Saul and Balaam to Balack who laid a stumbling block before Israel Rev. 2.14 to wit Fair Faces to tempt them to Corporal and Spiritual Fornication that God might see sin flagrant in Jacob and so fall foul on them with his Plagues All the City was moved about them Vattehem Kol-Hagnir Gnalehen there was not only a commotion among the Citizens about her but also a strange kind of tumultuation as the Hebrew signifies Hence Observ 4. 'T is matter of astonishing Admiration to hear of and be Eye-Witnesses of the great Afflictions that do befall some persons both great and good 'T is very probale that Naomi had been of the Qualities of great persons in that City before she moved into Moab and of good Account among them otherwise there had been no Commotion nor any Tumultuous Noise at her return She undoubtedly went from Bethlehem in a very good Equipage and Estate and that accompanied with her Honoured Husband and her two Hopeful Sons she was now returned in a desolate and disconsolate condition without either Husband or Son having only a young poor distressed Moabitess Widow hanging upon her This caused both Admiration and Astonishment in this City which made them to say Is this Naomi The Citizens flocked about her and gazed upon her and cried out alas What a change is here Hence Observ 5. God works wonderful changes in Persons Families Cities Countries and Kingdoms 'T is wonderful to consider what changes befal persons both good and bad How did Lucifer that proud Assyrian Monarch fall from Heaven even to admiration Isa 14.12 'T is the wonderful work of God To look on every one that is proud and bring him low Job 40.12 God hath a look of Love whereby he Converts his chosen ones Luke 22.61 And he hath a look of Wrath whereby he confounds his Enemies Exod. 14.24 He looks oculo minaci with a Flaming Eye as Paul did upon Elymas the Sorcerer Act. 13.9 as if he would look through him with the Highest offence and utmost indignation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath a Revengeful Eye as he had upon the Babel-builders on Pharaoh Senacherib Nebuchadnezzar Herod c. and upon every one that is lofty that God alone may be exalted Isa 2.11 12 17 and 5.15 as on Hammon c. And God works such wonderful Changes upon the Persons of the Godly as well as of the Wicked as upon Job who was one Day the Wealthiest Man in the East and another day he becomes poor even to a Proverb as poor as Job he that heretofore never spake to his Subjects but from his Throne was after seated upon the Dunghill Job 29.7 8. with 2.8 and those hands accustomed to weild the Scepter were now employed to wipe off the putrified Matter that ran from his Sores so that his three Friends when they came to see him knew him not Job 2.12 They had never seen him before but in a splendid Condition and now when they saw him in this sad pickle they were amazed and amused saying just as it is here Is this Job Is this Naomi None should place Confidence in their present Prosperity As Job did so all Men ought always to fear they may out-live their own prosperous Conditions Job 3.25 considering that all things here below are both moveable and mutable Such wonderful changes God works upon Cities and Kingdoms as Lam. 2.15 Is this the City Once the most Famous City of all the Cities in the East Jerusalem was called God's Palace upon Earth yet in few days became as a Solitary Widow sitting on the ground in a mourning posture Lam. 1.1 2 c. The Princess among the Provinces became Tributary Oh! Quantum haec Niobe Niobe mutatur ab illâ As here Quantum haec Naomi Naomi mutatur ab illâ And so it might have been said of London when it lay in its own Ashes Is this the City the Lady of Cities how is she defloured of all her Splendour and Glory Hath the Lord said as Zech. 10.6 She shall be as if I had not cast her off raising it up in greater Beauty and Magnificency than afore Oh London London how oughtest thou to abound so much the more in Humility Holiness and most raised Thankfulness to God who hath so raised thee out of thy Ruines into this grandeur and goodliness If this thy goodliness conduce not to thy godliness how may worse Judgments come If God Hiss for the Fly of Egypt and for the Bee of Babylon Isa 7.18 thou mayest be destroyed as Athens
should rest at last after all its Tossings upon the Mountains of Arrarat Gen. 8.4 which were the highest sort of those Hills over which the Flood prevailed Gen. 7.19 had not the Ark hit upon this high Hill but upon some low Valley at the decrease of the Deluge Noah's Confinement had been much longer than it was 't was the Lord who was its Pilot steer'd it to this Hill And what an happy hit of Providence was that when Saul and his Men had compassed David and his Men round about But there came a Messenger c. 1 Sam. 23.26 27. David's Extremity was his God's Opportunity he sent from Heaven to save him Psal 57.3 There was Deus ex Machinâ God coming to the relief of his Servant as it were out of an Engine God was seen in the Mount even in the very nick of time and place Gen. 22.14 Jehovah Jireh N. B. To the Lord belong all Issues from Death Psal 68.20 and he both doth see and will be seen in his marvelous hits of Providence which is secret and unseen to the Succour of his Servants in their greatest Necessities where Humane Help fails then and there Divine help cometh in Hence David call'd that place Selang Hammah lekoth a Rock of Division or Diremption because then and there God divided betwixt the Bloody Tyrant and his Prey Saul's Forces were forced to forego David when they had hemm'd him in on every side and such an happy hit of Providence was that in 2 Kings 19.9 And when he heard say c. How did this Rumour of the King of Aethiopia's coming out to fight against Senacherib fall upon him like a mighty blast that drove all his formidable Army like an heap of Chaff or Dust quite away The Aethiopians used to raise huge Hosts 2 Chron. 14.9 and therefore the News thereof must needs startle him and call him off from the Cities of Judah The like happy bit of Providence fell out in Luther's time when Charles V. was call'd off from Persecuting the Protestants by the Turks who use to raise great Armies also breaking into Hungary And thus God makes those Dogs the Turks to lick the Sores of his poor Lazarus's This in our day may be an happy hit also to deliver Persecuted Ones CHAP. II. Verse 1. AND Naomi had a Kinsman of her Husband 's Hence Observ 1. God never wants his Instruments of Succour unto those that trust in his Mercy Some Relation either Natural or Spiritual God will raise up to relieve his in their deepest Extremity Here God raises up a Kinsman to relieve distressed Ruth and Naomi David saith it as his own experience which possibly may not be every Man's Experience as it was David's That he never saw the Righteous forsaken nor his Seed begging Bread Psal 37.25 God still upholds them with his Hand v. 24. he reserves his hand for a dead lift when he hath exercised their Faith with divers Tryals and Tentations Prov. 24.16 2 Cor. 4 9. and rather than fail his Prophet in Prison his Jeremy in the Dungeon when none of Israel dare befriend him God stirs up the Spirit of an Aethiopian to draw him up out of the Dungeon Jer. 38.12 N. B. Ebedmelech Hebr. signifies The Servant of the King yet was he not more the King's Servant than he was Gods and his Prophets who being but a Proselyte and a Stranger yet was he more merciful to God's Servant than all of the Jewish Nation who yet gloried of their Priviledges above all other Nations Rom. 2.26 27. He was a Jew inwardly in his saying Those Men have done very evil and he is like to die for hunger in the Dungeon ver 9. 'T was a sweet Providence of God so to encline the Heart of that Effeminate Impious and Inconstant King to hearken to the Motion and to give order for the Prophet's Deliverance from so desperate and deadly a danger yea and the Work and Labour of Love in this Aethiopian's saving the Lord's Servant and that with so much tenderness of not hurting Jeremy in his drawing up is not only recorded in Scripture for his Eternal Commendation and for others Imitation to act vigorously in a good cause and for God though they be alone and have to Encounter with divers Difficulties but 't is also richly Rewarded by the Lord himself Jerem. 39.16 17 18. There he had the Prophet's Reward For saving my Prophet's Life thou shalt have thine own Life saved Oh what a stay of Mind would it be to us if God did say thus to us in a common Calamity personally and particularly as he saith to this Aethiopian Yet little less doth God say to us in Zeph. 2.3 It may be ye shall be hid in the Day of the Lord's Anger that precious Promise with its peradventure we must appropriate it by our Faith 'T is true indeed good Men may be compelled to crave their Bread as David himself did and Elijah the Prophet yet God stirs up Abimelech the High Priest to relieve the former and the Widow of Sarephtah the latter but they are never Vagrants or Vagabonds to beg their relief from the Ungodly A Mighty Man of Wealth Gibber Chail Hebr. Potens opum Hence Observ 2. Some Rich Men may yet be Religious Men though indeed they be rare Birds yet Riches and Religion are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inconsistent things Abraham himself is for an Example who is said to be exceeding heavy with Gold and Silver as the Hebr. Reading is or as our Translation is he was very Rich Gen. 13.2 yet was he the Righteous Man of the East Isa 41.2 and the Father of the Faithful Rom. 4.11 Therefore though it be hard for Rich Men as Christ saith to hit of Heaven yet are not all Rich Men rejected of God for their Riches There is room for both Rich and Poor in Heaven poor Lazarus lies in the Bosome of rich Abraham Luke 16.22 Riches neither further nor hinder in themselves but as they are used and as they are trusted in and over-loved Matth. 19.23 24 25. Boaz was a Rich Man and yet Religious as appears in the whole Story of his Life Wealth if well used is an Encouragement to Duty and an Instrument of much good all the danger lies in loving it too well and trusting in it too much making Gold our Confidence Job 31.24 1 Tim. 6.17 Mark 10.24 'T is hard for them that trust in Riches to enter into the Kingdom of God And this many Rich Men do thinking themselves both better and safer for them Pride breeds in Wealth as the Worm doth in the Apple Heaven is a stately Palace with a narrow Portal and there is no entring in without stripping and straining till this Camel's-Bunch this burden of thick Clay be done off no one can get through this strait Gate Have them a Man may yea and use them too but when a Man passes over his Heart to them then they become a Mischief Boaz here was none
foundation of humility shall be laid the higher will the Superstructure and Roof of Honour be over-laid This is God's Method For thou hast shewed more kindness c. That is this thy later Love is greater than thy former while thy Husband was alive and could requite thee Hence Observ 4. True Grace and Goodness is of a growing Nature Thyatira's Works were better at last than at first Revel 2.19 Happy is that Soul that hath no Spiritual Witherings and sensible decays of the inward power of Grace but is as the shining light that shines more and more to a perfect Day Prov. 4.18 when Apostates like Blazing-Stars go out in a snuff and stench yea and infect the Air c. The Righteous shall hold on his way and wax stronger and stronger Job 17.9 not only persevere but proceed and make progress not only holding their own but also getting more Grace adding to Faith c. 2 Pet. 1.5 Inasmuch as thou followest not Young Men. Which are more suitable to thy Age being more Vigorous and Viewable Persons of a better presence than I am being an Old Man This was chaste Love Hence Observ 5. The Lawless Law of Lust ought not to direct in Matches and Marriages but the right Law of Reason and Religion This Ruth followed and not that for no doubt but she might have found Wanton Young Men either poor or rich in her own Countrey and never have come to Canaan to be Married to Old Boaz she did not as too many Wanton Young Widows which are dead while they live 1 Tim. 5.6 that being impatient of delay marry the first that come to their hand and as the vulgar Saying is take their former Husband's Winding-sheet before he be well cold in the Grave to make a Shift or Wedding Shirt for her following Husband This is not of good report to sober Minds V. 11. And now my Daughter fear not That is of failing or falling short of thy desire or hope or thus do not fear that I will reproach thee or reject thee for this present practice which though it have an appearance of evil in it so far as to affright me yet now I better understand it proceedeth not from any Unlawful Lust or Wanton Lightness this was a Candid Construction and a comfortable Answer to this Distressed Expectant Hence Observ 1. As Ruth 's Goel or Redeemer construes all candidly and answers comfortably unto her even so and much more then so doth Christ our Goel and Blessed Redcemer all this unto poor us Oh what a candid Construction is that of God! Deut. 22.26 27. There is in the Damosel no sin for she cryed out she shall not die 'T is presumed from the very circumstance of the place that she cryed out and ceas'd not to do so till she could hope no longer of any help or succour she falls before the Fornicator as the Honest Traveller before the High-way Robber Now how could this be known that there was Violence on the one side and Innocence on the other seeing as there was none to save her so there was none to hear her in her crying out God teaches Moses to presume it and to take it for granted silence in such a case giveth consent And Oh what a comfortable Answer did Christ give that Syrophaenian Woman Be it unto thee even as thou will Matth. 15.28 although he had first at least seemingly reproached and rejected her for a Gentile Dog yet after gives her as it were the Key of his Treasury where fulness of all things both Throne-Mercies and Footstool-Mercies are laid up and bids her take up what Mercy she pleaseth I will do unto thee all that thou requiretst saith Boaz to Ruth here Hence Observ 2. The desires of the Righteous shall be granted Prov. 10 24. Let Persons that pray bring but honest Hearts and lawful Requests in the Name of Christ and they may have what they will even any thing their Hearts do wish for or their Needs do require either in Heaven or Earth even betrothing Loves from Jesus Christ as Ruth had here from Boaz a promise of Marriage conditionally I will be thy Redeemer thy Goel thy Husband Isa 54.4 5. especially if Christ can but say of us as Poaz said of Ruth Ye are Vertuous Souls For all the City of my People knoweth that thou art a Vertuous Woman Chi Esheth Chail A Woman of Vertue that hath Godly Strength as the word Chail signisies to withstand Ungodly Temptations thou art one praised by all and therefore praised by me above all even above the choicest Rubies Hence Observ 3. All Women ought to be Vertuous Women They should have Ruths Character on them who is called Esheth Chail and they should be known to be so by all the City of their People N. B. But woe and alas how many Women are Vitious not Vertuous Women and known too to be so by the People of this Great City Wherein are found so many notorious Bawdy-Houses and whole Streets or by-Allies of prostituting Whores We should mourn in secret for this as it contracts great guilt and will bring great Plagues on the City if not Repented of and Reformed Solomon saith many Daughters have done Vertuously Prov. 31.29 but alas we may say in our day that many Daughters have done Vitiously in prostituting their Bodies to the Whoremonger and their Souls to the Devil never considering that all such Unclean Persons shall be shut out of Heaven 1 Cor 6.10 11. no such defiled Dogs or Bitches shall ever trample upon that Golden Pavement Revel 21.21 27. with 22.15 but all such wickedness shall be thrust down and turned into Hell yea though there be whole Streets whole Cities or whole Nations of them Psal 9.17 prepared for the Devil and the Damned Matth. 25 41.46 Observ 4. Good men should promise Marriage only to Vertuous Women Thus Boaz promises Ruth here upon this very ground that she was a Vertuous Woman Alas the Worlds Rule is Virtus post nummos Money carrieth the mastery more than Vertue And the Question that is first asked is What hath she for Cash not What is she for Vertue Dos non Deus 'tis Portion not God maketh most Marriages but they commonly prove unhappy Marriages where Men Marry either by the sight of their eyes for fading beauty or by their fingers ends in telling over a great Portion I have given in my Christian walk upon Family duties Seven qualifications whereby to chuse a fit Wise to wit Grace Race Face Arts Parts Portion and Proportion Grace is the first as t is the best of those Qualifications and Portion is the last but one This is Boaz's way and 't is God's way though it be not the Worlds way For saith the Poet. Hand facilè Invenias multis e millibus Vnum Virtutem preeii qui put at esse sui Not one of a Thousand do reckon Vertue as a good Portion as Boaz did here c. N. B. 'T is indeed good
Night is this 'T is the great Grace of God that strengthens Frail Man to resist Temptation No doubt but Boaz found Gods strengthening Grace to enable him for resisting the Temptation or otherwise he had led himself into a Temptation which we pray God may not do so with us by this Advice and been a Tempting the Tempter to Tempt him which needs not seeing our own Hearts will Tempt us without the Devil Jam. 1.14 15. V. 15. Bring the vail c. The Apron Sheet or Mantle Women in some Countries do wrap themselves in such kind of Plads or Mantles when they go abroad It must be some capacious thing to contain Six Measures of Barley Hence Observ 1. True Vertue or Grace makes persons Universally good Boaz was a Gracious or Vertuous Man as Ruth was a Vertuous Woman he is not good in one kind or respect only but in other respects also He is good in his Charity as well as in his Chastity he adds one Grace to another 2 Pet. 1.5 As he robbs not Ruth of her Chastity so he bestows upon her his Charity saying to her Bring the Vail that I may fill it with my Corn not to take it from her as the Churlish Watchmen did to Christs Spouse Cant. 5.7 He measured Not fill it at random but took time to measure it out It may be that he might keep an exact account of the increase of his Field and of Gods blessing therein that he might know how near he came to Isaac's blessing whose Field brought him an hundred-fold Gen. 26.12 which is the utmost that Christ mentions of increase in the Parable of the Sower Mat. 13.23 Hence Observ 2. Gods blessings bestowed on us should be recieved by us in an exact reckoning we should receive them pondere mensurâ numero by number weight and measure to take the tale to ponder the weight and to behold the quantity of them is an excellent way to get a Thankful Heart and a Rendring Disposition with David Psal 116.12 Six measures of Barley So that he knew what he gave her he gives not hand over head as one in hast Hence Observ 3. As Charity is no Churle so neither must it be Blind or Extravagant His liberality is not lavish in laying out Gods blessings but he giveth in Judgment and with Discretion not without consideration Prudence is the General Guide and Universal Mistress in all Acts and Exercises of Vertue Psal 112.5 The Hebrew is Shesh Segnorim Six Barleys Had he given her six Barley Corns his gift had been more niggardly than bountiful The former substantive being cut off by an Ecclipsis 't is supplied by adding a Bushel or an Homer it cannot be the former for it was not possible for Ruth to carry six Bushels of Barley which weighs one hundred and sixty pound weight neither could her Mantle contain it This measure therefore must be an Omer which is the tenth part of an Ephah Exod. 16. v. last which came nigh to our Bushel which also her Mantle might hold and her Shoulders might bear however 't is doubtless as much as she could well carry Boaz will not send her away empty but laden home Hence Observ 4. As Boaz so much more our God never sends home true suitors empty He giveth and he giveth liberally he giveth Grace he giveth more grace Jam. 4.6 and more Grace even a bosom full of blessings even as many as they can bring Faith to bear away Every Sabbath and Sermon or Sacrament Christ cries to us as Boaz to Ruth his suitor bring hither thy Vail not a little but a great Faith that I may fill it Open thy mouth wide that I may fill it Psal 81.11 Faith is the receiving Grace God proportions his performing to our believing As thou believest so be it unto thee Matth. 8.13 The greater that the Vessel or Water-pot is which is carried to the Well the more Water it bringeth home in it The greater that the sacks were which the Patriarchs in the Famine carried with them into Egypt the more Corn they contained to carry home in them for themselves and for their Families V. 16. When she came to her Mother who probably knew her not it being yet Dark and therefore asked Who she was This shows that Ruth hasted home for three Reasons First For the Danger of the way it being so early and before Day Secondly For the burden she bare to be disburthened Thirdly For her Joy that she might communicate to her Mother her happy success Hence Observ 1. As Ruth did so every good Soul should basten home to wit to Heaven we should have Pauls Cupio dissolvi I desire to be dissolved and to be with Christ which is far far better Phil. 1.23 and that upon the same cogent Reasons that made Ruth hast home N. B. First The Danger we are in while we are in this Dark Forlorn World Secondly The Burden of Sin we carry upon us Here Thirdly The Joy we hope for at our Fathers House hereafter Who art thou This Question Naomi asked before she opened Ruth the Door who in the dark could not well be discerned though poor People fear not Robbing Hence Observ 2. As Naomi so Gracious Souls should look well to their Doors examine all comers saying Who art thou Keep the Door of your Hearts Prov. 4.23 And cover it Numb 19.15 All that the Man had done to her That is said unto her Hence Observ 3. A good Mans saying is looked on as good as doing as Gods Dicere est facere The Lord spake and it was done Gen. 1. often And his benedicere est benefacere his blessing is benefiting He is faithful that hath Promised Rom. 4.21 2 Tim. 2.13 Heb. 10.23 and 11.11 So when a good Man hath once promised any thing we then say 't is as good as done Hence Observe lastly 'T is Saints Duty to exchange their experiences to be telling one another what the Lord hath said to and done for their Souls Psal 66.16 as Ruth did to Naomi here what the man had said to her or done for her Happy is that Soul which can say Christ hath promised me Marriage hath contracted with me to spread his skirt over me V. 17. He said to me His Heart and Tongue were relatives in this liberal Love Hence Observ 1. Love in the Heart will discover it self every way In the Eye in the Mouth and in the Hand too Eat not the Bread of him that hath an Evil Eye Prov. 23.6 Dat bene dat mulltum qui dat cum munere vultum He put her not off with cold Complements Jam. 2.15 16. saying be warmed with a fire of words or be cloathed with a suit of complements If Love be in the Heart 't will be in the hand too Go not empty This liberal man Deviseth liberal things Isa 32.8 By liberal things shall he stand Hence Observ 2. Giving not Getting Handing out not Hoarding up is the true way of right Thriving One
only was sent for by times when Saul had his Fits which came not again all that time the Philistines threatned Israel 2. Kings take not much notice of Inferiour Servants 3. Especially King Saul whose Brain had been distemper'd with his Fits 4. Much Alteration a little time makes in a growing Youth as David was 5. Especially having laid aside his Courtiers Habit and now coming as a Shepherd 6. Abner might not know him because he convers'd more in the Camp as General than in the Court c. N. B. Dr. Lightfoot affirmeth that neither Saul nor Abner were ignorant who David was because he went but from Harping to Saul when Saul went to this War v. 15. and Saul's Question to Abner was not so much Filius cujus as Filius qualis viri not of his Person but of his Parentage as wondering what kind of Man Jesse was that had such Brave Sons in his Army c. 1 Sam CHAP. XVIII CHapter the Eighteenth giveth an Account First Of the extraordinary Grace and Favour that Saul c. expressed towards David from v. 1. to v. 8. And Secondly How all this came to be changed in Saul into extraordinary envy and hatred from v. 8. to the end Remarks upon the first part are First Saul looked upon David with an Amicable Eye and with a Look of Love when Abner brought him to the King with Goliah's Head in his Hand chap. 17.57 58. and when he had made an excellent Oration to Saul debasing himself and exalting his God who was the sole giver of the Victory over Goliah c. 'T is said here v. 1. When David had made an end of speaking to Saul no doubt but he spake much more to Saul than is here Recorded for himself saith The Mouth of the Righteous speaketh Wisdom and his Tongue talketh of Judgment the Law of God is in his Heart Psal 37.30 31. When Saul heard the many Gracious Words that proceeded out of his Mouth and withal saw the Giant 's Head in his Hand for which a little before he would have given even the half of his Kingdom while Goliah put him to shame for forty Days together How could Saul do less but thank him for his Valour and Victory a Mercy to himself and to all his Subjects yea and Admire him also for his most excellent Endowments which shone forth in him both in his Speeches and Actions Saul might also admire David's Modesty in not claiming the Wages promised for his Work Chap. 17.25 N. B. However this is expressed that David found so much favour with Saul as that he now must have his constant Residence in the King's Court and have no more Dismissions into a Countrey-Life as he had heretofore v. 2. and Chap. 17.15 If Saul could Love David greatly when he was to him but a skilful Musician chap. 16.22 How much more now when he was so highly Honour'd of God to become his Conquering Champion better had it been to have loved him less and loved him long The Second Remark is David had the Love of Jonathan v. 1 3 4. whatever defect was found in the Father's Love to David it was abundantly supplyed in the Sons Love to him And this Love of Jonathan's to David was First Internal he Loved him as his own Soul v. 1. as if there had been but one Soul in their two Bodies Corporibus geminis Spiritus unus erat because of suitableness in their Age Natures and Manners 2. Jonathan's Love was External in making a League of Love a Convenant of Friendship with him the Symbol and Pledge whereof was his striping himself of all his Princely Robes and Accoutrements and putting them upon David who devested himself of his Pastoral Habits in order thereunto v. 3 4. so that here Prince Jonathan to mend his Father's the King's neglect did as it were confer the Honour of Knighthood upon David saying to him Kneel down David a Shepherd and rise up David a Prince thou shalt have the Veneration due to Jonathan in the Garments and Ornaments of Jonathan thou shalt be my alter ego thou shalt be my Court-Companion and wear these Robes of the highest Courtier as a Reward of thy Heroick Valour and Victory N. B. Nor was it perhaps without a Mystery saith one that Saul's Garments fitted not David but Jonathan's fitted him and these he was as much delighted to put on and wear as he was desirous to put off and disburden himself of the other Oh how liberal was Jonathan's Love to David thus to strip himself even to his Sword Bow and Girdle but the Love of our Jonathan of our Jesus is more liberal in stripping himself of his own righteousness and became sin for us that we might be Righteous to God in him 2 Cor. 5.21 Jonathan did not put on David's poor Pastoral Coat when he put off his own Royal Robes as our Jesus doth for us c. The Third Remark is The Love that the Courtiers bare to David yea and all the People also loved him v. 5. for his prudent management of all his Military Matters when Saul had made him the Captain of his Life-guard his Vertue was so Amiable and Attractive In his behaving himself so wisely in all his concerns that both the Court and the Countrey were plainly Inamour'd with him though no doubt some of Saul's Servants did envy his Glory The Fourth Remark is The Love that he gained likewise among the Women v. 6 7. This was immediately after the Slaughter of Goliah and of the Army of the Philistines as Saul and David marched through the Cities to Jerusalem the Women who share deeply in the common Calamities of War as Ravishments c. and rejoyce greatly in Victories whereby they are freed from such Abuses came forth to meet King Saul with singing and playing upon Instruments of Musick according to the custom of those times and places Exod. 15.20 Judg. 11.34 the burden of their Song was Saul hath slain his Thousands but David his Ten Thousands as if they had said Saul deserves to be commended much but David ten times more Hinc illae lachrymae From hence came the rise of all David's following Troubles N. B. Objection Had this Song of the Virgins enamour'd with David been immediately after the Victory over Goliah c. This would have hindered Saul from preferring David to be the Commander in Chief of his Life-guard c. Answer 1. It was Saul's Policy to prefer David at the present to gratifie his whole Army and People especially his Son Jonathan who was become such a passionate Lover of David and therefore Saul must bestow a badge of Honour upon him for his famous Victory or he could not retain his own Reputation nor answer Universal Expectation of fulfilling his promise of preferring the Conqueror Chap. 17.25 Answer 2. It was principally God's Providence more than Saul's Policy over-ruling Saul against his own Inclinations who designed to crush him when he could obtain a fit opportunity
been a Friend indeed he would have told him it was his Temptation and that he ought to desire nothing below the Dignity of a King's Son c. Menedemus that Pagan Philosopher could give better Advice to Antigonus when Invited to a place where a notable Harlot was present to tempt him He gravely bid him Remember thou art the Son of a King and do nothing unbeseeming that Royal Dignity But this pernicions Israelite who therefore should have known better things than poor Pagans indulges his unlawful lust to so near a Relation whom the light of Nature should not have permitted him to vitiate yet he bids him dissemble a sickness and a stomach so squeamish that could take nothing but of Tamar's dressing The Fourth Remark is King David's consent thus far to gratifie this cursed design as to bring the Tempter and the Tempted together v. 6 7 8 9. Amnon lays him down in his dissembled sickness tidings hereof are told to David who fearing to lose him as he had lately lost his Child in Adultery went to visit him of whom Amnon asked that he would send his Sister Tamar to dress him two Cordial-Cakes Dishes suitable to his languishing appetite 'T is a wonder so Sagacious and Prudent a Prince and Wise with the Wisdom of an Angel of God Chap. 14.20 could not penetrate through this pretence and suspect an evil intention in so unusual a Petition But the Guileless Father ever too fond of his Children feared no guile in his Eldest Son whom he was loth to lose for want of gratifying in so small a request but principally it must be ascribed to God's Providence which blinded David's mind that the threatned Judgments might be brought upon him David's wisdom being now asleep in his Holy Breast he sends his Dear Daughter like an Heifer to the Slaughter or rather like an Innocent Lamb to the very Jaws of a most Ravenous Wolfe Which could not but greatly grieve all the Veins in David's Heart that his Dear and Only Daughter and Darling should fall into mischief only by obeying her Father's Command The Fifth Remark is The manner of Amnon's Defiling his Sister Tamar ver 10 11 12 13 14. Wherein Mark First Tamar comes and though a King's Daughter disdains not to dress this desired Dish with her own hands We read how Rebecca was a dainty Cook Gen. 27.17 and so was her Mother Sarah before her Gen. 18.6 And this very Bathsheba in her Lesson to Lemuel her Son Solomon makes Good Housewivery the Praise and Property of a Good Wife Prov. 31.13 19 21 22 23 24 27 c. These are good Presidents for Great Ladies in our times not to think themselves too good or too great for such Acts of Housewivery Mark Secondly Amnon was not private enough for his impious project in his Couch-Chamber where his Attendants were about him so refused to taste of Iamars Dainties which she had poured out of the Frying pan into the Dish in so publick a place but he must have her to bring them after him into his private Bed-Chamber having more mind to feed on those Murdering Morsels of Iniquity which are spiced with the wrath of God Job 20.23 To satisfie his Lust rather than gratifie his Palate Mark Thirdly No sooner had Amnon obtained secrecy for his villany but first he took hold of her and said Lie with me my Sister trying what fair means would do but she refused endeavouring to disswade him from his wicked design by many mighty Arguments had not his Lust made him both Blind and Deaf N. B. As First She calls him Brother which Title should have charm'd him from his wickedness seeing the Light of Nature teacheth to abhor such Incest How was Amnon's Face steel'd with Impudency in his saying Lie with me my Sister Tamar's Modesty was more saying Nay my Brother thou should not only abominate such Vnnatural Pollution but thou should as my Brother protect me against any other Stranger in case they should violently attempt such a villany Her Second Argument was 'T is a great Vice To Intice me but a greater Villany To Force me against my will and so to bereave me of my Virginity which I value as my chiefest Honour and Ornament Her Third Argument was No such Incestuous Rape ought to be done in Israel an Holy People among whom God's Law punisheth such Sinners with Death Gen. 34.7 Levit. 18.8 9. Deut. 22.29 Her Fourth Argument was Do not this Folly Tho' thou hast been crafty in contriving this opportunity yet this Act is Sublime folly and madness in thee who may have thy choice of Wives with their Love and liking yea and both with the Lord's and thy Father 's also Her Fifth Argument was If thou Ravish me I shall be ashamed to shew my Face in any place or company where I come Her Sixth Argument was And as for thee thou 'lt be look'd upon as one of the Fools of Israel a stigmatized Fool unfit to succed so Pious a Father in the Government of the Kingdom who cannot Govern thy self Her Seventh Argument was Speak to the King and he will not withold me from thee ver 13. This she spake in her exigency either as one Ignorant of God's Law which forbids such Incestuous Marriages or as one that did use any Argument to make a present escape out of his violent hands seeing that Legal Doubt might be decided afterward N. B. Thus the Modest Virgin did what she could do to preserve her Virginity but Surdo fabulam Amnon being Drunk with Lust turned the deaf Ear to all these her most Strenuous Arguments and his violence of unruly concupiscence being too strong for either her Verbal Rhetorick or her Personal Resistance he committed a Rape upon her ver 14. But why did she not cry out as the Betrothed Damosel did Deut. 22.26 Peter Martyr Answers thus That she probably cryed out and there was none to deliver her as in that case ver 27. The Judgment of charity commands us to believe it For there was none to hear her as there was none to help or deliver her yet God himself bears witness there She cryed out The Sixth Remark is The Event of this Rape both as to Amnon as to Tamar as to Absolom and as to David Mark 1. Amnon's unlawful Love or lawless Lust was turned into most bitter hatred ver 15 16 17 18. This he demonstrated First By now Loathing her as much as ever he had Loved her and Lusted after her Why he did so some wonder seeing Shechem loved Dinab with his soul-Soul-love after he had Defloured her by Force also Gen. 34.2 3 c. Learned Men render these Reasons 1. She had reproached him for a Fool. 2. He was in horrour of Conscience by the guilt of his sin and fear of shame But 3. 'T was the providence of God to punish short pleasure with long pain for by this means and Secondly By His thrusting her out of doors by force after he had satisfied
his Vineyard 2. 'T is probable he was privy to the Project of managing the Matter 3. He punish'd not the Actors of it 4. He approved of the Tragedy in his taking Possession 5. Peter Martyr adds Wives faults are fixed upon Husbands not hindring them Thus God chastized Adam for the fault of Eve first in the Sin God said to Abraham why did Sarah laugh Gen. 18.13 N.B. It may easily be supposed what a Mar-mirth Elijah was to Ahab when he met him here in the midst of his golden Dreams And how was his Coxcomb cut and how did his Crest fall at the upleasing prospect of so unwelcome a Guest No doubt but the King's Countenance was wofully cast down when he said Hast thou found me O my Enemy ver 20. but why an Enemy They two parted Friends as Lord and Lacquey at their last Meeting Chap. 18.46 Indeed Ahab was Elijah's Enemy and hated him as he did Micaiah Chap. 22.8 but Elijah only was his Enemy because he told Him the Truth Gal. 4.16 and his Words would have done him good had he walk'd uprightly Mic. 2.7 8. Augustin saith He was an Enemy to none but to such as were worse Enemies to themselves N.B. A guilty Conscience is like the troubled Sea foaming forth Mire and Dirt Isa 57.20 21. Elijah Answers the Hand of God hath found thee out in thy very Act of Sin and seeing thou hast wilfully and wholly made thy self a bondslave to Baal to Jezebel and to Beelzebub himself selling thy self totally to be acted by their Power and setting thy wickedness not only in the sight but also in despight of an All-seeing God as thou hast made a match with murther and all manner of Iniquity so shalt thou be sure to rue thy Bargain and have thy Belly full of it The backslider shall be filled with the evil of his own ways Prov. 14.14 Elijah threatens Ahab in the Name of the Lord ver 21 22 23 24 25 26. That God will retaliate bleeding for bleeding and not only himself but all his seventy Sons shall bleed for it 2 Kings 10.6 yea not only they but also their wicked Mother Jezebel shall be made Dogs Meat and because he would not take Example from Jeroboam and Baasha he shall be made an Example to Successors as he was a none-such in Sinning so he shall be a none-such in Suffering N.B. Oh Happy Naboth that had now chang'd his Vineyard on Earth into a Kingdom in Heaven but oh miserable Ahab the Murtherer is far more miserable than Naboth the Martyr all those direful Judgments were yet to come upon him and his for sending Naboth to Heaven The second Part of Ahab's Correction is Humane ver 27 28 29. Wherein Remark the First Ahab corrects himself for his Sin and though a bad Man yet reviles he not God's Prophet but fears his Predictions would prove as true as those about the Rain and Fire c. had done and therefore is moved to put himself into the manner of a Mourner the loss of his own Life not troubling him so much as the utter Extirpation of his proud Dame and Posterity Remark the Second Though all this Humiliation of Ahab was only External Superficial and Temporary arising more from the Terrour of God's Judgments than from any true Love to God or hatred of his Sin without a Resolution for Reformation yet God soon saw it was so far pleased with it as to send Words of Comfort to him for it Elijah who had even now denounced those heavy Tidings must immediately hasten with a Lenitive Message N.B. That God will recompence his Temporary Repentance with a Temporary Deliverance The Judgment threatned in the particular Signatures of God's Vengeance are suspended from him and prorogu'd to his Sons who were of his Blood John 1.13 Acts 17.26 Surely if the Leaves of Repentance be so Medicinal much more the Fruit if the Shadow of it be thus Soveraign what is the Substance in Sincere Souls Remark the Third Grief is not ever a sign of Grace Ahab rent not his Heart with his Garment nor reform'd he his Life He restor'd not the stoln Vineyard nor reproved much less removed his wicked Wife c. but he returns to his former Vomit hating and threatning the Lord's Prophets Chap. 22.8 consulting with the Prophets of Baal ver 6. of the next Chapter therefore Ahab shall Bleed by the Shafts of the Syrians as Naboth had done by the Stones of the Jezreelites 1 Kings CHAP. XXII THIS Chapter contains the latter end of the Life of Ahab King of Israel in Conjunction with some Part of the Life of Jehoshaphat King of Judah The whole History here is reducible to these three Heads First Antecedents Secondly Concomitants And Thirdly Consequents Remarks upon the First Head the Antecedents which are First The Deliberation about waging War against the Syrians so far as it was Political betwixt the two Kings and their State-Counsellours ver 1 2 3 4. Wherein Mark 1. The time of it after three Years Peace by the Legue betwixt Ahab and Benhadad Chap. 20.34 made in the nineteenth Year of Ahab's Reign for he dyed in this Expedition in the twenty second Year of his Reign ver 37. and Chap. 16.29 N.B. Leagues among Princes last no longer than for their own Recruits and Advantage Now the War begins that must make an end of Ahab Mark 2. Jehosaphat that good King was now come down to visit this bad King Ahab having made affinity with him that the two-Sister Kingdoms might cease their long Clashings hitherto this is call'd his coming down though Samaria stood upon an Hill as well as Jerusalem yet was it a Condescension for a true Worshipper of Jehovah to go down to such an Idolater as Ahab was probably saith Peter Martyr He was moved to it by hearing of Ahab's Humiliation c. Mark 3. Ramoth-Gilead saith Ahab to his Council belongs to us by Divine Donation Josh 20 8. and is one of our Cities of Refuge Josh 21.38 Benhadad hath not restored it according to Covenant Chap. 20.34 we may warrantably War and Challenge our own from so persidious a Pagan Jehosaphat joins in this just War saith Dr. Lightfoot he was equally concerned in the Recovery of Ramoth-Gilead as it was a City of Refuge for Judah as well as for Israel Remark the Second is That Deliberation about the War as it was Ecclesiastical with the Prophets ver 5 6 to ver 23. Mark 1. Good Jehosaphat must have advice from God as well as from Men ver 5. had he done so about his Son's Marriage Ahab's wicked Daughter Athaliah saith Dr. Hall had never call'd him Father However Jehosaphat makes this godly Motion here mistaking Ahab for a true Convert because he was so lately humbled so thought he might lawfully join with him in so just a War but desires first to enquire of God that day without delay before any farther Preparation Ahab cheats him with Baal's Prophets as if he had said tho
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
than his Adversity p. 389. Providence the Womb of it described p. 221. It makes things Casual as to us to fall out necessarily p. 343. It over-rules wicked Men's Works p. 348. As of late in the Popish Plot wherein the Patriarchs of Rome Acted like those Patriarchs against Joseph p. 349 350. 'T is predominant over all Humane Actions p. 386. Purchase The first was to Bury in Why p. 138 139. Q. Quarrels about Religion are the fiercest p. 59. Froward Children strive about the Cup until they spill the Wine p. 407. Quarrels about Ceremonies are Antient p. 421 422. R. Refuge is threefold p. 121 122. Religion its Antiquity p. 58. See Quarrels How the true Religion differs from the false p. 59. Repentance how it is in God p. 100. Never too late in Man if true p. 102. Sometimes it is unseasonable p. 243. Resign up wholly to God in respect of Time Place Means and Manner p. 141 142. Resurrection the Doctrine of it was known to the Partriarchs p. 88. Revilings how to be Answered p. 280. Reward Reuben Rewarded for his Rescuing Joseph p. 338. God Rewarded Joseph far above his work of Doing or Suffering p. 388. Righteous God reserveth some for the worst Times p. 106 107. Righteousness is twofold Imputed and Imparted p. 108. S. Sabbath given by God to Man as a Blessing p. 36 Largely discours'd upon p. 37 38 39 and 64. Sacrifice the Nature thereof p. 69 70 71. Tho' we be exempted from that of the Law yet not from that of the Gospel Vol. 1. Page 72 73. Servants universally bad at the Deluge p. 124. Sickness of Man and the Love of God may consist together p. 418. Sin the gradual Progress of the first Sin p. 45. Soul of Man is his Honour the most excellent of created Beings c. p. 20 21. Noble in its Original Nature Rank Stamp Provision Price Place and Employ as God's Temple p. 22 23. The loss of it is Incomparable c. p. 24 25 26 27 28. T. Tentation how that from Satan is known c. p. 254. Testament see Covenant the Promises and Precepts in the Old how they belong to us under the New p. 200. The Old is not out of Date to us proved by many Arguments from p. 199 to 203. Tongue Man's Honour and Glory but now his Shame by the Fall p. 17 18 19. Trade Every Man must have some Calling p. 57. See Calling Travellers want not their Encouragement p. 245 247 408 414. Tree of Life Man must not eat of it after the Fall p. 53. Trinity Three in One and One in Three The Pagans had some Notions of that Mystery p. 2. Much more of it in Scripture ibid. An Arrian Thunderstruck for denying it p. 5. Tryal No Saint is exempted from Tryals p. 129. God Tryeth us for good ends and how p. 145 146 147. V. Union of Statan and the Serpent resembles the Union of the two Natures in Christ p. 40. Vows Jacob was the Father of Vows p. 272. W. Walk with God is the Duty of Man p. 89 90 91 92 93. War of the Old World against God p. 103. Wicked though as wild as Savage Beasts yet God tameth them p. 125. And the Wolf lies down with the Kid p. 127. Woman punish'd with pains in Child-breeding and bearing p. 52. Is often the Tempter's Tool p. 101. World when it shall End is not known p. 604. Worship of God must be Personal p. 65 66. And it must be Warrantable too p. 66 67. Not Superstitions it must also be Costly and have Unity in it p. 67 68. AN EXACT INDEX OF THE SCRIPTURES OF THE SECOND VOLUME UPON THE Old-Testament By Sup. is meant the Supplement before the Second Volume GENESIS CHap. Verse Vol. 2. Page 2 2 Â 33 Sup. 6 3 Â 119 Sup. 9 27 Â 112 Sup. 17 7 8 Â 16 18 12 Â 8 19 4 5 Â 81 31 53 Â 95 Sup. 37 22 27 29 Â 111 Sup. 42 1 Â 30 Sup. 49 5 7 Â 117 Sup. Â 13 Â 10 Â 17 Â 118 Sup. EXODVS Chap. Verse Vol. 2. Page 3 5 Â 212 13 19 20 Â 3 Sup. 14 2 Â 4 Sup. Â 16 21 22 Â 7 Sup. 16 1 Â 16 to 22 Sup. Â 26 Â Ibid. Â 2 3 Â 17 Sup. Â 17 18 20 Â 18 Sup. Â Â Â 16 to 22 Sup. 17 Â Â 22 to 26 Sup. Chap. Verse Vol. 2. Page 19 20 Â Â 27 to 33 Sup. 21 22 23 Â Â 32 Sup. 24 Â Â 33 Sup. 25 26 Â Â 34 Sup. Â 30 Â 293 32 Â Â 34 to 39 Sup. 35 36 Â Â 39 Sup. 40 Â Â 39 40 Sup. LEVITICVS Chap. Verse Vol. 2. Page 1 1 Â 39 Sup. 8 7 8 Â 66 Sup. 10 1 2 Â 40 Sup. 24 Â Â 41 42 Sup. NVMBERS Chap. Verse Vol. 2. Page 10 Â Â 43 Sup. 11 31 Â 17 Sup. Â 38 Â 44 Sup. Â Â Â 44 to 50 Sup. 13 Â Â 50 51 Sup. 14 Â Â 52 to 56 Sup. Chap. Verse Vol. 2. Page 15 Â Â 56 Sup. 16 Â Â 57 to 61 Sup. 17 18 Â Â 61 62 Sup. 19 Â Â 62 Sup. 20 Â Â 62 to 66 Sup. 21 Â Â 66 to 75 Sup. 22 Â Â 75 to 85 Sup. 23 Â Â 85 to 95 Sup. 24 Â Â 95 to 102 Sup. 25 Â Â 102 107 Sup. 26.27.28.29.30 Â Â 107 Sup. 30 Â Â 108 Sup. 31 Â Â 108 111 Sup. 32 Â Â 111 Sup. 33 Â Â 112 Sup. DEVTERONOMY Chap. Verse Vol. 2. Page 1 to 31 Â 113 Sup. 5 28 Â 28 Sup. 6 17 Â 15 7 2 Â 24 13 11 Â 42 Sup. 29 11 Â 35 31 Â Â 114 Sup. 32 46 Â 31 Sup. 32 23 Â 101 32 Â Â 115 116 Sup. 33 2 Â 30 Sup. 33 Â Â 116 117 Sup. 34 Â Â 118 119 120 Sup. JOSHVA Chap. Verse Vol. 2. Page 1 Â Â 1 to 5 2 Â Â 5 to 11 3 15 Â 7 Sup. 3 Â Â 11 to 14 4 Â Â 14 to 16 5 Â Â 16 to 19 6 Â Â 19 to 27 7 Â Â 27 to 32 8 Â Â 32 9 Â Â 33 to 36 10 Â Â 36 to 41 11 12 Â Â 41 42 12 13 Â Â 43 14.15.16.17.18.19 Â Â 44 to 47 20 Â Â 47 21 Â Â 47 48 22 Â Â 49 to 54 23 Â Â 54 55 24 Â Â 56 to 63 JVDGES Chap. Verse Vol. 2. Page 1 15 Â 50 Sup. 1 Â Â 63 to 67 Chap. Verse Vol. 2. Page 2 Â Â 67 to 71 2 Â Â 95 3 Â Â 95 to 103 4 Â Â 103 to 106 5 Â Â 106 107 6 Â Â 107 to 113 7 Â Â 113 to 118 8 Â Â 118 to 122 9 Â Â 122 to 127 10 Â Â 127 128 11 Â Â
God for nothing that is Possible or Honourable is too hard for his Power Omnipotent Gen. 18.12 14. Rom. 4.19 20. When Moses smote the Flinty Rock Numb 20.10 't was more possible in Nature to fetch Fire out of it than Water yet was Water not Fire fetch'd from it by the Almighty Power of God The Unbelieving Lord said God's plenty promised by the Prophet could not possibly be performed though the Windows of Heaven were opened 2 Kin. 7.1 2. With Nicodemus we oft say How can these things be John 3.9 Can God prepare a Table c. Ps 78.19 Can this Corruption be mortified Can this Temptation be Resisted Can this Sin be Remitted Can our bodies be Raised Can Christ's Cause be revived Thus do we Err not knowing the Scriptures nor the Power of God Mat. 22.29 Remember to rest your Souls upon the Power of God in his Promises as Dan. 3.17 and Mat. 3.9 8.2 26.53 c. He can make a Virgin bear a Son c. He can what we cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Heathen Poet Linus could say All things are easie with God and nothing is Impossible Notewel Were we but Virgins Cant. 1.3 Rev. 14.4 Christ and his Cause may be born again of in and among us There is nothing Impossible with God c. N.B. The Second Mystery is As there must be a Spiritual Conception of Christ in the Conscience of a Christian ut suprâ so there should necessarily follow a Spiritual or Mystical Birth of Christ He must be born of us as well as conceived in us and both these are best effected in and by a Virgin Heart that is renewed so as to love Christ with an Holy Chast Virgin-love as more of that after alas there be many that seem to have Conceptions of Christ but they prove meer Embryo's Moles false Conceptions that become bare Abortives and never see the Sun Many have good Motions and good Desires kindled in their Consciences by some strong Convictions yet these come to be quenched either by withdrawing of Fuel a neglect of Ordinances or by pouring on Water in falling into soul Courses so Christ that seem'd to be conceived in the Heart comes not on to be born and brought forth into the Life they cannot say 'T is not I that live but Jesus Christ that liveth in me c. Gal. 2.20 How many fair Buds of good Desires are blasted and never Blossom into the flower of good Resolutions much less into the Fruit of good Actions Some seeming Palpitations or Pantings of Heart after good some Inquietations of Spirit and unsatisfiableness of Soul are oft stifled by Men who should not quench the Spirit 1 Thess 5.19 but be careful to add fuel to that Holy Fire Lev. 6.12 13. and 24.2 3. The neglect of this Duty should be confessed 2 Chron. 29.6 7. and we ought to blow up those sparks of the Spirit of Burning Isa 4.4 into a Flame 2 Tim. 1.6 that our Lives may shine in a dark World Matth. 5.16 Phil. 2.15 1 Pet. 2.12 If we have but the sparks of true Grace and we be but smoaking Flax Christ will not smother or quench it Matth. 12.20 God forbid we should do it our selves Therefore should we be like the Woman greatly wondred at which Travelled and was in great pain to be delivered c. Rev. 12.1 2. The New Birth will cost us strong cries and tears before we bring forth Christ into our Lives and Actions N. B. The Third Mystery is This can be done in none but in a Virgin-Heart as was before intimated effectually Christ was born of a Virgin And 't is the Virgins that love Christ Can. 1.3 that have a spiritual Chastity and are not defiled with the Corruptions that are in the World through Lust 2 Pet. 2.20 These follow the Lamb whithersoever he goeth Rev. 14.4 and these are they that bear and bring forth Christ first conceived Mystically in their Hearts into the most conspicuous Parts of their Lives and Actions The Life that they now live in the Flesh they live by the Faith of the Son of God Gal. 2.20 they are Redeemed for Royal Vse The Hebrew Word Gnalamoth for Virgins signifies God's hidden ones for so they are called Psalm 83.3 Their Life is hid in Christ Col. 3.3 Would to God such Virgins were without number now Cant. 6.8 N. B. Note well The Fourth Mystery is As Christ-lay nine Months in his Mother's Womb not Idle but eating out the Core of Corruption which cleaves to our Natures and then was borne So we under the Spirit of Bondage are prepared for the New-Birth she first received of the Holy Ghost before she conceived and brought forth Christ So must we do c. The Second Branch is The Person of whom Christ was born was as a Virgin in General so the Virgin Mary in Particular Concerning whom there is a double History and Mystery respecting 1. Her Stock And 2. Her State She was one of a very high Stock and Pedigree yet one of a very low State and Condition First The Mother of our Lord was nobly descended therefore is Christ call'd the Son of David Matth. 1.1 and 9.27 and Luke 20.41 So was Joseph his Reputed or Foster-Father of David's Lineage also Matthew shews the latter and Luke the former Matthew calls Christ the Son of David and of Abraham Matth. 1.1 2. because these two had the Promise of Christ's proceeding from their Loins This was for the Comfort of the Jews that God had made his Promise good to Abraham whom they call'd their Father And Luke derives Christ from Adam Luke 3.23 38. for the Comfort of the Gentiles who were of Adam though not of Abraham These were convincing and undeniable Testimonies that Christ was the true Messiah and the Saviour of the World This we must believe and with blind Bartimaeus cry out Jesus Thou Son of David have Mercy on me Mark 10.46 so strong was his Faith that it did not only break through but also increased by all rebuking Contradictions He cryed a great deal the more ver 48. Notewel True Faith works its way as the Sun doth through all Obstructions Yea and when he heard that the Master call'd him as he doth us daily he cast away his Garments ver 50. though but a Beggar so knew not where to get another Coat in this Case he stood not upon the loss of his Coat but for Joy of his being called cast it from him that he might hasten to his Redeemer Oh that we could cast away our rotten Rags of Sin Heb. 12.1 and that filthy Garment also of our own Righteousness Isa 64.6 let Christ tread upon it Matth. 21.8 Leave thy Water-pots and all John 4.28 All this is Recorded in the Gospel for the Everlasting Honour of this poor Blind Man when mighty Monarch's are pass'd over in silence they if not utterly forgotten lay shrouded up in the Sheet of Shame c. Secondly Though Mary was of a most
by a Sermon of that Holy Martyr Bishop Ridley to grant two of his Royal Houses Bridewel and the Savoy for such pious ends Oh that more Hearts both Royal and Loyal were so touched as he and others have been c. and blessed be God we want not convenient places wherein to Worship God waiting therein for the healing of our Souls by Christ's moving in the Wells of Salvation Isa 12.3 The Second Remark is Here was that beneficial Pool supplied with Water from the Fountain of Siloam which represented the Kingdom of Christ Isa 8.6 which God had graciously granted an healing vertue unto once in the year for diseased People that first stepped into it when the Angel of God went down to move the Waters John 5.2.3.4 These Waters had a cleansing property for making their Sacrifices clean all the year long but not any curing Power for healing the Diseased save only at the time of the Great Jewish Feast 'T is supposed this Pool was thus dignified with the Annual Descension of an Holy Angel into it when Eliashib Joshuab's Grand-Child and the Lord's Priests built the Sheep Gate beautify'd it and consecrated it with their fervent and prevalent Prayers Neh. 3.1 This Gate was thus sanctify'd above all the other Gates for the veneration they had to this Pool made at first by Solomon himself and therefore was it call'd Solomon's Pool Josephus de Bell. lib. 5. cap. 13. N. B. Note well The Miraculous vertue of this Pool upheld the Spirits of the good People in bad times when both Prophesie and Prosperity fail'd yea Prophaneness had swallowed up piety in the General both under Antiochus and under the Roman Yoke such a vertue being given to that Water wherein they washed their Sacrifices did strengthen the godly Jews in their Worship of the true God but in Zech. 13.1 we are told that Christ is a better Bath that heals many at once and all times of the year c. The Third Remark is In these five Porches lay a great number of Impotent folk that had tryed all other means for cure and could not otherwise be cured by the hands of men therefore came they hither for help and healing by the hand of this Angel waiting here that God might say to them in this House of Mercy as Exod. 15.26 I am thy God that healeth thee Jehovah Rophekah Hebrew signifies a Giant-like or Almighty Physician to whom no disease can be found Incurable N. B. Note well Thus ought we all Impotent ones in a mystical sense to wait upon the Angel of the Covenant's moting the Waters of the Sanctuary the Ordinances of God that Christ may heal us under his Wing Mal. 4.2 The Fourth Remark is some of those diseased folk found healing Semel quotannis once in the year as Tertullian phraseth it when the People out of all parts of Judea met at Jerusalem but because such National Meetings were made three times in the year therefore others do probably affirm that this miraculous cure was wrought not once in the year only but at every of the three Solemn Feasts to retain the Jews in the observation of Moses's Law and in the Religious course of Sacrificing to the true God until the Messiah offer'd up himself as the grand Sacrifice once for all If this healing Vertue given to those Waters wherein their Sacrifices were washed did so confirm the Faith of the Jewish Church from the time of their Return from Babylon to the first coming of Christ N. B. Note well How ought the Faith of the Christian Church to be confirmed by that healing Vertue in the more Soveraign Bath our Blessed and Bleeding Redeemer an Ever flowing and Over-flowing Fountain opened to us every Sabbath and oftner even every day of the year The Fifth Remark is That Troubled Waters should have an Healing property is wonderful whereas all the Holy-Wells so called and so much admired by the World whose Waters do heal several Diseases are commonly most clear and calm The Waters of Siloam that fed and fill'd this Pool of Bethesda had this excellent character of a Current running softly and smoothly Isa 8.6 and 't is expresly said that God was in the small still Voice but was not in the Rough and Blustering Wind 1 Kin. 19.11 12 13. But this being a Divine Dispensation under the Law and before the Gospel we may suppose the Angel did not appear in any visible shape but the only appearance was that these smooth Waters were extraordinarily troubled and that extraordinary troubling indued them with this miraculous virtue of healing whoever stepp'd first into them N. B. Note well Oh what cause have we to bless God that we are delivered from the affrighting Thunders and Sharpness of the Law and now have dispensed to us the small still voice the smoothness and sweetness of the Gospel 'T is the Sin of that Man of Sin to trouble the clear and calm Streams of Sion and to stop up those Wells of Salvation Ezek 34.18 19. Gen. 26.15 So that pure Ordinances cannot be had Yea and 't is the Sin of Corrupt Rulers when Gold Angels in taking Bribes trouble the clear streams of Justice at certain times so that Righteousness cannot enter c. The Sixth Remark is One of those Impotent folk was under sadder circumstances than any of the other For 1. He was a poor Cripple so could not help himself immediately into the Water when thus troubled to make it a miraculous healer of those that could first step into it 2. He was an old Cripple even some almost seven years before Christ was born for he had been then a Cripple Thirty eight years John 5.5 which was a long and tedious time to lye in that limbless misery 3. He had none to help him and to hand him into the healing Pool therefore while he was fumbling to fall down into the Water some or other of the Hospitallers stepp'd in before him and suck'd up as it were all the healing vertue of the Waters from all others that might follow So narrow was this miraculous power of healing but one at one Jewish Feast only Thus he was a Poor Old and Helpless Cripple All strove to be first N. B. Note well Oh that there were such striving who can come first now to God David's Office of being a Door-Keeper who is first in and last out few do desire c. The Seventh Remark is Christ's Eye affected his Heart He could not but symâ—â— thize with this object of pity Our Saviour hath a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or such a love to 〈◊〉 Tit. 3.4 that he could not but out of mere Philanthropy succour this miserable man and this doth move our dear Redeemer still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew mercy to uâ—â—cording to the measure of our misery whereof he bears a part Heb. 2.17 4.15 5.2 Thus 't is said here Christ knew this Cripple had laid long in that sad case John 5.6 so pitied him N. B.
Peter as Prince of the Apostles to detect the folly of Rome in her fictitious Primacy but with him for this was in the Desart of Bethsaida which was Philip's City John 1.44 and he consulted with all his Disciples say Mat. 14.15 16 17. Mark 6.35 36 37. and Luke 9.12 thus what is omitted by one Evangelist is commonly supplied by another both was done successively one after another Christ did this to discover the Diffidence of his Disciples as well as to commend to them the use of ordinary means under an ordinary Call having as yet more Dross than good Oar in them speaking here like meer carnal men though Christ was resolved in himself notwithstanding this Consult to work this Miracle which teacheth Though we be oft at a Non-plus under the failure of means yet Christ is never Non-plust but knows what he hath to do John 6.6 The 2d Circumstance is Christ commanded the multitude to sit down upon the Grass which now at the Passover was well grown by fifties and by hundreds Mark 6.39 40. and Luke 9.14 that is Rank by Rank that the number of them might be more manifest and that an orderly Distribution might be the better manag'd Christ will have all matters in his Church manag'd in Decency and Order 1 Cor. 14.40 The 3d Circumstance is He took the five Loaves and the two Fishes because he took care to feed the multitude not by creating new Loaves which he could have done to confute Arrians but by multiplying the few Loaves which was equivalent for his giving them Bread and Fish did declare him to be Lord of Sea and Land and to make much of a little required no less than Omnipotency The 4th Circumstance is He looked up to Heaven which he did not when he was doing greater works than this as in Raising the dead casting out Devils and subduing the stormy Sea c. yet lifts he up his Eyes in this lesser work not because he could not otherwise do it but as in the case of Lazarus John 11.41 in healing the Deaf and Dumb Mark 7.34 to shew that he came from the Father and acted all by him and nothing contrary to him Sometimes he looked not up in his acting as one equal with the Father and sometimes he doth look up acknowledging his Father greater than he as Man John 14.28 but especially it was to teach us not to cat Meat before we look up to God for his blessing 'T is said Rom. 14.6 He that giveth God thanks eateth to the Lord then he that gives not thanks at eating eateth to the Devil The 5th Circumstance is He blessed and brake c He did not only give thanks to God for what was present John 6.11 but also but his blessing upon the Bread c. to make it abundant provision Psal 132.15 as well as implored the Father's Blessing upon it Had not the Bread been broken as well as blest it had not been multiplied Fragments succeed fragments both in the hands of the Servitors and in the mouths of the Eaters Christ opened his hand and filled them all Psal 104.28 and 145.15 The five Loaves by a strange kind of Arithmetick were multiplied by division and their augmenting Addition was made by a singular Substraction so that there was enough for 5000 men by his Divine operation The 6th Circumstance is When Christ had broken the Bread he gave it to his Disciples c. both that a Decorum's and due order may be duly observed in the Church by the Ministry and that they might be more certain Witnesses of the Truth of this Miracle as also that by them as Ministers this Miracle might be wrought whereby he after a sort transferred the Glory of it from himself to them they fed five thousand and upward to the full c. The 9th Remark is Christ's Ministers shall lose nothing by distributing their little in feeding the People The Disciples here grudged not of their own little to give others some therefore did it grow in their hands as the Widows Oil did in her Cruise as it did in the hands of the Eaters also who could not but expect a Miracle otherwise they would not have sit down so silently at Christ's command and the Disciples here after above five thousand had been fed with their five Loaves do take up twelve Baskets full which was a great deal more than they had laid down nothing was ever lost by liberality especially of this nature Christ bid his Disciples Take up the fragments that nothing may be lost John 6.12 He would have us Thrifty but not Niggardly wilful waste bring woful want The Disciples do so and have one Basket full for each of them If we consider how few were the Loaves and how many were they that fed upon them we may wonder they left any thing and if we consider how there were twelve Baskets full of fragments left we may wonder also that they are any thing Christ taketh care to fill his Ministers Baskets that they may feed others if not with Temporals yet with Spirituals Baskets be but base things yet God uses them to confound the World The Remainder here was more than Moses's Manna Exod. 16.18 or Elias's Meal 1 King 17.16 or that of Elisha 2 Kings 4.44 and signified the Doctrine of the Twelve Apostles being the Remainder of Christ's should feed and fill all Lands Now follows the second grand Miracle of Christ's walking upon the Waters c. which was thus occasioned This five thousand whom he had fed with five Loaves c. had so much Devotion to Christ for so feeding them that they unanimously concluded to cry him up for their King c. John 6.14.15 They could not imagine him the Messias that had not an earthly Kingdom therefore would they force this honour upon him Thus Superstition doth to Christ at this day it will needs obtrude seeming honours upon him whether he will or no though the Word call it no better than Will-worship But this Tumultuous Acting Christ knowing their thoughts did prevent by conveying his Disciples into a Ship and himself into that Mountain where he had been before John 6.3 Matth. 14.23 that he might decline the Tumult for he saith My Kingdom is not of this World John 18.36 N. B. Note well Christ is received in a Regal capacity where the everlasting Doors of the Soul are set open to receive this King of Glory Psal 24.7 that he may Rule in the heart by Faith Eph. 3.17 c. This multitude minded not his Spiritual Kingdom was all for a Carnal Kingdom wherein they might eat and drink with their King c. as they had done in the Miracle and after followed him for Loaves more than for Love Hereupon he avoids them departing all alone into that Mountain where his Disciples had been with him before and had not Christ commanded them to take Ship they had much fail'd of their duty to leave their Lord alone behind them He
not once questioning their Merits nor upbraiding them with their former failings or present infirmities James 1.5 And tho' his Errand was to heal the Soul of sin and death yet willingly he heals the Body and so he doth now c. The 4th Remark is All sorts of persons rich and poor young and old male and female bond and free out of all kind of places Villages Towns Cities and Countreys must come to Christ as to their common Saviour for safety and Salvation of Soul and Body as the People did here when once they were made sensible of their own wants and weaknesses All must come to him for all are one in him Col. 3.11 The 5th Remark is As Christ comes no where but there he hath an Errand so he sendâ— his Gospel to no place but for some special end some fresh Vein of Election to break forth No Housholder will light up a Candle but when he hath some work to be wrought thereby No Husbandman will send his Servants into the Field with Sithes or Sickles but there is more than Thistles and Nettles to be reaped thereon The Ministry of the Gospel was sent to the Gentiles that the Elect might be gathered Isa 49.6 Acts 13.48 And hence the Apostle gathers an Argument of the Thessalonians Election 1 Thes 1.5 The 6th Remark is Such Souls have a right sense and science both of themselves and of their Saviour that do seek to him and implore his saving help and so imploy him as the Saviour of the World Thus this People do here among whom Christ presently sound some that found him Thus Genezareth became the Garden of a Prince as in Hebrew it signifies or engendring Air to it self as some interpret it from the fresh gales the neighbouring Sea sends to it from its curled Waves and here brought them the sweet gales of the Gospel c. or as others interpret Geâ—esar the beginning of Nativity so it became now to the Gentiles to whom Chrise transported over Sea his precious Gospel from the Jews The 7th Remark is Such Souls at know Christ aright will not only seek to him themselves but they will endeavour all they can in their proper stations to bring in to him their Relations and Acquaintance also as this People did Nemo fibi nascitur sed multorum utilitati men are born for the benefit of many Nascitur indigne per quem non nescitur alter He is unworthily born by whom others are not helped to be â—â—w horn Charity is no Churl No sooner had Andrew found the Messiah but he calls his Brother Peter John 1.41 and Philip Nathaneel ver 45. Thus Relations brought the Palsey-man upon his Bed to Christ Mark 2.3 Thus the Prophet saith They shall bring their Friends in Litters or Charets upon Mules or Horses Isa 66.20 N.B. Note well We should bring all ours to the Ordinances doing at least the Office of the Sermon Bell call them to Christ and lay them before the Lord for healing we know not what he may do for them There is healing vertue under his Wings Mal. 4.2 When the first Iron Ring of the Chain is drawn by the Loadstone that draws the second and that the third c. till the whole come in we should help our Neighbours to heath and to Heaven c. The 8th Remark is The greater our measure of Faith is the less will be our limiting God to signs Some are satisfied with their Saviouris speaking a word at distance as the Centurion others must have Christ come to their house and lay on his hands as Jairus Here they must only touch the hem of his garment Matters were well mended with these men since their rejecting of Christ and his Gospel Mat. 8.34 now are they Ripe as before Raw so press upon him in crowds as to touch him behind before and on each side and all Touchers were healed The Evangelist John expresly relateth chap 6.22 That the very next morning many of that multitude which Christ had miraculously fed with five Loaves the day before do follow him it Capernaum and find him there asking him Rabbi when camest thou hither ver 24.25 and by what meanâ— for they â—â—mired both the time when and the manner â—ow well knowing the Journey by foot was very long and that he came not along with his Disciples in the Ship when he dismiss'd them over night Christ answers ver 26. not to what the was asked but knowing their hearts admonishes them of their Carnality that they followed him for Lâ—aver more than for Love and as Augustin phraseth it did not love or seek Jesus for Jesus sake This being the very day of the Synagogue Serâ—ice in the City of Caâ—enâ—â—um ver 59. Christ takes that occasion to Preach that excellent Sermon in the Synagogue to them from ver 16. to the end of the Chapter wherein he reclaims theâ—â— from their expectations of perishing food c. to bused daily 〈◊〉 Miracles as he had done the day before and that for forty years together as Israel was fed by Mâ—leâ— not with Barley bread but with Manna Angels food c. Christ calls them up to seek the more Spiritual Food that endureth for ever whereof Maâ—â—â— was but the Type and himself was the Antityâ—â— and that they must expect an other food now from him than the â—ating of his Flesh and the drinking of his Blood this â—â—â—â—â—ed such a monstrous Doctrine to many of them that they will follow him no more We may nor understand that in ver 60. to he any of the twelve Disciples no now yet of Judas the Devil nâ—rryâ— but it was many of those that were more frequent followers than others of him among whom saith Epiphaâ—â—â— Mark himself became a Deserter stumbling at this seeming inhumane saving of eating Man's flesh but was reclaim'd by Peter After these things saith John 7.1 to wit Christ's Miracle about the Corporal Food feeding 5000 with five Loaves and his Oracle or Sermon about the right Spiritual Food the eating his Flesh and drinking his Blood spiritually by the mouth of Faith he still remained in Galilee where they were not such Zealots for the Law so not such hot Persecutors of Christ and would not walk in Jury or Judea because the Jews sought to kill him being blinded and incensed by Satan as Pharaoh c. were against Moses which made him flee to Midian Exod. 2.15 for now Christ's Fame and Name was mightily spread abroad by his Doctrine and Miracles his Disciples marvelously increased c. therefore the Sanedrim seek to kill him as Herod had done the Baptist Hereupon he declines Jerusalem still because he would not be Assassinated in a clandestine seditious manner which answered not the Father's Appointment and because his hour was not yet come for when that came he did willingly present himself in that City and in the very Temple c. However such was the malice and rage of the Sanedrim against our Saviour that
beyond Jordan v. 40 c. to Bethabara where John first Baptized John 1.28 39. not so much for his own comfort for there he first heard from Heaven This is my beloved Son c. Mat. 3.16 17. as for the Peoples Conversion and Confirmation who there call'd to mind what John had some years before Preached of Jesus and then they believed John 10.41 42. N. B. Note well Which teacheth that though the Word of God seems for the present to be Preached in vain yet in due time tho long after it may fructifie c. when it is made Prolifical and Generative by the Spirit of God c. a long time after c. The 3d Remark concerns the Consequents or what followed this Feast which brings in Mat. 19.1 Mark 10.1 where Christ's passing beyond Jordan is mentioned in both places as it is in John 10. and 3. last verses and in Luke 13.22 where it is said after his stay some time at Bethabara as above He passed again through many Cities and Villages teaching c. N. B. Note well As John hath helped out the briefness of Matthew and Marks History about this Time of the two Feasts that of the Tabernacles and that of the Dedication so Luke supplies their omissions as they do some of his at other times with some signal passages both before and after this feast First Luke supplies with some stories before this Feast As 1. With that of a Doctor of the Law asking Christ the greatest of Questions How shall I be saved c. Luke 10.25 to 38. occasion'd as may be supposed from his hearing those words Rejoice that your Names are writ in Heaven ver 20. This Letter-Lawyer knew nothing of the Spirit and would have gone to Heaven by his own good doings Therefore Christ cuts this Tempter's Coxcomb with the Parable of a Citizen Journeying from Jerusalem to Jericho and being wounded in his way by Thieves neither Priest nor Levite pitied him but a Samaritan whom the Jews abhorr'd John 4.9 and 8.43 had compassion and cured him Herein Christ doth not give a direct answer to his question saying Thou must be saved by Faith in me c. as Rom. 10.9 c. then would this Tempter have accused him for being contrary to Moses but appeals to and convinces this doating and doing Doctor 's Conscience by this Parabolical Discourse that all his doing the Deeds of the Law would not do seeing his own Heart condemned him of coming short of this compassionate Samaritan in love to his distressed Neighbour and therefore must take sanctuary in the Grace of the Gospel Rom. 8.3 3.20 7.7 5.18 Gal. 3.21 22 23 24. This Parable of the Man fallen among Thieves is Related in its Circumstances Luke 10. from ver 25. to ver 38. Wherein Mark 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lawyer comes to Tempt Christ ver 25. to try whether Christ delivered any Doctrine contrary to the Law of Moses to prove him an Apostate he askt what he must do to be saved As the Jaylor did Acts 16.30 but not with so good a mind This is a question that ought to trouble all persons in the World this Captious Questionist however was no Sadducee for he here enquires after Eternal Life which the Sadducees denyed c. That young Man came running to Christ Mar. 10 17. to move this Question Oh how rarely do Men run upon this weighty Errand 't is said our Lord loved him for so doing Mar. 10.21 alas how few go so far as he did yet went he not far enough he had a good mind to Heaven he cheapens it but would not go up to the price of it he would have been saved by his own good Meanings and Doings as Mat. 19.20 c. whereas when we have done all we can we are but unprofitable Servants Luke 17. ver 10. Mark 2. Christ shapes his Answer ad Idem to the question not directly but by referring the questionists Conscience to the Law of God which only shewed him his Sin Rom. 3 10. and 7.7 Gal. 3.10 21 22 c. whereby he might be whipt home to Christ Gal. 3.24 or at least left inexcusable Rom. 1.20 Christ shews him that Salvavation is not impossible because the Law cannot give it but because Man by the weakness of flesh Rom. 8 3. cannot fulfill the Law ver 28. Here now when this Lawyer was found willing to justifie himself as a right Lawfulfiller which did discover his Hypocrisie ver 29. Christ propounds this parable to this purpose of teaching those great Truths in the general 1. That the first Adam and in him all Mankind fell among Thieves c. by his Travelling the wrong way from the Tree of Life to the forbidden Fruit-Tree this was as going from Jerusalem to Jericho from the Holy City to a Cursed Town c. 2. In order to Help and Heal this wounded Man Christ propoundeth a Legal Priest which Represented the Moral Law to him This Law shews Man what he ought to do and with the same sight shews him likewise that he cannot keep the Law to fulfill it c. 3. This makes Man look out to the Legal Levite signifying the Ceremonial Law for some Sacrifice or Ceremony to make satisfaction for his falling short so far of fulfilling the Moral Law but when Man comes to see that the burning of a dead Beast is but a sorry satisfaction for the Sins of a living Man and the External washing of the Body can but signifie very little to the Internal purifying of a soyled Soul Hereby Man still finding no Relief or Cure from either the Moral or Ceremonial Law is turn'd over to that Law which is called Judicial and which passeth Judgment upon Man saying the Soul that Sinneth shall Dye Ezek. 18.4.20 30 And Cursed is every one that continues not in all things c. Gal. 3.10 c. but 4. when all these three Laws Moral Ceremonial and most of all the Judicial like Jobs three Friends do prove Physicians of no value Job 13.4 and miserable Comforters are they All Job 16.2 then is Man constrained to look forth for a better Helper and Healer even to that Jehovah Rophekah Hebr. that all healing Jehovah Exod. 15.26 Ps 103.3 even for that sweet Jesus who healed all sick Persons that came to him taking upon himself our Infirmities and bearing our Sicknesses Mat. 8.16 17 c. and who is called here the Compassionate Samaritan doing all the Offices of a Friendly as well as of a skilful Physitian for this wounded Man from ver 33. to 36. Christs Name was Jesus a Saviour for saving us from our Sins Mat. 1.21 and there is no other Name by which we can be saved Act. 4.12 It was not Moses or the Law but it was Jesus or Joshua that brought Israel into the Land of Promise c. Now more particularly in the whole Parable there is a prospect of two principal parts First Mans Malady and Secondly Mans
Remedy first upon the Malady this is Threefold The 1st Remark is This Mans wandering the wrong way departing from the Holy City Jerusalem which Hebrew Name Jereu Shalom signifies they shall see Peace and Shimet found it a place of Peace while he continued in it 1 Kin. 2.36 41 42 46 c. and so did this certain Man in the Parable the Thieves did not dare to Assault him while he staid in this Mountain of Rocks amongst which it was built Josh 18.28 and 2 Sam. 5. ver 6 7 8 9. it was a strong City of Refuge yea glorious things are spoken of it Ps 87.3 It 's Walls were called Salvation and its Gates Praise Isa 60.18 God loved to look upon it Isa 49.16 and he delighted to dwell in it Ps 132.13 14 c. The Old Jerusalem was the more Famous for being a Type of the New Jerusalem which hath a most Glorious and Graphical Description of all its parts Rev. 21. per totum Oh how foolish was this certain Man to turn his back upon such a Blessed place the Terminus a quo from whence he went but more especially considering the Terminus ad quem the Cursed place that he turned his face toward which was Jericho signifying the Moon Hebr. that is placed under the feet of the Church of Christ Rev. 12.1 and it was Cursed by Joshua Joshua 6.17 as a kind of first Fruits of that cursed Country Dedicated to Divine Justice Levit. 27.28 Though Hiel presumed to Redeem this place so devoted to Gods Curse and to Rebuild it 1 Kin. 16.34 yet did he pay most dearly for so doing inasmuch as be lost his living House namely his Children while he busied himself in Raising up lifeless Houses upon a Cursed Spot of Ground N.B. Note well t is said of Christ that he sets his face as one going to Jerusalem Luk. 9.53 Sure I am it should so be said also of every True Christian whose Heart as well as Face must be toward Sion for the way to Sion is writ in their Hearts Ps 84.5 but wo to such as wander the wrong way from Sion to Babylon from places of Gods Worship to a Land of Darkness 1. Remember Dinah who was Defloured by her gadding abroad from her good Fathers Tent Gen. 24 2 23. 2. Remember Naomai who left the Land of Promise and went to Sojourn in the Land af Moab yet was she so wise as to Return again in due time and upon her Return gives this Account of her self what she had got by her wandring the wrong way she saith call me no more Naomi which signifies Delightful but call me Marah which signifies bitter for my God the Almighty hath dealt bitterly with me I went out full but am returned empty c. Ruth 1.20 21. 3. Remember Shines who judged the Kings command good in confining his Abode in Jerusalem a place too good for so bad a Man and he kept the Kings Command for three full years yet after this he breaks the bridle runs over to the Uncircumcised whereby he lost his Life by the hand of Justice and his own Heart was privy how justly he suffered 1 Kin. 2.38 39. to the end 4. Remember Samson what a Turmoiled and Toilsom Life he led by his Leaving Canaan and his Conversing so much among the Cursed Philistines Lastly Remember the Prodigal who by leaving his Fathers House made himself more miserable than the very Hoggs that he kept therefore little Children abide in Christ and continue ye in the love of Christ 1 John 2.28 and John 15.9 The Second Malady of this Man Remark the 2d is His falling among Thieves ver 30. Hence Great Grotins's Gloss is that this Portion of Scripture is a true History of a matter of Fact that happened in that time and place because the Road-way betwixt Jericho and Jerusalem was notoriously infested with Robbers as our High ways near London are too well known to be and as Savoy or Salvoy was of old called Malvoy which signifies an Evil way because High-way-men abounded there so that no Travellers could have any safe passage to any place but when those Robbers were routed out then was it named Savoy or Salvoy which signifies a safe way But waving this singular Sentiment of Grotius Literal Sense let us follow the concurrent Opinion of both Antient and Modern Authors who make it a Parable N.B. Note well 1. This certain man is either the Original Sinner the first Adam or the Actual Habitual or Unconverted Sinner to wit All Mankind descended from Adam or the Backsliding Sinner c. N.B. Note well 2. The Thieves that all these three sorts of sinners did fall among were Satan Sin and Death the two first are the founders of Evil and the last is the finisher of it Satan and sin are the Efficient cause of all Evil and Death is the final effect of Evil Rom. 5 12. and Satan is a most dangerous Thief as he hath got the upper ground of man for he is the Prince of the Air Eph. 2.2 which is about the Earth where man walks and sin is no less dangerous a Thief for the Iniquity of mans beels do compass him about Ps 49.5 and so if left to himself he is ever in danger to have his Heels tripped up thereby and Lastly Death comes oft as a Thief in the Night upon Man 1 Thes 5.2 2 Pet. 3.10 Revel 16.15 and 3.3 c. N.B. Note Well 3. The Original Sinner Adam fell among these Thieves when he minded more Satans promise and Eves proffer of the forbidden Fruit than he did of Gods Praecept against it his Hearkening and Hankering after Honour of the Devils giving made him walk the wrong way from the Tree of Lifs to the Tree of Knowledge of Good and Evil This made him to sin that greatest of sins Reckoned to be next unto that unpardonable sin the sin against the Holy Ghost seeing it was a sin against so much Light Life Love and liberty such as never any Mortal Man had His sin was not the Rebellion of a poor peasant upon the Dunghill but of the highest Favourite in the Court even in Paradise it self Hereupon Bernard descants Si hoc Adamo Contigisseâ— in paradiso quid nobis in seerquilinio If Adam fell among Thieves in Paradise it self Oh what falls may befall us that are cast upon the Dunghil of this evil World Satan made Adam sin and his sin brought forth Death the Fruit of his fall from Obedience and Innocency c. N.B. Note well 4. The Habitual and Unconverted sinner drives the trade of sin and the chiefest place of his Trading is Jericho Satan leads him Captive at his Will 2 Tim. 2.26 and such must needs goe yea run the wrong way whom the Devil drives Such as are not only sold under sin as we all are by Adam Rom. 7.14 but they sell themselves to sin with Ahab 1 Kin. 21.20 who being past feeling give themselves over to work all kind of wickedness
those that are Substantially Moral as before in this Case alas this Levite was too Circumstantial in main Substantials and he was too Substantial in mere circumstantials 2. He is one that can rest in any Form of Prayer not finding it too narrow for his own narrow Heart though various Dispensations of God be upon him which calls him to vary his Petitions to God in Prayer alas this Pinioning the Wings of the Dove the Spirit of God Mat. 3.16 can never prove a Salve broad enough for every Sore 3. He is one that thinks it not enough to live in Duty as all ought to do but he must live of and upon Duty never looking to find a living Christ in dead Duties without him alas this is to live in Golgotha that place of Skulls Matth. 27.33 and to have a Dwelling among the Tombs with the Demoniack Mar. 5.3.4 He is one that sits down and rises up constantly with a cold frame of Heart in Religious Duties his Heart never burns within him nay it is not so much as watm at any time because Christ talks not with him in the way of his Duty as Luke 24.32 he is a stranger to that Spirit of Burning Isa 4.4 Alas he is like Noah's unclean Creatures that went into the Ark unclean and came cut again unclean The word of God hath no Sanctifying Work upon his Heart according to Christs Prayer John 17.17.5 He is one that Serves God for Self-Ends only he rather serves himself of God as Zech. 7.5 6. and follows our Lord more for his Loaves than for any love to himself John 6.26 he cannot say with Nazianzen Jesus Diligitur propter Jesum I love Jesus for Jesus sake c. 6. He is one that Serves God slightly rendring to him labia vitulorum non vitulos labiorum the Lips of their calves only and not the Calves of their Lips Hos 14.2 he Sacrifices flesh only Hos 8.13 he serves not God with his Spirit Rom. 1.9 he gives only the dry Hony-Comb not as the Spouse did filled with the Hony Cant. 5.1 he considers not how such are Cursed that doth the Work of the Lord negligently or deceitfully Jerem. 48.10 Thus he doth but cut off a Dogs Neck c. Isa 66.3.7 He is one that will stint and limit himself both in his Knowledge and in his Practice he dare not be too precise but saith with Jeroboam it is too much to go up to Jerusalem 1 Kin. 12.28 he may not be Righteous or Religious over-much Eccles 7.16 So while he is now so Luke-warm in Religion he soon becomes stone-cold in Irreligion so as the Candle he goes out in a stink 2 Pet. 2.20 Enquiry the Third Why is this Formal Holiness so Defective and Insufficient Answer the 1st Reason is This kind of Holiness flows from a failing Fountain and stands upon a Sandy Foundation namely a common Conviction without a special Conversion Some indeed do under the Preaching of the Gospel hear a noise of Christ but they hear not the Voice of Christ as those with Paul saw the Light but heard not Christ Act. 9.7 and 22.9 Some may be Enlightned and tast of the good Word of God Hebr 6.4 5. as Cooks tast of their Masters Sawces but lets none go down to nourish them and some may receive the Knowledge of the Truth Hebr. 10.26 so far as to reform the Life outwardly but not so far as to renew the Life Inwardly Eph. 4.23 this bare Tast in the Palate reacheth not to Nourish and Strengthen any Spiritual Life in the Hidden Man of the Heart 1 Pet. 3.4 Therefore in a little time it dwindles into nothing The 2d Reason is God is a Spirit and will be Worshipped in Spirit as opposed to Formality and in Truth as opposed to Hypocrisie the Father seeks out such Spiritual Worshippers John 4.23 24. God loveth best what is most like himself like loves like saith the Proverb but seeing a Formal Profession hath so little likeness to God God hath as little love for it therefore as it cannot please God so nor can it save Man c. we must serve God with our Spirits Rom. 1.9 The 3d Reason is This Formal Holiness is at the best but Body Obedience there is nothing of the Soul in it so 't is but a Dead Carcase and therefore an Abomination to the Lord Prov. 15.8 whereas we ought to offer up unto God a living Sacrifice Rom. 12.1 The Prophet professeth that the Lord will not accept of the Fruit of the Body for the Sin of the Soul c. Mic. 6 ver 6 7. Nay the Travel of Mans Soul though never so Sollicitous in serving God can save him no more than the labour of his Body It cost more to Redeem and Ransom lost Man Ps 49.7 8. God must behold the Travel of Christs Soul before his Justice can be satisfied Isa 53.11 and Christ is the Master of Requests also Hebr. 7.25 and 9.24 none of our Prayers can come with acceptance upon Gods Altar untill perfumed with the Odours of his Merit Revel 5.8 and 8.3 N.B. Note well Alas a Formalist may cry too late something like Martha c. Oh thou power of Godliness hadst thou been here my Soul had not dyed c. God may Damn Men for the very failures of their Duty Rom. 3.23 and Luke 17.10 we stand in as much need of the Grace of God to Pardon our Duties as we do of the Blood of Christ to Pardon our sins Duties are but Insignificant Cyphers without Christ the Numerical Figure yet Duty 's must be done by the Redeemed for the very end of our Redemption is that we may serve our Redeemer without fear in Holiness and Righteousness all the Days of our Life Luke 1.74 75. and being bought with a price therefore must we glorisie God both with our Bodies and with our Spirits for they are Gods 1 Cor. 6.20 both Christ and Duty are Beautiful in their proper places Christ must sit upon the Throne and Duty 's as his Train must fill the Temple Isa 6.1 we may not so Eye Duty 's as to wrong Christ nor so look upon Christ as altogether to thrust out Duties Duties are good Evidences but they are bad Saviours Paul is said to suffer the loss of his Duties but how non quoad Substantiam sed quoad Qualitatem officium Justificandi not as to their substance but only as to their Quality and Means of Justifying him Phil. 3.8 9. That is he did not depend upon them for his Justification as he had done before though the Formal professor doth rest in Opere operato in Duty done yet may not we rest from doing Duty for we are not yet come to our Rest Deut. 12.9 but we must be Obedient both in Word and Deed Rom. 15.18 The Apples of Gods Comfort Cant. 2.5 grow not on the Root Christ but on the Branches to wit Duties The last part of this Parable begins with a famous But ver 33 34
35. to shew how this good Samaritan did far excell and exceed both the Priest and the Levite as after appeareth both in Compassion and in Conversation Enquiry the First Who is this good Samaritan Answer 'T is our Blessed Saviour whom the Pharisees called a Samaritan and one that had a Devil John 8.48 and such as looked to sick folk were commonly called Parabolanes or Samaritans saith Turnebus 't is certain Christ above all is kind to his Neighbour and came into the World to seek and save the sick Mat. 9.12 13. he is Jehovah Rophekah Exod. 15.26 which signifies a Gyant like an Almighty Healer and Omnipotenti medico nullus insanabilis ocurrit Morbus to this Almighty Physitian no Disease can be found Incurable never did any sick go away from him unhealed he is held forth here the Salving Samaritan Enquiry the Second How did this certain Samaritan excell and exceed the Priest and Levite Answer He excelled them first in Conversation as 1. both these had their laver to wash themselves in it before they offered any Mans Sacrifice Exod. 30.18 19 20. but this Spotless Lamb had no need of washing for he had neither the Original Blot or any Actual Blemish but was Holy Harmless and Vndefiled Hebr. 7.26.2 Neither Priest nor Levite could enter the Holy of Holies 1 Kin. 8.10 11. the Middle Court was their proper place the High Priest only did enter once in the year into the most Holy Levit. 16.2 34. This was a Type of Christs Priviledge Hebr. 6.19 20.8.9 12 24 25.3 The posture of those under the Law was standing but our High Priest is said to sit down Hebr. 10.11 12. and thus Christ excelled the Priest and Levite in many more Respects as to his Conversation but more especially he exceeded them in his Compassion as here is Demonstrated Enquiry the Third What are those Offices of Love and Pitty Christ shewed to this wounded Man Answer They are manifold as 1. Christs Journying as it were from Jerusalem to Jericho from Heaven and from that Jerusalem which is above Rev. 21.2 down to the Earth which is another Jericho a cursed place Gen. 3.17 Thus Christ in his Incarnation Travelled from his Fathers Throne and from that Glory which he had with God before the World was John 17.5 and his only Errand was to fetch his Redeemed up thither that they might partake with him of the same glory ver 24. this is implyed in that Phrase as he Journyed Luke 10.33 2. The next Phrase is he came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him or where he was This our Lord did in his State of Humiliation wherein he made his Approach unto fallen Men in putting upon himself nine several yet sinless Infirmities namely Hungring Thirsting Sleeping Sighing Groaning Weeping Sweating being weary and bleeding for us Thus it behoved him to be made like unto his Brethren c. Hebr. 2.17 He must be touched with the feeling of Mans Infirmities c. Hebr. 4.15 yet were all those Human Frailties in him only purae negationis of a pure Negation Non pravae dispositionis not of any depraved Disposition as the School-Phrase is no sin was found in him 1 Pet. 2.22 3. In the next place it is said when he saw him he had Compassion on him here Christ's Eye affected his Heart as Lam. 3.51 Christ looks upon fallen Man with a look of love as he did upon Peter Luke 22.61 Though then Man lay polluted in his Blood and no Eye pittyed him no not the Eye of either Priest or Levite here yet that time was the time of our Lords Love and then he bid Man live Ezek. 16.4 5 6 8 though he saw nothing in Man at that time but Wounds and Bruises and putrifying Sores from the Crown of his Head to the Soles of the Feet such as had not been bound up or Mollified with Oyntment Isa 1.6 Yet Christ pitties his Fathers Image lost by the Fall c. The Fourth Office of Love was his dressing of the Wounds c. here our Blessed Saviour is Represented as acting the part of a very kind and Skillfull Chirurgion in manual Operations c. The News-Papers sometimes cry up some Famous Operator either for Curing Dark Eyes Deaf Ears or this or that dangerous Distemper but here is a more excellent Operator one that exceeds all others in his Catholicon and Curing all Diseases both of the Soul as well as of the Body He heals all Diseases saith David Ps 103.3 who cries also Lord heal my Soul for I have sinned against thee Ps 41.4 'T is our Saviours Work to Heal broken Hearts and to bind up Wounds c. Ps 147.3 Isa 60.1 Luke 4.18 Matth. 9.12 and as he doth here in Dressing this half dead Mans Wounds by pouring in Wine to search them and Oyl to supple them well knowing that fallen Man hath need both of the sharp Reproof of the Law as well as of the sweet comfort of the Gospel nor is this all he doth but he also makes a Plaister of his own Blood and applies it warm upon the Wounds which immediately healeth them Some tell us strange Cures have been wonderfully wrought by the Weapon Salve c. we can hardly believe the power of this Sword-Salve that a bare anointing of the Weapon Wounding should at a distance heal the Wounds of the Wounded but we are assured by Faith in Gods Word that Sanguis medici factus est Medicina phrenitici the Blood of the Physitian becometh the Sick-Mans Salve as one of the Fathers Phrase it we ought to believe this Mystery that the Wounding of Christ becomes the Healing of Wounded Man for the Scripture of Truth tells us that by his Stripes we are healed Isa 53.5 1 Pet. 2.24 The Fifth Office of Love is when he had thus Searched Suppled and Salved all his Sores he then bound them up with bands of Grace and Love to secure them from all harm Thus our Lord is said to take us by the Arms. and teach us to go drawing us with the Cords of a Man with Bands of Love Hos 11.3.4 and he draws us with everlasting Love Jerem. 31.3 The Sixth Office of Love is he Clothed him also this is necessarily implyed for he found this Wounded Man quite stripped of his Raiment ver 30. and 't is altogether improbable that so Compassionate a Friend should not likewise cover his Nakedness before he set him on Horse-back c. This is Recorded for the Eternal Honour of Shem and Japhet that they took a Garment upon their shoulders and went backward to cover their Fathers Nakedness Gen. 9.23 This was a Famous Fact of Filial Affection yet not comparable to the kindness of Christ who went farther backward even from Glory to Ignominy with his own Robe on his shoulders to cover our Nakedness Our Jesus doth for us what loving Jonathan did for David He stripped himself of his Garment that was upon him and gave it to David c. 1 Sam. 18.4
is our sweet Saviour who seeks carefully constantly as Joseph sought his Brethren whom he found in Dothan which signifies Defection Gen. 37.16 c. as our Joseph or Jesus doth find us He endured Contradiction of sinners Hebr. 12.3 yet sought he us diligently as here even unto Death Grave and Hell it self untill he found us So was found of them that sought him not Isa 65.1 Reason 1. It was his Errand at his Fathers command Luke 19.10 4.43 John 4.4.32 34. 6.38 39 2. It was his Delight Ps 40.7 8. He minded his Fathers Message more than his own meat Matth. 21.17 23. as Job 23.12 loving us better than himself for he is love 1 John 4.8 3. He accounteth not himself compleat untill he find all his Members Eph. 1.23 He will not want a little Toe but all parts must be with the Head John 17.24 and he is still crying in David's Bowels is there yet any of the House of Mankind that I may shew the Kindness of God to them 2 Sam 9.4 Secondly The means wherewith he fought namely a Candle and a Besom the Candle goes before the Besom for giving Light when lighted to the right use of the Besom 1. The Candle God says I will search Jerusalem with Candles Zeph. 1.12 Is Twofold the External and the Internal Candle the External is the word of Christ Ps 119.105 Prov. 6.23 beside this there is the Eternal word John 1.1 9. which is the Godhead of Christ but the Internal Candle is the Spirit which is Twofold 1. The spirit of Man which is called the Candle of the Lord Prov. 20.27 This Candle burns but dimly in the fallen Estate so that by its light we do but grope after God like blind Men as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Acts 17.27 Hereby we have some faint Directions to a Sin-Denial but not enough for a right Self-Denial It cannot teach a Man to feel the Weight and Curse of Adams sin committed above 5000. years agoe nor to be sensible of the Stain of sinrunning in the blood of depraved nature in the whole off-spring of Adam this Light of nature doth not enable us to see and hate sin as the greatest Evil nor to behold and love Christ as the chiefest good Cant. 5.10 as outbidding the bravery of all other Objects This Dim Spark of Nature's kindling Isa 50.11 cannot discover that grand Gospel sin of Vnbelief to be the Condemning sin John 3.18 36. Heb. 3.19 Which binds the guilt of all other Moral sins upon the back of the Consciences of sinners c. Therefore must we pray 2. for the spirit of God which God hath promised to give unto them that ask it Luke 11.13 whereby we who were in Darknest become light in the Lord Eph. 5.8 and are brought into Marvelous Light 1 Pet. 7.9 and when Christ lights up this Candle which is his work only then doth he Command Light to shine out of Darkness 2 Cor. 4.6 whereby we become the Children of the Day as well as of Light 1 Thes 5.5 What a goodly Candle is this when it shineth forth from the Candlestick of the Gospel when the Gospel of grace is accompany'd with the grace of the Gospel Oh bless God for giving us his Golden Gospel in this our Iron-Age And Oh pray that this Golden Candlestick together with this Glorious Candle may not be removed from us as it is Threatned Revel 2.5 and is Accomplished in Asia Germany and other places for their misimprovement of it If we dare doe Deeds of Darkness in a land of Light alas how soon may our Lightsom Goshen be turned into Egypts Darkness As 't is Christ's Work to light the Candle so 't is Satans Work to blow it out that Prince of Darkness loves Darkness and not Light for hiding his Deeds of Darkness 'T is the common cry in Winter Evenings Hang out your Lights but it was the cursed cry of Satans Tools in the late Persecution Blow out your Lights and God may again hiss for the fly of Egypt or for the Bee of Babylon Isa 7.18 with new blasts from Hell to blow out our Light from Heaven Alas are there not many sad Symptoms as Indications to fear it as 1. How great is the snuff that makes our Candle burn but very dimly and no High-Priest among us to improve the Golden Snuffers 2. There is a great Thief in our Candle that makes it sweal away over-fast namely a perverse Spirit mingled in the midst of us as Isa 19.2.14 in our late biting and devouring one another which hath an Apostotical Caveat put upon it Gal. 5.15 the two pitchers in the water cryed Si collidimur frangimur if we clash we break our over-fierce contenders are Evil as well as foul contemners of the Gospel 3. Our oyl that feeds the Lamp runs very low and dreggy especially in Converting Work few lost Groats are now found by the light thereof Alas we pray not to our great High-Priest that he may pour in more fresh-Oyl c. Levit. 24.2 3 4. and we our selves may be like the Foolish Virgins who had Oyl in their Lamps a Form in their Lives but no Oyl in their Vessels no power of saving grace in their Hearts Matth. 25.3.4 2 Tim. 3.5 How is the light of the Gospel now both disesteemed as was Manna loathed for light Bread Numb 11.6 and 21.5 and how is it dishonoured as if but a Fable devised to keep folk in fear only and how is it disowned by those that run to Baalzebub the God of Ekron rather than to the God of Israel 2 Kin. 1.4 preferring the base lyes of the Old Lyar and of a Treacherous Heart before the Golden Truth of the Gospel of Christ Isa 8.19 20. John 14.6 and Lastly how is it also Disobeyed which is as the sin of Witchcraft 1 Sam. 15.22 23. Christ renders Vengeance to such 2 Thess 1.8 No Master loves a lighted Candle to be abused by idle Servants in evil Works such as quarrels wantonness c. The 2d Means is the Besom N. B. Note well the Order first the Candle and then the Besom as above for Light was the first Created Ornament of the Old Creation Gen. 1.3 Even so it is in the New Creation Acts 26.18 2 Cor. 4.6 Gods first Work in every new Creature is to break down Windows and let in Light into a Dark Soul 2 Pet. 1.19 Then is the Candle-light of Saving knowledge to guide the Application of the Besom There is a Besom Isa 14.23 which is Scopa perditionis a Besom of Destruction but this here is Scopa puâ—gationis Salvationis a Besom of Purification and Salvation which is Twofold 1. The Gospel of Grace which sweeps a dirty World 2. The Grace of the Gospel which sweeps a dirty Heart dirty Samaria was swept by the former Acts 8.8 c. and many more places but many more Persons by the latter to wit by the grace of Repentance especially when 't is joyned with Faith and
Hope which have a purifying property Acts 15.9 1 John 3.3 N. B. Note well 1. The Gospel of grace is Congruous to a Besom made up of many Wands or Rods as it is a Complication of many Golden Truths and when it was first preached and applyed as a Besom to the Old Jerusalem it found that place far unlike the New Jerusalem which is paved with pure Gold Revel 21.21 but was more filthy than Samaria and Sodom it self Ezek. 16.47 yet then many Thousands of lost Groats were found out in it Acts 2.41 and 4 4. and 5.14 This New Besom swept clean indeed as the hot Sunshine in the Spring time sweeps clean the Streets so did the hotter Sunshine of the Gospel from the Sun of Righteousness Mal. 4.2 at this time and in this place So in Samaria many Silver pieces were sound which had been lost in the Dirt of Simon Magus's Sorcery and Atheism Acts 8.10 to 25. Oh! Bless God this Besom still lasts and Oh that it may sweep London for lost Groats N. B. Note well 2. More especially this Besom here is that grace of the Gospel to wit Repentance and so t is explained ver 10. a Sinner that Repented 't is a Christ-finding and a Soul-finding grace there is a time for all things a time for losing while in the Wilderness of sin and a time of finding as in Jer. 2.14 In her Month they shall find her when her time of Love from Christ cometh Ezek. 16.8 Now the Soul awakes out of the Sleep of sin in Christ's Image Ps 17.15 Eph. 5.14 The old House is made new in all parts 2 Cor. 5.17 1 Pet. 2.24 Eph. 2.1 2 3. This grace of Repentance sweeps sin out of all Members of the Body and faculties of the Soul c. N. B. Note well 3. This House that is swept is either 1. The great World 2 Tim. 2.20 whereof God is the bullder Hebr. 3.4 an House made up of manifold Materials and consists of upper and lower Rooms and Christ will sweep all the Dirt of Antichrist out of this World Zech. 13.2 when his own time comes he will take to himself his great power Rev. 11.15 17. God will do it in his time Isa 60.22 N. B. Note well 4. This House is 2. Meant Man the little World who is as an House made of many Materials 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all differing Members and Faculties Doors of the Ears and Windows of the Eyes differing Rooms the Heart is the inner Room which should be the Guest Chamber for the Passover Luke 22.12 the large upper Room Mark 14 15. and for Christ's Dwelling-House Eph. 3.17 This House needs Repairing Christ is the Repairer of Breaches Isa 58.12 His Father did work he wrought in the first Creation called Creatio transiens but the Son works in the New Creation which is called Creatio continuans a continual and daily work John 5.17 This House in the fallen Estate is as Babylon Revel 18.2 an Habitation of Devils till Christ come to sweep them out Luke 11.21 22. There remains still the unrenewed part Some Blood to be cleansed away which is not yet cleansed Joel 3.21 2 Cor. 7.1 Therefore must we use this Besom of Repentance every Sabbath every Sermon especially at every Sacrament where not one crum of Leaven should be left Exod. 12.15 cleanse this House as Hezekiah did the House of God 2 Chron. 29.16 18. and Nehemiah did after Nehem. 13.7 8. and Christ also John 2.15 Matth. 21.12 N. B. Note well Take heed we sin not away God and his Gospel woe to us if God go from us Hos 9.12 we may embrace the Gospel for a while and then kick it out of doors as Amnon did Tamar 2 Sam. 13.14 15 17. the like is said John 5.35 Gal. 4.15 They then would have pulled the Preachers Eyes out 't is sad when God forsook Shiloh Jer. 7.12 having lost the Ark of Gods presence 't is sad when Gods House is left Desolate Matth. 23.38 'T is sad to live in a Land of Darkness without Gospel Light Matth. 4.16 't is sad when God saith they that are filthy let them be filthy still 1 Cor. 14.38 Revel 22.11 They shall have no more of my Candle light and See John 12.35 Oh blessed be God who now feeds us as Lambs in a large place Hos 4.16 and after the manner of Lambs Isa 5.17 even in a Fathers Bosom Isa 40.11 yea with clean Provender Isa 30.23 but 't is sad when God saith Ephraim is joyned to Idols let him alone Hos 4.17 I cast him out of my care I will not feed you Zech. 11.9 't is sad when God saith so and that the Kingdom of God shall be taken from us Matth. 21.43 even that which we have and what we seem to have Matth. 25.29 Luke 8.18 't is a great loss to lose the Gospel Job preferred it above his food Job 23.12 and Luther cryed Mallem in inferno c. I had rather live in Hell with the Gospel than in Heaven without it and it was our Fathers saying brown Bread and the Gospel was good cheat Oh how may our Sun set at Noon Amos 8.9 Caution Nonpayment of Rent Dues and Customs makes a forfeiture then pay the Custom of Prayer and Praises that as we have received the Candle and Besom of this blessed Gospel from our Fore-fathers so we may continue it with us while we live and transmit it to our Posterities when we dye but if our superfluity of sin be not seen by the Candle and swept out by the Besom Jam. 1.21 if we thus improve not the Gospel of peace how may the woe of War Blood Fire and Smoak come upon us Acts 2.19 Matth. 21.41 Evertit swept was turned into Evertit swept away as the Old World by Water and shall again be by fire at last c. The 3d Parable is That of the lost Son Luke 15.12 to the end take a short prospect and paraphrase upon this Parable Remark 1. The first Mystery of it is the Man here is God who hath two Sons the Jews and the Gentiles The Elder Son the Jews do envy that God magnifies his Mercy more to the younger Brother those Sinners of the Gentiles so called Gal. 2.15 than to them which Christ reproves Matth. 20.15 Remark 2. The Second Mystery of it is to Demonstrate how God doth delight in Mercy Mic. 7.18 which is seen in his readiness to receive the worst of sinners when they return to him by Repentance even a Manasseh and a Mary Magdalen c. those two None-such sinners and so this penitent Prodigal here set forth by many seemingly mis-becoming passions and postures of a Father to such a Son ver 20. Remark 3. The main purport of this Parable is also to view the Threefold State of Man in general 1. His Righteous State in his first Generation God made Man upright Eccles 7.29 Man was then an happy Child or Son in his Fathers Family but having got
Enquiry the First how shall the Servants have Rewards Rendred to them Answer This Lord-Judge will then Render to every Man according to his Works Rom. 2.6 to Well-doers Eternal Life ver 7 10. But to Evil-doers Eternal Death ver 8 9. And this Judgment of Christ shall be according to Truth ver 2. For the Right understanding of this Scripture take these three Cautions Caution the 1. This must not be meant of Children who dye while young and live not to work good or evil c. Some of which are Saved by the Eternal purpose of Electing-love and by the Grace of the Covenant of Grace which saith I will be thy God and the God of thy Seed Gen. 17.7 Deut. 30.6 Isa 61.9 65.23 Rom. 4.16 9.8 c. Whereas other Children are out of the unaccountable Wisdom of God passed by and left of God as Children of Wrath in the fallen Nature c. Oh! The Depth c. Rom. 11.33 34 35. That the Election obtains and the rest do not ver 2.5 7 8. The 2. Caution is This Rewarding every one according to their Works must not be meant of such as are called at the Eleventh Hour of the Day Matth. 20.6 9. as was the Penitent Thief Luke 23. ver 40 41 42 43. He had lived wickedly all his Life yet now at the point of Death he was Converted by hearing Christs pretious Prayers and by seeing his profound patience c. Then he brake out into that brave Confession worthy to be writ in Letters of Gold his Real Repentance Received from his Gracious Redeemer a full Remission of all his former sins Ingressa pietas priorem Impietatem Depulit saith the Father his now begun Piety drove away all his former Impiety that little time he lived after his Conversion he spent it in expressing his Faith by his Works and so he is said to live very much in a very little space had he lived longer he would have done no less but have lived better c. his Penitent Prayer which he made upon his Cross was as Jacobs Ladder whereon Angels Descended to fetch up his Soul into Paradise his Judge Jesus Judged him by the State he Dyed in and not by the State he had formerly lived in c. The 3. Caution is That Expression Rom. 2.6 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Juxta non propter according and not for their Deeds and so 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To give every Man according as his Work shall be Revel 22.12 Both which Scriptures do signifie the Quality Quantity or Measure rather than the Merit of Works which is but a Popish Delusion upon these Accounts in short 1. There is no proportion betwixt Mans Work and Gods Wages 2. What we Merit by must be our own but our good Works are from God Isa 26.12 Not from our selves so cannot Merit at Gods Hands 3. Our good works are but a due Debt to our Maker so cannot Merit any thing 4. when we have done our best works we are still but unprofitable Servants Luke 17.10.5 Good works are the Via non causa Regnandi saith Bernard they are the way in Christ John 14.6 to walk in unto glory not the procuring cause of Glory c. The 2. Enquiry is How will the Lord Reckon with and Reward the Godly Answer This is certain that the Saints shall Rise first 1 Thess 4.16 when Christ appears the Saints shall appear with him in Glory Col. 3.4 and shall Reckon with their Lord as they are the Blessed Sheep Set upon the Right Hand of Christ Mat. 25.33 34 c. From whence some Divines do say that the Sins of the Saints it a Velantur per Grattam Domini ut non Revelentur in Judicio are so valled by the grace of Christs Righteousness as not to be Revealed in the Day of Judgment and their Reasons be these 1. That Exemplification of the Judgment Day 's process Mat. 25.35 36. The Judge mentions only their good Deeds not as a cause but only as an Evidence of their Acceptance c. which they in all Humility seem ignorant of in Admiting Christs Candour and Kindness to them c. ver 37 38 39 but there is not one word mentioned of any Evil Deeds c. 2. Our Lord expresly saith that Believers have Eternal Life and shall not come into Condemnation John 5.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not come into Judgment as the word signifies not as the Rabbi's fondly fancy saying there be four sorts that shall not come into Judgment 1. He that is extream poor 2. He that hath a wicked Wife 3. He that is so deep in Debt as cannot possibly Extricate himself and 4 He that is Tormented with the Torture of the Collick as if all those had Hell here in this Life c. These Jewish Fables are Recorded by De Dieu c. but the true Sense is that Believers shall not come into that Judgment which endeth in Condemnation for 't is said There is no Condemnation to them that are in Christ c. Rom. 8.1 where the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 3. That Maxim in Divinity is alledged peecata non Redeunt Justificatis Sins return not to the Justified for that Blessed Scapegoat the Redeeming Angel Gen. 48.16 carries away upon his Head all the sins of his Redeemed into the Land of Forgetfullness as some Sense it Levit. 16.21 Christ so blotteth out the black lines of their many sins with the red lines of his Meritorious Blood that even the thickest Clouds of their Iniquities shall be remembred no more Isa 23.25 and 24.22 and Hebr. 10 16 17. Moreover it is alledged 4. What Hezekiah affirmeth to Gods glory thou hast cast all my Sins behind thy back Isa 38.17 So as they shall never appear before thy face any more 5. David's Assertion is urged God hath Removed our Sins so far from us as far as the East is from the West Ps 103.13 which two contrary quarters can never meet together again 6. The Prophet pleads Gods promise thou wilt cast all our Sins into the Depth of the Sea Mic. 7.18 19. That is so as they may never be Buoyed up again out of thy bottomless Bowels c. 7. 'T is said likewise that the Lord is too gracious to shame his Saints by laying open their sins in the sight of a wicked World God himself saith thou shalt not bear a grudge against the Children of thy People Levit. 19.18 't is the glory of Man to pass by Infirmities Prov. 19.11 How much more is it the glory of a gracious God to do so c. If Mans love can cover all sins Prov. 10.12 much more can Gods love c. God multiplies Pardons Isa 55.7 even above 77. times Matth 18.22 And upon Real Repentance our Sins are all so fully remitted by him as if they had never been committed
for the Devils Drudgery Such as have been in high Places of the Church seeming to sit near Christ but loosing their little Tast of Religion and that life of God they seemed to have do become the most pestilent Persecutors of Christ and Truth This wretched Hypocrite could deal plainly and above Board with his cursed Comrades in giving them a sign whereby they might truly and realy know him while he gave his Lord a Dissembling Kiss and backsliding out of the good way he becomes a Captain to those in an Evil way N. B. Note well But mark the Issue when he had Sold his Master for thirty Pence which another would not have done for a Thousand Worlds because the Ware he Sold was the Riches and Glory of the World c. and had thus Treacherously betrayed him into his Murtherers Hands he had little Peace or Comfort of his Doings for 1. Making Reflexion upon himself he finds the Ware Sold was the Richest Treasure for a little Trifle but for fifteen Pence as some compute it the price of a Slave N. B. Note well There be many Judas's that though they sell not Christ to the Priests as he did yet sell their Souls to the Devil for trifling things and Heaven and Happiness for a little Profit or Pleasure yea Peace with God for Peace with the World c. 2. He found his Injustice and Injuriousness to Christ not only as a Servant in Sordidly Selling his kind Master but also as a Man selling something that was not his own and whereof he had no Right of Sale but the Power of Disposeal belonged to another that is to the Father and to himself who said I have power to lay down my Life and I have power to take it up again John 10.18 Judas Usurped Jesus's right 3. Beside Spiritual things are not to be sold at all much less for Carnal for they are of Inestimable Value which nothing in the World can Countervail Therefore the Souls of Men are not Saleable things Matth. 16.25 26. Unless it be with the Whore of Babylon Roma omnia venalia Revel 18.12 13. Nor is the loving kindness of God Psal 63.3 Nor the Holy Ghost Acts 8.18 19. Simons Mony must perish with him ver 20. much less Christ who is the Father and Fountain of all Spiritual things Col. 2.3 Phil. 3.7 8.4 But that Dart which stuck in the sides of his Conscience was his Betraying his loving Lord with a Kiss under Colour of Friendship Just so his sin had betrayed his Soul into the Hands of Satan with a sign of Love the Tempter is a Parasite till we have sinned but a Tyrant after the Act Now the Wages of wickedness began to burn in his purse but worse in his Conscience Matth. 27.3 4 5. Up he vomits all confessing his sin openly in the Temple which he had committed covertly in the Garden the Priests he confessed to proved Miserable Comforters dealing with him as the Devil doth with his Witches brings them into the Bryars and then lurches them hence went he and Hanged himself c. as a warning 1. To those that Kiss Christ at Church yet betray him in their Trades c. 2. That carry cunningly in catching all they can and sinning closely all will be out when the Book is opened Revel 20.12 Whereof Judas Read but two Lines 3. That confess to a Priest and not to God may meet Judas hanging himself 2. Judas having as before pointed out Jesus to the Jews c. that came to Apprehend him yet could they not come to their purpose without a preceding Parley though there came a Company of Souldiers who being Romans wanted no Courage and a Multitude of Servants who being Jews wanted no Malice yea and some of their Masters too to prompt them on for such were they that Christ spoke to this is your Hour and the power of Darkness Luke 22.52 53. yet none of these Men of Might and Malice could with all their Arms lay an Arm to Attack this Unarmed Man till he who was Lord of his own Life gave them leave N. B. Note well This cursed Crew came indeed out against Christ as against a Thief who Stole nothing from Mankind but Death and Damnation both Secretly and in the Night with a great clutter of People with a grievous clashing of Weapons so that they awaked a young Man out of his Sleep c. Mar. 14.51 52. and with so many Lanters and Torches as if they would turn the Night's Darkness into Day-light the better to Discern Christ by Face This they did to make the World believe that he whom they came to catch was the veryest Varlot in the World and one fled from Justice c. whereas had their Cause and their Conscience been good they might have taken a fitter time and given Christ a fairer Carriage c. Though the Adversaries had all these Advantages yet cannot one Man lay hold upon Christ who was under all Disadvantages till himself pleased For the Order of the History lies thus N. B. Note well Judas came up first and Kissed Christ with his killing Kiss bidding his Fellow-Villains lay hold on him whom he had Kissed they thereupon draw up near him Jesus stepped forward to meet his Murderers in the very face hereat they standing as it were stupifyed Christ Asketh them whom seek ye as Christ had immediately before this thought good to sting Judas's Conscience by that cutting question Friend wherefore art thou come Dost thou betray the Son of Man with a Kiss Luke 22.48 Though Christ knew well enough why he came yet to convince his Conscience of his putid Hypocrisie painted over with crying Rabbi Rabbi Mar. 14.45 and pretending a pitty of his Masters Misery by asking him comest thou as a friend or as a foe If as a friend what mean those Swords If as a foe what means this Kiss Some suppose Judas designed to carry his Treachery on so cunningly as if his hand had not been at all in this Conspiracy therefore Kissed he Christ as a Friend and would have been so reckoned still but haeret lateri Lethalis Arundo those cutting questions of Christ stuck fast in his Conscience like Darts c. At least when he saw Christ Condemned hoping likely that Christ would deliver himself by a Miracle as he had done at other times Matth. 27.3 4 5 c. So likewise this knocking question Christ asked this Armed Multitude whom seek ye c. John 18.4 No sooner had he said I am he but that word knocked them all down to the ground in a Retrograde Motion ver 6. Here our Lord let out a little Beam of the Majesty of his Deity so that 500. Armed Men are made to fall down to the cold Earth and neither their Staves could Support them nor their Swords could be their Safeguard N. B. Note well and 't is probable Judas fell with the rest ver 5. Oh! The power of Christs word that Raised Dead Lazarus
the Wound in the Wounded Man But this Mystery Christian Religion assureth us of though there never was a President in Nature That the Scourging and Wounding of one Man should cure Another yea a World of Men Women and Children but Behold the Man who was not only Scourged for our Sins but had also N. B. Note well 1st A Crown of Thorns platted upon his Head Mat. 27.29 John 19.5 1. To remember us of that direful Curse that first came into the World for Adam's Sin Gen. 3.18 The Curse began in Thorns and ended in Thorns for Christ the Second Adam by wearing this Crown of Thorns which was the first fruits of the Curse took away the Sin and Curse of all his Redeemed People whence we learn farther that 2. Christ's Kingdom was not of this World for then had it been a Crown of Gold and not a Crown of Thorns And 3. That the Members of Christ must not expect a Crown of Glory in this lower Life 't is Reserved for a better World the Crown of Thorns must be expected here below Non decet sub capite spinato membra vivere in Delicijs Saith Bernard it is not fit Seeing the Head was Crowned with Thorns that the Members should be Crowned with Rose-bâ—ds saith Zanchy or live in Delights and Wouldly Pleasures But 4. To Teach us that seeing Christ wore a Crown of Thorns for our sakes and for our Sins and not for his own in the way of his Patience we should therefore for Requital set a Crown of Gold upon his Head as the Spotise in â—he Song did Cant. 3.11 In the way of Obedience These Thorns being puâ—gitive prickly and share as the point of a Sword so the word signifies must needs be extream sensible especially considering that his Body being made of the finest Temper and Tenderest Constitution easily touched with the least hurt N. B. Note well 2dly Behold the Man again How he was Arrayed iâ— Scarlet being first stripped of his own ordinary wearing Garments Mat. 27.28 a Purple Robe they put upon his when stripped Maâ—â— 15.17 30. John 19 2. being a Coat of that colour which did only counterfeit the colour of Purple or Scatlet and was possibly some Thread-bare Garment of a Red-Coat Soldier but suppose it were some Old Coat that had been used in Triumphs or in Sacrificing c. yet could it be no better than a Vile Vestment because it was put on to mock Christ and to please Caesar as well as those Kill-Christs However this was not done without a marvellous Providence of God to teach us 1. That the Second Adam must be stripped naked both to be scourged and to have this Mock-Royal Garment put upon him that He might make an expiation for that Primitive nakedness which the first Adam contracted by his first Sin Gen. 3.7 10. Thus was Joseph a type of Jesus stripped by his Brethren Gen. 37.23 Because his Parti-coloured Chat was an Eye-Sore to them c. 2. They make Christ a Mock-King here by thus Arraying him for he was indeed a King but an obscure one as was Melchiâ—â—deck yet his Kingdom comes not with Observation and oh that it may be within us Luke 17.20 21. N. B. Note well 3dly Behold the Man again How a Reed for a Scepter was put into his Right Hand Mar. 27.29 c. Thus they made a Mock-King of Christ the King of Saints Rev. 15.3 Accoutring the Son of God like a Fool in a Play So do all those still in this day who will not submit to the Scepter of his Spiritual Kingdom and give him full Soveraignty over their Souls and Consciences but at the best serve him only with Carnal Commandments in their Ceremonial Worship All this History hath a Mystery in it signifying how Satan mocks the Souls of Mankind as Christ was plaid upon in these three last Stage-Play Accoutrements the Mock-Robe the Mock-Crown and the Mock-Scepter Thus Sinful Souls are Mocked by Satan 1. In their Vain Ostentation of Worldly Grandeur whereof the Purple Robe the Vestment of Potentates was a Badge c. 2. In a Greedy Affectation of Worldly Wealth which is intimated by the Crown of Thorns for Riches are the Thorns which choak the Seed of the Word slily and subtilly Mat. 13.22 over-topping the Corn harbouring Vermin-Lusts and at last pricking the Consciences of those that do grasp those Thorns too greedily Vitijs Divitijs Vices and Riches in the Latine Tongue are near a Kin in Name and Nature 3. In the Vanity of Worldly Wisdom which is denoted in this Reed fair and smooth to behold but hollow and empty within better to look upon than to lean upon it He that leans upon his own Understanding or Worldly Wisdom Prov. 3.5 leans upon a broken Reed which though it want substance may sufficiently serve to Pierce into his Hands and into his Heart also Isa 36.6 c. N. B. Note well We read that Christ in Scripture had a threefold vestment 1. That at his Birth when his own Mother though newly delivered and much weakened with her Travel had such love for her Son as be at the pains to wrap him in Swadling clothes to keep him warm Luk. 2.7 this was the badge of his Poverty for though he was born King of the Jews as the Three Wise Men of the East styled him yet was he wrapped up in poor ragged clouts as the Word there signifies not in the best but basest place in the Inn. His 2d Was here at his Passion a Vestment of Vileness and a badge of contempt cast upon him in this Red-Coat which his Step-Mother Cant. 3.11 The Jewish Synagogue got him scornfully Arrayed with c. His 3d Was after at his Resurrection when Christ clothed himself with Honour and Majesty Psal 104.1 2. prodigiously splendid must needs Christ the Lord of Angels be at his Resurrection when at that time the Angel who was but Christ's Servant had a Countenance like Lightning and his Raiment as white as Snow Mat. 28.3 with which dazling Lustre and Majesty he frighted all the Priest's Guard of Souldiers away and himself sat down upon the Tomb-stone as a Conqueror Though his Body was Sown in Weakness yet was it Raised in Power c. 1 Cor. 15.43 and in as great Glory as he had in his Transfiguration a Type hereof Accordingly Christ had a threefold Crown 1. This of Thorns a Crown of Grief and Disgrace 2. A Crown of Grace in the Gospel Conquering and to Conquer Rev. 6.2 And 3. A Crown of Gold and of Glory Rev. 14.14 we should go forth and behold the Man thus three times crowned the first by his Step-Mother the two last by his Heavenly Father Cant. 3.11 Lastly When they had thus Adorned Christ like a Puppy Pageant then follows their Ludibrious Homage they Pay to their Stage-Play-King 1. Bowing the Knee to him which Dissembled Prostration was the most palpable evidence of their stiff-neckned Hearts and the plainest posture of
our Dear Jesus the one was Damned and the other Saved to shew that God will have Mercy on whom he will and whom he will he hardeneth Rom. 9.15 18. The 3d Note of observation is The Repentance and Faith of this Dying Malefactor the truth of the former and the strength and greatness of the latter may be in this manner plainly demonstrated First That he was truly Penitent is made Apparent thus 1st By his rebuking the Raillery of his Fellow-Thief saying Dost thou not fear God seeing thou art in the same Condemnation Luke 23.40 This speech clearly discovers that this Malefactor had the Fear of God upon his Heart which the other Thief wanted for which this Penitent reproved him intimating hereby that the Fear of God is the beginning of Wisdom Psal 111.10 Prov. 9.10 't is not only the Beginning but 't is also the Middle and the Ending of Wisdom A Man never begins to be Wise till he begin to fear God which is the best Wisdom and without which Rein to restrain and retain them within compass all Impenitent ones run riotously into all Extravagancies and Exorbitant Courses Thus Abraham told Abimelech Surely the Fear of God is not in this place therefore they will not stick at committing any Sin Gen. 20.11 Whereas Joseph tells his Brethren I dare not wrong you because I fear God Gen. 42.18 The same saith Nehemiah to the People Nehem. 5.15 but because the Cursed Amalekites feared not God they met Israel with Fire and Sword when they should have met them with Bread and Water Deut. 25.17 18 19. Exod. 17.8 and the Apostle saith Where the Fear of God is not before Mens Eyes Rom. 3.18 there the Throat is an open Sepulchre belching out stinking blasphemies as this Impenitent Thief did against Christ and breathing forth the Poison of Asps and bitter Cursings ver 13 14. and their Feet are swist to shed blood c. ver 15 16. Thus was it the fear of God that caused Job to commiserate those that were in misery and perishing Job 31.19 20. which because this Penitent Thief saw his Fellow-Thief did not therefore he reproved him in love to his Soul that was now almost ready to depart out of his Body by Death and just upon going to be judged by the Great God so he most seasonably exhorted him that he should not die in his Sin c. The 2d Demonstration of the Truth of this Thief 's Repentance is by his Ingenuous Confession and from his free and full acknowledgment of his own wickedness Assuredly the sense of his own sin lay with much weight upon his Spirit otherwise he would never have so taken shame to himself and so publickly before so many People as then were present have owned his own just condemnation saying just as the Church of God saith I will bear the Indignation of God because I have sinned against him Mic. 7.9 This was his hour of God's finding him when he had wearied himself all along in his ways of Wickedness Jer. 2.24 This was the time of God's love to his Soul when he had been wallowing all his life long in the polluted blood of his own Iniquity Ezek 16.8 even then was God's Promise to his Church made good to him there remembring his own Wicked Ways and Diabolical doings while he hanged in the midst of his misery and loathing himself for them Ezek. 20.43 44. even then on the Cross did he thus know the Lord c. Judging himself as receiving but his just reward his sinning he was sensible was the cause of his suffering Luke 23.41 that he might not be judged of God nor condemned with the World 1 Cor. 11.31 32 The 3d Demonstration of his true Penitency is taken from his Apology for and Vindication of the Innocency of our Saviour saying This Man though a Fellow-Sufferer with us hath done nothing Amiss Luke 23.41 who can but wonder that this poor wretch and miserable dying Malefactor should thus boldly and publickly proclaim the unjust condemnation of Jesus and speak thus confidently and conscientiously for Christ when all the Chief-Priests and so many of the People were Impudently making their Mocks at him as above and so blasphemously speaking against him N. B. Note well Some say that the other Thief Mocked Christ designedly to please the Priests that they for this meritorious fact might Interceed with Pilate for saving his Life and for taking him down from the Cross before he was dead minding himself and his own Body his bodily good only But so was it not with this good Thief he was more concerned for the Glory of Christ's Innocency which he vindicated than he was for his own bodily deliverance not much unlike Moses that Man of God and the Meekest Man upon Earth who was a Lamb in his own cause and concerns when himself was Affronted he carried meekly not speaking one Angry Word Numb 12.1 2 3 c. but was no less than a Lion in God's cause Exod. 32.19 where this meekest of Men was transported into such an high pang of Passion as to break all the Ten Commandments in one Act He was hotly Angry and brake the two Tables in pieces c. When he saw God's Glory so notoriously dishonoured by the Peoples Calf-Worship and their Gross Idolatry Thus this Thief bad not one word to say for his own Justification Yet will justifie Just Jesus to the last breath in his Body c. The Second Branch of this third Note of Observation is To demonstrate the strength and greatness of his Faith together with the Truth of his Repentance this is done thus The 1st farther Demonstration hereof is by this Penitent Thief 's Prayer for Mercy upon his Soul Luke 23.42 Lord Remember me c. This must be the Prayer of Faith and Repentance The other Thief was all for his Body and nothing for his Soul 'T is thought by some N. B. Note well That another reason of his Railing so against Christ was because he who had saved so many other Bodies from Diseases and Death yet would not save his sinful Body from the Tortures of the Cross oh how oft is God murmured at by a Wicked World because he doth not gratifie their Bodies with such and such Accommodations but this Good Thief prays not Lord Remember my Body that is let these Spikes and Nails that fasten my Body to the Cross be drawn out that I may be delivered from Death not a Word of that Nature no now is he under such a neglect of his Body here as if he cared not what became of it so his Soul might but be saved Would to God it were our care when we die to do so c. The 2d Demonstration hereof is By not only his praying being now dispossessed of the Dumb Devil for now behold he prayed as Acts 9.11 but also by his praying so humbly asking only Remembrance Lord remember me for as he was sensible of his so great sins this great
pleasure not at Death's demand N. B. Note well Now it was that Death as the Bee lost its sting upon Christ and can sting no more but hath quite lost its Victory through Christ's Death 1 Cor. 15.54 55 56. Christ hereby hath delivered us from the commanding power of Sin from the condemning power of the Law and from the conquering power of Death Though the redeemed in Christ do die yet can they not be kill'd with Death as Jezabel's Children were Rev. 2.23 the second death hath no power over them Rev. 2.11 20.6 14. 21.8 Our Lord 's strong voice may be the more wondered at considering how he was spent with blows blood c. yet now it was the loud voice of his Triumph over Death c. There be yet four Miracles behind to be discoursed briefly upon all wrought wonderfully by a dying Christ upon the Cross by the power of his Deity The Fourth Wonder is The Rending in twain of the Vail of the Temple from the top to the bottom which the Evangelist puts a Behold upon as a thing very wonderful Mat. 27.51 and as wrought by the force of Christ's last loud cry ver 50. then the Angels Presidents of the Temple departed from it as Jerom saith As Christ's last cry upon the Cross was the sign and symptom of frail Man dying so his promising of Paradise-Happiness to the Penitent Thief was a clear demonstration that he was also the Great God Living for none hath the Key of Paradise but the Great God only Nor did our Lord only demonstrate his Deity as above while he was yet living and while his Humanity was in the way of dying But also when he was verily dead and had given up the Ghost he still declares himself to be a Wonder-Working God in all the following Instances whereof this of Rending the Temple's Vail in Twain c. was the first wonder after his Death The distance of the Temple from the place out of the City where Christ was Crucified could not exempt it from the stroke of this Wonder-working Hand when those wretched Priests had made that House of Prayer a Den of Thieves this Vail now Rent was the Partition-Wall that divided betwixt the Holy Place or the Priests-Court and the Sanctum-Sanctorum into which the High-Priest entered only once in the year Exod. 26.31 33. 1 Kin. 6.19 21 31. 2 Chron. 3.14 c. Heb. 9.3 4 6 7 8 c. N. B. Note well This Wonder to wit of rending this Mid-Wall was wrought upon a threefold Account 1st To shew that Christ's Death was the Accomplishment of the Levitical Law and that now all the Ceremonies thereof were rent down and done away 2dly That now by the Gospel sealed up in his Death a new way to Heaven was opened Heb. 10.19 20 21 22 c. And 3. To shew that the Mid-Wall of Partition betwixt the outward Court of the Gentiles and that of the People of the Jews was broke down by the death of Jesus Eph. 2.14 15. This Vail is call'd the Separation betwixt the Prophane Place and the Sanctuary Ezek. 42.20 Now the Ceremonial Law should no longer divide those two but Christ became the blessed Cement to unite all believing Jews and Gentiles into one Gospel-building himself being the knitting Corner-stone c. The Fifth Wonder Christ wrought upon the Cross which is the second after his Death was the dreadful Earthquake Mat. 27.51 now that our Lord was dead as to his Man-hood he still letteth forth the Power and Glory of his God-head more than he had done before and whereas he had shewed himself the Lord of Heaven by causing an extraordinary Eclipse of the Sun and covering the whole face of the Firmament with a Curtain of Darkness So now he appears to be Lord of the Earth also by causing it to shake and tremble As the Heavens had given their Testimonial and Acknowledged their Homage to his Lordly Dominion over them in hiding their Glory while their Lord was Suffering Shame So the very Earth here payeth her Respect and Reverence in an humble Submission to her Almighty Landlord in her Trembling before his powerful Presence when the Lion that King of Beasts doth Roat all the Beasts of the Field do Tremble Now did this Lion of the Tribe of Judah roar with a loud Voice and we may well suppose what a Trembling seized upon those Beasts of the Temple the Christ-Killing Priests when they saw the Vail of their Temple Rent in Twain from top to bottom at their hastening now to their Evening Sacrifice Thus well prepared with the Tincture of this Innocent blood more especially when they felt that sad sight seconded by an Earth quake this could not but cause an Heart-Quake and a consternation in them fearing that the Earth might now cleave Asunder and Swallow them all up as it had done Korah's Company of Conspirators these as well as they being now become a Burden too heavy for the Earth to bear and as weary of them would bury them quick This Earthquake might also predict the performance of what God had promised that Christ would shortly shake not only the Earth once more as was done in Sinai at the Promulgation of the Law but even Heaven also by the Gospel Hag. 2.6 7 Heb. 12.26 27. especially when the desire of all Nations shall come and shake all Wickedness out of both the Heavens of Church and the Earth of State and then give those promised New Heavens and New Earth wherein dwelleth Righteousness 2 Pet. 3.13 The Sixth Wonder was the Rocks were Rent Mat. 27.51 where the first word Behold doth spread it self over all the parts and several parcels of all those Miracles mentioned in that verse Behold the Vail was Rent c. Behold the Earth did Quake and Behold the Rocks were Rent to denote the marvellousness of those things and mostly in this because herein Rocks are rent by the Rock and one Rock rendeth many Rocks the Rock that rent the Rocks was Christ 1 Cor. 10.4 he was the creating Rock Deut. 32 4.31 1 Sam. 2.2 2 Sam. 22.2.32 that rent all the other created Rocks c. This was a Work of greater difficulty to rend the Rocks than it was to rend the Vail c. yet the Power of the Death of Christ doth effect this Work of Difficulty N. B. Note well To shew that no Heart is so hard and rocky but the vertue of Christ's Death can rend it into Repentance Though those Christ-Killers had made their Hearts as hard yea harder than an Adamant Zech. 7.12 yet when their time of love came Ezek. 16 8. their Month of Christ's finding them Jer. 2.24 and when the Hammer of God's Word Jer. 23.29 began to beat upon them as Animated and Actuated by the power of his Death oh how kindly did their Hearts Thaw Break and Melt into Tears and Tenderness Acts 2.36 37. with 41. 4.4 When Moses smote that Rock upon which God stood with his
Feast might be able to Read and understand it in some or other of those three Tongues and of one Tendency to wit for the Honour and Glory of Christ Crucified and not either for the Vindication of the Justice of the power Condemning which was not a little to Pilate's own prejudice in his Reputation and Injustice or for the Shame and Disgrace of the party Condemned as is usual in other Superscriptions fixed upon Dying Malefactors But this however it was intended as an Accusation to brand Christ falsly with the Calumny of usurping an Earthly Kingdom Assuredly tended much for his Glory seeing he was indeed Jesus the Saviour and he was indeed a King more especially of the Jews and the True Israel of God Thus the Mouths and Hands of Wicked Men are so overpow'red by the Omnipotent Jehovah that all is turned to the Honour of Jesus which they design for his Dishonour and the very Title upon his Cross devised to shew the Crime for which he was Crucified becomes no less than a Crown of Glory to Christ beside This Inscription being written in Hebrew Greek and Latin made an open and publick Proclamation to all the Knowing and Learned Men in all parts of the known World that our Lord Dyed as a Faultless Man and altogether Innocent even in the Judgment of Judge Pilate himself who had so oft Absolved him before and now could fix no Slanderous Superscription upon his Cross save this that had such a Divine and Convincing Truth in it without any foul Reflection or Real Fault at all And Lastly By this Title thus writ in those three Tongues our Lord hath Sanctified those three Learned Languages upon his Cross so that the Hebrew Greek and Latin may be Holily Studyed Learned and Improved by Holy Men for which they ought not to be upbraided with Learning the Language of the Beast c. The 2d Sign of Christ's Triumph over Death was the Conversion of the Thief it being the first Fruits of the Power and Efficacy of Christ's Death before he was actually dead and the price of Redemption was fully paid that Vertue should flow from Christ's Death before he dyed even such Soveraign Vertue as not only to Save this Penitent now but also all the Old Testament Saints before he was in the Flesh as the Lamb Slain from the Foundation of the World Revel 13.8 in God's Decree and in the Types of the Law this was the Antitypes Signal Triumph The Third Fourth Fifth and Sixth Signs of Christ's Triumph over Death were 3. The Suns Eclips 4. The Rending both of the Vail and of the Rocks 5. The Earthquake 6. The opening of the Graves in all which Works our Lord proclaimeth himself the Mighty Lord of Heaven and Earth the Sun of Righteousness when he was even going down under the Earth and setting from the Worlds sight had still a Triumphant power over the Sun the Firmament and could draw a Curtain of Darkness upon its Splendour at Noon time And as he then did shew the signs of his Triumph over the Heavens so much more at that time likewise over the Earth for then as Lord of the Temple he comes suddenly into his Temple in his Triumphant power Mal. 3.1 And Rends the Vail of the Earthly Temple from the top to the bottom yea and Extends his Rending power to the firmer Rocks of the Earth nor is this all but he shakes the very Foundation of the whose Globe of the Earth shewing himself to be the Lord of it as well as of Heaven and causing both of them to do Homage to him their Lord and Soveraign For as the Heavens here like those Seraphims Isa 6.2 covered their Faces with a Vail being dazled with beholding his Invisible Glory now dying oâ—â—e Cross 1 Pet. 1.12 So the Earth Trembled at his presence feeling even then the power of its Omnipotent Creator Moreover to shew more fully a sign of his Triumph over Death and the Grave his Death opened the Graves of others before he went down into his own Grave His Death was the Death of Death it self Hos 13.14 and swallowed up the Grave in Victory 1 Cor. 15.54 55. The Seventh and last sign of Christ's Triumph was the Centurions Testimony together with that of the Souldiers c. Matth. 27.54 Mar. 15.39 Luke 23 47.48 Now when the Centurion and many more People saw the Wonders wrought by our Dying Redeemer these wonders wanted not their Wonderful Effects for 1. The Captain of the Guard this Centurion was wonderfully wrought upon by those wrought wonders insomuch that he Glorified God by confessing the Truth saying This was certainly a Righteous Man this was surely the Son of God And 2. The Pagan Souldiers with their Captain were convinced that such Wonders could not be wrought by one that was only a meer Mortal Man but as that Mighty Monarch and Pagan Emperour Nebuchadnezar saw something of the Glory of the Son of God Dan. 3.25 So those poor Pagans got some glimmerings of Christ's Glory when the blind Priests and Learned Rabbies of the Jews were so stupified that their Seared Consciences had no Sense or Conviction at all And 3. All the People that came together to that Sight beholding the things that were done Smote their Breasts and returned Luke 23.48 They Smote their Breasts as the penitent Publican did Luke 18.13 being now awakened by those Wonders and smitten with their own Guilt in giving their consent to the Crucifying of Christ and so furious was this Reflection upon themselves that out of Revenge and Indignation against themselves as 2 Cor 7 11. They would have smitten their own Heinous sin could they but come at it when they thus as by his Word when he is pleased to speak in and by them and causeth Providences to become Ordinances to us as here by those works of Wonder 2. There is much more hope of gaining poor Pagans and such as never yet had the means of Grace and of winning them over to God and Godliness than of convincing Learned Heads that have wicked Hearts and such as have blown upon the Gospel 3. So free is Christ's Love that while sinners are giving Death to him he is Handing out Life and Salvation to them To all these Seven signs of Christ's Triumph may be added the double sign which the Wound made in his Dead Body upon the Cross by the Souldiers Spear John 19.34 powred forth even the Water and Blood as a Twofold Witness that not only he was now Really Dead but also that he was the Grand Sacrifice which had now Expiated the sins of the World and now had paid the full price for sinful Mans Redemption according to that Eternal Covenant made betwixt the Father and the Son before the Foundation of the World Though the Testimony of the Centurion c. be Recorded by all the three former Evangelists and not by John yet this Testimony is Recorded by John only and by none of the other so
Tomb not only for its Situation in a Garden inclosed so not exposed to Annoyances by Hogs Dogs c. but also for its own Honourable Excellencies in Sundry particulars as 1. For its Newness all New things are commonly Honoured and accounted excellent things Isa 48.6 Hence New Wine the New Song the New Spirit and the New Jerusalem are all in Scripture Phrase Deemed desirable and Delectable things 2. For its firmness it was hewn out of a Rock so not easily obvious to any kind of Annuisances Here is a Rock within a Rock which is called a Munition of Rocks for defence Isa 33.16 This Rock buried in a Rocky Tomb was Christ 1 Cor. 10.4 who is called the Rock of Ages Isa 26.4 yet lay but a little time within this Rock the Rock-Creator could not be long contained in this Rock Created 3. For it is Virginity it was a Virgin-Tomb never had any Man laid in it Divine Wisdom ordered it thus that Humane Folly should have no occasion to imagine any Cheat in our Lords Resurrection Christ's Grave was not like the Grave of Elisha wherein another Man was buried beside his Body 2 Kin. 13.20 For in this never any Man before was laid Luke 23.50.53 John 19.41 Hereupon Theophylact Noteth no Momus might cavil at Christ's Resurrection as though some other body that had been buried therein had risen out of it but now no other body could rise out of this Virgin-Tomb As our Lord before his Birth lay in a Virgin Womb so after his Death he lay in a Virgin-Tomb and he is accordingly found formed and liveth in a Virgin-Heart Paul saith he Travell'd in Birth till Christ were formed in the Hearts of the Galatians Gal. 4.19 And he tells them it was not he that lived but Christ lived in him Gal. 2.20 and such as have Christ Formed and living in them are called Virgins Cant. 1.3 Revel 14.4 Such Souls as love Christ with a Pure Chast Virgin-Love are the right lovers and True followers of the Lamb. 4. The manner of his Burial was Honourable also It was not a Clandestine private Interrment done by stealth but managed with Solemnity both by Famous Men and by Famous Women whose praise is in the Gospel Here was the pompa Mortis the Honourable Attendence of Mourners these good Women named by the Evangelist manifested their love to our Lord in their last Office of Love by looking on to behold where he was laid because they could do no more in Assisting the Burial Matth. 27.55 61. Luke 23.55 c. Love to Christ fears no colours no inconveniencies as the Men were not ashamed of this Service to Christ in taking care of Christ's Crucified Body so nor did these Women think it a shame to lend their last look of love to their Crucified Lord for which Fervent and Zealous Affections they are accordingly Dignified by God with a Divine Record thereof in the Gospel As our Lord hath many Witnesses of his Death Pilate himself was satisfied therein by the Centurion insomuch that no Room was left for doubting the Reality of his Death So had he some so many as were sufficient Witnesses of the Truth of his Burial and 't is a wonder that while Christ was Warring with the Devil who had the power of Death here Hebr. 2.14 and with Death which had now brought our Redeemer into its own Den even weak Women are called forth to be Witnesses and are indeed Marshal'd in the Forefront of this Testimony Christ Testifying hereby that he was minded to confound his strongest Enemies by the weakest means and that himself would shortly make a glorious Triumph over both Death and the Devil in Rising again Thus where True love to Christ is whether in Men or in Women such will not shrink from Christ no not when he is Crucified these True lovers of him stick close to him even when he is Dead â—ove will creep to Christ when it cannot go Though these weak Women could not roll the great Stone to the Door of the Sepulchre which was the work of a strong Man Matth. 27.60 no more than they could roll it away from the Sepulchers Mouth which was likewise the work of a strong Angel Matth. 28.2 These Women said among themselves who shall roll us away the stone from the Door of the Sepulchre Mar. 16.3 This Obstruction of their Imbalming his Body they found removed by an higher Hand ver 4. Though I say they could not do either the one or the other yet do they sit by and look on as Witnesses that our Redeemer was now shut up in the very Den of Death and that if he Rose again he must conquer Death in his own Den our Lord is content to lie in this Den till the third Day Yet will not this Lord of Life lie under the power of Death beyond thirty six Hours and so long was the day wherein the Sun stood still in the days of Joshuah Josh 10. As that Joshuah had that one long day so this Joshua or Jesus had this one long Night it was onely one Night lengthened out to the length of that longest Day though it be called by Christ himself the space of three Days and three Nights Matth. 12.40 whereas it was but two Nights and one whole Day and two small parts of two more therefore the words of Christ in comparing his time of being Buried to the time of Jonah's lying in the Whales Belly must be taken Synecdochically the part for the whole according to the known Dialect of the Jewish Nation in both their Talmuds wherein any part of the Day is Reckoned for the whole thereof But here the Malice of the Kill-Christ's is highly Remarkable for they club'd their Wits not only one with another but even with the Devil himself how to protract those Thirty six Hours to last so long as the World lasted even until the General Resurrection in pursuance of which Project they did not think the Sepulchre sure enough with the great Stone that Joseph had out of upright loving kindness Rolled to the Mouth of it But still they are Disquieted with him as while living all along so now when dead also They can never secure themselves from the Torturing Fears of their own Guilty Consciences the chief Priests and Pharisees are yet afraid that a Crucified Christ would prove a Conquerour over them and therefore do they Assemble together and make an Humble Address to Pilate that he might command a Guard to watch the Sepulchre and to set his Imperial Seal upon the great Stone Matth. 27.62 63 c. least the Disciples of that deceiver as they Blasphemously call'd him should come by Night and steal him away c. Thus with that utmost craft which the Devil their Master could teach them they indeavour as carefully as they could to obscure the glory of Christ by securing the Sepulchre and thereby thinking to secure Christ and keep him fast in the Grave Venerable Bede de locis
Testament History was not only to signifie that double Spirit of Elijah which rested upon the head of this his Successour Elisha who prayed for a double portion thereof 2 Kin. 2.9 and it was granted him whereby he wrought sixteen Miracles whereas Elijah his predecessor wrought but eight and that while he was alive but this raising up the Man to Life was wrought by Elisha even when he was dead but also it was a double sign of the vertue of the Death of Christ whereby both that the old Church of the Israel of God should be raised up from their present Dead estate and those dry Bones should be made to live again Ezek. 37.12 c. And that the Saints of the new Gospel Church should be revived through a touch of Christ's Body by the way of Faith So the Mystery of the History of those three Instances in the New Testament may be this to shew that Christ raiseth up to Spiritual Life all sorts of Sinners that are dead dead in Sin according to the several Degrees therein The Psalmist David most divinely denotes there be three degrees of evil Persons evil Actions and evil States or Conditions Psalm 1.1 where we have a most elegant climax or gradation going lower and lower towards Hell and Damnation 1st There is 1. The Ungodly 2. The Sinners and 3. The Scornful Persons 2dly As to Actions there is 1. Walking 2. Standing and 3. Sitting All these are worse and worse So 3dly As to States there is 1. The Counsel of the Ungodly 2. The Way of Sinners and 3. The Seat of the Scornful or the Chair of Pestilence All these were a descending lower and lower and by every step nigher the Mouth of the bottomless Pit As it is worse to be an Habitual Sinner than to do an ungodly Act and to stand as resolved in an evil way than only to walk or take a turn which may have a return in Evil Counsel So 't is worst of all to sit down in the Scorner's Seat as the Obstinate do even hating to be Reformed and refusing to return though God call and knock by the Hammer of his Word and by the Hand of his Spirit these seem to be given up to a Reprobate sense Thus also our Lord the Son of David who was his Father and Figure tells us of three sorts of Sinners 1. Such as stand Idle in the Market-place of the World only till the Third Hour of their Lives 2. Others till the Sixth and Ninth And 3. Yet others till the Eleventh where just expiring Mat. 20.3 5 6. Christ calls and quickens dead Sinners at all these three tearms of time 1. Such as are found newly dead in the Chamber of Sin as Jairus's Daughter was found dead in the House when Christ came to raise her up to life Mat. 9. c. So such Sinners as are dead in sin by consent only As Solomon's Tempted Youngster to cast in his lot of consent with the Tempters Prov. 1.10 13. If thoughts beget delight and contemplative delight do beget consent as in him whose Will complied to go along with the Flattering Harlot Prov. 7.21 Such an one if Christ find him with a time of love before the Act and pluck him as a Brand out of the Fire is indeed found dead in sin yet still in the House or Chamber not yet carried out c. 2dly Such Sinners on whom corrupt consent begets and brings forth the cursed Act of Sin wherein a Dart strikes through the Liver of the Actor Prov. 7.23 are with the Widow's Son Luke 7. born out upon the Devil's Bier towards a Burial in the Suburbs of Hell if Christ meet them not in the Way to stop and quicken them these are carried out of the Chamber and out of the House in order to be Buried But 3dly Such Sinners in whom delight brings forth consent consent the action and the action custom and so by consequence a necessity of Sinning are truly said to be with Lazarus Rotting and Stinking in the Grave of Sin Yet even these thus far gone Christ can quicken and raise up to newness of Life as he did Lazarus He can bring Sinners back from the very Gates of Hell to Heaven Thirdly As the Manner of Christ's Rising was wonderfully Singular in his leaving behind him in the Grave all the Ornaments of Death in Order all the Signatures of Mortality which never was done by any other and which should also teach us when we are raised up from prophaneness to a profession of Religion to put off the Old Man c. Ephes 4.24 Retain none of our Grave-cloaths but leave all as he did behind us not one Rag of Sin unrepented of whereby the Devil may keep possession of us c. So Christ's Rising was in a wonderful manner in respect of the company that rose with him though he died alone as in point of time c. yet did he not rise alone for many Saints Rose with him Mat. 27.52 53. To shew he rose not again as a Private but as a Publick Person that we might know his Resurrection appertains to us and though we die yet by the Power of Christ we shall all rise again What the Evangelist Matthew saith here of the Saint's Rising it is spoke by Anticipation for relating the whole story of them at once for they rose not till Christ was risen The first Earth-quake at Christ's Death opened their Graves only but it was the second Earth-quake at his Resurrection which revived their buried Bodies and brought them forth alive c. Six Inquiries are to be Answered in this Historical Relation The 1st is What sort of Men were then raised Answer 'T is said they were Saints in the General not one Wicked among them for they have no part in the first Resurrection Rev. 20.6 and no part in the Resurrection of Christ who is not their Head Christ indeed will raise them at the last Day by the Power of a Just and Almighty Judge not by the vertue of a Redeeming and Risen Jesus Christ is the Head of the Saints only and they are his Members As the Head being got above the Waters draws up the whole Body and leaves not so much as a little Toe behind So Christ being lifted up out of the Den of Death draws up all his Saints to him John 12.32 The Saints Rise with Christ who is therefore called a quickening Spirit 1 Cor. 15.45 by vertue of their Union with Christ their Head but the Wicked rise by the Almighty Power of God with Cain Nimrod Pharaoh Herod Judas and with the rest of that Wicked Rabble Oh then what a blessed thing it is to be a Saint a sanctified Godly Soul such and such only are Interested in all the benefits of Christ's Resurrection And how deplorable is the state of the Wicked c. The 2d Inquiry is How many rose Answ A multitude Many Bodies of Saints saith the Evangelist he doth not say All but many only for
swallowed Hook and all They did as they were Taught Matth. 28.11 12 13 14 15. Now follow the several Appearances of Christ himself which is the 6th and the most infallible Testimony of the Truth of Christ's Resurrection CHAP. XXXVII Of Christ 's Ten Appearances THE Sundry Appearances of Christ himself are reckoned by the Learned after a several sort Some late Learned Criticks and Chronologers do reduce them into the more narrow number of Seven that Sabbatical number the better to make them comport with all the seven Numbers aforesaid to wit Christ's seven last Words his seven last Wonders and the seven last Signs of his Triumph But the common computation hereof among the most Authentick Commentators both Antienâ— and Modern is that Pyâ—hagorical Number of Ten which is the number of perfection as well as seven is so accounted and no doubt but our Lord gave the most perfect Number of his Personal Appearances betwixt his Resurrection and Ascension which interval and space of time consisted of four Tens and forty Days and wherein he appeared Ten several times accordingly to his Apostles c. for their further and fuller confirmation of the Truth of his Resurrection The First Appearance of Christ as all Solid Writers unanimously say was to Mary Magdalen this is positively affirmed by that Infallible Evangelist Mark Mark 16. â— which is also as infallibly confirmed by the Evangelist John Joh. 20.2.14.16 Indeed the Jesuit Maldonate hath the confidence to contradict both those Evangelists as if the Infallibility of the Church of Rome far exceeded the Infallibility of the word of God saying that Christ's first Appearance was to his Mother Mary the Blessed Virgin This he doth daringly affirm but cannot by any convincing Scriptures confirm acknowledging that no such thing is written in the word yet would he have it to be believed that it was so because as he Magisterially saith it was but meet and decent that our Lord in point of Duty should do so Here a Sawcy Jesuit undertakes to Instruct Holy Jesus who was the Wisdom of God 1 Cor. 1.24 an High point of Humane Manners obliging Christ to pay his Respect and Homage to this Mary in the first place and not to Mary Magdalen though Mark expresly assert it out of whom he had cast seven Devils Mark 16.9 This is the Impudency of the Babylonish Whore to obtrude upon the Church their unwritten Verieties as the Catholicks or rather Cacolicks call them equalling their feigning Traditions with the Authority of the Scripture of Truth among those Fops as do Jurare in verba Magistri and can believe the Dreams and Fancies of some Old Doting Fryar What is this but to make Man's Addle Brain the Basis and Foundation of Faith and not the word of God which in Truth they have turned into an idle Romance with the Trash and Trumpery of their unscriptural Traditions imposed as Articles of their Creed upon the too Childishly credulous who are given up to believe Lies 2 Thess 2.10.11 Amongst which this here is not one of their least Lies The Rhomist Jesuits are more Ingenious in this point though base and bad enough in others ingenuously confessing in their Second Annotation upon Mar. 16.1 that this Mary Magdalen had the Honour to see Jesus first after his Resurrection because say they she Merited it for bestowing so costly an Ointment upon him while he was alive John 12.3 and Mark 14.3 and sought to Anoint him with the like Ointment when he was Dead but not one word do we Read in any of the Evangelists of Christs appearing either first or at all to his Mother Mary We may indeed well wonder at this that he should not make his first Appearance if not to the Noblest or Holiest of Men yet to the Noblest or Holiest of Women such as were Royal Queens or Honourable Countesses or to such as were Eminent for Holiness if not for Honour as was undoubtedly his own Dear Mother the Holiest of Women-kind No it must not be to any-such for Honour or for Holiness but it must be to this Mary who had been a non-such for Ignominy and Iniquity God loves to walk in a way of his own and by himself This Honour done to her who had been so great a Sinner St. Mark Relateth this more at large than the other Evangelists do though in other Historiâ—â— passages he bemostly more brief than the other three Nich. Gorran though of the Dominical Order yet gives more Scriptural Sentiments upon this point than Superstitious Maldonate doth from his blind Devotion to the Virgin Mary For this Learned Friar renders five Reasons why our Lord appeared first to Mary Magdalen in his comment upon Mar. 16.9 the first is because she loved more Ardently Luke 7.47 she had greatest love to Christ because he had forgiven her greatest Sins We read not that the Virgin Mary did wash Christ's Feet with her Tears as this great sinner did ver 44. for though she call Christ her Saviour so needed the forgiveness of some sins Luke 1.46 yet were her sins but little to this Mary's who had been but a light Huswife His Second Reason is that Christ might shew hereby he came into the World to save sinners not the Righteous though there be none such no not one but in conceit only Matth. 9.13 c. His third is that it might be declared how Publicans and Harlots do sooner enter into the Kingdom of Heaven than Proud Pharisees or Civil Justiciaries Matth. 21.31 which is a great shame to be left behind by such As 't is Storied of the Cadar so Christ kills the quick in conceit but quickens those that are Dead in sin His Fourth is that as a Woman was the first Minister of our Perdition our Great Grandmother Eve was the first that brought Death into the World so a Woman must be the first Messenger of our Salvation Mary Magdalen that Apostolorum Apostolissima as one calls her must be the first Preacher and Publisher of Christ's Resurrection John 20.16.18 His Fifth is 't was a Comment on that Scripture where sin abounded there grace hath abounded much more c. Rom. 5.20 and that to none of other sorts of sinners any Room for Desperation should be left To those five Reasons of Gorran other five Reasons may be added why Christ appeared first to Mary Magdalen As 1. Because though she had been formerly a very great sinner yet now through grace she was become as great a Repenter her Sorrowing now was suitable and proportionable to her sinning heretofore What was said of Manasseh that as he had sinned greatly in Defying God in Murdering Men and in Worshipping Devils so he Humbled himself greatly 2 Chron. 33.12 The same may be said of this Magdalen insomuch that some report of her how this prodigious Penitent did after Christ's Resurrection and Ascension Retire into Gallia Narbonensiâ— where she spent Thirty years in weeping for her former sins However 't is great question among
Divines whether Innocency or Penitency doth more glorifie God Had Innocency been more for Gods glory the first Adam had never faln from that State and the Second Adam had never been promised to give Repentance if Man had not sinned then God had not Dyed This way in God's Wisdom wrought and brought the greatest glory to the great Creator c. 2. Because she sought her lost Saviour with most Tears 'T is said of this Mary that she stood by the Sepulchre Weeping John 20.11 When she could not find him whom her Soul loved as Can. 1.7 c. both Alive and Dead 'T was her great Trouble his Body was removed by some means or other but how or to what place and whether for Honour or for Dishonour as above she knew not only this she knew that she had lost her Lord and this broke her Heart and broached her Tears so sets her on Weeping which none of the Disciples or of the other good Women that we read of did 't is said indeed that Peter when his Lord in Caiaphas's palace had melted his Heart with a look of Love he went out and wept bitterly Luke 22.61 62. to wit for his foul and filthy fall but not a word Read we of his Weeping bitterly for the loss of his Lord but on the contrary when he and John had seen the empty Sepulchre they both return Home to the City and neither Peter nor that beloved Disciple had so much love as this Woman had to stay weeping there till they found him and if they had so done for ought we know they might have had the Honour of their Lord's first Appearance unto them which she had John 20.7 8 9 10 11 12 13. c. 3. She sought for her lost Saviour with most pains she not only staid still there when Peter and John were gone Home as too willing to want him still or at least for fear of the Jews Malice lest they should be Apprehended but also she stooped down with her Body and looked more wishtly as well as her watery Eyes would permit into the Monument that at least she might receive some comfort from beholding the very place where her Lord lay but still received more Discomfort Vbi Amor ibi oculus loving and looking goes both one way she cannot trust the Eyes of Pesâ—r and John but must look into the Tomb also with her own Eyes where she saw two Angels in VVhite sent for her sake to tell her the glad Tidings of Christ's Resurrection which their Splendour did intimate and they ask her Woman why Weepest thou Denoting how Angels still have pitty upon Humanâ— Frailty and from their Compassion to us do yet secretly Suggest Comfort They do Hint to Mary here that she had if she had known all no such cause to Cry but rather to Rejoice And when she was no longer able to abide the brightness of those Angels she turned her self back and Addresseth to the Gardener for farther Direction ver 14 15 16 c. of John 20. Supposing that he rather than any had taken the Body away because none had such free Access-thither as himself to whom she offered out of the Fervency of her Affections to Christ with her weak Arms to lift him to his proper place that the Body of so Honourable a Person to her should not be Dishonoured by his Adversaries Thus was she at most pains for her much love to find him 1. At most pains in staying there 2. In stooping into the Grave 3. In offering to lift his Body into its proper place alone by her self c. 4. She made the most doleful complaints of her loss of him first to the two Apostles Peter and John John 20.2 that some had taken the Body away and had laid it whether in a decent or undecent place she knew not Secondly To the two Angels she made the same complaint ver 13. still fearing that Thieves had done it for stealing the rich Spices an Hundred pound weight wherewith the body was Buried it to secure it from Worms and Putrefaction till the Sabbath were over that it then might be Imbalmed John 19.39 40. And Thirdly She still powrs forth the same complaint to the supposed Gardener John 20.15 where she drops three Emphatical Hims as if he had known whom she meant 5. She persevered most in her seeking him even until she found him we find not that the Disciples either made any such complaints as she did or took any such pains when they found him not in the Tomb or sought him still any where else as she did but returned Home c. Remarks or Inferences from this first Appearance of our Lord after his Resurrection are these 1. Though we were as Notorious in sin as Mary Magdalen had been yet could we but become as Notable in Repentance before the Lord and in such Fervent Love towards him as she did c. There need no doubt be made but Christ would also Manifest himself to us as he did to this great sinner out of whom he had cast seven Devils Mark 16.9 possibly we have been possessed with so many Devils if not more as she was for Luther's Assertion is Tot Daemonia quot Crimina so many sins so many Devils every sin unrepented off hath a Devil in it Now seeing none can tell the Errours of his Life Psal 19.12 our Iniquities are more in Number than the Hairs upon our Heads Psal 40.12 we are therefore not able to reckon them and much less able to reckon for them By this account we may in our State of Impenitency be possessed with whole Legions of Devils But if Christ the stronger Man hath met with us and we with him and hath Dispossessed the strong Man the strong Devil yea whole Legions of Devils as he did for that poor Man Luke 8.30 Mar. 5.9 and taken possession himself in us Luke 11.21 22. He will undoubtedly appear to us for he assured us He that loveth me shall be loved of my Father and I will love him and will manifest my self to him John 14.21 And as Christ gave Mary Magdalen cause to wonder why our Lord should vouchsafe to appear first to her who had been such a wanton and wicked Woman and not first to his own Dear Mother Mary who had been all her Life time an Holy Virgin Woman So may he give us worthless worms cause to wonder to cry out with the Apostle Jude How is it Lord that thou manifests thy self â—o us and not to many others better than we in the World John 14.22 The 2d Remark is The Divine Dignation and vouch saâ—ement of our Lord 〈◊〉 calling us by Name is a Blessed-Evidence of his appearing to us Mary here was Mistaken in taking Christ for the Gardener till he called her by Name John 20. â—6 saying Mary he pronounced that Name with such a Sound Accent and Emphâ—â—â— as sometimes he had done before his Death that thereby he calls her but by â—er
as the least of sinners Christ called saith Chrysostom first the Publican Matthew and after him this perjur'd person Peter omnipotenti medico nullus Insanabills occurit morbus To this almighty All healing Hand no disease though never do desperate is found incurable Exod. 15.26 a King at his Coronation pardons all Crimes great as well as small So did King Jesus here at his Resurrection even a Renegado from Christ and his Gospel is here comforted The weakest and worst of Believers find acceptance with Christ 2dly It was Petro grauissimē vulnerato to him whose conscience was wofully wounded so that a general message as that go tell my Disciples would not be a sufficient Salve to his most grievous Sore He might object against it and say no This message belongs not to me for I have Undiscipled my self by denying my Lord So am now none of his Disciples 'T is now with him as with some sick persons that cannot feed themselves but must be fed by another hand with a Feather put particularly into their Mouths so Peter must have a message to himself by name a special and Individual Application Mark 16.7 3dly It is Petro acerbissimē dolenti to him Weeping Bitterly Luke 22.62 He was now a double Mourner 1. For his Sin And 2. For his Loss He had not only lost his Lord but he had heinously Sin'd against him before he lost him how to look his Lord whom he had so notoriously abiured while he was living in the Face he knew nor should the Women's report prove true that he was raised from the dead So that he was like the Incestuous Man 2 Cor. 2.7 ready to be swallowed up of over much sorrow had not Christ been seen in the Mount in the very Nick of time as he had before saved him with his hand when he was sinking in the Sea Mat. 14.30.31 4thly It was Petro maxime Scandaloso to him must Scandalous This rock as Petra signies was becaome Rock of offence a reproach to Religion but Christ had smitten this Rock as he did that Rock in Horeb Exod. 17.6 and made the sweet Waters of Gospel Repentance to stream forth hereupon he was accepted N.B. Teaching us whom Christ takes fora Son we must take for a Brother go tell my Brethren Peter was a Brother still such as return with the Prodigal ought to be received God and Angels receive them the Ears of the penitent is the wine of Angels much more we ought to receive the penitent c. And if both the messenger and the message be well considered the effect thereof must be for more humbling of Peter as well as comforting him that he might be the better prepared for this comfortable appearance For 1st The messenger of this go tell my Brethren c. must be Mary Magdalen John 20.17 what could the Disciples think of this Singular Dispensation of Christ's sending one who had been a great sinner as his messenger to them They could not but thus reason among themselves Alas our Lord hath appeared to this Mary and hath not appeared to us he hath Judg'd us more unworthy than he doth this Woman of the presence of his glorified Body because we have so foully forsaken him when she clave close to him both Living and Dead c. If they all argued after this sort how much more must poor Peter make sorer and more severe reflections upon himself who had not only forsaken him but also denied him and that with Oaths and horrible Execrations Now when Peter was duly truly and throughly humbled then comes Christ to comfort him with his appearance to him This was Cod's method with Elijah 1 Kings 19.11 12. God humbles him with a Whirlwind with an Earthquake and with terrible Fire then came the soft and still voice Thus Christ dealt with Saul when he changed him into Paul he humbles him with an Astonishing Light knocks him down to the ground and smote him with blindness and then calls him to be a chosen vessel c. Acts 9.3 4 8 9. Thus also Christ deals with many Christians c. 2dly If the message go tell my Brethren and Peter with the first that I ascend to my Father and your Father to my God and your God John 20.17 Mark 16.7 and Matth. 28.10 Oh how amazing must this message be to them all especially to poor Peter for his deeper guilt Oh matchless mercy an unparallel'd mirror of Divine commiseration Deserters are Disciples yea Brethren still though they had forsaken Christ Christ will not forsake them yea Peter the Denyer is yet courted as a Brother Christ covers all with an hand of love and both his and their sins are as readily remitted by him as if never committed against him They are his Brethren still that is partakers of the same glory and immortality with himself that they might be assured hereof He adds I ascend c. to prepare a place for you John 14.2 3. 16 17. and we have all one God and Father my Father is yours and my God is yours Oh what a Consternation must this message put them all especially Peter into How much more meltings now came upon him than before that his Lord should tell him he had an Heaven for him when he had deserved no less than Hell and that the Devil should be his Father and not God c. N.B. It seemed good to the Holy Ghost to leave no Divine Record in the Holy Scriptures either about the time when or the place where expresly our Lord appeared to Simon Peter Some learned Authors do indeed say that it was undoubtedly beside the Sepulchre when he ran to inspect it with John so Pareus saith It was more probably as Simon returned from the Sepulchre saith Gorran because 't is said that Peter alone wondered in himself at that which was come to pass Luke 24 12. And therefore is this appearance mentioned ver 34. as having a stronger impression upon the other Apostles from the mouth of Peter than what had been told them a little before from the mouth of Mary Magdalen c. Which they look upon as Idle tales ver 11. Peter's Testimony was of greater Authority with them and thereupon N.B. the Eleven told the two Disciples returning from Emmans to relate their Tidings c. And before they began their Relation that they all were now put out of all doubt concerning the truth of the Lord's Resurrection for say they to the two Travellers though we durst not believe it from the Relation of weak Women who are too apt to be over credulous yet now have we it infallibly confirmed from the mouth of so grave and principal a man as Peter Then did the two Travellers tell their Tidings ver 35. as an Additional Certification of the Truth of Christ's Resurrection That which renders both those opinions above mentioned the more Ambiguous is because John was with Peter at the Tomb and as they ran together thither and made their
can catch nothing till he direct them from the Shore of Heaven to cast on the right side to catch the Elect This is Meat to him that Souls be saved John 4.34 Twice did Christ cry Lee down your Nets Luke 5.5 and here yet with this difference there the Net took good and bad here good only there Christ was in the Ship here he was upon the Shore There he did bid Let down the Net indefinitely here on the right side there the Net is drawn into the Ship here unto the Shore there the Net broke here not so there they were in the Deep here nigh Shore There the number of Fishes is not mentioned here it is exactly Note All which do shew the two States of the Church Though bad as well as good be in the Church now yet only the good shall be seated at Christ's Right hand Tho' Schisms be now yet then none The Elect shall be drawn through many Waters to the Shore of Heaven Christ cries Bring hither the Fish and when brought the Elect see him on Shore to whom he saith Come ye blessed well done good Servants enter into Eternal Joy Dine and Sup with me for ever c. The fifth Consequence was How this Father of the Family Christ after Dinner dealt out also another kind of Dimensum In his discourse to Peter and John verse 15. to end the time of it is set down when they had Dined After Dinner saith the Proverb fit a while 'T is a proper season for godly Conference Our Saviour never sat down at any Man's Table but he sprinkled every Dish with savoury discourse Plato and Xenophon judged it meet and profitable that all speeches at Meat and Meals should be written should we do so then should we not be ashamed to read the Writings afterwards Note Beside that sacred discourse unrecorded our Saviour undoubtedly held at that Dinner with his Disciples who though they durst not move any farther Question about who he was yet asked and answered many other more profitable Questions Christ adds this to Peter after Dinner 1. Concerning himself and puts Peter upon a Treble Confession proportionable to his foregoing Treble Denial As Fear had brought him to the latter so Love must now bring him to the former of these two lest his Tongue should serve his Love less than his Fear Christ applies his speech particularly to Peter not to make him the Prince of all the Apostles but because he had foully fallen and made himself unworthy of any place in the Apostleship therefore Christ here wipes off that Blot from him restoreth him to his place again that without prejudice of the rest he becomes as the other Apostles a Pastor of Christ's Sheep again The tendency of this Dialogue is to set Peter to the Rights not to give him any priority for Peter had before this presumed to profess and promise greater love to Christ than any of his Fellow-Disciples in saying when all the rest said nothing that he would lay down his life for his Master Matth. 26.33 c. Now again he had pretended no less love by casting himself into the Sea to come first to Christ therefore Christ first asks him Simon Son of Jona lovest thou me more than these thy fellows do Wherein Christ first minds Peter of his mean Extract to humble him and that he should not pride himself in the Indowments he had seeing they came not by Nature but by Grace Then our Lord asks him not of his Riches of his Honours or of the Nobility of his Progenitors no nor of his Knowledge which is needful enough in a Pastor but of his Love and the quantity thereof whether he had more love to his Lord than any other of his Disciples had because he had confidently profess'd Though all be offended in thee yet will not I. Moreover Christ might well expect and demand greater love from him than from the rest because he had heal'd greater sins in him than in any of them They to whom much is forgiven ought to love much Luke 7.47 As the pardoning Mercy of Christ had mostly abounded towards fallen Peter so his Affections when restored must mostly abound towards Christ Peter's Answer to Christ's Question was now fuller of Modesty than before Matth. 26.35 Note He had now turn'd his Crowing after the Cock-crow had awaked him Luke 22.59 60 62 into Crying and humbly answers Lord thou knowest that I love thee He saith not as Elijah said Lord I am left alone even I twice over 1 Kings 19.10 14. nor doth he dare to say I love thee more than any of these do for that had been to judge of the secret Consciences of the other Disciples which had been rashness and rudeness in him he could not judge how much love they had they must stand and fall to their own Master for that Rom. 14.4 Nor dare he put confidence in himself as he had done when he so dolefully denied Christ but modestly commits himself to the Infallible Judgment of Jesus saying Thou knowest c. Note Nor dare he answer one word about the Measure or Quantity of his Love which was plainly contain'd in Christ's Question but only appeals to his Lord concerning the Truth or Quality of it For the former he had little to say but for the latter from the Testimony of his own Conscience 〈◊〉 dared to affirm Whoever can truly and heartily thus answer Christ is truly happy for he looks for Truth more than for Measure Our Lord doth not quarrel here with Peter's Answer in arguing it was not full enough to his Question he only bids him demonstrate the Truth of his Love by feeding Christ's Lambs All Christians are commanded to demonstrate their love to the Lord by keeping his commandments John 14. v. 21 c. Note But Ministers more especially must manifest their love to Christ in being tender to his Lambs which are tender in themselves and exceeding tender to Christ so that he not only takes care of his young Converts as his own dear ones but he also carries them in his bosom and leads them gently c. Isa 40.11 Christ doth not bid him fleece them but feed them nor to exercise a Lordly and Tyrannical Power and Dominion over them Such shrewd Shepherds as these are sharply reproved Ezek. 34.3 c. And Christ forbids it in his own Disciples Matth. 20.25 26. Yea and this same Peter learnt from his Lord to say unto all his Successors in the Ministry Feed the Flock c. but lord it not over them c. 1 Pet. 5.2 3. Ministers should rather imitate Jacob in his most careful Shepherdizing Gen. 31.38 39 40. Note This charge Christ lays upon Peter twice more verse 16 17. Varying only Lambs into Sheep alluding as some say to the three Numbers in the 153 Fishes the hundred be the Lambs or Children that need Milk who are the greatest part of the Church The Fifty represent those of more proficiency whom John
the Gentiles is supposed to be that the Lord hereby did set down a Platform of Ordaining Gospel-Ministers in the Churches of the Gentiles for all future Times Their success by God's blessing in their work is as followeth The second part of this History is their Progress after their Egress from Antioch wherein much Mystery is taught us in these following famous Remarks The first is Saul and Barnabas in order to their Preaching the Gospel to the Gentiles make their first Journey to Seleucia a Sea-Town of Silicia built by Seleucus nigh to Antioch and over against Cyprus a Town of good Note but mentioned here only because at this Port they took shipping and sailed to Cyprus whither they principally designed to go for their first work being guided thither by the Holy Ghost verse 4. Let us with Moses turn aside a little to behold this great wonder N.B. Why Cyprus must have the first Handsel of God's Goodness in the Gospel among all the Gentile-Nations The Reasons why some say 1. These two went thither that they might see how the Kingdom of Magog which Ezekiel mentions Ezek. 38.2 and 39.1 was Rooted out in that place according to that Prophecy and Promise c. 2. Others more probably affirm that they went thither because this was Barnabas's Native Countrey Acts 4.36 therefore patriam quisque amat non quia pulchram quantum quia propriam out of love to his Native Soil he took Saul along with him to hand over to his Countrey-men the first-fruits of Christ's Grace But 3. 'T is best of all to say They were out of the free Grace of God directed thither by the Holy Ghost N.B. The Roman Histories tell us this Island Cyprus was so wealthy that the Roman Generals were invited thither or rather tempted by its Wealth to assault and subdue it as assured there was most Rich Plunder there and the Annual Tribute of that Conquer'd Countrey would prodigiously promote and replenish their Exchequer But Christ out of his Free Grace without any such external motive made a seizure upon this Cyprus by his Gospel directing his Apostles thither where a great Man with many others were converted to the Faith and a Church was gathered in it by their blest Labours Cyprus was antiently called Macaria or the Blessed Island because it so vastly abounded with all Temporal Blessings within it self and of its own growth but the Inhabitants thereof made a bad use of these good things of God from whom all good comes for they generally lived at ease and pleasure Fulness as in Sodom bred forgetfulness they dedicated their Land to Venus who was worshipped there and much filthiness was committed by them in that abominable Pagan Worship Notwithstanding all these Abominations overspreading that Countrey the Free Grace of God casts a look of Love towards sinful Cyprus the Holy Ghost directs these Apostles thither to Reclaim them from sin and to Reduce them to Christ So upon Acts 15.39 The second Remark is The first work of Saul and Barnabas in Cyprus was They Preached the Word of God in the Synagogues of the Jews at Salamis Verse 5. We must know that Cyprus was exceeding full of Jews and their Synagogues being the largest Structures were the most convenient Receptacles of large Assemblies especially in Salamis the chief City of Cyprus now call'd Famogusta situated on the East part of the Island over against Syria there they Preached not only to receive the greater Resort but especially because tho' they were sent unto the Gentiles yet was it not to be till the Jews had Refused the Gospel as after appeareth Acts 13.46 and 28.28 The Apostles were first to bless the Jews with the Gospel of Christ Acts 3.26 N.B. For Christ was properly the Apostles of the Circumcision Rom. 15.8 and Heb. 3.1 who therefore saith I am not sent save to the lost Sheep of the house of Israel Matth. 15.24 and accordingly he sent his Apostles out first to feed those poor scattered Sheep Mat. 10.5 6. Those he calls the Children of the house but the Gentiles no better than Doggs Matth. 15.26 Yet when those wanton and full-fed Children began to waste their meat and wickedly to crumble it into small pieces and cast it under Table upon the ground N.B. Then as saith that brave Believing Woman may dhe Gentile-Doggs lick up those leavings verse 27. as they did here The Vail of the Temple was Rent by Christ's Resurrection and the Partition-wall was now broken down that Jews and Gentiles met here together The third Remark is When Paul and Barnabas had well seasoned this chief City of Cyprus with the savoury Salt of the Gospel from thence they travelled Preaching up and down the Island till they came to Paphos which was the farthest part of it Westward and which is famous among the Heathen Poets for the worshipping of Venus most especially above all other places Thither go they verse 6. to destroy that Diabolical Worship And there they met with a Magical Jew called Bar-Jesus which signifies the Son of Jesus so had he called himself as if he had been of the nearest Alliance to our dearest Redeemer The Syriack names him Bar-Shuma of Shem a name signifying a man of great Name and of high Renown for his Conjurations as another Simon Magus N.B. This was the third Wile of the Devil for his opposing the Gospel by the cursed Jews their first way was to curse Christians by their daily prayers Maledic Domine Nazaraeis as they call'd them Their second was by Emissaries The Jews sent every where abroad to cry down both Christ and his Gospel with the utmost of their power in Preaching blasphemously against it as a Cheat. And their third was this of imploying many skilful in Magick Magicians mostly abounding at this time who by their false Miracles endeavoured to out-face and vilifie the Divine and Real Miracles of Christ and his Apostles as Jannes and Jambres those Sorcerers of Egypt laboured for a while to bring the Miracles of Moses into contempt till they were over-mastered N.B. And so was this Sorcerer here who was commonly call'd Elymas which is the same in sense with Magus as the other sense of Bar-Shuma is filius Inflationis because he being breathed upon by a Diabolical Inspiration used to Prophesie as it also signifies filius Vlcerum because he professed to undertake the cure of Ulcers yet could not this Bar-Jesus or Bar-Jehoshua which signifies an Healer heal his own hellish ulcerated adulterated heart for when that great Man Sergius Paulus the Proconsul of the Countrey and a docible person to good which is rare in the Worlds Grandees had sent for Barnabas and Saul desiring to hear the Word of God verse 7. N.B. Which Desire was a Divine Donative flowing from Elective Love in order to his Conversion and Salvation and which this Sorcerer indeavoured with all his might to smother and disappoint verse 8. withstanding the Apostle's Doctrine and indeavouring to pervert the
the power of impiety may consist together in the same person N.B. When this holy Apostle Judas not Iscariot the Apostate who cryed how is it Lord that thou manifests thy self to us and not to others in the world chap. 14.22 had stirred up these Christians of his day to contend earnestly for the faith c. ver 3. which was then opposed by seducers crept in among them ver 4. such as the Gnosticks who gave themselves up to all manner of prodigious pollutions c. At that time in whose stead the Ranters c. Are started up in our day who are likewise filthy dreamers defilers of the flesh c. ver 8. this Scripture-expression is sadly fulfilled before our eyes the Apostle proceds to declare the certainty of those seducers destruction not only from former examples as before but from the likeness of their sins with those which God had punished in sinners of old verse 8 9 10. Then he amplifies his conclusion saying woe to them they shall all likewise perish ver 11. as Cain Balaam and Korah c. did and then he illustrates the sin of those seducers by five elegant comparisons comparing them 1st to spots 2dly to clouds without water c. 3dly To decayed Trees ver 12. 4thly To raging waves of the sea c. and 5thly To wandering stars c. ver 13. After all this the Apostle urgeth another argument to certifie the destrctuion of those seducers adding a third branch to his two former both of examples and of comparisons namely the prophecy of Enoch ver 14 15. which was likewise of the most ancient date as all his examples were because ancient things have the most of Veneration in them 1 Chron. 4.22 In this ancient and infallible prophecy of Enoch Jude declareth the lost estate of those Apostates at Christ's coming to judge sinners ver 14 15. and then he applyeth it to to them ver 16. shewing that these seducers were the same ungodly persons which Enoch had described and therefore such as are liable to the Judgment threatned Lastly this Apostle having dispatched the doom upon those Hereticks he returns to exhort those Christian Jews whom he had spoke unto in the preface ver 1 2 3. 1st That they beware of such seducers alledging the warning words of those Apostles who wrote before him to wit Paul in 2 Tim. 3.1 2 3 4. and Peter 2 Peter 3.2 3. who both of them foretold the carriages and condemnation of those pestilent persons verse 17 18 19. 2dly He exhorts them to an edification on their most holy faith verse 20. 3dly To a Supplication in the holy Ghost Ibid. 4thly To a Conservation of themselves in the love of God verse 21. And 5thly to an expectation of the coming of Christ Ibid. In all which Jude directs them to the right means of perseverance both as to those two blessed duties to wit conference and prayer and as to those two blessed graces namely Love and Hope intimating that it is not enough to get grace but we must be careful to keep it that we leave not our first Faith 1 Tim. 5.12 nor lose our first love Rev. 2.4 but do our first works of obedience verse 5. having our last works to be our best verse 19. and not decline as David did in his old age 2 Chr. 17.3 who then fell into foul sins of adultery and murder Now the Apostle having done his directions in those duties that concern themselves he directs them in their carriage towards others even to the very Seducers verse 22.23 to be gentle to the simply Seduced 2 Sam. 15.11 Gal. 6.1 but rough to Rebellious Ring-Leaders Tit. 1.11 and 13. Lastly he ends in a Doxology verse 24 25. Praying that God may keep them c. Note well Some do Question the Pen-man of this Epistle Objecting First Because he gives not himself the Title of an Apostle Answer Nor doth James call himself so James 1.1 Nor doth Paul style himself an Apostle in four of his Epistles to wit to the Philippians to the 1st and 2d of Thessalonians nor to Philemon Objection the 2d This Pen-man Ranks himself after the Apostles verse 17. Answer Tho' his writing this Epistle was indeed after the writing of the other Apostles in point of time as above yet this degrades him not in his Office and Authority Objection the 3d. He speakes both of a Contention about Moses's Body and of Enoch's Prophecy neither of which are found in Scripture-Record Answer 1st As to that about Moses the Substance of it is Recorded Deut. 34.5 6. and tho' the other Circumstances were but Jewish Traditions therefore doubtful before yet now the holy Spirit in Jude makes them undoubtedly true as is done to the names of these Magitians that opposed Moses whom Paul calls Jannes and Jambres 2 Tim. 3.8 So Moses's quaking at Sinai Heb. 12.21 And Jacob's worshiping on the top of his Staff Heb. 11.21 And Joseph's being laid in Irons c. Psal 105.18 none of these Circumstances doth the Scripture mention in their proper places yet now are they all Sanctified as well as certified by the Pen-man of the Holy Ghost and have put upon them the stamp of Divine Authority Answer the 2d As to Enoch's prophecying c. tho' that was but a Tradition yet the same may be said of this as of the former moreover that Enoch preached to the old world of the final day of Judgment is here made Authentick and now is put into Sacred Canon Some say that Enoch wrote it and his Book saith Tertullian was kept by Noah in his Ark tho now lost but 't is more probable he only preached it and not wrote it for undoubtedly Moses was the first writer seeing Christ began at Moses c. Luke 24.27 had Enoch wrote a Book before Moses surely our Saviour would have begun there Learned Rivet affirmeth that Jude had a Special Revelation to assure him that this Prophecy quoted by an Apocryphal Author did verily come from Enoch Objection the 4th This Epistle seems to be only a Transcript from 2 Pet. Chap. 2. Answer 1st Tho' that 2d Chapter of the second of Peter carry a great congruity with this Epistle of Jude in respect of its substance as it is a disswasive from Apostacy yet there is so much disparity and difference in circumstances as do plainly discover this is no Transcript from that c. Answer the 2d Why may not the holy Spirit dictate the same truths to several Pen-men at several times to be declared to several persons c. Ans the 3d. Upon this account of likeness as before the prophecy of Obadiah may be rejected because the same matter is mostly found in the prophecy of Jeremiah So Ps 60. is Mostly the same with Psal 108. and so is Psal 14. the same with Psal 53. and so it may be said of many other Scriptures Paul wrote the same relative duties both to the Ephesians and to the Colosians Answer
and having Salvation c Zech. 9.9 This is that full and strutting Breast of consolation which all the Children of the Church are commanded to suck and be satisfied to milk out and be delighted with the abundance of her glory Isa 66. ver 11. to wit when her King comes in his glory to comfort her this choice Cordial the Prophet Zechariah prepared for the Church's comfort in her Captivity about 500 years before Christ's coming in the flesh and it was so famous a Prophetick promise that when it became a performance at the coming of Christ we find this same Prophecy quoted by all the four Evangelists as Mat. 21.5 7 9. and Mar. 11.2 10. and Luk. 19. ver 30 38. and Joh. 12.13 14 15 16. N.B. But long before this Prophet Zechariah we find that Evangelical Prpohet Isaiah gives us the substance of this very Prophecy in his day saying to the same purpose what shall one then answer the Ambassadors or Messengers of the Nations that the Lord hath founded Sion and the poor of his people shall trust in it Isa 14.32 see Psa 87. ver 1 2 3 4 5. and 102.16 where David long before Isaiah most highly extolls Sion's foundation and its superstructure also when the Lord shall appear in his glory but this Prophetical Evangelist Isaiah comes yet more near to this Prophecy of Zechariah saying Behold the Lord hath proclaimed unto the end of the world as the best Tidings that can be heard in the world say ye to the Daughter of Zion behold thy Salvation cometh behold his Reward is with him and his work before him Isa 62. verse 11. Note hence 1st Here are three Beholds to give the greater Lustre upon the the matter there mentioned 2ly Zions King and Salvation are Synonima's signifying one and the same for Zechariah's King cometh is Isaiah's Salvation cometh and thus old Simeon call'd Christ his Salvation Luk. 2.30 3ly When Zion's King cometh then Zion shall be called a City sought out and not forsaken Isa 62.12 This is the sum and substance of all the best news upon the earth we may draw water with joy out of this well of Salvation Isa 12.3 A Mandamus from Zion's King can save Zion at her lowest State Ps 44.4 and 74 12 and 48.2 N.B. This Prophetick promise of Christ's coming with Salvation unto Zion doth afford twelve comfortable considerations The First Cordial is If the Tidings of Christ's first coming unto his Church tho' then he came only in the form of a Servant and in his State of Humiliation yet the Promise thereof was such good news to Zion and so grand a ground of her greatest joy as both those Prophets Isa 62.11 and Zech. 9.9 do testifie Then how much more joyful tidings must needs be Christ's second coming in his State of Exaltation unto his Church when he shall come in his Kingdom and in the Clouds of Heaven with Power and great Glory Mat. 24.30 The second Cordial is If the Ante nati or those born before Christ namely the Old Testament Saints could be content to wait the full term of four Thousand years from the first Time that Christ was Promised in the seed of the Woman Gen. 3.15 as a Congruous Remedy to man's Cursed Malady by his first foul fall before that promise was performed at the Birth of Christ Then why cannot the Post nati or such as are born after Christ namely the New Testament Saints be content to wait until the term of only two Thousand years more be run quite out before his second coming in Glory which is but half the time that the Patriarks and Prophets waited for his first coming as aâ— Servant only and not as a Lord and King in his Grandeur of Majesty T' is well known that the time since the Birth of Christ amounts not yet to Seventeen Hundred years so there is yet Three Hundred years and more to make up the numbers of two Thousand which is but the one half of the afore-said 4000 in the Old Testament times yet our Lord comforts us with saying For the Elects sake these days shall be shortned Mat. 24.22 and the world may not last thus Six Thousand years as the Rabbins say only from this ground as the Creation of the world lasted six days so its continuation shall be Six Thousand years because 't is said a Thousand years are but as one day with God c. Now what a shame it is that we of the new Testament times should be so short spirited as to be so soon weary of waiting for our Lord 's coming especially considering how we lay under the blessed influence both of Christ's Birth Life and Death yea and of his Resurrection Ascension and Intercession c. None of which were priviledges of Old Testament times yet they waited for the consolation of Israel Luke 2.25 we should adjure our selves not to awake our love till he please Can. 2.7 3.5 The third Cordial is Tho' there be a time for our Lord 's going from his Zion to wit when his Glory departs from her as it did gradualy from his Sâ—â—ctuary Ezek. 10.18 and 11.23 Because Zion's sins do sometime seperate betwixt her Lord and her Isa 59.2 then is it that the spouse complains My beloved had with drawn himself Cant. 5.6 This is the time of Zion's trouble but she shall be saved out of it Jer. 30.7 because there is a time of Zion's Kings returning to her again wherein he saith to her I am returned with my mercies to Jerusalem and I will yet comfort Zion Zech. 1.16.17 Tho' Zion be sad when her King goeth from her yet is she commanded here to rejoice greatly for behold her King cometh unto her Zech. 9.9 Thus we are told how Christ did depart from his Disciples this made them melancholly therefore 't is added for their comfort that in like manner he will return to them again Acts 1.9 11. To the same effect Christ had told them before his death Saying Let not your hearts be sad if I go from you 't is to prepare a place for you and I will come again to you and receive you to my self that where I am there ye may be also John 14.1 2 3. And he adds I will not leave you comfortless or Gr. Orphans for I will come to you again verse 18. and 28. yea for their greater comfort he tells them his absence from them was both expedient and should be only for a little while and then they should see him again John 16.7 16. which proving a problem or a dark saying to the Disciples our Lord explains it verse 17 18 19 20. As it was but a little time indeed betwixt his Death and his Resurrection c. So it must be but a little time betwixt us living in this last age of the world and our Lord 's returning to us though he tarry his appointed time yet are we assured he will surely come and will not tarry therefore must
Affront that she a Lady should be Mockd by an Hebrew Slave The Hebr. lits chack ad Illudendum to Sport c. which Moses mentioneth in a good sense Gen. 26.8 is here taken in the bad sense for Whoredom as Terence Tacitus and others use it 5. To make Joseph the more maligned She doth not say to mock me only but she saith to mock us in the Plural Number as if she did mean This Hebrew Slave would not only abuse me in such a manner as to make others mock me but she intitles the Injury in more general terms as if it had been a National Offence wherein this vile Hebrew had affronted the whole Nation of her Honourable Egyptians well-knowing that the latter were very apt to be offended with the former seeing they were naturally an Abomination to them not only as they were Shepherds Gen. 46.34 but also as the Chaldee more plainly saith because the Hebrews did feed upon as well as Sacrifice those very Cattel which the Egyptians worshipped and therefore their Persons and Sacrifices too were an Abomination to them Exod. 8.26 6. She basely belyes Joseph saying he came in to me to lye with me as if he had come in to commit a Rape upon her by force and not to do his Stewards Business as the Scripture saith Gen. 39.11 and more fully the Chaldee Paraphrase to search the Book of his Stewardship or as Paulus Fagius explains it the Scrolls of his Receipts and Disbursements whereas in truth this was his only Errand of going into the House and then the Devil who counts a fit opportunity the one half of a Conquest drives her furiously to fall in with this fair occasion and to commit a Rape upon him hoping that his corrupt Nature that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Seed-Plot of all Sin would be set on work to comply to the Act when it was so well watered with an happy concurrence of Secrecy Security Sweetness of the Sin and so much the more with an Honourable Lady that offer'd him her Service 7. When this cursed Curtizan had thus loaded poor and pure Joseph with this loud Lie and sluttish slander then she backs it to make it look more plausible and probable in the Eyes of her Servants whom she designed for Evidences against him to her Husband with two pretended demonstrative signs 1. I was compelled to cry out and call saith she for your Assistance 2. When I cry'd out for help he fled away leaving in my Hands this his Garment which I caught hold of endeavouring to hold him By that time she had thus well prepar'd her Witnesses sometimes foaming with rage against Joseph and sometimes beseeching them with many Crocodile Tears to vindicate her upon him her Lord was returned Home and finding her as Josephus saith in an horrible Agony demanded the cause with a much troubled Mind to behold his Wife in such a sad discomposure though indeed he could not expect better if that be true which is supposed by some that she feigned her self sick at his Departure Hereupon she judging it worthy of a Womans wit to become the first Plaintiff and to Ride upon the Fore-horse in fist Accusing him who might have been more justly her Accuser lays load upon the Innocent Hebrew uttering with fierce words and with not a few Tears After this manner did thy Servant unto me c. shewing him his Garment Gen. 39.16 17 18. All which afore mentioned she seem'd to prove substantially by her wheedled Witnesses This was the second part of good Joseph's malady or misery to wit his Mistrisses false Accusation of him to Potiphar to whom she makes her Appeal not only as to her Lord but also as to a Chief Magistrate who was invested with a power over Liberty if not over Life as he was Provost Marshal in Chief to King Pharaoh and from whom she demanded Justice against the pretended Offender against whom she makes most bitter Invectives before her Husband Her Pathetical and Passionate Harangue or Oration is Recorded by Josephus wherein she a Black-moor blackens white Joseph rendring him all Black and her self white she represents him who was not only his Earthly Fathers White-boy but his Heavenly's also far blacker than her self yea more ungrateful than Ingratitude it self as Josephus phraseth if Thus this heinous Impostrix addeth one sin to another and hideth one sin with another her own Adultery with a Capital Calumny cast upon Joseph and thus this notorious Strumpet accuseth a most Chast and Innocent Man of that very crying Crime whereof she alone was most deeply guilty NB. 'T is then no new thing now Alas How many Innocents in all Ages have even perished by false Accusations 'T is the very Godless guise of a wicked World to charge that Home upon the guiltless whereof they themselves are known to be notoriously Guilty This measure our Lord Christ met with meted out to him to be Branded a Blasphemer by the Most Blasphemous Jews Mat. 26.65 What wonder then if the most Orthodox Christians be now blackened with the Brand of Hereticks by the most Heretical Antichristians How did the malicious Heathens traduce those pure Primitive Christians purer than Snow whiter than Milk ruddier than Rubies Lam. 4.7 as so many Murderers Man-Eaters Church-Robbers Whore-Masters Traitors c. all which as is most manifest in Historical Records were their own common and customary notorious practices And is it now to be wonderd at if wicked Men of our day do slander the best Servants of God and the best Subjects of the King for being so many Troublers of State as wicked Ahab did holy Elijah 1 King 18.17 when not they but themselves are those that trouble it No doubt but as the Accuser of the Brethren as Satan is call'd Revel 12.10 set this wicked Woman on work to denigrate fair Joseph so the same Devil ever since and in our day sets on his Infernal Instruments and Incarnate Devils to traduce the Saints of the most High God NB. 2. Hence observe the right Difference betwixt bare Lust and proper Love the former is a fleeting changeable and unconstant Humour mostly changing into the other extream and from Love doth degenerate into hatred whether it be satisfied as in Amnons's Case 2 Sam. 13.14 15. or it be unsatisfied as in the case of this frontless propudium whose unruly Lust after Joseph turned into inveterate and implacable Hatred against him insomuch that both this Harlot and that Amnon added Inhumanity to their Impiety both being Bewitched with the like Bait of Beauty yet herein if either the former in some sense exceeded But true Love it more fixed and constant than meer Lust it being not so much an Humour as a Principle and therefore though some Jarrs and Contests may casually arise betwixt true Conjugal Lovers yet are they wrought off again by this Principle which is like the Springing Fountain that when troubled in its Waters will clear it self again Neither can proper Love pick
Author p. 552. Fornication is Folly p. 376. God will punish it if Man do not p. 378 379. 'T is allow'd of in Popery p. 438. Free God is in his Choice p. 418. G. Gentiles to be called shewn in the Gibeonites p. 415. They assisted to â—uild the Temple p. 442. God its Name not found in Esther p. 661. Gospel the still Voice hath God in it p. 501. H. Haman's Malice against the Jews p. 671 c. God made a fâ—ol of him p. 680. Hand-writing upon the Wall p. 640. Hearers that have Itching Ears cannot want flattering Preachers p. 513. Heart is deceitful and must be confined p. 433. Cannot be mollifâ—â—d by Ministry Misery Miracle or Mercy p. 475 c. A good Heart cannot want a good Life p. 483. None knows what Villany lurks in it p. 551. High Places not removed why p. 564. Honour of Victory must be given to Christ p. 374. Hypocrisie is foolish it cannot be hid p. 479. It will at last discover it self p. 631. I. Idolatry not always quickly punished p. 479. It besots Men p. 607. Jesting is not unlawful p. 495. Ingratitude God punisheth p. 565. Jonah's History at large p. 574 to 584. Joy of the wicked is short p. 510. Jews Joy great when saved from Haman p. 686. K. King see Prince such as are good have their failings p. 484. He ought not to oppress his Subjects p. 508. Many may be privately Murdered and the World not know it p. 552. They of Israel bad differing anointings why p. 555. Their Blood cryes most to God p. 568. Kings marry'd Priests Daughters p. 587. He is but a Mortal Man p. 617. L. Lamentation of Jeremy Vol. 3. p. 633. Lay-Preachers are fairly warn'd by Uzziah's Leprosie p. 573. Letter that of Elijah to Jehoram is discuss'd at large p. 553. M. Man is made Mortal and Mutable p. 426. Martyr Isaiah sawn asunder p. 612. Masters see Servants who are good may have Servants that are bad p. 541. Means God supplies them when he denies them p. 490. Both External and Internal must be used p. 609. Meat take with Joy knowing God accepts thy Person p. 440. Mene Tekel Peres explained p. 641. Merit Nehemiah pleads not p. 773. Mind of great Men is mutable p. 394. Ministers of the Gospel are a great Blessing to a People p. 372. God will vindicate them when abused p. 374. God useth them more than Miracles p. 422. may Marry p. 532. They must be meek to their People that speak incongruously p. 536. They are oft Poor and live upon Pottage p. 537. They are prized more after their Death than in their Life p. 567. They must be Men of Courage p. 572. Their Maintenance cared for by Kings p. 600. Exempted from Taxes p. 697. And provided for p. 717. Money is a Master and Monarch p. 465. Mordecai's Danger and Deliverance p. 677 c. Mortifie Sin by what means p. 374. We must cut off what feeds it p. 605. Mourn Daniel did so at hindering the Temple p. 657. And the Church did so at Haman's malice p. 673 c. Mount Olivet how a Vile Hill yet the place of Christs Prayer p. 620. Murder of Gedaliah p. 630. Musick composes a disturb'd mind p. 531. N. Nehemiah's return his Prayer to God and his favour from the King p. 700 708. His repairing the City Walls and Gates p. 709 to 712. Nobles disdain not Acts of Huswifery p. 376. Number of the Jews that return'd from Captivity p. 653. O. Opportunity of God is when man is in Extremity p. 548. Oracle of the Devil is always ambiguous p. 512. Ordinance when we come to them we must cry where is the God of this Ordinance p. 527. We may not prefer our own fancies before what God ordains p. 539. P. Parable of Cedar and Thistle opened p. 570. Paradise where it is p. 526. Pardon of Sin Eternally may consist with Punishment Temporally for it p. 373. Parents may not lay up Iniquity for Children p. 427. Parliament call'd by Ezra Vol. 3. p. 703. Passover of Hezekiah at large p. 597 599. and that of Josiah p. 621 622 623. Persecution may be fled from p. 498. God punishes Persecutors p. 557. They come to a sad end p. 647. Piety without Policy is too simple to be safe c. p. 493. Dissembled Sanctity is double Iniquity p. 509. Plague good Men may have it p. 607. Pope doth not as God's Prophets did practice p. 429 432. His Pride p. 518. Prayer so pleasing to God as he gives more than we ask p. 437. God gives more than we pray for p. 533. It should be lively and to the utmost p. 604 605. That of Nehemiah p. 705. Answers to it must be waited for p. 497. Pride what we are proud of may be our Punishment p. 401. 'T is hated of God p. 504. And Men are punish'd for it p. 571 572. That of Hezekiah God punish'd p. 610 611. Prince ought not to purchase his Pleasure with the hazard of a Subject's Life p 418. He may be bad for his Subjects Sin p. 419. He may not be too Arbitrary 420 421. He is established by Piety p. 435. Not too rough p. 471. See King Prison in debauched Days 't is hard to find a bad Man in Prison or a good Man out p. 515. Prophet of God knows not all things p. 543. The small Prophets in their Order of Time p. 573. The Time when each Prophet did Prophesy Appen p. 753. Providence observes an Order in fulfilling of Promises p. 519. 'T is oft checker'd with black and white p. 534. God extracts Good out of Evil p. 538. It wrought wonderfully for Esther p. 667 668 c. It Orders all things p. 705. Prudence comes from God p. 717. Punishment see Pardon hath Sin writ upon it p. 375. God punishes not only for Sins of present but also for Sins of former times p. 592. Q. Quarrels of the Religious are bitterest p. 656. See Hatred R. Rabshakeh's Railing Rhetorick p. 602 c. Rain restrained by a Miracle p. 488. Rebellion of a Son against a Father p 383 to 389. Reformation though but partial yet God rewards it p. 594 That of Josiah was the best p. 616 c. Remedies God provides against all Maladies he permits p. 692 and 694. Repentance of David for his double Sin p. 369. Nathan the Prophet God sends to David a Prophet to rouze him out of his sleep of Sin p. 370 371. How the false differs from true Repentance p. 372. 'T is the Remedy to every Malady p. 461. If but Temporary shall have a Deliverance Temporary p. 511. That of Nineveh p. 579 580. Saved then but destroy'd after p. 586. Signs of that which is sincere p. 720. Reward is great from God for Man's little Work p. 408. Carnal things are but small Rewards for Spiritual p. 541. S. Saints departed ought not to be prayed unto p. 525. The best here have a But at their Door Vol. 3. p. 538. self-Self-love is
in the best p 370 392. Servants ought not to slander their Masters p. 390 407. But be faithful to them p. 540. Sin hath many degrees from bad to worse p. 369. It may lye long before reckon'd for p. 414. How it is from God p. 472 473. Sincerity is best known by Secresie p. 558. Sodomites suppress'd by Josiah p. 618. Solomon's Sapience in all his Structures both for Sacred and Civil Services p. 442 to 458. Souls have no Sexes in Point of Prophecy p. 616. Strive who can get the greatest Interest in Christ as they did in David p. 409. Sun standing and going backward p. 609. Horses of the Sun p. 619. Supper of the Lord is the best Feast that ever was p. 664. T. Temple the best of Buildings p. 444 445 c. Set contrary to Romish Churches p. 449. How it was a Type p. 450 to 452. It and the City were Burned p 628. And Built again p. 691. The many Sentiments upon Ezekiel's Temple c. Appendix p. 754. The Literal and Mystical Sence thereof p. 755. Reasons why 't is Mystical Ibid. Tempt Satan doth us to Sin that he may accuse us for Sin p. 402. Testament the Old Testament closeth up with a sweet Sentence p. 733 734. Thanksgiving Days for Deliverance ought to be observed p. 689 718 719. Topheth what it signifies p. 588. and p. 619. Truth not always known by the Major Vote p. 515. U. Valour is vain when God is against the valourous p. 566. Virgin forced may be vexed but not violated p. 377. Unbelief hinders good Men of God's Blessings as well as the bad p. 547. The three grand Doubts of it answered p. 569. W. War of Sennacherib against Hezekiah is related like a Comedy p. 601. Wealth lurches the Worldling as the Ass his Rider p. 401. And as Servants did Shimei p. 434. There is no Content in the Confluence of it p. 509. Weary Men sooner are for good than for Evil p. 473. Wicked Manasseh yet repented p. 612. Widows of Ministers ought to be cared for p. 553. Will the Determination of Man's Will by God's Decree is consistent c. p. 423. Wit of a Woman is quick at a pinch p. 641. Wives faults are fixed on their Husbands not hindring them p. 511. Must have Husbands Consent in matters of Moment p. 535. Wizards suppress'd by Josiah p. 621. Word of God which is certain must not be forsaken for uncertain Worâ—â— Vol. 3. p. 477. X. Y. Youth is full of Vanity p. 615. Z. Zeal of Elijah p. 500 c. Zephany when he Prophesi'd c. p. 624. FINIS THE FOURTH VOLUME Of the SACRED History and Mystery OF The New-Testament Logically Discust and Theologically Improved Beginning at The Birth of Christ and ending at the last of the Revelations Wherein is held forth the Life of Christ and the Lives of all the Apostles Tora oar Hebr. Prov. 6.23 Lex lux the Law is light If the Law of Moses be the Light of Men tho' it be Vailed how much more is the Gospel of the Messiah who was the true Light which lighteth every man that cometh into the World John 1.9 Seeing it is so clearly Revealed and so plainly Explained here The Preacher sought to find out words of delight even words of Truth Eccles 12.10 Philip said to the Eunuch Understandest thou what thou readest he answered how can I except some man guide me Acts 8.30 31. By Christopher Ness Minister of the Gospel in London LONDON Printed by Thomas Snowden for the Author in the Year 1696. To the truly Noble Lord Judge Rookesby My Lord ANtiquity of Pedigree may most truly be stiled the worthless Moss of Antient Times and is too often found to be only a Nobility by Parchment The Etymologist doth define Nobilis quasi prae aliis Virtute Notabilis intimating that the more Noble in Title a Man is the more Notable in Virtue he ought to be 'T is the saying of one of the Heathen Sages Nobilitas sola est atque Unica Virtus signifying that Titles of Honour should be the shadows of Virtue hereupon a morose Philosopher affirmed that Honours without Virtues are but the Mask of Vices A Noble Genealogy from Antient Times is but the matter of true Nobility 't is Virtue only that is the form and soul of it which doth animate and quicken it and without which it is no better than a dead carcass that soon putrifieth into stench and dwindles away into nothing when Honour is not found growing upon the back of Virtue and is not born up by it as by iâ—s supporting Pillar Hereupon it was once a most tart Sarcasm of one who rose to Honour by Virtue to one who ended his Honour by Vice Meum genus à me incipit Tuum verò in te desinit and the witty Poet singeth Quae nos non fecimus ipsi vix ea nostra voco The Platonick Definition of Nobility is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in English its sense is that the best Gentility is a virtuous exercise of generous Manners Upon this account the Men of Berea were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is better Gentlemen or more Noble than those of Thessalonica Acts 17.11 Assuredly that Nobility is the best and most truly Divine where God is the Top of the Kin and Religion the Root of it c. Now My Lord those happy Conjunctions I speak without vanity are most happily found in your Lordships both Parentage and Person in whom Honour and Holiness had their mutual and reciprocal Splendour For first I had the happiness to have a personal and particular knowledge of your Honourable Descent from a truly honourable and holy Father Coll. Rookesby who was pleased to dignifie me with a Call of being his Chaplain and whom I thereby became acquainted with c. to be a truly Noble and Religious Patriot of the late designed and so much desired Reformation c. as also from a godly Mother and Grandmother both which I very well knew to be grave Matrons and Mothers in Israel and cordial well-wishers in their capacities to the power of Godliness And secondly as to your own Person I have known your Lordship long to be an unfeigned Friend of our Lord the Bridegroom and of his Royal Bride the Church Tantus quisque est quantus ille est apud Deum All Honours are well measured by the nearest approach to the King of Kings who is the best Fountain of the truest Honour therefore the right valuation of every Man amongst Men must be according to the valuation which that Man hath with the great God This or that Man becomes not to be honourable because he commendeth himself or is commended by his fellow-creatures but 't is he whom the Lord commendeth 2 Cor. 10.18 The Custom among the Jews and Persians was to call their most honourable Courtiers Men of the King's presence Thus haughty Haman was so characteriz'd and after him Modest Mordecai had the same Character How much