1.16 Psal 92.14 Isa 25.6 c. as Rebekah signifies or Rebecchan Hebr. denotes Deliverance from Death and Inheritance of Life expected and from this Blessed Expectation some say she had her Name and so was a notable Type of the Church 3. As Rebekah was wooed by Abraham's Servants Gen. 24.35 c. shewing how the Lord had blest his Master greatly c. So Ministers Christs Paranymphs do wooe the Souls of People to be Espoused to Christ shevving forth his unsearchable Riches Eph. 3.8 and fulness of Treasures Col. 1.18 19. and 2.3 We may not make any cold Suite for Christ but alvvays be warm in that Work to make Souls sick of Love after him Cant. 2.5 telling them he is Lord of all Acts 10.36 and Heir of all things Heb. 1.2 3. and vvho vvould not be Married to so Rich and so great an Heir 4. As Rebekah forsaketh her Friends and her All for Isaac and said I will go with this man from you all to him Gen. 24 58. vvhen it vvas enquired at her mouth about it ver 57. Thus also the Church Christs Hephzibah Isa 62.4 is no less vvilling to forsake all her carnal Friendâ— Psal 45.10 and to be brought unto Christ by the Ministers of Christ ver 14. vvhen the Finger of God toucheth the Heart Isa 56.6 and maketh willing hearted Psal 110.3 he commandeth his loving kindness Psal 42.8 saying Go out my mercy and seize upon such a Soul Go out my loving kindness take hold of such an Heart and draw them from sin to God this is that makes right Voluntiers indeed for all good 2 Cor. 8.3 5. As Rebekah deck'd her self with the Jewels that Isaac sent her when she was brought forward toward him yet cover'd them all with a Veil so the Church is adorned with all the choicest Ornaments that her Blessed Isaac sends to her while she is Handed towards him by his Ministers Ezek. 16.10 to 14. Uxor fulget radiis mariti the VVife doth shine with the Beams of her Husband so doth the Church with all the Excellent Gifts and Graces of Christ John 1.14 16. Eph. 1.23 yet doth she cover all with the Veil of Humility wherewith she is clothed 1 Pet. 5.12 as Moses cover'd his Glory with a Vail and knew not that his Face shined Exod. 34.29 33.35 and those Blessed Ones of the Father say When saw we thee naked and clothed thee c. Mat. 25.37 they will not know it unto Pride c. The sixth Parallel is As Isaac met Rebekah when she came to him took her to Wife Enjoy'd her with great Joy and Rejoic'd with her all their days Gen. 24.63 to 67. So Christ meeteth his Church Isa 64.5 Amos 4.12 and she becomes his Callah from the perfection of her Beauty and Bravery Jer. 2.32 and his Hephzibah from his delight in her Isa 62.4 He then rejoiceth over her as a Bridegroom doth over his Bride ver 5. when he hath purified her as Esther chap. 2. ver 9.15 and sanctified her as Eph. 5.26 yea beautified her with an inward as well as outward Glory Psal 45.8 13. then he so rejoiceth in her as to rest in his love Zeph. 3.17 He will seek no farther as fully satisfied in his choice And seeing all this is so How should every good Soul say as Rebekah said Hinder me not to go meet my Isaac Gen. 24.56 So should we say to Satan solliciting us to stay a while in our old Courses and Companies and though we Ride upon a Trotting Camel a tiresom and tedious Journey as Rebekah did Gen. 24.61 yet was it for a good Husband So we must be content to suffer with and for Christ that we may be glorified together when the Marriage shall be Consummated for now is only the time of our Contract Heaven will make amends for all He that Rides though upon a Trotting Beast and in a Rainy day cannot think ill of either when it is to receive a Crown and Kingdom Then the Church shall light off her Trotting Beast being at the end of her Journey as Rebekah did ver 65. and Ministers shall give an account of their Stewardship as Eleazar did ver 66. 2 Cor. 11.2 and Isa 8.18 and John 17.4 then is she brought into a Mansion-house of Glory there to be ever with the Lord 1 Thes 4.17 The good Lord make his Church here Love-worthy as Rebekah was ver 67. Fair Courteous and Vertuous a Mate most meet for Christ in all the World Thus much of the first particular the Offering Come we secondly to the Author that there should be such an Offering as a Father to Offer up his Son his only Son this God himself is said expresly to Authorize Gen. 22.1 in his Tempting of Abraham hereunto not for perdition as Satan Tempteth but for probation only see before at large the difference 'twixt Gods and Satans Tempting in the first Division upon the Agent or Tryer. Enquiries here are to be Answered 1. About the Legality or Lawfulness of the Act. 2. The Difficulty 3. The Excellency of it 1. It s Legality Would God command to Kill who saith Thou shalt not Kill Answer 1. The Supream Law-giver who made that Law can out of his uncontroulable Soveraignty dispense with his own Law as that of Thou shalt not Steal God notwithstanding that did Authorize the Israelites to spoil the Egyptians of their Jewels Exod. 12.35 36. This was done by a special Dispensation which none could grant but the Law-Maker this was done by an extraordinary Command and may not be made a President but in the same case and upon the same Warrant for ordinarily it is the wicked that borroweth and payeth not again Psal 37.21 but here the Case and VVarrant were both extraordinary and therefore not to be an ordinary Pattern for after-times 'T is just with God to spoil those that spoil his people Ezek. 39.10 and 't is just with Men too when they have as here an Express Command Answer 2. God did not command Abraham to do this as it was an Act of Rebellion against his own Moral Law which was not now promulgated as after by Moses nor against the Law of Nature which is writ in every Mans Heart and so in Abraham's Rom. 2. 14 15. but as it was an Act of Obedience to the great Law-giver and therefore it was necessary that Abraham should well know it was God and not the Devil who tempted him to this Act which in it self seemed so unnatural for a Father to kill his own Son and wherein God seemed so contrary to himself and to his own positive Precepts and Promises this Abraham knew well 1. From Special Illumination 2. From Familiar Experience of Gods speaking to him vvhose Voice he knevv as vvell as the Voice of his Wife Sarah's 3. This Voice came not to him in a Dream vvhich vvould have been more uncertain and less distinguishable from the Devils Deceit but vvhile Abraham vvas awake for 't is not said that he stayed
or fewer of them in Scripture-Record who minded any thing of Christs coming he came to his own and his own received him not John 1.11 But after this Oh how did this Barren Church sing c. when three Thousand of them were brought forth at one Sermon Acts 2.37 39 41. 2. The Gentile Church was for a long time as a lone Woman or Widow as it were altogether Barren and without Hope of Issue while the Gentiles were without Christ without Hope and without God in the World c. Eph. 2.1 2 12. yet afterwards in the New Testament Times the Gentile Church which before had brought forth only here and there a Proselyte or two as Jethro c. had a more Numerous and Glorious Off-spring than ever the Jewish Synagogue had Thus Sarah though at first Barren had a far greater Issue than Hagar yea and Hannah than Peninnah notwithstanding both were reproached for their former Barrenness Gen. 16.4 and 1 Sam. 1.6 The second Branch of this second Resemblance is The unwarrantable way Sarah took to supply the want of her own Fruitfulness in giving Hagar to her Husband That she might obtain Children by her Bond-woman Gen. 16.1 2. Gal. 4.22 God had promised a Seed to Abraham but not expresly as yet whether by Sarai or no hereupon Sarai propounded her Handmaid as a Secondary Wife or Bed-fellow to her Husband because the Children of bond-Bond-servants belong'd to their Masters and Mistresses by the Law Exod. 21.4 Thus Rachel reckoned the Issue of her Handmaid Billah must be Hers Gen. 30.3 6 and 8. and thus Sarah sought a Seed to Abraham according to Gods promise though she were not the Mother thereof that so the Blessing God had annexed to his Promise might be obtained The Hebrews most improbably say this Hagar was the Daughter of Pharaoh to put the more Honour upon Abraham in this Act and to equal him with Solomon who Married the Daughter of another Pharaoh but Kings Daughters are most unfit to be Handmaids who are brought up Mistresses of the Highest Rank and had Paul been of that Mind he had never stiled her a Bond-woman Gal. 4.22 'T is more probable she was one of those Maids of Pharaoh's House which were given to Sarai Gen 12.16 Whatever she was and whatever good aim Sarai might haven in giving her to Abraham yet the means were naught this expedient for having Seel was not according to God because it violated the Law of the first Instituted Wedlock Gen. 2.14 but it was after the Flesh Gal. 4.23 Sarai was over-hasly and Abraham was over-facile they were both blame-worthy for want of Faith in Gods Promise as if his power could not have performed it beyond the common course of Nature in their old Age and for Violation of Wedlock contrary to its first Institution Mal. 2.15 and Gen. 2.24 This Act might be their Sin of Ignorance and of Infirmity as was also their and the other Patriarchs Polygamy practised in that time and their slipping out of Gods way brought much evil upon them Sarai is whip'd with her own Rod Hefiod saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evil counsel proves always worst to the Counsellors Hagar now pregnant with Child despiseth Sarah her Barren Mistress as Prov. 30.21 her Sin was writ upon her Punishment Gen. 16.4 5. she was despised as one rejected concerning Gods Promise and Abraham was disturbed with those Domestick dissentions 'twixt the Mistress and her Hand-maid Hereby is also figured the difference betwixt the two Mothers the Bond-Woman and the Free the Law and the Gospel and thus likewise the Soul of Man and the Church of God taketh some wrong ways for accomplishing Divine Promises following and finding out false rest fetching peace from the works of the Law rather than from the Faith of the Gospel this is to establish Hagar the Bond-Woman in the place of Sarah the Free out of whom sprang the Messiah that Blessed Prince of all true Peace and such mistaken methods to peace always end in sad disturbance as this in the History did Besides there is this other Mystery that such as put confidence in the works of the Law as the proud Pharisee did Luk. 18.10 11. will despise the Grace of the New-Covenant as Hagar did Sarah Rom. 10.3 will not submit to the Righteousness of God by Christ The third Mystery of Sarah's person in the History of her Life is in her Beauty she had a fair and Beautiful countenance a most lovely look and comely complexion Gen. 12.11 which Plato calls the principality of Nature Outward Beauty is very attractive which yet Sarai kept although she was now about or above sixty years old being not impaired by breeding or bearing of Children or it was preserved by God for the serving of his providence which followed thereupon and here we see how Beauty may be a double snare both to them that have it and to them that love it yet Sarah had a better even an Inward Beauty her chief Beauty was that of the Hidden Man of the Heart 1 Pet. 3.4 6. Gratior est pulchro Veniens in Corpore Virtus That Vertue hath a better Grace Which shineth from a comely Face Where these two meet they have a most happy conjunction and draw all Hearts to them as Esther obtained Favour of all that look'd upon her Esth 2.15 otherwise where beauty is without Grace and Vertue 't is like a Jewel in a Swines Snout Prov. 11.22 It wants that which should Consecrate and Sanctifie it as in Aurelia Orestilla cujus praeter formam nihil unquam bonus laudavit having nothing commendable to good men save only deceitful Favour and vain Beauty Prov. 31.30 'T was not thus but better with Sarah here who is therefore made a Figure of Jerusalem the Mother of us all Gal. 4.26 and of the New-Testament Church v. 24. which is the Spouse of Christ that is all fair Cant. 1.15 and 4.1 c. well looking and well liking to bring forth Fruit in old Age Psal 92.14 and thus as with the Church of God so it ought to be with the Soul of Man which should pray as Psal 90.17 Oh let the Beauty of the Lord be upon me The fourth Mystery of Sarah's Person in the History of her Life is in her Sufferings the chiefest whereof were that She twice did fall into the Hands of two Kings Pharaoh Gen. 12. and Abimelech Gen. 20. both which might have Ravish'd her and made her Disloyal to her Husband yet God mofs Graciously prevented it in both places by Plaguing the former and Diseasing the latter out of both these two Kings Courts God brought her off with Innocency Honour and Advantage Oh how many Snares of Tentation God carries his Church and our Souls thorough oft we are in the Bryars As Sarah was 1. In Egypt when God famish'd Abraham out of Canaan the Glory of all Lands Ezek. 20.6 thither which was the Granary of the World The Hebrews make this a fault in Abraham for
a numberless Number Rev. 7.9 9. As Joseph was full of Bowels as to his Brethren so towards his Fellow-Prisoners Gen. 40.6 7. who knew not how to help themselves being clapt up close Prisoners Joseph being now enlarged within the Castle 's circumference came early in the Morning to Visit them according to his charge and observ'd an unaccustomed sorrow in their very Visages his tender Heart soon yearns towards them and at the first sight of their Sadness offers his Service and himself to them though unasked Vincula qui sensit Didicit succurrere Vinctis He had been a close Prisoner himself which had taught him to Sympathize with those in that same suffering He was like-affected for them as if he had been like-afflicted with them Rom. 12.15 and Hebr. 13.3 So Jesus hath a most tender Heart towards Men in Misery he had so on Earth and he hath so in Heaven How Compassionate was he to the Widow at Naim when of his own free accord and unrequested he raised her Son Luk. 7.12 13. and because this loving Lord loves not to see his Servants sad He questions his two Disciples just as Joseph did his two Prisoners why were they so sad Luk. 24.17 and with the like Tenderness he saith to Mary-Magdalen Woman why weepest thou Joh. 20.15 He can have Compassion because he hath been touch'd with our Infirmity yea compassed with that Infirmity call'd Miserable though not with that call'd Sinful Hebr. 2.17 18. and 4.15 and 5.2 Christ becoming Man was thereby a more merciful High-Priest for Man from his own Experience of Humane frailty so that thereby he is able to succour and no less Apt than Able such as have been poor pity those that are pinch'd with Poverty such as have been troubled with Tooth-Ach can best condole the Case of those that are under that dolorous Distemper As Christ was thus Compassonate on Earth so he is not less but rather more in Heaven Manet Compassio etiam cum Impassibilitate Though he now be freed from Passion yet retaineth he still his Compassion though freed from feeling yet not from Fellow-feeling Act. 9.5 and Matth. 25.35 Christ hath lost nothing by his Exaltation in Glory the glorified Bowels of this Compassionate Samaritan must needs be Better and Greater He is God and God is Love he was Merciful as a Man but now as God yea God-Man in Glory Jesus as Joseph knows us when we know not him he will meet us in our coming to him he will do all good for us is not he for us under God Gen. 50.19 only our Sheaf must bow to his Sheaf depend upon him for all they both spake of the Church's Deliverance Gen. 50.24 and Joh. 17.1 to last Christ will not leave a little toe or hoof in Egypt or World 10. As Joseph was the feeder of his Father's Family preserving them alive and from being famished to Death in that Famine of Bread so Jesus is the feeder of his Father's Family the Houshold of Faith the Church and chosen of God from being famished to Death by that Famine of the Word Amos 8.11 Joseph saith of himself to his Brethren God sent me before you to preserve you c. The Famine God hath call'd for will last five years longer he hath made me a means of much Mercy to thousands of People by my Provisions laid up for their preservation Gen. 45.5 6 7 8. and David saith the same of Joseph also Psal 105.16 17 c. God called for a Famine as a Master calls for his Servant that is absent and presently he is present and at hand to do his Work and Will God sends out his Mandamus Summons in his four Sore Judgments and when he Serves a Citation and Subpoena's any one of them in then at his Call yea if he do but hiss they come Isa 7.18 Oh how easie it is with God to break the whole staff of Bread which is the staff of man's Life Lev. 26.26 Ezek. 4.16 Isa 3.1 and 57.10 and so to starve us all soon by denying us an Harvest or two If he call a Famine or the Sword or noisom Beasts or Pestilence will surely come Ezek. 14.13 15 17 19 21. and any one of these four sore Judgments will Ride their Circuits as Judges when they have their Call and Commission so to do Jer. 47.6 7. Alas London hath been laid Desolate by the Plague before the Fire which Hippocrates calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine thing because no Humane Cause can be well given for it omnis Pestilentiae caeca Delitescens est causa saith Fernelius no Physicians can render a Reaso of it but looks upon it as the stroke of a Divine Hand Woe is us that so many noisom Beasts are already sent among us Oh that those Bears and Boars those Lions and Leopards c. may not be let loose against us Oh how soon may the Sword come whenever it comes it is bathed in Heaven Hebr. Drunk or Drenched Isai 34.5 would to God it may no more be drunk with the blood of the Saints on Earth Revel 17.6 If the Sword be onces Drunk 't will Reel to and fro like a Drunken Man and Rove up and down till it hath gone its Circuit both in City and Country Oh that its Commission may be for a Sacrifice upon Edom which the Rabbins read Roma and be filled with her blood Isa 34.6 Psal 137.7 8 9. Rev. 16.6 God is now threatning to send a Famine of the Word Amos 8.11 Hebr. to let it out of his Treasury of Judgments where he hath it ready and pressing to be abroad and to turn it loose like a wild beast coopt and kept up hitherto from hurting The Septuagint reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He will send it out as his Apostle but with a mournful Message quite contrary to the glad Tidings Christs Apostles Preached If it now must come out among us to be sure Pope and Devil will come with it Rev. 12.12 yea Death and Hell will be at the heels of it Rev. 6.8 yet this is for our Comfort there is no Danger that befalleth the Church but God beforehand provideth and procureth some means for her Preservation Thus God sent a Man a famous Man before the Famine to preserve his Church in Jacob's Family from being famish'd by it Joseph shall be then their Feeder so Jesus shall then be our Feeder though not our Feaster in such a Wilderness-Famine Rev. 12.6.14 out of his full Store-houses Christ is our Magazine fulness both of Plenty and of Bounty is in him a fulness which is not Repletive only but Diffusive also oh bless God we have still his Word and Sacraments to feed us c. wherein Christ himself becomes our Bread of Life Joh. 6.48 and our Water of Life Joh. 4.10 Rev. 21.6 and 22.1 Meat indeed and Drink indeed Joh. 6.55 the Heavenly Manna Joh. 6.32.38 our Joseph or Jesus feeds us with this corn of heaven Psal 78.24
for the other half thereof had their portion assigned them by Moses long before this on the other side of Jordan Josh 13.29 30. c. Then follows the Inheritance of Benjamin Josh 18. ver 11. to the end His Portion fell betwixt Judah and Joseph ver 11. which Divine Providence ordered being the only place in which that Prophecy Deut. 33.12 could have been accomplished What could God do more for Jacob's Darling than have his Temple built upon Mount Moriah which belonged unto this Tribe placed so near the place where God's honour dwelleth c. In the last place The possession of the Six lesser Tribes do follow Josh 19. 1. That of Simeon ver 1. to 10. 2. That of Zabulon ver 10. to 17. 3. That of Issachar ver 17. to 24. 4. That of Asher ver 24. to 32. 5. That of Napthali ver 32. to 40. 6. That of Dan ver 40. to 49. The Fourth General Remark is Still Levi is left out and yet there be Twelve Tribes without him because Joseph's double Portion maketh two Tribes of Ephraim and Manasseh yet this is not the Reason why the Tribe of Levi had no Inheritance that is no Regions or Parts of the Country distinct from other portions of the Land by which they might live by Tillage and Husbandry as the other Tribes were to do neither Moses nor Joshua gave Levi any such Inheritance but only some Cities to dwell in and the Suburbs belonging to them with some Circuit of ground for the feeding of their Cattel Josh 21. throughout and the Reason is rendred because the Lord himself was their Inheritance Josh 13.14.33 therefore God gave unto the Tribe of Levi all that Remained of the Sacrifices of the Lord to live upon Numb 18.8.10.23 Deut. 10.9 and 18.2 and this passage The Lord is their Inheritance his Sacrifice c. is so oft urged to prevent those Calumnies which God foresaw the Levites were likely to meet with from the Malice Envy or Covetousness of their Brethren And 't is oft repeated to oblige all the other Tribes that they might both conscientiously and cheerfully give to the Levites their Dues seeing they had as good a right and title to them as their Brethren had to their several possessions Besides this was done for the accomplishment of Jacob's Prophecy concerning Simeon and Levi they shall be scattered among the other Tribes Gen. 49.7 for the providence of God ordered so concerning Simeon that he had no distinct part of his own but became an Inmate to Judah Josh 19.1 As this was in part a fulfilling of Jacob's Threatning so there was this mercy in it to Simeon that his weak Tribe should be strengthned by the stronger Tribe of Judah and as to Levi tho' he had his habitation scattered among all the other Tribes yet this Curse was afterwards turn'd into a blessing when they were consecrated as Priests to preserve and present knowledge to their Brethren to teach Jacob God's Judgments and Israel his Law Deut. 33.9 10. Candles bound up in a pound give no light but when each of them is lighted and set up in distinct Rooms they give light unto all the Rooms of the House Thus did the scattered Levites give light unto all the Tribes of Israel on both sides of Jordan which they could not have done had they been bound up in one pound or portion as all the other Tribes were c. After the General Remarks upon the Division of Canaan among the Twelve Tribes in general Now the particular parts and portions of Caleb and Joshua do follow to make particular Remarks upon First upon Caleb The First Remark is His Petition to Joshua the General the subject matter of his Petition was extraordinary to wit the Mountainous Territories not to be given him by the common lot as the Land was dealt out to others but a special deed of gift to him and his and for promoting it the more the chief of his Tribe came along with him as his Advocates to Joshua Josh 14.6 7 8 9 10 11 12. wherein he urgeth his own faithfulness in the matter of the Twelve Spies Numb 13.31 32. and 14.24 He appeals to Joshua himself who then was his Copartner concerning the truth hereof and he alledgeth how he was still compleatly qualified for so great an undertaking so that this special gift was not like to be cast away upon a supernatural and unserviceable Person but above all he reminds Joshua of God's particular promise to him Numb 14.24 Deut. 1.36 By vertuē of which promise he was kept allve to that day as thou thy self art also to whom together with me God promis'd this Prerogative for a reward of our uprightness and sure I am God is no Austeer Lord but a liberal Pay-Master who never sends any of his Servants away having any just cause to complain of an Hard bargain in his service No he is an honourable Master who imploys his Servants in honourable work and will pay them most honourable wages As it is no Ambition in me to require so it can be no injustice in thee to bestow on me this Mountainous Country for as my feet have trodden upon so my Faith hath Triumph'd over it and over Hebron and all the frightful Giants about it The Second Remark is Joshua's Answer to Caleb's Petition Josh 14.13.14.15 wherein is related how Joshua granted his request and prayed God to bless him with good success acknowledging withal his praise-worthy carriage in the business of the Spies together with himself and therefore his Request was but reasonable and so might not be denied Joshua doth not here as some Generals in the like case would have done he doth not blame Caleb here for beeing too hasty saying let thy Betters be served before thee He bids him not stay until himself were first served but grants him Hebron helps him to gain it Josh 10.37 and when gained he wish'd him much joy and a comfortable fruition of it Caleb accordingly succeeded against the Anakims under Joshua his General Josh 11.21 and 15.13 and after Joshua's death also Judg. 1.9 10. to be spoke unto after Secondly The Grand Remark upon Joshua here is his Marvelous Modesty and Holy Humility in this that he who had deserved best and therefore should have been served first can be content to have his part and Portion last after all the Twelve Tribes had theirs assigned before him Josh 19.49 50 51. nor is this all held forth here that he was willing to be served last who had deserved most but that he could be content to chuse for his portion that he petition'd for among the Barren Mountains whereas he might have challeng'd the chiefest Lands in that Champian Country of those Conquered Kingdoms wherein he had been the chief Actor nor did he desire this small portion of barren Land that lay in his own Tribe because of any stately Palace that stood there or any Royal City adorned with Sumptuous Buildings contained therein
could not bind God herein For when God required Justice to be done then Sundry of Saul's Sons were Destroyed 2 Sam. 21.8 14. After this Saul went home but David durst not trust his forced Protestations having found him so oft perfidious Credulity he knew to an Hypocrite who was only Convicted but not Converted had been but sublime Folly and therefore having little hold of inconstant Saul he still continued in the strong hold of Engedi thinking such good thoughts as these were in Saul's wicked Heart would not like their lodging long but soon be gone c. 1 Sam. CHAP. XXV THIS Chapter contains the History of Nabal's Churlishness c. to David while he wandred in the Wilderness of Paran David's wandrings herein afford those Remarks First The Time when 't is told us When Samuel was dead v. 1. N. B. Samuel dieth about two years before Saul's Death yet he lived so long untill he saw the time wherein Saul confessed David would be King chap. 24.20 And while Samuel lived David by Samuel's Counsel and Assistance could more commodiously converse in the Kingdom But now when he was Dead he was constrained to pass from the Wilderness of Engedi where he had composed Psalm the Fifty Seventh giving it the Title Altaschith that is Destroy not because when his Soldiers moved him to destroy Saul in the Cave yet he would not do it into this Wilderness of â—aran which was in the Southern Borders of the Land of Judah that so upon a pinch he might retire out of Saul's Dominions when he had lost so fast a Friend as Samuel had been The Second Remark is The Discouragement David met with in this place from Nabal who lived here after all his Encouragements he formerly had from Samuel who was now Dead and Buried in Ramah N. B. This Nabal is described 1. By his Seat and Habitation v. 2. 2. By his Wealth exceeding Rich in his stock of Cattel as was of Old accounted hence pecunia Money is derived a pecudibus Cattle v. 2. 3. By his Name Nabal v. 3. which is Paraphrased upon v. 25. signifying a Fool or the same with Nebn o a Knave 4. By both his Majoribus and Moribus his Ancestors and his Manners though Descended of Caleb yet Degenerated from so good a Man N. B. Therefore some take Caleb here not properly but appellatively as it signifies a Dog to signifie that he was a Dogged Fellow having no sap of Humanity in him a meer Mammonist a Golden Brute not a Natural but an Atheistical Fool Psal 14.1 He was both a Church and a Drunkard Conveniunt Rerus nomina saepe suis Nabal had not his Name for nought his Nomen was his Omen 5. He is described by his Yokesellow called Abigail which signifies Her Fathers Joy Whereof her Father could not expect much in Matching his Dear Daughter to so Morose a Man N. B. May it not be feared that many a Child is cast away upon Wealth when Matrimony is made meerly a matter of Money and not Married in the Lord only 1 Cor. 7.39 The Wife is Commended here not only for being of a Beautiful and Comely Countenance but also for having a Good Vnderstanding and Great Prudence which she demonstrated afterwards But the Man is as much Discommended for his Morose Humour An Hard-hearted Churl ver 3. A Son of Belial ver 17. she was Vnequally Yoked c. The Third Remark is The occasion of David's Discouragement this Wealthy Man had a vast Sheep-shearing v. 4. At which time it was a custom among the Jews to make great Feasts in Remembrance of their Fore-fathers who had been Shepherds those Feasting Days were Days of much Mirth and Jollity therefore called a Good Day v. 8. See 2 Sam. 13.23 24. Hereupon David sent his Messengers to Nabal at his Festival saying 'T is not only easie for thee to spare us a little out of thy abundance but it is equal and just thou shouldst afford something out of thy exceedings unto us who have been a guard unto thy Flocks both from unreasonable Men and from Vnruly Wild Beasts v. 16. We crave but little we will not be our own Carvers tho' we have deserved more yet shall we take thankfully what thou wilt willingly bestow upon us v. 5 6 7 8. N. B. Wherein we may behold what Solomon saith Servants on Horseback and Princes walking on Foot Eccless 10.7 Here poor David though an Anointed King yet speaks all supplications to this Rich Churl who overflowed with Worldly Wealth yet Answers him roughly though he was bound by the Law to relieve the necessitous Deut 15.7 and though David left nothing unsaid whereby to Insinuate c. The Fourth Remark is Nabal's surly Answer to David's Ambassadors who had greeted him in David's Name c. v. 9 10 11 12. wherein this Covetous Caitiff and Cormorant would not First Know such a Man as David though all Israel knew him and both own'd and honour'd him as their Deliverer by destroying Goliah c. Secondly He makes no more of David and his Followers than a parcel of Rogues and Runnagates comparing them to unruly Cattel that break their Tedders or Bands and run away from their right Owners the worst sort of Runagates are Apostates who run away from God the best Master that employs his Servants in most honourable Work and pays them with most honourable Wages Thirdly He will rather part with his Blood than with his Goods to such Fugitives though they were of his own Tribe from whom he should not have hid his Eyes while he was wallowing in Wealth and Plenty and they pinch'd with Penury and Poverty Deut. 12.12 and 14.26 29. and 15.7 Isa 58.7 N. B. Though David begg'd Supplies from Nabal as a Son from a Father v. 8. Give what comes to thine hand unto thy Servants and unto thy Son David yet this unkind Master can spare none of his Superfluities for his Servants nor could this unnatural Father bestow any thing upon his Son David but gave him Stones instead of Bread contrary to the common Law and Light of Nature Matth. 7.9 10 11. though he knew his Son David had nothing to maintain himself and his six hundred Followers a large Family withal save only with the Spoils taken from the Philistines and other adjacent Neighbouring Nations who were all declared Enemies to God's Israel and who would undoubtedly have plundered Nabal of his Numerous Flocks and Herds as the Caldeans and Sabeans did Job if David had not been as a Wall between them and the Plunderers as Nabal's own Servants to whom David appealed ver 8. did acknowledge ver 16. N. B. Nay 't is a wonder seeing Ingens telum necessitas Necessity knows no Law when Penury pinch'd David's Soldiers they did not make bold with some of Nabal's Superfluities rather than themselves perish and pine away with want of Necessaries but pious David who had bound their hands from killing King Saul when there was a Motion and a
his Lust his wickedness was made publick and a way prepared for the succeeding Tragedies which were a just judgment of God upon Amnon and upon David himself Mark 2. The Event as to Tamar now Defloured and Bereaved of her Virginity by Force First Though Austin saith Invita Virgo vexari potest Violari non potest A Virgin Forced may be vexed but cannot be violated And Jerom Corpora Sanctarum mulierum non vis maculat sed voluntas 'T is not an over-powering violent compulsion but a free and willing consent that polluteth the Bodies of Holy Women Yet a Ravished Tamar cannot but be ashamed to shew her Face to any person ever after therefore she complains Whither shall I cause my shame to go v. 13. Secondly She was greatly grieved with his sudden hating her and saying to her Arise be gone v. 15. when himself had thrown her down by his greater strength otherwise there had been no need of her arising And if the Relation of a Brother did not yet his allaying his own Lust upon her might have obliged him to have allayed her Grief a while and not immediately in so morose a manner bid her Be gone Hereupon she answered There is no cause ver 16. of adding this Inhumanity to thy present Impiety This evil is greater than the other which she might truly say in divers respects for though it was a foul and filthy fact yet it proceeded from Natural Concupiscence allured by the Bait of Beauty but this sudden expulsion was most barbarous Cruelty to expose her after private Abuse so soon unto publick contempt as if she had been the enticing Strumpet or at least consenting to it That was done in the Heat and Heighth of his Flagrant Lust but this is done in Cold Blood to make her an open scandal both to God and to his People more especially to the Royal Family stained hereby in their Reputation But Thirdly That which afflicted her most of all was that inexorable Amnon call'd his Servant for wicked Masters will not want wicked Servants to humour them in their wicked works to Thurst her out of doors by force ver 17 18. Thus this Royal and Vertuous Virgin was abused both by the Master in Forcing her to part with her Virginity and then by the Man as bad as the Master to pack her out of doors c. This Affront was unbearable being also sensible what a cordolium this would be to her good Father David who had brought her into those Bryars by sending her to Amnon and what an high provocation it was to prove to her own Brother Absolom who would ruminate Revenge c. N. B. This confluence of mischiefs and complication of maladies and miseries made miserable Tamar Put Ashes upon her Head and Rend her Royal Garment and laid her Hand upon her Head and walk endways crying ver 19. all which were demonstrations of her deploring the loss of her Virginity This rending her Raiment was a real sign of her sorrow Job 2.12 13. Jerem. 36.24 Ezek. 37.30 Josh 7.6 and 2 Sam. 12 c. Yea through the greatness of her grief she did not only rend her Embroidered Garment to shew how her Virginity had been rent from her by force but also Laid her hand on her Head to hide her Face that seat of shame-facedness that none might see her Jerem. 2.37 as if ashamed to shew it yet all along in the open Streets as Chrysostom saith she exclaimed against Amnon crying that he had Ravished her least she should be thought to have been thrust out of Doors for an Impudent Harlot Mark 3. The Event as to Absolom ver 20 22. to whom she made her immediate application rather than to her Father David against whom probably she was not a little incensed for sending her to Amnon's House whereby he had uncautelously occasioned all her calamity N. B. But ambitious Absolom who was her own Brother both by Father and Mother had no hand in this Vnhappy Act and did sincerely Sympathize with her in her sad circumstances saying to her First Hath Aminon been with thee He calls him Aminon for contempt for Amnon signifies Faithful but Aminon an Artist in the Black Art taught in the Devil's School c. And Been for Lien with thee a modest expression of an immodest Action Secondly But hold thy peace my Sister he is thy Brother So had less cause to suspect him therefore none can blame thee for being alone with him Or thy blazoning his faults will be a blot to our whole Family Hence it is more probable that Tamar did not make an open out-cry of the fact to those she passed by in the Streets according to Chrysostom's opinion above mentioned but all along concealed it save only what calamity in the General concurring Circumstances might discover to have befaln her yet she had not revealed it in particular until she came to Absolom who made enquiry into the cause of her out-cry c. Thirdly He comforts her by bidding her not grieve too much for that which is now done and cannot be undone seeing it was forced upon thee and done against thy will all men will excuse thee That which cannot be cured must be endured What is past cure must be past care too We must make the best of an ill matter as we can Thou canst not expect relief by thy complaints to the King seeing Amnon is as near and dear to David as thou art though his only Daughter yet he is his First born Son Heir apparent to the Crown so such a fond Father as he is to us all will not right thee upon him N. B. With such like consolatory speeches Absolom so far did Temper his Sister Tamar's sorrow that she was content to live in his House like a desolate and disconsolate Widow in secrecy and retirement no Noble Blood of her Rank seeking to Marry her but lived in solitude all her Life Fourtly Though Absolom thus pacified his Sister Tamar's grief yet hated he his Brother Amnon for his abuse of her with an Habitual hatred ver 22. neither debating with him about it nor threatning him for it but made as if he had digested it by Brotherly love but still carryed on a Brother-like correspondency with him for many Months and some years as will after appear having Malice in his Heart Mark 4. The event hereof as to David ver 21. He was very wroth to wit with Amnon but this was not enough for David was the Supreame Magistrate and God had put the Sword of Justice into his Hands Rom. 13.4 which he ought to have seen Executed without partiality or respect of persons N. B. Josephus the Septuagint and Vulgar Latin add to the Hebrew Text this reason David was loth to grieve the Spirit of Amnon because be greatly loved him being his First-born But Holy David could not be ignorant how ill good Eli sped for such like fondness in conniving more than meet at his Sons heinous faults Some
of Zedekiah and so it continued under the Chaldeans and now under the Persians Remark the Third Relating likewise to the Quantity their number is summ'd up together ver 64. to be in the whole forty two thousand three hundred and sixty whereas the Summs recited in all the foregoing Verses amount only to twenty nine thousand eight hundred and eighteen to whom are added in this total Summ twelve thousand five hundred and forty two which either were of the other ten Tribes beside Benjamin and Judah or were such as supposed themselves Israelites but could not prove their Pedigree by their Genealogies though these be not reckon'd here by their Names say Lavater and Junius yet are they added here to make up the total summ which as Wolphius well observes makes it manifest from comparing the number of the Captives carried away in the Books of Kings Chronicles and Jeremy with this number of them that returned they were by God's Blessing upon them multiplied to more than a double number even in the Time of their Captivity thus had it been with Israel in Egypt the more they were molested the more they multiplied Exod. 1.12 and thus it was with them in Babylon also N.B. 'T is the Motto of the Palm-tree Depressa Resurgo the more weights to pull me down the higher Launches I make upward The Church is God's Camomile the more it is troden the better it grows Sanctius observes the same Solution for the like Catalogue in Neh. 7.66 his foregoing account falling short also of his total Summ. Secondly Their Quality is rank'd into Princes and People Remark the First The Guides and Governours are named First As Men of Renown of which eleven are numbred here ver 2. The first of this number of the Men of Name and Note saith Vatablus is Zerubbabel which signifies a Stranger at Babel or a Disperser of Confusion some say he was born in Babylon however this was a Babylonish Name given him as to Daniel and his three Companions Dan. 1.7 but his proper Name was Sheshbazzar Joy in Tribulation as before Ezra 1.8 that famous Prince of Judah and the Governour thereof Hag. 1.1 his Hands laid the Foundation of the Second Temple Ezra 3.8 c. and his Hands also finish'd it Zech. 4.6 7 8 9. with the Assistance of his famous Second namely Jehoshuah the High-Priest Ezra 5.1 2. Hag. 1.14 These two were those faithful Witnesses of God in their Generation as before them had been Moses and Aaron N.B. The Work of God goeth best endways when the Word goes along with the Sword when Magistracy and Ministry do concurr c. Remark the Second Among the other nine Nehemiah and Mordecai are named whom some Learned Men say were not that Nehemiah that hath an History in a Book of him after this nor that Mordecai who was so famous in the Book of Esther but others of the same Name Reasons see in Mr. Pemble's Period of the Persian Monarchy page 30 31. but I find Sanctius Dr. Lightfoot c. Judge them the same Persons saying 't was the same Nehemiah who wrote the Book of that Name and who first came with Zerubbabel and then returned to Babylon upon the Obstruction of the Temple's Building but after some Years he returns to Jerusalem again as will be shewn in its Place and then repaired the City c. as to Mordecai Tirinus and Mariana say with Dr. Lightfoot that he was Esther's Vncle and the overthrower of Haman who saith D' Dieu when he saw the Building of the Temple and City did not succeed according to his desire went back to Shushan c. until a better Day dawned Remark the Third The other seven were Men famous in their Generation though little or nothing be Recorded of them beside their Names upon Scripture-Record only Seraiah call'd Azarâ—ah Neh. 7.7 is supposed to be Ezra call'd Seraiah after the Name of his Father Ezra 7.1 and who is supposed to be the same with Malachy the last of the Old Testament Prophets as some say for the Word Malachy may be taken Appellatively signifying my Messenger so that Prophet was God's Messenger in Ezra's Time as the Matter contained in that Prophecy plainly demonstrates but more of that afterwards unto those eleven Men of Fame Nehemiah adds a Twelfth by Name Nachamani Neh. 7.7 for he came not up now but before Nehemiah took that Catalogue who likely like that Young Man in the Gospel at first said I will not but after repented and went Matth. 21.29 30. Thus far of the Princes of whom Zerubbabel was Chief now of the People Remark the First The People that returned are computed to be forty two thousand three hundred and sixty described by their Families saith Vatablus from ver 2 to ver 21. then by their Cities to ver 35. then by their Dignity either Sacerdotal or Levitical to ver 40. then by their Employs as Singers ver 41 65. Porters of the Temple ver 42. and Nethinims the Sons of the Gibeonites who were Hewers of Wood and Drawers of Water ver 45 to 55. and the Sons of Solomon's Servants ver 55 to 58. as the Nethinims Hebr. were Deodati given to God or God-sakes devoted to his Service in his House ministring to the Levites as the Levites ministred to the Priests N.B. Whereby their Misery in Bondage and Burdens imposed on them as a Punishment for their beguiling Israel Josh 9.4 5 c. became their Mercy for the nearer they were to the Church the nearer they came to God and this gave them occasion to partake of the things of God and to behold his Face in Righteousness Psalm 17.15 N.B. So those Servants of Solomon were such Strangers of Canaan that submitted to Solomon saith Piscator and served him in Building the Temple 1 Kings 9.20 21. and becoming Proselytes were incorporated into the Common-wealth of Israel and whose Posterity say Lyra Erpennius and Osiander Solomon devoted to a perpetual Preservation and Reparation of the Temple in after Ages Or those Proselytes might give their Family this Name accounting it a great Honour to be Servants to so great a King N.B. How much more may we Glory in being Servants to so great a God Psalm 34.2 1 Cor. 1.29 30 31. Psalm 18. Title and who is so gracious as takes where he likes without respect of Persons Acts 10.33 and admits Strangers us Gentiles when the Children of the Kingdom the Jews are cast out Matth. 8.11 12. Remark the Second The Men-Servants and Maid-Servants are cast up here likewise to be seven thousand three hundred and thirty seven ver 67. where Sanctius-makes a wonder that above forty thousand Masters should have so few Servants at their return to this I add whereas we read how one Abraham the great Father of all those Jews had no fewer than three hundred and eighteen men-Men-Servants in his single Family Gen. 14 14. yet this vast Multitude of Masters had no more Servants though there be added to
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
the Conferences even of Professors themselves omitting the Prophane whose Tongues and Talk are loose like their Hearts 1 Sam. 24.13 Matth. 12.33 34 c. is ten times more of the World than of Religion Alas the Bell is known what mettal it is made off good or bad by the found of the Clapper What is in the Well will be found in the Bucket and what is in the Ware-house will be shown in the Shop So what is in the Heart will be bubbling forth at the Mouth 'T is a shame we Tremble no more as that saying of Christ that all our idle and wast words as well as those that are wicked must be accounted for Matth. 12.36 37. Hence those two wise Sages of the Heathen World Plato and Xenophon thought it fit and profitable that Mens Speeches at Meals and such like meetings should be Registred for Remembrance now should we do so how oft should we be put to the Blush to read over the Records of our former Discourses especially should Christ be present as here c. and ask us at all times also what are ye thinking And what are ye doing c. From the Second part of Christ's question why are ye so sad that the Lord loves not to see his Saints and Servants sad his Tender Heart and Bowels of Divine Compassion even in his glorified Body soon yearned at the sight of their Sadness and therefore questions them as Joseph a Type of Jesus the Antitype did Pharaoh's Officers his two Fellow-Prisoners Wherefore look ye so sad to day Gen. 40.7 And as that mighty Monarch Artaxerxes did his cup-bearer Nehemiah Why is thy Countenance sad seeing thou art not sick Neh. 2.2 Christ seems here to be Afflicted with their Affliction as Isa 63.9 and to be the like Affected as if he had been the like Afflicted He loves cheerful Livers as well as cheerful Givers 2 Cor. 9.7 and would not have any of his Servants to make the World believe by their sadness that they serve an Austere Master How then ought we to chide our Souls out of Sadness as David did his Psal 42.5 11. 43.5 three several times and check all our Despondencies not only with this consideration of our being Servants to such an honourable Master who imploys us in such honourable Work and never fails to Reward us with such honourable Wages even double Wages both in this World and that to come Mark 10.30 But also with the comfort of being Sons and Daughters to the King of Kings and Lord of Lords Thus Jonadab said to discontented Amnon Why art thou being a King's Son so lean from Day to Day 2 Sam. 13.4 Christians may with better Minds and to more holy purposes comfort one another after the like manner for God gives them better names than those of Sons and Daughters Isa 56.5 John 1.12 The 2d Branch of that conference is Cleopas his Answer to Christ's Question Luke 24. v. 18 to 25. Art thou only a Stranger c Whence Note 1st This may serve as an Argument to evince and evidence that the other was not Peter who was always the first and forwardest to speak in all companies upon all occasions c. so would have given the answer here and not have yielded Priority of Speech to Cleopas though he was the Graver Man as Grotius saith yet but one of the Seventy Disciples whereas Peter was one of the Eleven select Apostles and of the first Rank also Note 2d Cleopas reproves Christ for his Ignorance of such a Publick Tragedy as had been acted in the sight of the Sun Here the same person whom Peter acknowledged to know all things John 21.17 is unjustly charged by Cleopas for knowing nothing Let not us then grudge at groundless Calumnies and false Accusations since our Lord was so served The 3d Note is Christ himself is accounted a Stranger here by two of his own Friends and former Followers Thus Job's Familiar Friends had forgot him and his own Servants accounted him a Stranger Job 19.14 15 16 17. Thus was it foretold of Christ I am become a Stranger unto my Brethren and an Alien unto my Mothers Children Psal 69.8 that is to those of the Jewish Synagogue who were angry with him Cant. 1.6 and put him to Death There were many Strangers from all parts that came now to the Passover and 't is the common custom of Strangers to Inquire after News therefore did those Men marvel the more at this Stranger 's Ignorance of such a Publick and Unparallelled Action as was the Passion of Christ However they venture to entertain this Stranger and so at unawares they entertained not so much an Angel as the Lord of Angels we are so commanded to do Heb. 13.2 and to pray Lord be not a Stranger to us Jer. 14.8 The 3d Branch of this Conference is Christ's second Question What saith he to them are the things which you think I am Ignorant of Luke 24.19 Our Lord did not ask either the first or second Question because he was Ignorant in either case for he who knew all things knew well what these two Men were talking of and knew better what had been done in the City because done to himself so he had not only a notional but also an experimental knowledge thereof and might have Answered Know them yes I know them by smarting experience He learned his knowledge by his experience as well as his obedience by his suffering Heb. 5.8 Christ asked 1. What are ye talking of And 2. What things Not for his own Information no more than the Lord did when he asked Adam What hast thou done Gen. 3.9 11. and Cain Where is thy Brother Gen. 4.9 10. for the Omniscient God knew both these well enough But he asks here for Great and Gracious Ends. As 1st That he might not Interrupt their Godly Discourse as some Intruders sometimes do but carries it on as well as keeps it on foot from whence we may learn That holy conference ought to be held up without disturbance from any hand Whoever comes in while it is in hand should do as Paul did gather sticks to keep alive that Fire the Barbarians had kindled Acts 28.4 We may not be Quench-coals to hush or hinder savoury discourse but rather nourish and cherish it as our Lord did here 2dly Another end of Christ's asking them twice here was that he might take the better occasion from their Answers to instruct them in the Ways of God more perfectly as Aquila and Priscilla did Apollos Acts 18.26 and to strengthen their Faith The 4th Branch of this mutual communication was Cleopas's declaring what things had happened c. wherein is observable 1st That these two Disciples had indeed true Faith as appeared both by their commending of Christ calling him a Prophet yea more than a Prophet one of transcendent excellency both for his Miracles and for his Oracles and highly approved both of God and Good Men. And by their condemning of
assembled in Mark 's Mother's house verse 12. had first their great Fear verse 12 13. and then their greater Joy even to an astonishment verse 14 15 16. Or 4. The Souldiers that kept him in Prison verse 18. And lastly Herod the King that cast Peter into Prison he transfers the punishment designed for Peter upon his Keepers that though sore against their will had let him go verse 19. 3dly The Consequents hereof are 1. Herod's wonderful Death for his Pride verse 20 21 22. And 2. The Church's Peace thereby verse 24. All these three eminent passages afford their several Remarks As First From the Antecedents the Remarks thereon are these 1. Afflictions do seldom come single upon the Church and Children of God Here were Contemporary Troubles which did fall out together upon the faithful here both the Famine throughout Judea which might last several years as many have done in Divine and Humane History mentioned Acts 11.28 30. And this foul Persecution wherein the Apostle James perished happened at or about the same time Acts 12.1 2. The Saints do usually fall into divers Temptations at once James 1.2 Fluctus Fluctum Trudit one Wave of the Sea of Adversity immediately succeed each other and do offer violence to us as they did upon Jacob Gen. 42.36 making us cry out as he did All these things are against me with their joynt and overwhelming force Thus Job's Messengers did as it were tread upon the heels one of another with their reiterated blows c. The second Remark from the Antecedent is The Devil never needs to starve his devilish work for want of devilish Instruments N.B. All Ages do furnish him with fit Tools for his hellish Ends He never wants a Pharaoh in the Old Testament-Times nor an Herod in the New He hath always some fit for his work He had his many Bloody Herods in New Testament-Times As 1. Herod the Askalonite or rather Rascalonite to murder the Innocent Babes of Bethlehem 2. His Herod Antipas to Behead the Baptist and also to deride our dear Redeemer And 3. This his Herod Agrippa Father to that King Agrippa we read of Acts 25. and 26. and the more likely a man for doing the Devil's Drudgery as being Brother to that Dancing Damosel Herodias who danced John Baptist's Head from off his shoulders c. This Man was now Vice-Roy or Deputy-King under the Roman Emperour and had a ceremonious Zeal in the Jewish way which highly transported him to act wickedly as well as warmly against the Church of Christians Hereupon it is a black Brand put upon him by the Holy Spirit that he stretched forth his hands to vex certain of the Church Acts 12.1 which phrase imports his vehemency of mind in persecuting-work yet God withered it not as he did Jeroboam's The third Remark is 'T is an old Trick of cruel Tyrants not only to curry favour with the wicked by shedding the blood of the godly as this Tyrant's Character is v. 3. and as was the practice of all the Royal Posterity of Herod the Great this man's great Grand-father who chiefly studied to please the Roman Emperours their Masters and to gratifie the Jews their Subjects making no matter whether by right or wrong but also to Rage most furiously against the Governours of the Church as here against James and Peter saying with the Tyrants of later Times Kill the Captains and those Listed under them are more easily destroyed This Christ foretold The Shepherds be smitten and the Sheep are scattered Matth. 26.31 The fourth Remark is The Blood thirsty Blood-Hounds of that old Man-slayer tho Davil hath such an insatiable Thirst upon them after Blood that they can never be satiated or glutted with shedding Blood as it was here with this bloody Herod who thought is not enough to stretch forth his hands in vexing certain of the Church verse 1. that is to kill some and to punish others with blows and banishment especially the Governours of the Church too well knowing how much all the Members of the Body do suffer by sympathy when their Head and Ministers are so mortally wounded by his cruel hands Nor was it enough to him to kill James with the Sword verse 2. that is to Behead him for so the Talmud in Sanhedrim per. 7. hal 3. saith those that were slain by the Sword were Beheaded according to the Custom of the Roman Kingdom but he proceeded farther to take Peter also verse 3. 'T is with those Tyrants as it is with those that have the Dropsie the more they drink the more dry they are This is that wonder John saw in the Apocalyptick Beast blood-thirsty Babel Rev. 17.6 a wonder with a Climax or Gradation N.B. 1. He saw a Woman drunk the Whore of Babylon this is a greater wonder than to see a Man drunk 2. No Liquor would serve this Whore to be drunk with but Blood And 3. No Blood but the Blood of Saints Though this Liquor of Saints-blood made this Whore-woman drunk yet is she like brutish Barnaby drunk over night and dry in the morning still thirsting for more blood till at last the Lord Omnipotent who judgeth the Whore will deal with her as Tomyâ—is did with Cyrus whose Head she cut off and cast it into a bowl of blood saying Satiaâ—te sanguine quem sitasti cujusque insatiabilis semper fuists that is glut thy self in that bowl with thy mouth-full of blood wherewith thou could never yet be glutted Thus the Lord will deal with this bloody Whore when he casts her into the Lake of Fire and Brimstone The fifth Remark is Such as are most useful to and most eminent in the Church be the most obvious Objects mostly exposed to the fury of Persecutors As here this James the Brother of John was to Herod Thus also was Peter to him This James was call'd a Bâ—anerges or Son of Thunder by our Saviour Mark 3.17 because of the bigness of his Voice and for his zealous and earnest Preaching To this eminent yea one of the eminentest Apostles was the care of the Church at Jerusalem more especially committed No wonder then if he were the more hated by Herod whom the Devil so stirred up to destroy this Man So it came to pass what his Lord had foretold him Matth. 20.23 that he drank of the same Cup which his Master did drink of The sixth Remark is Such is the Soveraignty of God over all his own Servants that it is his pleasure to permit several Fates to attend them though they be imbarked together in one and the same Bottom of generation-Generation-work Thus both James and Peter carried equally a very great figure in their Apostolical Orb yet Divine Providence permits the former to be murdered but Peter only to be imprisoned and yet not to perish there by a perpetual Imprisonment but to be Released from Prison by an holy Angel Though we may not pry into the Ark of God because it is prohibited nor ask God a Reason
A Compleat History and Mystery OF THE Old and New Testament Logically Discust and Theologically Improved In Four Distinct Volumes The First beginning at the Creation of the World and ending at Moses The Second beginning at the particular Remarks of Israel's Motions and Mansions in the Wilderness until the Death of Moses and the Succession of Joshua and so forward unto the Birth of Solomon The Third beginning at David's Repentance before the Birth of Solomon and ending at the Birth of Christ wherein an ample Account is given of all the Apocryphal Times betwixt Malachy and the Messiah also as well as of all the Canonical Books until that Time The Fourth beginning at the first of Matthew and ending at the last of the Revelations wherein is held forth the most Illustrious Life of Christ and the Lives of all the Apostles to the Death of the last and longest living Apostle John the Divine The like Undertaking in such a Manner and Method being never by any Author Attempted before Yet this is now approved and commended by Grave Divines c. By Christopher Ness A. M. and Minister of the Gospel in London Semper aliquid Revisentibus Augustin Difficilium facilis est venia In Magnis voluisse sat est Sic minimo capitur Thuris honore Deus LONDON Printed by Tho. Snowden and are to be sold by Tho. Parkhurst at the Bible and Three Crowns the lower End of Cheapside And Jonathan Robinson at the Golden Lion in Paul's Church-Yard 1696. To the Right Worshipful and Worthily Honoured Sir Leonard Robinson Knight and Chamberlain of this Famous City of London Grace Mercy and Peace be Multiplied Noble Sir YOU are one for whom the Great God hath done both great and good things both in respect of your inner as well as outer Man for as the way of the Righteous is above to the Wise Prov. 15.24 having their feet where other Mens head are they are upper-region Men born from above as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek signifies John 3.3 So likewise the Lord hath lent you a marvelous lift relating to your outward Estate in seating you upon high to bear so great a Figure in this so Great a City what can be said in this case but that God is good to his Servants not at all an Austere Master Luke 19.21 but he gives large Wages for little work and is most liberal in his Retributions for he is faithful 1 Cor. 10.13 and abideth faithful 2 Tim. 2.13 and will faithfully perform what he hath promised Heb. 10.23 saying he will honour those that honour him but they that despise him shall be lightly esteemed 1 Sam. 2.30 and promising also in all thy ways acknowledge God and he will direct thy Paths Prov. 3.6 God will surely own those that own him and such as do avouch the Lord to be their God he will likewise undoubtedly avouch them to be his Servants and peculiar People Deut. 26.17 18. Now Sir though I must say with Elihu I know not to give Flattering Titles to any Man in so doing my Maker would soon take me away Job 32.21 22. I have as little Art in it 't is quite out of my Road as any Heart to do it lest my Maker should suddenly snatch me away in that dangerous sin of Flattery therefore I dare not so much as seem to do so yet notwithstanding we are commanded to render unto all Men their dues Honour unto whom Honour is due Rom. 13.7 Hereupon I cannot but declare it openly that ever since I had the happiness to be acquainted with you for many years you have dared to own the good ways of God even in the worst of times this I must testifie to the World upon my personal knowledge And your Lord whom you have sincerely served and openly owned hath likewise owned and honoured you after a most signal and singular manner not only in advancing you above the heads of all your former Brethren but also in Exalting you so highly in the very hearts of our Famous Citizens amongst whom you are Universally valued and by whom which is more and better you are most entirely beloved A Demonstration hereof was evident at your last Election to your high Office by their loud and long Acclamations for a Continuation a Continuation of your person in that place of so great a trust after a whole years trial of your truth therein Worthy Sir I very well know since Divine Providence hath devolved this Dignity filled top full of most weighty Affairs upon you that now you have somewhat else to do than to read any Books much less such a large Volume as this is yet am I not ignorant that there is such a Spiritual Tincture upon your Spirit as hath made you not a little inquisitive after the great Mysteries of Godliness 1 Tim. 3.16 and after the knowledge of the Holy Scriptures which are able to make you wise unto Salvation 2 Tim. 3.15 Besides you well know 't is a great truth that the particular calling of no Man no not of the highest Employ and most perplexed with difficulties ought at all times and altogether to justle out the General Calling which is of absolute and indispensible necessity and Man's chief end and errand into the world 't was the prophane speech of that bloody Atheist Duke de Alva he had so much business and labour upon Earth that he had no leisure to look up and mind Eclipses in Heaven c. You have learnt better Lessons in Christ's School Eph. 4.20 there is a dividing aright for God in both those Callings which Cain did not and therefore was accursed there is a right rendring both unto God and unto Caesar without any injury to either of them Matth. 22.21 there is a time for all things Eccl. 3.1 c. Moreover Arcus nimis intensus rumpitur the Bow that stands always bent is soon broken All men must unstring their bow sometimes some lucid intervals are necessary to man's nature which desires some diversion and will soon evaporate without some repose Now there is do diversion more connatural to the Mind of Man and more refreshing to his Spirit than is the reading of History and of all Histories none are comparable to the Sacred History whereof it may be said as David did of Goliah's Sword there is none like that 1 Sam 21.9 the very History is dressed up in that grave and lofty stile treating all along upon the weightiest matters must needs be more pleasant to the head of Man than a thousand Romances but the deep Mystery thereof walking all along with the History of it cannot but be likewise very profitable to the heart of Man especially to the honest and good heart Luke 8.15 'T is a duty incumbent upon all persons even of all degrees sorts sizes and sexes to search the Scriptures for Eternal Life Joh 5.39 And Alphensus King of Arragon did not look upon that labour as below his Royal Dignity who as Panormitanus
about the Circumstance of it Therefore should we not wonder now that the Prophets or Pastors of the Church have some differing apprehensions to wit in points extra-fundamental less material about Modes and such as touch not the foundation Here Father and Son were divided in matter of Ceremony and though the Son Joseph was a great Prophet and Diviner yet was he out in his Judgment here not minding that mans dignity is not by Works or Nature but by Grace and Election Rom. 9.7 8.11 12. And not knowing that God oft sets the younger before the Elder and makes the first to be last and the last first and hath mercy on whom he will Rom. 9.18 Thus ' also concurs the 5. and last instance in Noahs family Shem the younger Brother hath priority before the Elder brethren Gen. 9.18 It hath oft been Gods rule and method that the Elder shall serve the younger Isaac is preferr'd before Ishmael Jacob before Esau as here Abel before Cain Inferences hence be these First Men may and must be respected according to their Places and Dignity in this World 't is not an idle complement but a Religious Duty to render Honour to whom Honour is due Rom. 13.1 7. This was Pauls practice in his salutation of most noble Festus Acts 26.25 Thus Gods Word gives Cain priority because of his Birth-right The second Inference is Though God allow of such due honour to the outward ranks and qualities of men according to their birth and breeding yet this will nor avail to render a man acceptable with God for neither Worldly greatness nor Millions of Money can bear any Mastery in the Kingdom of Grace though they be so much valued in the Kingdom of the World as the former instances shew how God inverts the Order where he findeth Grace David the youngest of seven is preferr'd before them all as one after Gods own Heart The third Inference is This reproves the folly and partiality of those who so much adore rich Worldlings and abase yea despise poor Christians Jam. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek a Gold-finger'd man ought not to be admir'd beyond a gracious-hearted believer who is the Glory of Christ 2. Cor. 8.23 nor the Wicked Rich be preferr'd before the Godly Poor Grace in Rags is as lovely a Grace in Robes as to God so to Men. The fourth Inference is though Birth-right be indeed a Blessing a great outward blessing having many priviledges yet this is but nature still Grace hath a prerogative before it God stands not upon how we are Born but that we be born again or from above as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies John 3.3 5. 'T is not the First-Birth but the New-Birth that makes Men the best sort of Gentlemen as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 17.11 signifies 'T is not the Birth-right in nature but 't is that Birth-right in Grace that hath the greatest honour put upon it in Scripture-Record as Rom 16.7 Andronicus and Junia saith that great Apostle were in Christ before me and 't is Recorded as an honourable encomium upon Mnason that he was an old Disciple Acts 21.16 and it was in this sense that the good old man in Ecclesiastical History answer'd one that ask'd him how old he was said he was but four years old when indeed he was fourscore speaking of his age in Grace not in Nature reputing all his many other years before his conversion to be lost or nothing non quamdiu fuimus sed quamdiu viximus c. saith Seneca 'T is not so much matter how long we have been in the World but how long we have lived unto God for without the life of Grace we are dead while we live 1 Tim. 5.6 and while alienated from the life of God we are dead in trespasses and sins Eph. 2.1 and 4.18 until Christ quicken us by Grace The fifth Inference is This shews us whom we ought to please in all our Works or Worship It must not be Man but God who knoweth the Heart John 2.25 Acts 1.24 'T is well supposed Cain strove to please Adam his Earthly Father only in this his Worship but Albel strove to please God his Heavenly Father also 'T is not enough for the Hireling in his day-tale work to strive the pleasing of By-standers only and not at all the pleasing of his Master who hires him to do his work and must pay him his wages also such an one is every careless comer to Gods Worship who never mind or matter their pleasing of God therein provided they can but merit a good opinion amongst Men thereby Alas men are but standers-by it is God who is the only allower and approver of our Holy actings He is not approved that commendeth himself or is commended by men but whom the Lord commendeth 2 Cor. 10.18 He is not a Jew that is one outwardly c. Rom. 2.28 29. God seeth not as man seeth 1 Sam. 16.7 Oh then how careful and conscientious should we all be not so much to please Man why he is a looker-on only and judges the outward actions But especially God who judges inward Affections cuts out work and pays us wages Mat. 20.1 2. The second particular is the ground of that Inversion or the reasons of this Disparity the Causes why the one was accepted and the other rejected There is a twofold difference here very remarkable 1. Of their Persons 2. Of their Actions 1. In regard of their Persons and that is also twofold 1. God put or set the Difference And 2. He saw the Difference 'twixt those two Person unto Abel God had respect but unto Cain he had not Gen. 4.4 5. From the former of these take this first Observation 'T is the most wise God that puts or sets the Difference twixt one man and another twixt a good and a bad Man as here twixt Cain and Abel 'T is the Free-grace of God that is the main Fundamental cause of Difference preferring Abel before Cain This was the Head and Fountain of that discriminating and distinguishing Difference between them as afterwards betwixt Jacob and Esau of whom 't is said before they were Born neither had done good or evil Jacob have I loved and Esau have I hated Rom. 9.11 12. Hath not the Potter power over the Clay v. 21. Where God compares himself in respect of his Soveraignty over all Men not to a Goldsmith whose Materials he works upon are precious as Gold Silver and precious Pearls but to a Potter who always works upon base and sordid Matter as Clay No better is Mankind in that Massâ corruptâ or corrupt Mass of the faln Estate yet God out of that filthy Lump of Earth or Clay maketh one Vessel for honour and another for dishonour as here Cain and Abel even before they were Born God put a difference betwixt them in his Eternal Purpose and Decree God Elects not from foreseen Faith or VVorks but from Free-grace and being a free Agent
consumed not the Bush and this apparition of Fire was well accommodated to that sire of zeal which had oft transported this fiery Prophet while he walked with God and wrought for God upon Earth it was the Seraphims or as the word signifies the Angels that are a flaming Fire Psal 104.4 that fetched up to Heaven this Seraphical Doctor so there was a sweet suitableness those were God Chariots or chearful ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Psal 68.17 Septuagint reads it the Angels were chearful to carry up Elijah and Elijah was as chearful to be carried up by them 4. There is mention made also of a Whirl-wind which is a strong circular wind that with violence gathereth things into it and carrieth them up in the middle of it thus Elijah was taken up into Heaven by a Whirl-wind 2 Kin. 2.1 and 11. This vehement Whirl-Wind hurried up the Chariot and Horses assoon as Elijah was ascended into it 5. 'T is said also that Elijah's mantle drop'd from him in his Ascension v. 13. no such is said of Enoch this Mantle Elijah let fall all his other clothes being consumed before his entrance into Heaven where there is no need of clothing and Elisha gladly took it up not only to make him amends for his own he had rent v. 12. but also to mind him of his Master while he wore it as a memorial of him and as a Token he should be clothed with his Masters Spirit as well as Mantle as appeared by his first Miracle v. 14. 6 There is the nearest Harmony betwixt those two Candidates of Immortality Enoch and Elijah in Scripture Record herein that Enoch was taken up in his Holy walking with God and Elijah in his Holy Talking of God both busie at that time in their Masters work Blessed is that man whom the Lord when he cometh shall find so doing Mat. 24.46 In a word 't is not improbable that Enoch was translated by a Whirl wind in such an Angelical Chariot as Elijah was though Moses be short in that Relation as in all the others before the flood he being exceeding concise in all the concerns of the nine first Patriarchs for near to 1656 year of the World Therefore 't is likely Enoch was translated in the same manner as Elijah was though it be not Recorded in Moses's Abridgment as he had the substance of the priviledge to wit Translation so he might the better have the circumstances to wit the Chariot c. for his Translation They both had fought the good Fight of Faith and both being Faithful unto Death went off the Stage as more than Conquerors to wit Triumpher's 2 Tim. 4.7 Rev. 2.10 Rom. 8.37 God caused them both to Triumph 2 Cor. 2.14 that is to ride up to Heaven in a Triumphant Chariot according to the manner of the great Roman Conquerors who after their famous conquests they used with grand pomp and splendour to ride up to the Capitol in a stately Triumphant Chariot through the Streets of Rome the Capital City then of the World Thus Enoch and Elijah Rode Triumphing over all their Adversaries Heads through the Air the Devils Territories and Countrey as he is Prince of the Air and as they pass'd along they looked Downward to the Earth with contempt and upward to Heaven with joy Thus far first of the manner how 2. Of the place whither The Popish as well as Jewish Drs. Dream of Enoch's going I know not whither nor they themselves something shall be spoke to this with brevity besides what I have said a little above in the Answer General as likewise what I have said to it in my discovery of the Person and Period of Antichrist page 72 73. c. Some of those Dreamers say those two Candidates Enoch and Elijah so called were only Translated into the Earthly Paradise out of which Adam was expelled upon his Fall and that there they both live without food as Moses did in his forty days Fast and there they shall both continue towards the end of the World and then return into the World again to make War against Antichrist who shall after a while slay them both being as they dotingly conceit the two Witnesses in Rev. 11.3 c. after which shall follow their true Translation into Heaven Answer 1. This fabulous fiction of the Popish Doctors is coined out of that Jewish Fable of Ecclesiasticus chap. 44. before quoted that Enoch is kept alive to Preach Repentance at the end of the World v. 16. as they Interpret it which is not Canonical Scripture and therefore a Dissent may be entred against the Authority of it as likewise this Romish Lye is borrowed from a misinterpretation of that Canonical Scripture in Mal. 4.5 that Elias must come before the great Day All this is alledged by the Romanists to wipe the Mouth of the Pope from being called the Antichrist because those two Enoch and Elijah are not yet come to oppose him in their persons but we have better Interpreters than those Popish ones of this Text and Oracle to wit 1. An Angel who applies it to John Baptist Luke 1.17 And 2. That Angel of the Covenant Christ Mat. 11.14 and 17.10 11. and him all must Hear v. 5. above all Antichrists agitatours And the Evangelist Mark begins his Gospel with this Prophecy of Malachi to inform us that this Elias is the Baptist who came in the like Spirit and Power the like Gifts Calling and Ministry c. as that Prophet did not by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transmigration of Elias's Soul into John Baptist according to Pythagoras's notion but by Inspiration of the Almighty who hath the residue of the Spirit Mal. 2.15 yea the seven Spirits of God Rev. 3.1 and can give to one the like Spiritual endowments as he doth to another 2. Answer As therefore it is Apparent that Elias is come already according to Christs words and not to come before the day of Judgment to Convert the Jews and to Confirm the Elect in the Faith of the Gospel according to the sondly fabling Romanists So that Terrstrial Paradise out of which Adam was excluded was certainly destroyed by Noahs deluge For 1. The Scripture saith expresly that every thing was destroyed upon the face of the Earth every man only eight persons saved in the Ark Gen. 7.21 1 Pet. 3.20 therefore had Enoch been upon Earth he must have perished The 2. Reason is The Waters are also said to prevail fifteen Cubits over the highest Mountain Gen. 7.20 therefore Paradise must be overflown and the deluge destroyed it though the place remained after yet not the pleasantness of the place according to the Ancient saying Cecidit Rosa mansit spina the beautiful Rose which was the Blessing Failed but the grieving Thorn which was the Curse continued 3. Whereas some Romish Doctors say that Paradise or Enoch in some high part of it might be preserved from perishing by the Waters standing as a Wall round about them
Mountain and save me all this Toil and Travel so save me from the Deluge 3. Or why cannot God Create me an Ark as he did Create the World with his Word and not tyre me in a Work so tedious for Time as will require an Hundred and Twenty years in Building by me which God can Create in a moment 4. No doubt but this wicked World will scoff at my strange Work as before This might more rationally be expected than Sanballat and Tobiah's scoffing the Temple-Builders for they did but rear up a new Fabrick in the place where the old one stood before so 't was less exposed to either wonder or scoffing but this work of Noah was altogether new and unheard of before and look'd rather to be the work of some Phrentick Person altogether Itrational to their wilfully blind Understandings which might the more put them into a deriding posture 1 Pet. 3.20 and Job 22.15 17. The disobedient Ones derided Noah and laugh'd both at his work and at his words When he spake the words of truth and soberness to them concerning the Divine Decree declared to Drown the World they depart from him deriding one with another at Noah's Trifling and bid God depart from them Job 21.14 and 22.17 Which was the Language of Hell and far worse than we cannot come Mat. 22.3 5 c. These things must needs be great stumbling Blocks to Noah in his way of Obedience to Gods command yet his Faith was so strong as to buoy him up above all and bears him through all that God commanded him to do Noah's Faith replies to all these Objections I must lye long in the Waters and yet be saved from them and that in the Eyes of a perishing World this is for my Masters Glory and in order to this I must prepare an Ark though it be a long and tedious work 't is the Wisdom of my God thus to employ me though grievous to the Flesh 1. For the Tryal of my own Faith for an Hundred and Twenty years as God after tryed the Faith of Israel Deut. 8.2 when he led them about in the Wilderness Forty years which they might have Travell'd over in Forty days Thus the Faith of Abraham was tryed when he had not his Son given him until Thirty years after he was promised and thus also was David's Faith tryed who got not his Kingdom till a long time after it was promised him and he Anointed by Samuel 't is one of Gods methods 2. As my Faith must be tryed so this wicked World must be warned and left without excuse so loth is God to surprize and destroy and so full of forbearance is he my knocking as a Carpenter as well as my admonishing as a Preacher must be as standing Summons and Sermons to them every stroke I give upon the Ark must be a real Alarm to them for forewarning them to flee from the wrath to come Thus Noah Preached even without Preaching as Basil and Nazianzen say 3. Though it be true God could save me without those means of Ark Food c. but he will have me to serve his Providence in the use of such lawful means of his own prescribing he will have me so to Trust him as not to Tempt him which I shall certainly do if when God prescribes Means I should expect Miracles The second Remark is No sooner was the Ark prepared and Noah with all his company entred but the Graves of those Rebels began to be fashioned in the Clouds no sooner was the Door of the Ark shut safe upon Noah but the Windows of Heaven were opened to pour down a dowzing and drenching Rain for Forty days together upon the World and that in the second Month Gen. 7.11 Our April as 't is thought by Luther c. even then when every thing was in its Prime and Pride Birds singing Plants budding c. nothing less look'd for than a Floud Alas We know hot what may come to pass in a moment of Time all the Fountains of the great Deep were opened as well as the Windows of Heaven Those wicked men and so indeed do all Mankind live continually betwixt two Deaths the Waters above and the VVaters below Nos quasi medios inter duo Sepulchra posuit Deus saith one God can drown Man when he will with the Waters above the Firmament or with those below it but now they both combine to meet together for Heaven Earth and Sea were all upon an uproar against this Race of Rebels when they least look'd for it God shot at them with an Arrow suddenly as the Psalmist saith Psal 64.7 Methusalem dieth according to the signification of his Name and then the Dart cometh so shall sudden destruction come upon the wicked However at the last day which shall be sudden and unexpected 1 Thes 5.3 Mat. 24.37 The Sun shone fair upon Sodom the same day whereon ere night Fire and Brimstone from Heaven did fearfully destroy it What can be more lovely to look upon than a Corn-field a day before the Harvest Oâ— a Vineyard the day before the Vintage when the Mighty Angels Gods Reapers shall thrust in their sharp Sickles or London the Day before it began to be buried in its own Rubbish c. Those Antediluvian Belly-Gods sinned so securely in their excessive eating and drinking c. as if they had been out of the reach of Gods Rod but he found them out not only with a Witness but with a Vengeance Security is alway the certain Usher and Forerunner of Destruction as at Laish Judg. 18.27 and at Ziklag 1 Sam. 30.16,17 Before an Earth-quake there is the Deepest Calm and the most quiet Air and when the high Wind lays the greatest Rain falls Paterculus the Historian saith well Frequentissimum calamitatis initium est securitas men are never less safe than when they are most secure Wo to us if Fulness breed Forgetfulness and Saturity Security in us so as to take no notice either of Gods Praedictions or our own Perils Inferences hence 1. The Deluge is at hand is our Ark at hand ready prepared The signs of an Approaching Deluge are upon this present evil World as were then upon the Old World those Antediluvian Belialists or Men of wickedness with a witness had run all out of Order in Family State and Church In the Family were found Luxury and unlawful Lusts in their ungodly Matches and Marriages In the State Rapacity Violence Injustice and Tyranny In the Church Contempt of Gods Word and Atheistical Opinions either that there is no God or that God doth not order all by his Providence but that a man may do well enough without him Oh! would to God these signs were not upon us at this Day And which is worse than all that the Sons of God to wit Professors were not degenerated now as they were then and become deep Died in Vanity if not in Villany with the Sons of Men or the Carnal World 'T is sad when
Divine Manifestations thus Gods people are call'd on to come out of Egypt and Babylon Mystical and there he will give them his loves Cant. 7.12 and there will he speak comfortably to them even to their Hearts Hos 2.14 Israel never wanted the Urim and Thummim for their Direction and Counsel but in the Babylonish Captivity and though these were not recover'd after their Return thence yet had they their Bath-kol the Daughter of a voice Mat. 3.17 and John 12.28 30. and the Angel's moving the Pool of Bethesdah John 5.2 4. as standing Tokens of his presence with them and of Divine Dealings or Negotiations betwixt them In a word Noah was a perfect Man so call'd because he had 1. A Saving Knowledge of God 2. Continual Counsel from God And 3. Constant Communion with God This must we press too Though it be clear in Scripture that God warned Noah and whereof also to wit of the Worlds Destruction by a Floud and of his Salvation by an Ark yet is it not so clear whereby he was warned It may be said 1. Negatively God did not warn him by a Prophet for we read not of any Prophet in those evil days 2. Yet Positively God warn'd him either by the Ministry of some Angel or by immediate Revelation from himself Now instead of the extraordinary Revelations of Old Testament-Times we have perfect Scripture which they wanted able to make wise to Salvation 2 Tim. 3.15 whereas their Revelations were oft personal and private and not tending directly to Salvation but rather relating to private Persons to particular Families or to publick Kingdoms whereas now our Salvation by Christ is more revealed in the Scriptures than private or particular matters we to us therein 'T is true the Arcana Imperii and the Arcana Ecclesiae the grand Concerns of the World and of the Church in the VVorld are contained in Sacred Writ yet the main Scope thereof is to Teach Salvation by a Saviour ☞ NB. Whatever Revelation may now be pretended concerning this or that Nation concerning future Times following Days or the Full and Final Consummation of the World not drawn out of the Sheath or Quiver of the Holy Scriptures are but the wild Fancies and uncertain Conjectures of Men while the Vail is untaken off while the Smoak of the Bottomless Pit doth darken Truth and while we know but in part and see through a Glass darkly So that to give guesses on such Subjects and not from Scripture is to exercise our selves in matters too high for us Psal 131.1 and to Usurp the use of Gods Key which hangs only at Gods Girdle Acts 1.7 Hence many Conjectures become contrary and contradictory one to another because they are not Discoveries drawn out of the Light and Sunshine of the Infallible Spirit Paul saith I speak by permission not by command in some cases 1 Cor. 7.6 c. After Noah had prepared the Ark according to Gods warning and his own fear of Faith three circumstances are to be well considered 1. Ingress 2. Progress 3. Egress 1. His Ingress or entrance into it 2. His Progress or safe entertainment in it 3. His Egress or joyful departure out of it First of the first of these viz. 1. Noahs Ingress or Entrance the day of the Deluge's coming is come all the Guests invited to this Sanctuary or Ark of safety approach and enter three enquiries arise here The 1. Is When The 2. Who And 3. What. 1. When was this done Ans 1. Negatively Not as the Jewish Doctors say when forced by the Floud This is a slandring both the Holy person Noah and the Holy Text too Which saith otherwise Therefore 2. Positively It was when God commanded him Gen. 7.1 Not when the floud forced him he went into the Ark at Gods Command Gen. 7.1.7 And he went out of the Ark at Gods Command also Gen. 8.15 16 17.18 'T is therefore apparent that the Rabbins revile this good old Preacher in saying of him he came not into the Ark out of any good will but when compell'd thereunto by the Flouds coming NB. 'T is the bad portion of good Preachers to be reviled 'T is probable God commanded Noah to enter the Ark a little after Methuselahs Death he dieth as the name signifies and the dart cometh Then was the floud sent for the righteous must be taken away before the evil come Isa 57.1 Lot must be handed out of Sodom into Zoar before Hell be rain'd out of Heaven upon those wicked Cities Gen. 19.6.22 Jeroboams best Son must die before the Downfal of his Fathers Family 1 Kin. 14.12 13. And Josiah must be removed before the Captivity came and the first destruction of Jerusalem 2 Kin. 22.23 As the Apostle James was before its second destruction Acts 12.2 Many more such instances may be given This holy Patriarch Methuselah had been hitherto a Bulwark and Rampart against the Flood for the World Thus it is with all Gods eminent Servants they stand in the Gap and Stop the Breach to prevent an Inundation Oh then how mad is the World to be so mad against their best benefactors as before The 2. Enquiry is Who entred Ans 1. Noah and his houshold eight persons 1 Pet. 3.20 The great God took his Fann into his hand Mat. 3.12 And Fanned or Winnowed eight Grains of Corn from a whole Barn-floor of Chaff yet one of these eight proved but a slain Wheat-grain C ham became an Hypocrite yet was he saved for Noahs sake but never any righteous destroyed for the wickeds sake Many more hands were employed upon the Ark than the hands of Noah and his Sons yet none were saved in the Ark save those four and their four Wives All the other Carpenters that had wrought and it may be very hard upon the Ark for saving those eight Souls perished in the waters This sheweth 1. that works without Faith cannot save 2. Some may be instrumental for the saving of others yet perish themselves Noahs houshold was a compound of four families They four and their four Wives might make four distinct families yet no Servants are mentioned to enter the Ark with any one of them to be saved with them No men-servants belonging to any of these four Masters no Maid-Servants attending any of these four Mistresses as Psal 123.2 Either we must say 1. That the simplicity of that age was such as required no great attendance but Masters and Mistresses were Servants to themselves and did their own drudgery which is not so probable inasmuch as we find Abraham and Lot had abundance of Servants after the Floud Gen. 13.7 8. And Abraham distinct had three hundred and eighteen Servants Gen. 14.14 And Sarah was Mistress to a maid-Maid-Servant Hagar Gen. 16.3 How many more she might have we know not Or 2. Shall we say though many Servants of both Sexes might belong to those sour families yet this debauched and corrupt age had debauched and corrupted all the Servants so that there was not
one found righteous and religious to enter the Ark and to be saved with the family Would to God Masters and Mistresses of families had not so much cause to complain now that Servants of all sorts and Sexes arc almost universally corrupted and become uncomfortable to them in their Services otherwise what meaneth the bleating of the Sheep and the Lowing of the Oxen as Samuel said that I hear in so many families all over this great City which generally complain of this grievance as if it were a kind of over-spreading Plague upon many Housholds Assuredly this that no Servant was good enough to be saved in Noah's Ark must sound a loud Alarm in the Ears of Servants now and sink down into their Hearts to make them look about them lest they in this Debauching Age have no Interest in Christ the true Ark when either some particular or that general Judgment Day come upon us See more of this in my Christian Walk page 234 235. Thus Cham which signifies Hot because he dwelt in the Hot Countries entred to save the Serpents Seed which must be in the World the cursed Canaanites who descended from Cham Gen. 9.18 25. were Scourges to Israel yet afterwards were cut off c. Shem which signifies a Name entred to he the Father of the famous Jews and Japhet which signifies perswaded entred to be the Father of the numerous Gentiles God hath perswaded Japhet the unbelieving Gentiles to dwell in the Tents of Shem Gen. 9.27 The good Lord at last perswade Shew the unbelieving Jews to pass over into the Tents of Japhet or believing Gentiles 't is Gods work alone to bring them to the Faith Christs Name is a strong Tower or Ark God must perswade bath Shem and Japhet Jews and Gentiles to run into it and be safe Prov. 18.10 All these four Persons went into the Ark by pairs at the Destruction of the World by Water but it shall be otherwise when the World comes to be destroy'd by Fire then our Lord telleth us Two shall be in one Bed to wit the Man and the Wife as some do sense it the one shall be taken and the other left Luke 17.34 and Mat. 24.40 God will then separate his Saints with a most marvellous reparation to be admired of all them that believe 2 Thes 1.10 And whereas the Floud in a manner swept all but eight Souls away yet at Christs coming a considerable Company shall be of such as are saved The 3. Enquiry VVhat Animals entred Answer All kind of Creatures enter Male and Female by pairs for propagation as the eight Persons did both VVild and Tame Beasts and Birds Clean and Unclean This was a Mighty Work of Almighty God The VVild Creatures Noah did not Hunt for then as Hunters do now or drive them into the Ark by force but they were all brought to hand by an over-ruling Divine Instinct as we see a common Natural Instinct will cause an Herd of Swine fore-seeing a Storm to run home for shelter The Great Creator gave out his word of command to all these Creatures and they could not but obey it leaving their Desart places they come to God and to his Servant Noah as they had all given Obeisance to their Lord Adam before to receive their several Names according to their several Natures Gen. 2.19 As to him who was the first Storer of the VVorld so how they come to their Lord Noah who was to be the Restorer and Repairer of the VVorld that with him for that end they might find safety according to 1 Sam. 22.23 Abide with me fear not for with me ye shall have safeguard Hereupon Savage Beasts came Tamely to Noah and enter obediently into the Ark. The same Hand of Almighty Power shut up their Mouths from violent Actings which shut them up after with Noah in the Ark for their safety It may easily be imagined that Tubal-Cain Jubal and those wicked Men then alive must needs be astonished when they saw the Lion the Leopard the Tyger c with all their Females running voluntarily and innocently to the Ark Yea and Jabal the Herdsman Gen. 4.20 22. could not but wonder to see seven of his best Rams and best Ewes c. run out of his Flocks and Herds into the Ark as desirous to change their bad Master into a better Jabal's Oxe and Ass knew their right Owner when he himself did not and their best Masters Crib as Isa 1.3 to wit the Ark of Noah which their bad Master knew not Hence these Corollaries may be deduced ☞ 1. That Reason Debauched in Man is worse than the very Brutishness of Beasts yea Rebels against God fall below the Stirrup of Sense as well as Reason therefore God frequently puts Man to the School of Beasts c. to learn some good Lessons from them Go to the Ant thou sluggard Prov. 6.6 to the Stork Turtle and Swallow and to the Crane Jerem. 8.7 Those with the Oxe and the Ass Isa 1.3 All despicable Creatures God placeth in the Chair as it were to read Divinity-Lectures or Divine Lessons to Rebellious Man whose Disobedience and Foolishness is against the very Principles of Nature Man was once the Captain of Gods School but he turned Truant and for his Truantly Tricks is turned down into the Lowest Form as it were to Learn his A B C again and that from the meanest of Animals they must Teach Man to use Sedulity and to take Seasons to understand when the Summer of Grace is offered and when the VVinter of VVrath is threatned NB. 2. When a Beam of Divine Power falls upon wild wolfish wicked Men it tames them and makes them come to Gods Hand and to the Hand of his Preachers of Righteousness as the wild VVolves c. came to Noah's Hand Our Maker can mollifie the very Adamant-Hearts of the maddest Men they must then leave the Tombs the Mountains and the Desert places and come to sit down at Jesus's Feet Mark 5.3 5 18. by vertue of a New Law written in their Hearts Ezek. 11.16 19. and 36.9 26 27 31. Learn from hence also NB. 3. That all Creatures groan under the Bondage of Sin and have an earnest expectation of changing their bad Masters which make them groan into better that will be more merciful to them Row 8.19 20 21 22. Prov. 12.10 Thus the Cattel by a strange Providence run over from Churlish Laban to Godly Jacob Gen. 30.37 38 42 43. and 31.8 9. 'T was God the True Proprietary who made the change dealing kindly with Jacob as a Son while Laban did unkindly to him as a Servant Eleazar was kind to Dumb Creatures Gen. 24.32 while Balaam spurr'd his Ass till she spake Numb 22.27 Thus so many Creatures both Clean and Unclean run here from their Wicked Masters unto Godly Noah but two of the latter for preserving their Kind yet seven of the former the most useful the most respectful The two Unclean must but live the six Clean
till he vvas avvaked out of sleep but immediately he Rose up and Address'd himself to his Business which intimates he understood his Author from the plainest manner of speaking to him vvithout any Ambiguity in so Arduous an Affair 'T is beyond all doubt that Abraham vvas fully satisfied his Call vvas from God that nothing God commandeth can be against Nature seeing God is the Author of Nature although he sometimes vvork against the ordinary course of Nature and that God having most justly inflicted Death upon all both good and bad hath a Soveraignty to take avvay any Mans Life vvhich he first giveth 't is not mans Act but Gods and therefore his special Commands herein cannot be othervvise than most Just and Righteous and though this Divine Precept seem'd to cross the Divine Promise that in Isaac Abraham's Seed should be called and multiplied c. yet Abraham's Faith conquer'd that doubt also being assured that God was able to raise up Isaac again from the Dead Heb. 11.19 Answer 3. God did not give this harsh command with any intention that Abraham should put it in Execution but 't was only to try him how far he would obey upon a bare command 't was not that he should do it but to prove him what he would do not as if God without this Experiment had been ignorant of his Sincerity but to leave it as a Pattern of Obedience to all Succeeding Ages and to hold forth that the Grace of the New Nature could conquer the Corruption of the Old this plainly sheweth how Grace overcometh Nature and how 't is an Act of pure Obedience to be carried forth against Nature upon a bare Command He that thinks nothing too good for God can be willing to Offer up all his worldly Hope and Joy to him much more his Dilecta Delicta or Darling Best-beloved Lusts though as dear as a Right Eye or a Right Hand Mat. 5.29 30. If the Lord but say He hath need of this or that Creature-Comfort much more of any cursed Corruption we must immediately lose it and let it go Mat. 21.3 We should then say to whatsoever God sends for from us Get thee hence Hosea 14.8 Yea be willing to pollute what we before did perfume Isa 30.22 We should have nothing to do any more with these Idols c. Could we but thus Offer with Abraham we should certainly rest with Abraham even in his very Bosom The second Enquiry is what were the difficulties of Abrahams duty under this Command of God The Answer brings us to the Actor and Action the two last parts of the second division The Actor Abraham meets with many difficulties in this Action of offering up Isaac there is a Climax or gradation of aggravations As 1. God saith not to him take thy Servant but thy Son man may better spare his tools he labours with than his limbs he lives by Servants Aristotle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but living tools or Instruments wherewith a Master manages his work whereas a Son is as the Juicy branch of a fruitful Tree or as a lively Member of a living Body the loss of which endangereth the life of the whole I have seen a Vine bleed uncessantly upon the lopping of its branches at Spring-time which might have bled to death had I not taken care to staunch its bleeding and some have known the cutting off even of a mortified member in the living part thereof to prevent a gangrene hath caused the party to die Oh then what a Cutting Killing Command was this to Abraham Take not thy Servant but thy Son 2. Thy only Son Had he had many Sons the Tryal had been more bearable but when it was his one and all his only Son Ishmael being now under Abdication and Expulsion Gen. 21.14 Here was another aggravation For a Tree to have but one Branch and to have that lopped off for a Body to have but one member and to have that dismember'd Oh how intolerable is this for both these to be made as empty Trunks and Insignificant Carcases 3. Yet higher whom thou lovest Gen. 22.2 Isaac was a gracious and dutiful Son obebedient both to his Earthly and to his Heavenly Father and therefore Abraham did love him the more had he been some graceless Son his grief had been the less 4. Higher than that Isaac was the Son of Gods promise in him shall thy seed be called So he was the Son of all his Fathers hope of Posterity yet his expectation hereof and of the accomplishment of Gods promise given to relieve him when his mouth was out of tast with all his other mercies as Victory Gen. 14. Protection and Provision Gen. 15.1 He could take no joy in his former Conquest or present promise because Childless v. 2. must by this means be cut off in the offering up of Isaac 5. Still higher ipse primus Author inusitati exempli c. Saith Philo Abraham must be the first Author of such an unparallell'd practice in Sacrificing to God Mans-Flesh To be first in a strange road and to walk in an untrodden path is unsafe and uncomfortable Especially In such an unnatural a matter under all the foregoing yea and the following circumstances 6. He is Commanded to kill his own dear Son with his own holy hands had he been bid to Sacrifice his Servant Eleazar of Damascus Gen. 15.2 Or had this Servant been bid to be Isaac's Executioner for Abraham the Tryal had been less grievous No it must be done with his own hand to his own and only beloved Son 7. He must offer him up also as a burnt offering so that no relick or remainder no Monument or Memorial of him must remain or be reserved but the whole of him must be all burnt to ashes 8. He must himself cut him in pieces lay them limb by limb orderly upon the Altar after the manner of a Sacrifice and himself must make and attend the Fire putting piece after piece in when any was out this was an hard and heavy task until all were consumed 9. Neither was he to do this seeming Barbarous Act immediately while the Divine Command had a fresh impression upon him and while he could have no time to consult with carnal reason but he must take a three days Journey before it was done which was a great while and way for him to go plodding and considering what he was going about e're he came to the place assuredly he could not want some woful misgivings of heart had not his brains been better busied than many of ours would have been in the like case Oh how would our minds have been torn in sunder with horribly distracting Thoughts had our Souls been in his Souls stead yea no doubt but Abraham as a man would rather have torn out his own heart with his own hand than to have done all this to his Isaac had it been put to his own free choice 10. Neither must this Tragedy be acted in some secret
handleth the Law of Moses in a double notion 1. Relatively as it had Relation to that Jewish Church in her minority under a Tutor or School-master and so it had a twofold respect to the Covenant of Grace the first is antecedent as it prepar'd them for and press'd them to Christ and his Covenant The second is subsequent or consequent teaching them how to walk before the Lord unto all pleasing Col. 1.10 regulating their lives by that Rule of Righteousness the Moral Law then given them even by the Mediator himself as well as by Moses Acts 7.38 1 Cor. 10.4 9. as well as in the hand of a Mediator Gal. 3.19 and so the Law was to Israel what it was to David a Companion a Counsellor and a Comforter as before Thus Paul speaks of Sinai's Covenant Gal. 3. v. 17. and from thence to Gal. 4.21 as relating to them entring into the same Covenant of Grace made with them in Abraham before then 2. Paul propounds that Law of Sinai simply and absolutely from v. 21. of chap. the 4th to the end as it was a Copy of the Covenant of Works so he maketh it as an Handmaid subservient to the Gospel as Hagar was to Sarah yet begetting Children to bondage and such as were excluded from the Inheritance therefore shews them how dangerous it was to be Children of the Law or Covenant of Works in its absolute proper and simple consideration which was Hagar and unless of Sarah or Covenant of Grace they could not be saved And as it is a Rule to the Regenerate in Christs hand Exod. 20.19 so it leaves the Reprobate without excuse Rom. 1.20 if the Law Natural do so much more the Moral Row 10.4 The fourth Consideration is The Law upon Sinai could not be propounded by God to Israel as a Covenant of Works properly and absolutely as it was given to Adam in his State of Integrity for then was Mankind faln and the keeping of the Law was become impossible to Man therefore 't is enough improbable as to God that he should press it upon faln Man as he had done upon Iâ—â—necent Adam being now altogether unable to perform it save only in the hand of a Medâ—â—â—tor whereof Adam while he stood had no need 'T is true God is just in commending the Law though it be impossible for us to yield universal obedience to all the Duties commanded in 〈◊〉 For l. God hath not lost his Power of commanding though Man hath lost his Power of Obeying 2. Though the matter be never so crooked to work upon yet the Rule which is Regula Regulans as well as Regulata the Rule Ruling as well as the Rule Ruled must needs be a straight Rule 3. Qualis causa tale causatum seeing God is perfect both in esse and in operari in essence and operations his Law must needs be a pure and perfect Law in it self Psal 19.7.4 Adam had a sufficient stock of strength to keep this Law of Works at the first but through the freedom of his own Will he proved Bankrupt like an evil Steward who playeth or maketh away his Lord and Masters money fully furnishing him to accomplish his commands whereby he disenableth himself to perform his Masters work and will So Adam did disenable himself and as a publick person all his posterity whom he represented and therefore holy Paul to shew the Malady of faln Mankind doth declare from Rom. 1.18 to chap. 7.13 how all men both Jews and Gentiles do come short of Gods glory and of their own duty in fulfilling the Law and that the best of men are but men at the best The most Regenerate man faileth in the manner when not in the matter of his obedience he cannot obey Gods Law totus or wholly in respect of himself as well as of the Law for every New Man is as it were two men there is a Law in his members in the faln Estate but renewed in part only which warreth against the Law of his mind Rom. 7.21 23. as two Armies in him Cant. 6.13 Having thus seen Mans Malady the Word and Spirit of God maketh a discovery of Mans Remedy First Convincing him of Sin of Righteousness and of Judgment John 16.8 This is done two ways 1. By the Law of VVorks as in the Hand of a Mediator it convinceth 1. Of Sin in its Source and Fountain Jer. 17.9 and Gen. 6.5 The Heart is desperately wicked and is evil only evil and continually evil in all its imaginations 't is evil Extensive Intensive and Protensive The truth of all this not only the written Word of God but also our own smarting Experience teacheth us that till God touch our Hearts with his strong Hand Isa 8.11 and break down Windows into our dark Souls we never mind God or his good ways God is neither in our Heads Psal 10.4 nor in our Hearts Psal 14.1 nor in our VVords Psal 12.4 nor in our VVorks or ways Tit. 1.16 We are wholly without God in the World Eph. 2.12 Thus the Looking-glass of the Law discovers Sin both Original and Actual to the Man whose Eyes are opened Jam. 1.23 and Numb 24.3 then God and his own Conscience convinceth him of Sin and condemneth him for it 1 John 3.20 as guilty 2. It convinceth of Righteousness that it is impossible to attain unto it by the VVorks of the Law because of the sinfulness of Mans Nature and weakness of faln Flesh Rom. 8.3 and Gal. 2.16 The Covenant of VVorks leaveth all Mankind under the curse Gal. 3.10 He that can keep some Commandments and not all yea that continueth not therein to the end is under the cusre of God Jam. 2.10 and this curse containeth the whole wrath of God upon Body and Soul in this Life and in the next ready to be poured forth upon us continually both at Home and Abroad Levit. 26.16 18 21 24 28. and Deut. 28.16 to 20 c. John 3.18 36. Job 18.15 Brimstone abideth upon his Head and House ready to take Fire from the Flames of the Lords anger if Grace prevent not its Execution Now every Mans guilty Conscience doth convince him that he is a breaker of Gods Law times without number so is under Gods curse but cannot thereby have the Blessing of Justification And 3. The Law convinceth accordingly of Judgment that will follow and fall upon all the people of Gods curse Isa 34.5 That Christ the Judge of the World will come armed with Flames of Fire to render vengeance on all them that know not God and obey not his Gospel 2 Thes 1.7 8. all such as have rejected the tenders of Grace and refused him for their Mediator but chuse rather to remain in their Natural Unregenerate Estate under the Law or Covenant of VVorks though they have been forewarned to flee from the wrath to come Mat. 3.7 What can such expect but a fearful coming of Judgment which shall devour Christs Adversaries Heb. 10.27 'T is a fearful thing and beyond the
his unkind Unckle in a strange and far Foreign Country To wit his Vision of the Ladder Jacob in an extraordinary manner kept tight to God and close with him both in his sore Travels and in his hard Service which his posterity did not though in the Service of no such Churlish Master as Laban but of a gracious God therefore shall he have extraordinary supports God himself when forsaken both of Father and Mother doth take him up Psal 27.10 and comes to comfort him with many comforts whereof this Vision of the Ladder is the first being a parabolical Vision of a Coelestial Ladder on purpose let down from Heaven by the God of Jacob to convey some Cordials into his wearied panting and troubled Heart In this Vision there be Four Remarkable circumstances to be handled 1. The Time 2. The Place 3. The Manner 4. The Matter of it 1. The Time when it was a most blessed and seasonable Time wherein this poor Worm Jacob Isa 41.14 was driven from home Houseless and Harbourless yea Fatherless and Motherless they were now both at distance from him and could not help him we may easily imagine what perplexing thoughts crouded into Jacob's mind while he was Hoofing it all alone with many a weary Foot-step and came to rest his tyred Body at Bethel which was Forty Eight Miles from Beersheba That was the time when God gathered him up as the Psal 27.10 signifies for a Forlorn Creature with God the Fatherless find Mercy Hos 14.3 he will not leave his Servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orphans or Comfortless Joh. 14.18 such as are left to the wide World and lost in themselves God takes care for see 1 Sam. 22.2 3. Joh. 9.35 and Jer. 30.17 The very Abjects of the Worlds hatred and scorn for godliness sake are the fittest Objects of Gods compassion and kindness God regards the Prayer of the destitute or as the Hebrew word signifies the worthless shrubs of the Wilderness trampled upon by Beasts and unregarded Psal 102.17 Jacob here was a poor bewilder'd Creature destitute of all humane helps and then God himself becomes his Hospital God did not now despise Jacobs Prayer which so godly a Man as he was could not but pour out before him Psal 32.6 and in the multitude of Jacobs thoughts within him when he came well wearied to lye down for rest Gods comforts delighted his Soul Psal 94.19 He had his Cordial the World knâ—ws nothing off Prov. 14.10 When his Head was full of perplexing thoughts his cogitations might be intertwined and insnarled like the Branches of some Trees and ploddings upon his presâ—nt sorrows and sufferings yet then was his Heart cheared with this Vision when he knew not what to think or which way to take or turn then had he this Divine Consolation suaves habuit somnos suaviora verò somnia He had a sweet Sleep but yet a sweeter Dream God is a God of judgment waiting to be Gracious Isa 30.18 knowing how to time his Comforts best for his comfortless Servants they shall be comforted in the best Season And were we but Fatherless enough and destitute enough withdrawing our carnal confidence from Men and means now when there is a Damp upon our Hopes and a Death upon our Helps in all humane ways and cast our whole burden upon the Lord Psal 55.22 He would become our Tutor and Protector and certainly sustain us Deo confisi nunquam confusi they who place their whole confidence in God shall never be confounded no nor so much as be ashamed Isa 28.16 Rom. 9.33 and 1 Pet. 2.6 All the preliminary or previous discourse aforesaid is reducible to this first remarkable circumstance The Time when to wit when Jacob was Banished after he was Blest and double Blest when he was a poor Pilgrim a Trotting Traveller well weary'd with his Forty Eight Miles Journey on Foot and all alone then had he this Vision The Second remarkable circumstance is the place where 't is call'd a certain place Gen. 28.11 but more plainly named Bethel ver 19. 't was a marvelous providence that brought him to this certain place Jeremiah saith O Lord I know that Mans way is not in himself Jer. 10.23 It is not in Man that walketh to direct his own steps Man is not Master of his own work way or will This Text doth mainly make saith Oecolampadius against the Doctrine of Free-will seeing the Power and Providence of God doth over-rule all the power and policy of Man yea of the most potent Man and mightiest Monarch in the World as Ezek. 21.21 God directed proud Nebuchadnezzar to Steer his Course toward Jerusalem when he was at a stand and debating to go towards Rabbah the chief City of the Ammonites God there disposeth the King of Babylons Divination though it was from the Devil according to his own Decree for as Jerom saith that Monarch mingled his Arrows on one of which was writ the name of the Royal city of the Jews and on another that of the Ammonites then being blindfolded he draws the Arrows out of the Quiver wherein they were put together and the first he drew out had Jerusalem writ upon it by which it was Divined that he should go with success against that City though this Art of Divination was Diabolical yet was it ordered and over-ruled by a Divine Hand and therefore Gods Prophet could foretel it would fall out thus when none of the Devils Chaldean Sorcerers could tell the King so The Lot is cast into the Lap but the disposing thereof is from the Lord Prov. 16.33 even casual and Contingent Lottery is guided by providence Thus according to David's words Ps 37.23 the steps of this good man Jacob were ordered by the Lord who brought him to this certain place and it proved an happy place to him where he had this Heavenly Vision which may well serve to comfort and encourage ☞ 1. Spiritual Travellers who love the Lord and are loved of him as Jacob did and was God directeth their steps Prov. 16.9 As God chose out the Israelites way in the Wilderness all along as they went through it so he doth still for those that are good even Travellers towards Heaven whereof their Canaan was a type not always the shortest but ever the safest way not always the straightest way but ever that which conduceth most to bring those Mystical Travellers well yea best to their Journeys end All true Christians are a brood of Travellers whereof Jacob was the Father as before as therefore Israel in the Wilderness so we must follow God though he seem to lead us in and out as he did them backward and forward as if we were treading a Maze Abraham our Father did follow God blindfold not knâ—wing whither he went Hebr. 11.8 Though he knew not whither he went yet this satisfy'd him he knew with whom he went our God will certainly bring us not only to a certain place as he did Jacob here but to the most
with a witness doth deserve no better dealing than what Shalman or Shalmanezer King of Assyria did to Betharbel which signifies the House of the ensnaring Idol as Baal or Bel was to Israel murdering not only the Men but also the Women and Children Hos 10.14 15. and 13.16 Yet know for your comfort Gods care against this Inhumanity and more than barbarous yea beastly and bloody Butchery therefore God gave out his command against killing the Dam together with her young ones Deut. 22.6 7. And again Thou shalt not kill the Ewe and the Lamb both in one day Levit. 22.28 How much is God concerned against all shews of Cruelty shewed to those contemptible creatures and such addings of afflictions to the afflicted Zech. 1.15 Doth God take care for these inferiour Birds and Beasts 1 Cor. 9.9 yea he doth so without doubt Jon. 4.11 He heareth the very Ravens that cry to him only by implication Psal 147.9 How much more doth God take care of his own Church and chosen both Men Women and Children And though the Lord sometimes give those men of blood or Blood-hounds a Commission to worry his Flock in some places yet this excuseth not the Barbarities and bloody Butcheries of his Executioners for so soon as their Masters skullion-Skullion-work in brightning his Vessels of Mercy is done then shall they themselves be surely and suitably plagu'd and punished Psal 137.8 9. Rev. 16.6 and many other places There be two remarkable Points here to be farther for our Instruction and Comfort observed The first is Though Jacob through the infirmity of the Flesh and the carnal Reasonings of his own corrupt heart did strangely affright himself with strong apprehensions of his Brothers bloody Designs against him and God out of his unsearchable Wisdom suffered him for a while to be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Self-torturer and Tormentor with his own slavish Fears yet all that time and interim Jacobs good God was both thinking and acting far otherwise and quite contrary for him bowing and bending Esau's heart to clemency towards him that he might not act one Hostile Action either against him or any of his which in due time Jacob found to be the happy Issue whereby his gross mistake was most graciously corrected Thus also God deals oft with his People he lets them sometimes meditate Terrour to themselves Isa 33.18 and to fear those things that are not to be feared on purpose that he may exercise them And that his own VVisdom Power and Goodness might more splendidly shine forth in the Event which to correct our Errour and Terrour oft falls out far better than our own fond Fears Oh how oft doth our gracious God out-bid our own timorous Thoughts is far better to us than both our Fears and our Deserts and the sundry things we have feared do not befal us Will we but read over the Book of our own Experiences we shall find this no less than a Sacred Truth The second Remark is We ought to do in troublous Times what Jacob did in his great Conflict betwixt Flesh and Spirit in him upon his heart-confounding consternation and deep perturbation at his present peril He retreats again to the Divine Promise looking up above himself above men and means unto the God of Bethel as to his Anchor of Hope So draws he forth his seventh and last Argument for the triumph of his Faith above his Fear saying v. 12. Hetib Atib gnimmak Thou saidst Lord in doing good I will do thee good or I will surely do thee good as is before note with this pathetical clause he emphatically closeth up his most affectionate Prayer and wrestling with God Here when he found himself at a sad loss by too much poring downward at the creature he makes an holy and an happy Rebound and bounceth up again to the Creator who is truly call'd a faithful one 1 Pet. 4.19 He runs back to his City of Refuge yea runs not only to but into that Name of the Lord which is a strong Tower and there was he safe Prov. 18.10 yet not without hard tuggings strong strivings and wearisom wrestlings doth his Faith get the Victory from his Fear for he had said before Lord thou hast said Return and I will do thee good Now he comes again and take firmer faster and fuller hold of God in his wrestling work repeating the same Promise with some Enlargements benefaciendo benefaciam I will assuredly and abundantly do thee good doubling thee word of doing him good This is a much stronger and more cogent Argument or inforcing Reason than the former for here Jacob doth not simply raise up himself in a confidence of Gods Truth as before but this he doth now that he might oblige God by his Truth effectually to succour and relieve him as if he had argued thus Lord thou art a God that canst not deny thy self 2 Tim. 2.13 that canst not belie thy Word Tit. 1.2 Heb. 6.17 I again do provoke thee with thy own Promise and bind thee with thy own Bonds I omit what I said before suppose thou should suffer Esau to cut off me and all my Company what will become of thy Promise of multiplying my Seed like the Sand of the Sea therefore thy own Glory and the Honour of thy Veracity is all at stake and if we lose our Lives thou also wilt lose thy Glory Thus this holy Man as it were encroacheth upon the most holy God God had said and done much for him he must say and do yet more this Fruit of his Favour he must needs be intreated to add unto all his former Mercies and that not only for Jacob's sake now an object of pity but for Gods own sake and for the vindication of his own Glory Thus should we wrestle with God in this evil Day intreating the Lord not to grant the desires of the wicked nor to farther the wicked devices of our execrable Esau 's not only lest they exalt themselves Psal 140.8 and behave themselves strangely Deut. 32.27 but especially lest the Banks of Blasphemy should be broken down among the Egyptians who will soon hear of Israel's ruine and Blaspheme thee for it making some mad-merry Comedies out of our sad doleful Tragedies Exod. 32.12 and Numb 14.13 16. And lest the tremendous Name of God be derided among the cursed Canaanites Josh 7.9 As it was the chiefest care of Moses of Joshua and of Jacob here lest God should suffer in the Glory of his Power and Truth so it ought to be our most candid Ingenuity to study the promotion of Gods Glory more than our own Good and to desire far more that God may be glorified than our selves gratified drowning all self-respects in the advance of his Glory being well assured that the Honour of the Creator can never be any Dishonour to the Creature his gain cannot be Mans loss God offer'd Moses private preferment even of the highest nature in this lowest World I will make of thee a
Joseph pour'd out there to his Brethren that they would commiserate his case and not leave him in that desperate and destructive condition yet those merciless Men had no room for mercy or compassion towards him but those Brutes more like than Brethren most barbarously turn their Backs upon him This was Gods time of shewing mercy to Joseph when in this forlorn misery 't was God that sent those Merchants of Midian at that time and to that place 't was a good Providence to Joseph 'T is not in Man to direct his own steps and his way is not in himself Jer. 10.23 Those Merchants minded their own matters now coming from Gilead which was a Mart for Merchants Jer. 8.22 and 22.6 This Gilead was in the way from Arabia to Dothan and Dothan was the way thence into Egypt They voluntarily went to the Mart at Gilead which signifies an heap of witness Gen. 31.47 a goodly Countrey not only Fertile for feeding of Cattel Jer. 21.6 Cant. 4.1 Numb 32.1 but also famous for affording the most Sovereign Balsams whereof they say Salves were made to cure all sorts of Sores Thither these Merchants went voluntarily to Buy Balm or Balsam of all sorts the Xylo-balsamum or that of the Wood the Karpo-balsamum or that of the Fruit and the Opo-balsamum or that of the Juice and when they had made their Markets in this and other Spiceries they came back as voluntarily with their Merchandize to Trade and Traffick down into Egypt They came hither to Dothan in their way to Egypt indeed on their own accord yet were they moved and drawn to this place by a Divine over-ruling Hand too While Joseph's Barbarous Brethren look'd upon him with an evil Eye and were inexorable to all his earnest Intreaties yet Joseph's good God look'd upon him with a good Eye he saw the anguish of his Soul which his brutish Brethren would not see Gen. 42.22 and heard his sighs and groans his passionate Prayers and the voice of his weeping Psal 6.8 9. which those Barbarians would not hearken unto and brings as in his Almighty Hand those other Barbarians the Arabians better than they that should have learnt better things in such a Blessed Patriarchs Family and more compassionate to miserable Joseph as that Samaritan was to the wounded Man than either the Priest or the Levite Luke 10.30 31 32 33. as he relieved him so they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Luke 10.31 read by chance but should be read by Providence or as the Lord order'd it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence the word cometh signifies the Lord were ordered to Dothan by the Providence of God over-ruling all matters at this very nick of time 'T is Remarkable how Divine Providence appear'd plainly predominant in both the postures of Joseph's Brethren and of those Midianite-Merchants the former are bound fast Hand and Foot by the powerful Providence of God they must sit down and not stir from that place they must not go away each to their several Stages and Stations in feeding their sundry Flocks but there they must stay till those Merchants come up to them And on the other Hand those Midianite-Merchants must dispatch their Merchandize-making at Mount Gilead just against such a time they must not linger a day longer as many Merchants may do at Mart-Towns upon visiting Friends c. after they have accomplish'd their Markets neither must they loiter by the way so much as one hour but they must keep in their going and travelling posture as Joseph's Brethren are kept in their sitting posture both to one Moment and Minute of Time ☞ Oh what a wonderful Connexion and Concatenation of two Differing Postures as Motion in the latter and Rest in the former are doth most manifestly appear here a may-be or may not be with Man is a must be or must not be with God Those very things that are merely casual and contingent as to us are necessary and unavoidable as to God Joseph's Brethren might have by the Might of their own Natural Free-will gone away from this place and have been out of the way and walk of those Merchants of Midian and those Merchants were under no Necessity as to themselves of either coming that way and at that time yet both are thus over-ruled to jump happily together in order to Joseph's Deliverance As Joseph said afterward to his Brethren It was not you that sold me so much as it was God that sent me Gen. 45.8 and 50.20 So he might say to those Merchants you did not send your selves hither or sought me here but 't was God that sent you both to find me and to free me So that Man is not Master of his own Matters either in his way or in his walk much less in his work But the Goodness Wisdom and Powerful Providence of God ordereth all both Persons and Things Pharaoh himself that mighty Monarch cannot come to take his pleasant prospect upon his River Nilus as he calls it Ezek. 29.4 in his Morning-walk but 't is God that over-rules and orders it Exod. 8.20 telling Moses before-hand that he might there meet him And thus those Merchant-men though they moved freely and upon their own accord as to second Causes yet were drawn hither by a Divine hand for serving the Appointments of the first Cause is God's Decree which directed them both this way to this place and at this time Thus the lesser wheels in a Watch are carry'd on by the Motion of the main-wheel and the lower Orbs in the Heavens though they have a specifick motion of their own admit of an indeed irresistible circumvolution of the Primum Mobile Thus the great God is the Primus-Motor or First-Mover of all even known to Philosophy much more to Theology by him and in him we live move and have our Being Act. 17.28 Disposing the Motions of the Mind as well as of the Body as will be more manifest in the Third remarkable Circumstance of this History into which this last gloss'd upon doth lead me to wit Judah's interceding for Joseph under most sad Circumstances immediately upon the first appearance and approachment of the Midian-Merchants No sooner had God ordered the motion of those Merchants Bodies to this place at this Time but immediately the same Almighty God casts a motion into Judah's Mind and Judah hereupon makes this motion to his Brethren that they might sell Joseph to those Merchants who traded in persons as well as in things by way of traffick and so save his Life from being destroy'd by Famine as Reuben before this had by another motion resolved them that it should not be destroy'd by the Sword Josephus saith here that when Reuben after he had brought them to this resolve not to slay Joseph but to cast him into the Pit did bind him with Cords himself and let him down gently and easily into the Pit himself which being done he departed from his Brethren to seek out a more convenient and
for Omnipotency to have frozen this Sea into firm Ice in a Moment that Israel might pass over as upon a Christal Bridge but seeing Nature frequently freezes Waters gradually into a firm Floor or plain Pavement this Fact would have been more questionable and less glorious therefore the great God Works in a way far above the reach of Nature thereby the more to manifest his own matchless Glory how the Waters were congealed Exod. 15.8 is before explained from Job 10.10 Some say the soft and muddy Bottom might be frozen into a firm Floor c. But the Prophet makes this Way the more wonderful in his Poetical Ratures saying The Deep uttered his Voice and lifted up his Hand on high Hab. 3.10 Both Voicing and Voting with Waves and Walls lifted up as its hand in concurrence with it's Creator's Will in giving way and making a way for Israel's Passage and then for the Egyptians Ruine helping forward the Execution both of his Mercy to the one and of his Judgment to the other not as if God had been angry with it ver 8. did the Sea lift up it's Hand intreating God to spare it But ver 15. he saith God made a way through it for himself to walk in as well as for Israel through the heap of great Waters So that instead of Israel's being swallowed up they were preserved thereby Thus Habakkuk strengthens his Faith Thou Lord hast done this when all Hope failed and so I trust thou wilt open a fair Way for thy Servants safe Deliverance from inextricable Dangers when they stand in most need of thy Heavenly help Thou reservers thy Hold Hand for a Dead lift and wilt be seen of thine in the Mount Gen. 22.14 This Miracle was so memorable that it is oft Recorded that it might appear sufficient to fix our Faith on God's Omnipotency The Prophet Isaiah also insists upon this very Theme Awake awake thou arm of the Lord c. Isa 51.9 even that Arm which God had promised should protect his People ver 5. and that had dried the Sea ver 10. so could do it again in the like Case This is an excellent way of arguing with God in Prayer to wit from his Antient Acts and hereupon was grounded the Church's Confidence to say Therefore the Redeemed of the Lord shall return c. ver 11. which God accepts and effectually Answers I even I am he that comforteth you c. ver 12 13 14. be not heavy-Hearted I divided the Sea when it roared ver 15. much more the Rage of Man I can restrain Ps 76.10 and much more he saith of it Isa 63.11 12 13 14. leading Israel gently and leisurely through this Way c. see also Isa 50.2 3. It was marvelous in respect of the Journey as well as time and way God did not only make a plain Path for Israel and carried them safe in the depths of the Red Sea but also brought them safe out of the bottom of it to firm shore where they had Rest and Sang Praises to their Deliverer Isa 63.11 12 13 14 15. Exod. 14.29 30. and 15.5 8. This was one of the greatest Miracles that God ever wrought for his People which God himself therefore mentioneth as one of his Master piece works Isa 50.2 Behold at my Rebuke I dry up the Sea I have done it and can do it again Be not therefore faithless but believing Joh. 20.27 For this cause likewise this great work is so oft commemorated by God's People Neh. 9.11 Psal 66.6 and 68.22 and 77.19 and 78.13 and 106.9 and 114.3 5. and 136.13 14. especially in times of their greatest distresses and extremities as Psal 74.13 14. Isa 51.9 10 15. and 63.11 12 13 14. all intimating that God did not only divide the Sea to make for them a way through it for had he done no more they might have been stifled and buried in the Mud or have stumbled upon Stones and tumbled down head-long in the deep Descent on the one side or never been able to climb up the high and steep Ascent on the other side but God also made that muddy Soil as a firm Floor for their feet all along as well as the fluid Waters to be as solid Stone-walls on each side of them And this was the more marvelous if the length of their Journey be duly considered Ptolomy Chytraeus and others affirm that the breadth of the Red Sea where Israel passed thorough was twelve or fifteen German Miles which make thirty six of our English Miles and therefore required no fewer than four or five days time after an ordinary course for six hundred thousand Men together with many thousand of Women Children Strangers and much Cattle and Lumber all which together must needs march but a soft and slow pace to pass over so many Miles in Yet seeing the Scripture mentions but one night for doing all this it was the more extraordinary and miraculous to convey so much People and Cattle so long a Journey in so little a time This was the work saith the Prophet of God's glorious Arâ—â— leading Israel through the deeps as the Rider doth his Horse in the Plain without stumbling c. Isa 63.13 c. not one Israelite being lost either young or old in this long Journey as not one Egyptian was saved c. They were all enabled to travel through the Sea which waited so long upon them with its two Wills as Elijab was enabled to foot it so fast as to keep Pace with Ahab's swift Chariots 1 King 18. last and that promise was made good to them They shall run and not be weary walk and not faint Isa 40.31 4. Israel's Deliverance was as miraculous in respect of the means First God's Rod was the outward means or Instrument for dividing the Sea There is the Rod of God's Mouth Isa 11.4 and the Rod of God's Hand Isa 10.5 for correction in order to Instruction or Destruction but this was the Rod of his Power lifted up here Moses's Rod will do nothing unless it be God's Rod also The Sword of the Lord and of Gideon works wonders together The Arteries run along with the Veins as some say thoughout the Body animating the blood with spirits Thus the Spirit with the Word works wonderfully Acts 14.3 Luke 5.17 The Waters felt the Rod of God's Power striking them and at that Rebuke they fled away like persons dreadfully affrighted Psal 114.3 Hab. 3.8 15. tho' that stroke was not from anger to the Sea but from favour to Israel N.B. If it ran back at God's Rebuke dare we run on in sin when rebuked Secondly Israel's Faith was the Inward Means whereby they passed safe through the Sea Heb. 11.19 Every step they took from side to side in the Red Sea was an exercise of their Faith which was most eminently seated in Moses yet was there the concurrence of the Faith of Israel tho' there were many unbelievers among them 1 Cor. 10. v. 5 9. and all
it but small in comparison of what was to come when God shall speak to his People by his own Son whom this Ark Mercy-Seat and Oracle did represent as all the Sacrifices did represent his Death and the Tabernacle it self represented his Body Heb. 9.11 John 2.19 21. who by himself purges sin Heb. 1.1 2 3 c. Note Thirdly That the death of Nadab and Abihu fell out in this Month on the very day that the service of the Altar began Levit. 10.1 2 c. These young Priests overjoyed perhaps with their new imploy or haply over-warmed with Wine as some gather from v. 9. overshoot themselves in the first day of their Service in offering strange Fire c. Our Materials of Worship must have Divine Warrant wherein God's Command not Man's Wit or Will must be our Rule By Fire they sinned and by Fire they perished They slighted that Fire sent down in favour from God Levit. 9.24 and a Fire of Judgment comes down from God to consume them Thus the service of the Sanctuary by their means began with Death and Judgment on those Priests as in the practice of the Moral Law the People began with Idolatry which shews both the Law 's weaknefs and it's Priesthood's imperfection which gave way to that better of Christ seeing the Law could make nothing perfect Heb. 7. ver 18 19 26 c. The 14th Remark here is So soon as the Tabernacle was reared the Rules concerning Sacrifices and the consecration of the Sacrificers were given and those Priests had on the eighth day of the first Month of the second year on which day Nadab and Abihu perish'd by their presumption had accomplish'd their first Sanctuary service then drew near the fourteenth day of that first Month whereon God had commanded the Celebration of the Passover Exod. 12.2.6.14 Now because that old Command the last year in Egypt seems to enjoyn them this service only when they were come into the Land of Canaan Exod. 12.25 therefore they would not have kept it at all in the Wilderness without special Warrant nor did they keep any more Passovers but one all their forty years wandrings because of their often and uncertain removes 'till they came to Canaan Josh 5.10 Hereupon God gave them a New and Second Command to Celebrate one Passover in the Wilderness of Sinai before their removal thence that they might compleat the whole Service of the Sanctuary at this most Famous their Twelfth Station This is not Recorded 'till Numb 9.1 to 15. tho' this Passover was kept a few days after the death of Nadab and Abihu Levit. 10. and in the Month before the numbring of the People all along the former Chapters of Numbers which was not begun 'till the second Month of the second year expresly Numb 1.1 2. Whereupon the Rabbies as Sol. Jarchi here do observe there is no order of former and latter in the Law The Holy Spirit that indicted the Scriptures binds not up himself to the order of time so much as to the observation of truth and seeming dislocations may upon good grounds be found upon Record tho' the Reason thereof do not readily appear to us as is plain here for Moses's chief aim in Numb 9. was to relate the new Dispensation for a Passover in the second Month which was a matter of great moment because God's first Institution had confined the Passover to the fourteenth day of the first Month Exod. 12.2 14. and had there been no divine direction for such a Translation in cases of casual uncleanness's journeyings afar off c. it had been no better than Will-Worship and so abhorred of God This Story therefore of the Passover transferred being that which Moses mainly respected in this Relation he Records it in its proper place after the muster of the Twelve Tribes which was made in the second Month and at the mention thereof he brings in the mention of the right Passover in the first Month from which God dispenses for one in the second Although there was yet no express Law for excluding any persons from the Passover or at least the practice of it was not yet brought in nevertheless grounds of a just scruple these Men had who said Why are we kept from the first Passover Numb 7.9 well knowing in the general that God who is pure in himself requireth purity in all persons that approach his presence as 2 Chron. 30.18 c. The very light of Nature informed the Heathens that their Sacrificers were to purifie themselves some days before they Sacrificed and they had their Coena pura the night before c. Those Persons therefore being conscious to themselves of some legal pollutions yet having an ardent desire to partake of the Passover they propound their Case of Conscience to Moses knowing him to be a Messenger an Interpretr one among a thousand c. Job 33.23 a Merchant to Sell Oil and the Balm of Gilead to cure consciences Math 25.9 Jerem. 8.22 Not like the Romish Casuists who write Cases that is Covers of Conscience but rightly resolve none Nor doth Moses resolve this case out of his own head but humbly confesses he was but the Eccho of God's Voice who must give an answer of peace as Joseph said Gen. 41.16 Stand still and I will hear what the Lord will command concerning you Numb 9.8 This Man of God and Master of Israel undertakes not to take God's work out of his hand who alone is able to resolve Religious doubts and tho' God doth not this nown an extraordinary manner as he did then by the mouth of Moses yet speaketh he now to all our cases of Consciences in his holy Scripture which we must own as our Standing Oracle and rely upon that not on any man's word without it much less against it Isa 8.20 Moses himself dare do nothing without a word from God Paul dare deliver nothing to the Church but what he first had received from the Lord 1 Cor. 11.23 that the Faith of his hearers might not be fixed on the Wisdom of Man but on the Power of God 1 Cor. 2.4 5. Yea one far above either Moses or Paul namely Christ neither spake nor did any thing of himself but what his Father taught him Joh. 7.16 17. and 8.28 To this Religious Demand of those scrupling persons God returns a gracious Dispensation which the Hebrew Doctors call a Command by it self and which if they had not received their Passover in the second month had been as bad as Jeroboam's Feast of Tabernacles which he kept in the eighth month whereas God had appointed it in the seventh Levit. 23.4 34. a month which he had devised of his own heart 1 King 12.32 33. The appointed season was the first month Numb 9.3 God dispenses ver 9 10 c. Nor may it be question'd Numb 9. but this Translation of the Passover from the first month to the second by Divine Authority had its weighty significancy which pointeth rather at
of such great reckoning with God that he promises Earth to the Meek as he doth Heaven to the Violent Matth. 5.5 and 11.12 Heaven is had by the Violent Earth is Inherited by the Meek one would think that Meek Men are most like to be Sworn out of their Patrimonies as honest Naboth was but the less that Meek Moses was moved at Miriam's Murmurings so much the more did God strike in for him Numb 12.1 c. That Naomi should be thus meek in her Misery was much for Misery is a morose thing of it self and unhinges the Spirit yet Sanctified Affliction contributes much to meeken even a Cholerick Mind David till he had mourned for his sin was mightily severe against the Ammonites 2 Sam. 12.31 Yet after this how meek was he to Shimei c Meekness is the fruit of Mourning Matth. 5.4.5 The Hebr. words that signifie to be Meek and to be in Misery grow both upon the same Root to wit Gnani and Gnana which are of so great Affinity that sometimes the Septuagint renders the one for the other as Psal 36 11 c. Oh how happy might many Families be with more Meekness in them How many are Troublers of their own Houses Prov. 15.27 Thou stout and I stout as saith the Proverb and hard with hard never makes good Wall a soft Answer turns away Wrath Prov. 15.1 Soft Rains doth best allay the most boisterous Winds and a Flint is most easily broken upon a Pillow 'T is easier to stir strife than to stint it God knows there be many such Trouble-Houses Troublers of their own Flesh Prov. 11.17 and Troublers of their own Houses ver 29. they and their Houses never live at Hearts ease and content but rather all in Passion and Contention all in haste and in an hurry as no doubt were in the Houses of Worldly Laban and Nabal which two Names are one if turn'd back in reading V. 3. And her Hap was Vaiiker Mikreah Hebr. Her hap happened 'T was hap or chance in respect of Ruth but it was the Work of Providence in respect of God Hence Observ 1. Those very things that are casual and contingent as to us are yet necessary and unavoidable as to God Ruth did not purposely intend to glean in Boaz's Field as being altogether ignorant what Field did belong to him but she went out with a Resolution to glean in any Man's Field that would give her leave to glean there In whose sight soever I shall find favour Yet was it ordered by the secret working of Divine Providence that she lights upon Boaz's Field rather than upon any other Mans and this was done to make way for her Marriage to the Master of this Field Thus we read Luke 10.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by chance there came by a Priest c. That chance was no other than God's Providence which over-rules all Matters even those that are merely casual and contingent to us The Greek work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is related to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the Lord and so the word may be read It was thus ordered by the Lord 'T is God's Providence that orders all things Man's way is not in himself Jerem. 10.23 and 't is said Pharaoh will go c. Exod. 7.15 'T is God's Providence not the Goddess Fortune that orders all even those things that fall out to us Ex improviso praeter prepositum unexpectedly and beyond our purpose The same hand of Providence that caused Saul's Javelin to miss David's Body 1 Sam. 18.11 and other times did also cause David's Sling-stone to hit Goliah's Forehead 1 Sam. 17.49 as also the Syrian Arrow which was drawn in a Bow at a venture to hit betwixt the very Joints of Ahab's Harness 1 Kings 22.34 The same Act which is casual and contingent to Men is yet necessary unto God 'T is remarkable when Nebuchadnezzar came into Syria to a place where two ways met he used his Heathenish Divination to know which way he should take whether against the Ammonites or against the Jews both which had Revolted from him God over-ruled the Matter so that he came against Jerusalem not against Rabbah this was above Man and from God Ezek. 21.21 c. How God may order the French King against us we know not Oh pray that God may not Hiss for them Isa 7.18 And she came and Gleaned 'T was a Mean yet an Honest Employ yet this humble Soul buckles to it though undoubtedly she had never been brought up with it her Mother Naomi who went out full ch 1.21 and so had Means sufficient to maintain her self and Family in a strange Countrey had not used Ruth to any such low Offices yet not she humbly owns it and acts in it and the Lord turn'd it to her great Advancement Hence Observ 2. Even Mean Employments humbly and honestly stoop'd unto do by the good Providence of God prove notable steps to very high Preferments God resists the proud whose Minds are above their Means but he giveth Grace to the Humble Jam. 4 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God sets himself in Battle Aray against all such as the Greek word signifies above all other sorts of Sinners the Proud are principal Invaders in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or becoming Gods to themselves as Satan early insinuated Gen. 3.5 of the Divine Prerogative and are the chief Invaders or Plunderers of God's best Flowers of his Crown and Dignity Therefore we must pray to be preserved from that perilous Pinacle of Pride and Presumption God defieth such as Deifieth themselves he beholdeth the proud afar off Psal 138.6 he cannot abide the sight of them but such as humble themselves under the Mighty Hand of God as Ruth did here God will exalt them in due time 1 Pet. 5.6 The lower the Ebbe is the higher will the Tide be the lower that the Foundation is laid the higher will the Superstructure and Roof be over-lay'd A diligent person never liveth long in a low place Prov. 22.29 He shall stand before Kings c. But suppose such a Soul live low all his Life yet if his diligence proceed out of Conscience he shall stand before the King of Kings which is far better at his Death there Angel-like to behold the Face of God for ever When Saul was little in his own sight to seek the lost Asses 1 Sam. 15.17 God prefer'd him to a Kingdom and David from the Sheep-fold was brought to the Throne Thus the Lord looked upon the low Estate of his Hand-maid Mary Luke 1.48 upon Ruth here and so he will do upon others also V. 4. And behold Boaz came from Bethlehem The Adverb behold is a Note of Attention calling up our Minds to observe carefully this special passage of Providence Hence Observ 1. The Works of God's Providence are very Wonderful Works There is a behold put upon this passage Oh the wonderful Concurrence of these Occurrences Here Ruth is ordered by Providence into
Boaz's Field and Boaz is ordered by the same Providence to meet Ruth in his Field and all this in tendency to accomplish a great design of their two Matching and Marrying together Infinitely above both their Thoughts It would plainly Astonish us to observe diligently the strange Occurrencies and Concurrencies of Divine Providence and 't is our great loss to live so little in the Observation of every passage and Footstep thereof those Footsteps would drop much fatness to us Psal 65.11 Oh what a sweet Providence was in that passage that Esau should come in as soon as Isaac had done and Jacob was gone and no sooner Gen. 27.30 What a sweet Providence brought Joseph out of his Prison God sends a Dream into Pharaoh's Heart which none could Interpret c. What a sweet Providence was that which brought Pharaoh's Daughter to the Water-side to do that which she little did dream of Exod 2.5 No less sweet is this of bringing Boaz a Rich Master and Ruth a poor Gleaner together All works for good to them that love God Rom. 8 28. Boaz came from Bethlehem To wit to look to his Countrey Affairs Hence Observ 2. 'T is Comely and Commodious for Masters to mind personally their own concerns Thus Boaz here did Wife Cato could say That Man which minds not his Vintage or Harvest the further he is from his Labour the nearer he is to his loss and our Proverb is well known The Eye of the Master feeds the Horse and makes the Field fruitful Thus though Boaz had a Bailiff over his Husbandry as Josephus saith that was both careful and painful yet we find his own Eye upon all himself And his Eyes are every way and every where First Upon the Servants Secondly Upon the Reapers Thirdly Upon the Gleaners Yea and Fourthly Not only looking to but even Lodging in the midst of his Labourers if he did not also labour himself in Winnowing Work chap. 3.2 4. He said The Lord be with you That is The Lord prosper your Work as Psal 129 9. The Blessing of the Lord be upon you we Bless you in the Name of the Lord. Hence Observ 3. Christianity is no Enemy to Comity and Courtesie or Civil Salutations are consistent with true Sanctity in Humane Society The Lord be with you Piety not only stands with Civil Courtesie but also requireth it Matth. 10.12 13. 1. Pet. 3.8 Luke 10.5 God hath his Ethicks and commands good Manners as well as good Conscience When ye come into an House Salute it saith Christ and be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Courteous that is of a Friendly Mind and of an Amicalbe Carriage saith Peter Christian Salutations that are not for bare Complement but for Piety be oft-times effectual Benedictions as that in Psal 129.8 We Bless you in the Name of the Lord And here The Lord be with you to Bless your Labours 'T was a Laudable Custome of the People of God in that time to crave God's Blessing on their Harvest and on all their Harvest Labours for 't is God's Blessing that gives the Joy of Harvest and the success of all our Labours and therefore 't is to be both expected and desired The Lord Bless thee This the Reapers answered to Boaz giving him Salutation for Salutation Hence Observ 4. Civil Salutation ought to be paid again in the same Coin Saluting for Saluting This the very Barbarous Turks do practise among themselves whose Salutation is Salaum Aleek answerable to the Hebrew Shalom lek Peace be to thee and the Reply is Aleek Salaum which shows they judge even in their Mahometanisme that they which do Salute should be re-saluted much more Courteous should true Christianity constrain us to be seeing our Lord Christ was Courteous to all Therefore the Sowre Sullen and Morose Spirit of such as are against all Civil Salutations is not to be commended but condemned for it opens Bad Men's Mouths to speak evil of Religion as if it were an Enemy to Civil Manners as if it removed all Comity and Courtesie whereas indeed it both prescribes and rectifies them by restraining Flattery and Treachery from them Elisha's prohibition of Salutation 2 Kings 4.29 and Christ's Luke 10.4 make nothing for them as enjoyning only their speedy haste in so weighty Matters Their Task being long and their time but little besides some Rabbins say Gehazi stood Tattling in the way boasting that he was going to raise a dead Child c. and that 2 John 10. Bid him not God speed is meant only of Desperate Hereticks so makes not for them This Courteous Custome of Salutation is plainly Angelical as well as Evangelical 'T was the Holy Angel Gabriel that did Salute the Blessed Virgin with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hail Oh thou that are highly favoured Luke 1.28 29 30. This passage the Blind Papists do pervert into a Prayer 'T is a great abuse to turn a bare Salutation into a Supplication as they do in their Ave-Mary's which they must pray when their Ave Mary-Bell rings whereever they are or whatever they are in doing Though the Angel said she was Blessed among Women yet did he not say That she should be honoured as God by Invocation c. For how can we call upon those in whom we have not believed Rom. 10.14 God the Creatour must be believed in only and not the Creature no not the best of Creatures neither did they say here The Virgin Mary Bless you as the Romanists do but the Lord be with you and the Lord Bless thee It follows also That if Gabriel the Strength of God as the Name Hebr. signifies being the same Holy Angel that told Holy Daniel of Christ's Birth Dan. 9.21 c. did use a Salutation to Daniel calling him Ish-Chamudoth a Man of Desires or greatly Beloved ver 23. and to this Holy Virgin Mary also If this be not below an Angel call'd the Strength of God why should it be below a Man Poor Sorry Weak Man Into what Absurdities are Men transported If we do happily thus Salute such as are not Sons of Peace our Lord hath told us That our Peace shall return to us again Matth. 10.13 V. 5. He said to his Servant set over the Reapers Boaz had his Bayliff to see the rest of his Servants were painful and faithful whom he speaks to here whom Josephus calls Procuratorem Agri the Steward of his Affairs Hence Observ 1. Such Persons as employ many Hands in Labour had need of a Faithful one to Oversee the rest The Jews have a Saying Marbe Gnabadim Marbe Gezelim he that multiplyeth Servants multiplyeth Thieves Many Men of great Estates have been Impoverish'd by Idle Wastful and Unfaithful Servants Therefore such as cannot overlook their own Affairs and the many Hands they employ therein in their own Persons 't is necessary they should do it by some careful Proxy as Pharoah and Potiphar did by Joseph c. Whose Damsel is this Her Habit possibly if not her Complexion also discovered her
Abimelech Judg. 9.22 8. Three and twenty under Tolah and two and twenty under Jair Judg. 10.2 3. 9. Six under Jephthah seven under Ibzan ten under Elon eight under Abdon Judg. 12.7 9 11 14. 10. Twenty under Sampson Judg. 15.20 11. Forty under Eli 1 Sam. 4.18 12. Forty under Samuel and Saul Act. 13.21 13. Forty under David 2 Sam. 5.4 and under Solomon as here ver 1. After this manner of reckoning both Junius and Piscator make up the number of four hundred eighty Years the Difficulty of this Computation ariseth only from the Times of the Judges but 't is done away by including the Years of the Oppressors in the Years of the Judges and reckoning from Rest to Rest which is more certain than their Opinion that reckon the other way Yea and 't is the more to be embraced not only as it was the Opinion of Dr. Lightfoot but also of that famously Learned Antiquary Dr. Vsher c. The Second Remark as to the Year 't is the fourth Year of Solomon's Reign which was the 2993. Year of the World Solomon had spent the former Years in settling his Kingdom and preparing all manner of Materials wherewith to build the House of God and as to the Month it was in Zif which signifies Brightness for in that second Month or April Moon then are Plants in their greatest splendour for Abib signifying the Spring was the first Month of the Sacred Year Exod. 12.2 and 13.4 and as to the Day Solomon began to build this wonder of the World upon the second Day of this second Month 2 Chron. 3.2 not on the sixth as Calvisius saith nor on the eighth as Capellus much less on the twenty ninth as Scaliger Solomon began not this great building in the first Month though a wise Builder and would lose no time that was seasonable for building Work the Reason rendred by Peter Martyr is He was hindred in Abib because in that Month the great Feast of the Passover was kept by the King and Kingdom The Third Remark as to Time is the interspace betwixt the Inchoation and the Consummation of the Temple this we are told ver 37 38. is compleat seven Years and the odd six Months are necessarily implied as much time as laies betwixt the Month Zif wherein he began to build and the Month Bull their eighth Month which signifieth Fading for in October Leaves fall off and all flowers fade away Though Solomon began to build upon the second Day of Zif yet this House no more than Rome could not be built in a Day as the Proverb is for notwithstanding his Myriads of many Hands to help it forward He could not finish it until his Eleventh Year whereof the odd six Months were a part and every thing considered this wise Master Builder may not be wondered at for being so long a time about as some call it a little Fabrick but assuredly he made a very good dispatch of so great a Work Considering 1. That the Temple it self properly so called was for Quantity the least part of the Edifice there being very many and great buildings in the several Courts both above ground and under ground And considering 2. The choicest and chiefest Curiosity of Art which was used here and the fewness of exquisite Artists in that Age. This would require a long time for the doing of it N. B. Josephus tells us it took up a vast time to level the Ground which before was uneven and full of Hills and Valleys before they could dig for a sure Foundation and Peter Martyr says excellently here let Men consider other Examples as 1. The Building of Diana's Temple did employ all Asia for two hundred Years And 2. The building of one only of the Pyramids employed three hundred and sixty thousand Men for twenty Years together both which are affirmed by Pliny Plin. 36.12 Then will they leave wondring why Solomon was so long in his c. Thirdly the Remarks upon the Efficient Cause The first is as Solomon was the principal Builder so had He Instruments not only Humane Helps many Myriads of Mens Hands both Masons Carpenters Carvers Painters c. but which was above all He had a Divine Message in the midst of his building the Word of the Lord came c. ver 11. either by Ahijah or by some other Prophet both for his Instruction and Encouragement in his building Work The Second Remark is the Purport of this Divine Message was not only to strengthen Solomon's Heart in his Work as Jonathan had strengthened his Father's Hands in the Wood 1 Sam. 23.16 But also to Caution him saith Peter Martyr that he might not place his Confidence in the Merit of this external Aedifice for the perpetuating the Grandeur of King and Kingdom But if ever he expected to inherit the Promises which God had made to him of his being a None-such c. It must be with this Proviso si ambulaveris If thou wilt walk before me c. ver 12 13. intimating that God had more respect to Solomon's faithful Obedience to his Word than unto any magnificency of that glorious Work This God spake to him while he was in his building Work though some say it was after he had finished it and is here placed by Anticipation seeing it is said both ver 14. and 9. So Solomon built the House both which come in as an Epilogue to that which went before N. B. Signifying to him that the Lord dwells not in Temples made with Hands Act. 7.48 But the Man that is of a sanctified Heart and Life is God's true Temple such an one saith Christ my Father will love and we will come unto him and make our abode with him Joh. 14.23 So Strigilius whereby Solomon might be withdrawn from all Superstitious Confidence in the external Work Fourthly The Form and Figure of the Temple ver 2. Remarks upon it First In General the three Dimensions in Philosophy are here with all exactness observed namely Longitude Latitude and Profundity and the Form or Figure of the Temple saith Peter Martyr did not much differ from that of the Tabernacle yet was it twice as large in all it's Dimensions as plainly appears by comparing them And the sweet Symmetry and Harmony of those three Dimensions in measures is very remarkable For 1. 60. to 20. the length to the breadth is trible or as 3. to 1. 2. 60. to 30. the length to the heighth is double or as 2. to 1. and 3. 30. to 20. the heighth to the breadth is sesquialter or one and an half as 3. to 2. which are the Proportion's congruous to the three great Concords in Musick commonly called a Twelfth an Eighth and a Fifth which therefore must needs be a very grateful Proportion to the Eye as that Harmony in Musick is so exceedingly ravishing to the Ear. The Second Remark as to particulars 1. The length of the Temple from Wall to Wall was sixty Cubits of the
Porch and the Courts c Secondly The Cubits by which the Temple was counted were Sacred and Greater each Cubit consisting of twenty four Inches but these Cubits here were the common Cubits and lesser containing only eighteen Inches c. Thirdly The Measures of the Temple are reckoned from inside to inside the thickness of the two Walls and the space of the Porch at the Entry and of the Chambers round about are left out Fourthly Peter Martyr well observeth that the heighth of this House being but thirty Cubits high consisting of two fifteens was equal to the Temple Fifthly 'T is supposed that the three Houses that for the King that for the Queen and a third for Delight were all comprized under the compass of one hundred Cubits yea and the King's Treasury also 2 Chron. 9.16 The Fourth Remark is Solomon's building his Royal City-Palace in Jerusalem when he had built his Summer Country house in Lebanon saith Dr. Lightfoot and an House for Pharaoh's Daughter his Queen and his own Throne so sumptuous as there was not the like in the World for Splendour and Glory ver 7 8. and Chap. 10.18 c. Mark 1. The Porch for the Throne was that before the King's Palace distinct from the former Porch mentioned before the House of Lebanon called the Porch of Judgment capacious enough and convenient to cover those that came to the King for Judgment from Sun and Rain Mark 2. This Throne is called a great Throne described at large Chap. 10.18 19 20. 1. It 's Matter 'T was made of Ivory with some Cavities left in it to be fill'd with Gold and so made more beautiful to the Eye of the beholder 2. It s Form made like a Semicircle so that the King sat upon it saith Grotius almost surrounded with the People that he might sit safer from Assassinates 3. It s Advance by six stately Steps which while the King ascended did Mind him both of his Dignity and Duty in administring Justice as pure as the Gold he sat upon 4. It s Canopy at the Top encircling Solomon's Head for his greater ease and state having stays on each side to rest his Arms upon 5. It 's Ornament both two Lions upon the two staies and twelve Lions upon the six Steps six on a side to shew that his Throne might not easily be overturned as the Lion was the Emblem of the Tribe of Judah Gen. 49.9 And Christ is called the Lion of the Tribe of Judah Revel 5.5 And this was likewise to teach Solomon that both the Valour and the Vigilancy of a Lion is requisite in Royal Judges And 6. It s Footstool was of Gold also 2 Chron. 9.18 Teaching Him to trample under foot the best things of this lower World N. B. Here behold Solomon sitting in the greatest Grandeur and most illustrious splendour of worldly Glory Yet oh how soon did all this pompous Lustre and magnificent Majesty perish and vanish away both in himself and in his Successors Mark 3. The Palace for his Queen Solomon built also ver 8. We find that when he had marry'd Pharaoh's Daughter He placed her in the City of David 1 King 3.1 which then was Solomon's Court but that City being now too narrow a place to entertain so great a Princess with all her princely Train therefore He built a spacious and special Palace for her after he had built for the Lord and for himself and brought her from the strait Palace of David saying My Wife shall not dwell in the House of David because the Places are Holy whereunto the Ark of the Lord hath come 2 Chron. 8.11 which Piscator reads The House of David is too narrow and cannot contain both the King and Queens Court And Solomon had said these Words my Wife shall not c. before he built an House for her and while the Ark was yet in the City of David nor was every place where the Ark came Consecrated to God so as not to return to common use after the Ark's Departure for then the House of Obed-edom and all other Places where the Ark either rested or passed over had been made Holy thereby and not lawful for Men to dwell in But Solomon's Reason was Ceremonial because she was a Woman and so by her Sex was subject to many Ceremonial Pollutions the Law of Moses forbad menstrous Womens ingress into the Temple until they were Purified moreover the Queen being of Egypt might have Heathens at that time for her Attendants so Solomon judg'd it unsuitable that she should dwell in the House of David where the Ark of God was but builds a fair Palace peculiar for her and brought her into it ☜ The materials of all these buildings for civil Uses were very costly and lasting as Marble and Cedar above ground and under ver 9 10 11 12. Now the History having finished the account of those Civil Fabricks returns to the Description of the sacred Furniture of the Temple Remark the First is The Artificer who is commended by his Name and Nation ver 13. and by his Offspring Tribe and Skill ver 14. At the request of King Solomon 2 Chron. 2.7 King Hiram sends him his Name-sake Hiram when he first began his Temple-building though set down here for Order of History This Hiram's Father was of the Tribe of Naphtali here but said to be a Tyrian as Obed-edom a Levite is said to be a Gittite his Mother was of the Tribe of Dan 2 Chron. 2.14 the Place of Idolatry I find Sanctius solving this seeming Doubt saying that possibly the King of Tyre being no Israelite might be misinformed in the Distinction of the Tribes N. B. However it was a singular Providence of God that this Widow's Son a great Comfort to Widows in their great trust in God Jer. 49.11 should join himself to an Artificial Master in Tyre and so become so curious a Workman As this Son was undoubtedly a great Comfort to his Mother so at this juncture he was qualified for this glorious generation-Generation-work God call'd him to whereby his Name is eternaliz'd in Scripture-Record as the chief Instrument in the Temple The Second Remark is this Hiram is said to Work all King Solomon's Work not only in Brass but also in Gold Silver Iron Stone Timber Purple c. 2 Chron. 2.14 upon which account Solomon as Piscator well noteth calls this Hiram Abibu Hebrew his Father as a Father and Master of Arts 2 Chron. 4.16 out of pure respect to him for his universal skill as King Hiram had call'd this Hiram Abi my Father from the like Veneration 2 Chron. 2.13 All the particular most Exquisite and Artificial Works of this most excellent Artificer and Workman are hard to be numbred in due Order seeing they are scattered here and there in divers Places upon Scripture Record but to omitt all those exact Artifices that belong'd to those other Structures for Civil Vse only and likewise those that appertain'd to the Sacred Temple which
that he might be a Witness of his Translation for the good of the Church in all Ages 4. God suggested to him that at their parting he should have a double Portion given him Therefore Elisha must be pardon'd for disobeying his Master Remark the Fifth Elijah passeth from Jericho to Jordan which He smote with his Mantle and Divided it as Joshua had done before and passed over it with Elisha fifty Sons of the Prophets looking on ver 7 8. This was Elijah's eleventh Miracle wrought by very improbable means not by the Ark of God as Josh 3.17 but by his Mantle only having a Divine Power accompanying the means N.B. That there might be a meet Parallel betwixt the two great Prophets who were to meet the Messias upon Mount Tabor Moses and Elias Matth. 17.3 4. What Moses had done to the Red Sea by his Rod an unlikely Instrument Exod. 14.16 21. That Elijah doth to Jordan with his Mantle here and Moses's Body was hid as Elijah's Body was translated Remark the Sixth Elijah drawing nigh to tread upon his last ground offers a munificent Boon to his faithful Servant who asks a double Portion ver 9. Mark 1. A Pious Master cannot but be kind-hearted so far as he can to such a Servant as he hath found faithful to him before his Departure from him Thus the best of Masters our blessed Messias was kind-hearted to his Disciples saying to them before his Departure from them Ask what ye will and ye shall receive it that your Joy may be full Joh. 16.24 Mark 2. Elijah bids not Elisha Ask what he would c. as having Power in Himself to gratifie his Request but as God's Instrument only and this he did by a Divine Instinct knowing what he craved of God for him would be done c. Mark 3. Elijah saith not Ask of we after I be gone but before I go saith Peter Martyr to teach us Invocation of Saints departed is no Duty of God's commanding We may have Communion here but no Commerce hereafter with them Mark 4. Elisha asks a double Portion which is variously sensed N. B. As 1. Vatablus saith He ask'd only two parts of Elijah's three for 't is not probable he could be so confident as to expect any excelling of his Master 2. Peter Martyr saith it was not his Pride but his Zeal for ability to bring back Israel from Idolatry which Elijah had not done therefore he asks a more powerful Spirit and Christ promis'd greater Works to be done by his Apostles than by himself Joh. 14.12 3. Erpennius saith Elijah wrought eight Miracles only but Elisha sixteen so doubled them 4. Junius and Grotius say He alludes to the double Portion of the first Born Deut. 21.17 above all their Brethren so Elisha being to succeed Elijah was to be the Head of all the Prophets He desired double to what the rest of the Prophets had 5. Piscator c. say his desire to excel even his Master in spiritual Gifts was no Sin but warranted by God's Word 1 Cor. 12.31 and 14.12 and the same is 1 King 1.37 where God said Amen to Benaiah's Prayer making Solomon's Reign to represent the Church Triumphant as David's did only the Church Militant 6. Osiander c. say that Elisha was more frequently conversant among Men than Elijah had been who mostly led an absconded Life and he taught the People more and lived with greater Pomp in King's Courts so needed more double Grace Mark 5. Elijah answers thou hast asked a singular Gift not single of Prophecie but of Miracles too yet seeing thou hast not ask'd Riches and Honours c. for thy self but spiritual Blessings for God's Glory and the Churches good God will give thee them provided thou see me when I am taken up N.B. This was the Sign by Divine Direction to make Elisha watch and pray the more earnestly Hereby his Request was justified for had it been unlawful the Prophet would have reproved him as Christ did his Disciples in the like Case Luke 9.46 47. Mark 10 36 37 38. Had Elisha been negligent in beholding his hopes had been dash'd and he had lost his begg'd Boon N.B. Such have need to be doubly Diligent and Vigilant that desire double Grace c. Elisha gains it by being an Eye-witness of Elijah's glorious Rapture as the Men of Galilee were of Christ's Ascension Acts 1.10 11. and gain'd the Spirit after it Acts 2.2 3 4. The second Part is the Concomitants upon which Remark the First When Elijah had long and happily fought the Wars of his God and accomplish'd his warfare with many glorious Victories then his God sent him a Chariot of Triumph to fetch him home from Earth to Heaven ver 11. then comes a bright Cloud formed in the fashion of a Chariot and manag'd by the Holy Angels those Seraphims or fiery Spirits fetch up this Seraphical Doctor who was of a fiery Spirit also so there was a suitableness Psal 68 17. and 104.4 N.B. This fiery Chariot was the Means or Instrument of Elijah's Translation yet was it not really a Chariot of Fire saith Lavater for then it would have burnt up the Prophet and would have been rather a torture to him than a Rapture of him But it was the Angels saith Grotius that appeared in the splendid form and similitude of a fiery Chariot only and in a Whirlwind also both which Fire and a Whirlwind had affrighted Elijah in the Rock of Horeb 1 Kings 19.11 12. here was again Terrour and Violence N.B. None ever saith Dr. Hall enter'd into Glory with ease this most favourable change had some equivalency in it to a natural Dissolution Oh that we could cry come Death come Fire come Whirlwind all worthily welcome that carries us to Heaven Remark the Second upon the Concomitants is The Time when the Place where and the Posture and Practice Elijah was in when this Chariot of Heaven came to fetch him to Heaven 't is expresly said as he was walking and talking we are not told what these two were talking on Peter Martyr saith it was about anointing the two Kings Sanctius saith it was about Modelling the Colleges of the Prophets and Mr. Mayer's Opinion is as probable as either of the other saying N.B. That Elijah foreseeing the wickedness of Jehoram wrote a Letter and now committed it to Elisha that he might deliver it to that wicked King when he saw that time 2 Chron. 21.12 but more of that when we come to it However this must be taken for granted that this was Divine Discourse betwixt those two great Divine Prophets for this is certain that Elijah had committed to Elisha the anointing of Hazael to be King of Syria 1 Kings 19.16 17. which was not done till after Elijah's Departure and undoubtedly Elijah was instructing Elisha about all those future Matters of Moment N.B. What a God-pleasing Ordinance Holy Conference and Godly Discourse is in our Walkings and Talkings Without all doubt Elijah knew well
at the Root and to rob it of its moisture sticked out of the Earth saith Grotius c. so that it soon withered away ver 7. N.B. Thus God sported with Jonah saith Mercer Tho' God told him of his fault yet made he him glad again with this Gourd and then sends a Worm to blast it as he oft doth earthly Blessings to his Saints c. Mark 4. God also sends a Wind ver 8. Here Nature Fate or Fortune are not said to do any thing but all is ascribed to God in preparing both the Gourd the Worm and the Wind yea such a Wind as did not cool but rather quicken the heat of the Sun upon Jonah's head saith Junius c. Mark 5. Tho' Jonah's head had naturally as many Coverings as had the Tabernacle in the Wilderness both without and within Exod. 26. yet the Sun did beat so violently because God would have it so upon Jonah's head that he was tortured so with Head-ach as he wished to die Remark the Fourth The Conclusion of this Contest 'twixt Plaintiff and Defendant Mark 1. God heard what Jonah spake in his heart when the fainting of his body did so discompose his mind as to desire Death ver 8. as if better than Life Not so saith God ver 9. unless you were in a better mind God asked him before whether he did well to be angry that Nineveh was spared ver 4. but here ver 9. 't was that his Gourd was not spared Mark 2. Tho' Jonah kept silent which was the best at the first Question ver 4. yet now lays he the Reins upon the Neck of his unruly Passions and le ts flie in a fearful out-burst ver 9. N.B. Hence Calvin observeth what furious Beasts are our unruly Passions when not Reined in that this Prophet shames not to speak thus saucily to God's face therefore should we resist this sire at its first rising up 'T is a Rule in Physick Principiis obsta venienti occurrito works meet a Disease in its first coming Mark 3. God replies v. 10 11. without Rage or Roaring upon him with a drawn Sword as Job 15.26 but spake mildly to him for convincing him of his folly both in his words and wishes using an Argument drawn from the lesser to the greater saith Calvin and confuting his Confidence by an undeniable and most confounding comparison Remark the Fifth The Artificial Application of this Rhetorical Comparison carried on in six several parts to the Confutation of Jonah's Anger at God's Compassion to Nineveh Mark 1. Jonah and Jehovah are compared together God asserts his Soveraignty as the great Creator over all his Creatures Is it not lawful for me to do what I will with my own Is thy Eye evil because I am good Matth. 20.15 Wouldst thou that art but Dust and Ashes have all done at thy will and not I who am God at mine Mark 2. In comparing the Gourd to Nineveh God saith to Jonah Thou takest delight in the shadow of a perishing Plant and should not I be well pleased with this People whose â—â—â—itency is my pleasure and joy Mark 3. Thou hast pity on this sorry Shrub which I caused to spring up for thy use and should not I have pity upon so many penitent persons seeing not only all Plants but the very Heavens and Earth were Created for Man's sake Mark 4. Thou hast Compassion upon this mean Mushrome none of thine neither for thou didst not plant it nor watered it and how canst thou so passionately love what thou never laboured for all men naturally love their own labours especially Parents and Poets saith Aristotle but this was lent thee of the Lord and thou mayest say Alas Master is was but borrowed 2 Kings 6.5 whereas Nineveh hath been the work of my Providence tho' without Tool or Toil Isa 40.28 to advance it to this vastness of extent wealth and numberless Inhabitants so as to make it the most Imperial City in the World c. And should I not much more shew compassion upon it saith Mercerus Mark 5. Thou art sorry for the perishing of this sorry Plant which was the Son of a Night Hebr. citò oriens citò moriens not without a Miracle subitò crevit subitò decrevit repentè prolatus repentè sublatus saith Tarnovius it was quickly come and as quickly gone of a small value and continuance a fit Emblem of Earthly Happiness Psal 39.5 and should not I spare Nineveh whose greatness hath been the growth of many Ages and is of ten thousand times more worth than thy Gourd Men be better than Mushromes Mark 6. Thou canst pity one single pitiful Plant the loss of which redounds only to thy self c. and should not I who am all bowels a sin-pardoning God Neh. 9.31 none like me for that Mich. 7.18 2 Cor. 1.4 and 7.6 and so transcendently gracious Exod. 22.27 that thou hast upbraided me with it ver 2. here be much more affected with the fall of penitent Nineveh wherein beside Millions of Men Women and Cattel which have born their part so far as they could in the common Mourning Chap. 3.7 8. there be twelve Myriads of Innocent Infants that cannot discern c. living a sensitive life only and not yet grown up to Ratiocination Remark the Sixth Jonah is now sad and silenced as Job was saying Once have I spoken but I will not answer yea twice but I will proceed no farther Job 40.5 And tho' we hear no more of Jonah yet undoubtedly he repented of his rash Reflections upon God as Job did whereof this is a good sign that he so studiously and distinctly Recordeth in his Prophecy all along both his own Personal Passions and God's Tender Compassions that he might the more admire Divine Lenity notwithstanding his Humane Frailty His Recording all those passages of his Passion and closing up his Book with Silence is a shaming himself to all the World and a doing Pennance in publick as David did in his Penitential Psalms as it were in a sheet of shame c. NAHUM THIS Prophet Nahum gives a Narrative of the fatal and final fall of Nineveh after the History of Jonah Remark the First His Name Nachum Hebr. signifies a Comforter for so he was in sundry places of his Prophecy as chap. 1. ver 7 12 13 15 c. to God's Church prophesying that God would be good to her a Sanctuary in Affliction Deliverance from her old Assyrian Adversary would give liberty to exercise their Religion both ordinary and extraordinary and freedom from all fear of any farther Persecution from that Monarchy of Assyria that Empress of the East for a long time Nineveh being the Imperial Seat of the first of the four Empires which she also held longest of any even above thirteen hundred years and therefore is call'd an old Fish-pool of stagnating and standing Water Chap. 2.8 God's emptying of which was much ease to Israel This is the purport of this Prophecy
go to a Land like their own Land and therefore he Harpoth much upon that one String Hearken not to Hezekiah ver 31.32 Mark 3. He sets on this insolent and insulting Insinuation with an Argument ab impossibili that it was impossible for Hezekiah's God to deliver them out of the King of Assyria his Masters hand which he proved by reckoning up all the Gods of many Countreys that his Master bad mastered ver 33 34 35. How much less shall your God c. 2 Chron. 32.15 oh prodigious Blasphemy to equal the God of Israel with such Dung-Deities as were the Work of their hands who worship'd them and saying Seeing I have destroyed so many Nations and some stronger than Judah is in despight of all their Gods 't is not possible that your God should better defend you than their Gods did them 2 Kings 19. with 2 Chron. 32. Isa 36. and 37. The Second Act in this Comedy follows here with sundry Remarks as First How this Oration of Railing Rabshekah was received 1. By the People whom he spake to on the Walls Chap. 18.36 They held their Peace for so the King had commanded them lest they should betray their own fears give Advantage for his farther progress and provoke him to belch forth more of his black Blasphemies 'T was an high piece of Prudence to say nothing which was the best way to stop his foul and full-opened Mouth No Answer was the highest Affront to him and their Silence was his Punishment thereby that Sulphurous Flash became extinct in its own Smoak only leaving an odious Stench behind it whereas their Answer might have been as fresh fewel to that Flame and whereas their Calmness could not but be a Torment to Rabshakeh when he saw the Vanity of his Attempts in seducing them from their Allegiance to Hezekiah 2. By the three Embassadors who returned to the King with their Cloaths Rent ver 36 37. and Isa 36.22 which was the manner of the Hebrews when they heard any Blasphemy the worst of which had been occasion'd by their speaking to him therefore neither the People nor they would answer him one Word more but turn their backs of him and return to the King 3. How it was relish'd by Hezekiah 2 Kings 19.1 Isa 37.1 he hearing a Relation of all Rabshakeh's Railings and much more added of the same Bran by Senacherib's Servants 2 Chron. 32.16 He Rent his Cloaths also and put on Sackcloath and went into the Temple to pray c. that in solemn Prayer he might turn Senacherib over to the Lord of Hosts who soon took him to task with a Vengeance afterward c. Remark the Second And lest his own Prayers should not prove prevalent enough Hezekiah procures the Prayers of the Prophet Isaiah who as Caussinus saith was Nephew to King Amaziah one that was at first a Prince good enough under whom this Prophet pass'd his Youth c. In Order hereunto as his first step had been into the Temple when so deeply concern'd â—iso his second step he took was his sending Eliakim c. to Isaiah ver 2.2 Kings 19. and instead of Joash he sent the Elders of the Priests for a more effectual success all cloath'd with Sackcloath and gave them this Message T is a day of Rebuke and Blasphemy c. ver 3 4. Mark 1. In this Message he mentions not so much God's Rebuking them so sorely for their Sins as the Molestation they now met with from Senacherib whereof he complain'd not of God who did justly but of the Assyrian that did unjustly and provok'd God with his Blasphemies Mark 2. He useth a Parabolical Speech Children are brought to the Birth c. wherein Junius observes that Hezekiah compares himself and the Church to a poor Travelling Woman in great Extremity his Subjects to the burden in the Womb and the Extremity of their Danger to the Difficulty of bringing forth as if he had said neither can my People help themselves nor can I deliver them Or as others are of Opinion Jerusalem besieged is this Travelling Woman its Inhabitants the Infant in the Womb the pressing straitness of the Siege is the pains in Travel the Jews weakness is the inability of the Women to bring forth c. The Sense of the King 's complaining Message in this Metaphorical dress in a Word is this Hezekiah tells Isaiah that he had done what he could to bring forth the Child of Reformation by hard Pains and Travel 2 Chron. 32 1. but now are we hindred from compleating it by this insolent Assyrian who puts us to new Pains and Perplexities at the hearing of their horrid Blasphemies and now closely besieging us so that we are brought to the utmost Extremity of Danger and are utterly unable to help our selves both in removing what doth hinder and in applying what may help the Work of Reformation we humbly put all into God's Holy Hands that our Extremity may be his Opportunity Mark 3. Hezekiah looks upon Isaiah as a Man of God and as another Jacob who had Power with God and with Men and could prevail Gen. 32.28 Hos 12.4 and therefore he intreats the Prophet whom he knew could do much with God to improve his utmost Interest at the Throne of Grace for them in this extream Exigency and earnestly to implore Heaven's help at this dead lift saying Lift up thy Prayer Venashatha Tephillah Heb. ver 4. which signifies Pray to thy utmost strive and strain set Sides and Shoulders to this lifting Work tug hard and bestir thy self all thou can and in so doing we doubt nothing of it but can be confidently assured God will confound these Blasphemers whom he hath heard and spare the poor Remnant that was left now when the ten Tribes were carried Captive Chap. 17.3 6. and many of the Jews now destroyed Chap. 18.13 and many fled for fear Remark the Third Hezekiah's Messengers deliver their Master's Message ver 5. and Isaiah by them returns his Answer ver 6 7. Wherein Mark 1. How ready the Lord was to Comfort those that mourn'd Matth. 5.4 and to send Cordials for reviving his disconsolate and dejected Servants with all Expedition The Eyes of the Lord are every where beholding the Evil and the Good Prov. 15.3 â—â—â—saw both the Haughtiness of Senacherib and the Humility of Hezekiah the Rage and Malice of the former and the Faith and Hope of the latter so God presently prepares a Plaister for the Prophet to apply c. Mark 2. The Prophet bids Hezekiah from the Lord not to fear the Words of Senacherib's Youngsters so the Hebrew signifies the Boys or Bullies so are they call'd by way of Contempt because they made Jehovah no better than an Idol there being many that both assisted Rabshakeh and consented to his Blasphemy Chap. 18 17 18 35. Mark 3. Hinneni Nothen Bo Ruach Hebr. Behold I will send a blast upon him ver 7. here God espouseth Hezekiah's quarrel and appropriates it to himself the
setteth c. Concerning John Baptist we have these Remarks Recorded c. The First Remark is That He was as Chrysologus calls Him Legis Evangelii fibula the Buckle or Button that bound the Law and the Gospel together the bond of both Testaments He is resembled to that Angel with one Foot on the Sea the Law which is rough and moveable and with the other Foot on the Land the Gospel which is smooth firm and stable c. Rev. 10.2 Christ himself calls him more than a Prophet Mat. 11.9 because he pointed out Christ with the Finger whereas the foregoing Prophets only saluted him afar off Heb. 11.13 He was beyond all born of Women both in Dignity and Doctrine above all the Prophets as nearer to Christ and his immediate Forerunner yet behind and below the Apostles as not being an Eye-witness of Christ's Sufferings Deathâ— Burial Resurrection and Ascension as they and the Evangelist were He by his Divine Doctrine and Austâ—re Life had merited among many to be taken for the Messiah Joh 2.19 20 but he durst not assume that Honour to himself ver 21 23. The Second Remark is This John Baptist was at first exceedinly admired by the Jews as a burning and shining Light among them Joh. 5.35 burning in himself and shining to others Hereupon a prodigious Resort was made unto him even all Judaeâ— as well as Jerusalem and all the Regions round about Mat. 3.5 6. but they soon grew weary and fall off Rejoycing in him only for a Season for the which they were justly raxed by our Saviour Mat. 11.7 He also soon grew stale to them as they soon grew weary of him so that they made no more reckoning of Him than of a Reed shâ—ken with the Wind a worthless poizeless priceless Person one of no worth a thing of nothing Then they shamefully slighted him as after the Galathians did St. Paul for whom once they could have pull'd out their own Eyes but afterwards they would have pullâ—d our his Eyes could they have come at him Gal. 4.14 15 16 And as it is now the fate of Godly Ministers to whom Peoples fickle Affections too soon flag and fall neutrum modô Mas modò Vulgus Vulgar Men are variable in their Minds as soon in and as soon out not pleas'd full nor fasting Austere John hath a Devil and a Sociable Saviour is a Wine bibber no Preacher can please Froward Hearts The Third Remark is so soon as John Baptists Work was done He had a Writ of Ease sent him He is then cast into Prison The last account we have of the Baptist is his baptizing at Aenon near Salâ—m Joh. 3.23 that was before he was cast into Prison ver 24. We hear no more of him by any of the Four Evangelists till the story of his Imprisonment which Luke records with the occasion of it Luk. 3.19 20. who tells us ver 1. that Herod was Tetrarch of Galilee as Pilate was of Judaea and Aenon stood in Galilee the Baptist's then last place of Residency And it appears that the Baptist preached to Herod who heard him gladly and did many things being unable to ward off the Power of the Word which came so close upon him Mark 6.20 and that John told this Tetrarch of his faults with as much freedom as he committed them especially in telling him It was not lawful for him to have his Brothers Wife Herodias had a quarrel against John for being so sawcy with her pretended Husband Herod touch the Mountains and they smoak yet Herod remembred John Mark 6.19 20. True Sanctity shines with such Majesty as sometimes strikes an awe upon its Adversaries Consciences as here in Herod but his Carnal Concupiscence did overpower his Superficial Reverence therefore the Evangelist Luke doth characterize him to purpose saying He added yet this above all to all his other Evils that he shut up John in Prison Luk. 3.19 20. This Sin was his Top Sin wherewith he fill'd up his measure a sad Document to Persecutors There is no stint in acts of sin but as one Wedge makes way for another so here Herod â—dded still and this sin filled up his Ephah then no Remedy 2 Chron. 36.16 Mat. 23.31 32. The Fourth Remark is Herod having thus wickedly gratified his wanton Minion Herodias in confining the Reproving Baptist she being highly displeased with him for his disturbing her in her lewd Dalliance by his Reproof waits a fit occasion for a full Revenge but could not find it because Herod feared John c. till he had lain in Prison about 18 Months which was the just number of Months God allowed him for his Publick Service at liberty and then laid him aside when his Work was done as he doth and will do us in this day Till then Divine Bounds are put upon Humane Persecutors beyond which no Powers can pass Job 38.11 The Fifth Remark is Jesus hearing of John 's Imprisonment steps into Galilee Mat. 4.12 The true cause of John's confinement was Herod's not complying with John's Doctrine about his Herodias as the Pharisees Sadduces Publicans Soldiers and the rest of the People had done Mat. 4.7 Luk. 3.10 11 12 13 14. Though fear of Sedition was pretended because of the Great Multitudes that followed and admired him This hath ever been an ordinary accusation cast upon the most quiet and innocent to be Seedsmen of Sedition and Troublers of Church and State as upon Elijah Jeremy c. Thus Paul was called a Pest Act. 24.5 and Luther Tuba Rebelltonis the Trumpet of Rebellion c. These old Rusty Tools the Devil draws forth furbisheth them as the Broker doth Old Clohes c. Tertullian calls Satan Interpolator Creaturae a Broker or brusher up of Old Clothets c. for doing Mischief this Day The Sixth Remark is Christ's Departure into Galilee upon John's Confinement was not so much his slipping aside for his own safety but rather to be a supply and Successor to John who was taken a Prisoner at Aenon in Galilee which was under Herod's Government Still God takes care of these two Tribes Zebulon and Napthali which had long laid in darkness Now the Devil in Herod blowing out one Shining Light John as to usefulness God sends them a Jesus God will not starve his Work for want of Witnesses The Seventh Remark is It was during this many Months Imprisonment that John sends his Message from Machaerus Castle to Christ Mat. 11 from 2 to 20. and Luk. 7. from 18. to 36. not for his own sake but for the satisfaction and settlement of his Disciples who possibly expected that Jesus among all his other Miracles might add this one of Miraculously Releasing their Master out of Herod 's Hands seeing he was a Prisoner for Christ and the Gospel But they meet with this Answer to that point yet fully to all the Rest that his Work was to preach the Gospel to set Prisoners free from Hell not from Herod that his Kingdom consisted not of
to 11. and 〈◊〉 latter from ver 11 to 18. which begins with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Day after As Christ had the Day before recovered a young Man from the Poiâ—â— of Death so did â—e the very next Day after raise up another young man from Death it self First Of 〈◊〉 First of these Miracles The Remarks hereupon are First Though Christ's first Sermon recorded in Scripture Preach'd on the Mount and his last when leaving the World be the longest and liveliest Sermons of all others that the Evangelists relate yet without all peradventure Christ Preached many other Times and many Hours together beside those in Gospel Record and though many mighty Miracles to the number of thirty four or fifty sever be Registred by the Holy-Spirit's Pen-men yet no doubt many more than are writtâ—â— were done by him who went about doing good Acts 10.38 As his Oracles so his â—â—racles are no more of them written than might suffice to make us Believe and 〈◊〉 through his Name Though all that ever Christ spake and did was Divine and oâ—â— served to be Chronicled yet the Beloved Disciple saith If every one were Written 〈◊〉 World could noâ— contain them c. John 21.25 20.30 31. where too much is said that enough may be believed as is done in all Scripture Hyperboles c. The Second Remark is As Moses confirmed his Oracles of the Old Law which 〈◊〉 given him from Mount Sinai by working Miracles So did the Messias when he â—â—d delivered the New-Law-Oracles from this Mount-Capernaum Yet the latter Miracles were better than the former for wheras one of Moses's Miracles was a turning â—ates into Blood signifying that the Old-Law was a severe and grievous ministration But one of the Messiah's Miracles yea the first of them was a turning Water into Wine to signifie that his New-Law was to be a Sweet and a Gracious Dispensation the Gospel of Peace is as the most Generous Wine in chearing the Hearts of the Sons and Daughters of Men. Besides Moses's Miracles were only for the benefit of the Jews but the Messiah's were for the Advantage of the Gentiles also as well as for the Jews This is most conspicuous here for as the second Miracle was wrought for a Jewish-Widdow so the first was for a Gentile-Captain c. The Third Remark is This Roman Proselyte was admirable upon many accounâ—â— As 1. He was a Soldier and such are generally fierce froward indocible and goâ—less Creatures 2. A Commander having an hundred Men under his Command and therefore is call'd a Centurion enough to make him Haughty and Huffing 3. He was the Master of a Family too having Servants as well as Souldiers under him 4. And but a Gentile or Heathen yet had so far affected the Jews Religion as to build a Synagogue in Capernaum for it Now having heard the Words and seen the Works of Christ believeth on him for the Messiah beggeth of him his Servant's Cure and all this in a most humble manner acknowledging first Christ's worthiness and then his own unworthiness both together Who can but wonder to behold him a Soldier a Captain a Master an Heathen a lover of the Jews a builder of the Synagogue yet Humble Any one of these Titles yea the least of them make many men proud but none of them nor all of them made him so because he greatly and strongly believed in Christ The Fourth Remark is There is some variation of this story in Mat. 8. Luke 7. yet no contradiction for Matthew saith Augustin doth only relate it compendiously How the Centurion came to Christ without mentioning those Elders of the Jews by whose mediation he came this was reserved for Luke to relate wherewith he supplied those circumstances that were wanting and Chrysostom saith that Luke's design was to illustrate two things 1. The Flattery of the Jews to Jesus And 2. That Men in distress do sometimes use one means for their relief and sometimes another the Jews finding the Centurion desirous to go to Christ hinder him undertaking to go and speak for him yet coming conceal'd his Faith but urg'd his Merit for his good Deeds but because Christ would not have so great a faith concealed he stirr'd him up to send more faithful Messengers who fully declared I am not worthy that thou shouldst come under my Roof c. as Luke writes yet as Christ was coming he came in person to meet him and spake to him the same words himself as Matthew writes Thus the two Evangelists are reconciled The Fifth Remark is 'T is the nature of true Humility in gracious Souls to have exceeding low thoughts of themselves when others have exceeding high thoughts of them Thus it was here in this humble Centurion The flattering Jews give an high Character of him to Christ saying that he was worthy for whom thou shalt do this for he loved our Nation and built us a Synagogue Luke 7.2 4. yet when he came to Christ he gave a contrary Character of himself saying Lord I am not worthy that thou shouldest come under my Roof ver 6. But he speaks not one word of his building the Jews a Synagogue for expecting to obtain a special favour from Christ all his Rhetorick was lowliness knowing that nothing is more prevalent than humility with God The Sixth Remark is As this Centurion was a good first-table Man in his humility to God so was he a good second table Man in his fidelity to his Servant He was not only a good man absolutely but also a good Master relatively as appeareth both by his going to Christ for his sick Servant N.B. which is a duty incumbent upon all Masters for theirs and by his saying to him Lord my Servant lyeth at home c. Mat. 8.6 He had not thrown his sick Servant out of his house or cast him into a by corner to sink or swim for any care his Master would take of him no nor lest he him to himself to seek for his curing by his own care and at his own charges but this good Man and good Master made his Servant's sickness as his own by sympathy and himself undertakes the care and cost for his Servant's Recovery Many Parents came to Christ for their Children but this one Master only is Recorded as an Example to all Masters that sought Christ and Cure for his Servants good The Seventh Remark is 't is wonderful condescension that Christ the Lord of Lords and King of Kings Rev. 19.16 should stoop so low as to vouchsafe a visit to a poor Servant and restore him to health thereby There is Dignatio stupenda in our Lord's words I will come and heal him Mat. 8.7 If Elizabeth John Baptist's Mother could say whence is this to me that the Mother of my Lord should come to me c. Luke 1.43 44. looking upon this visit as a marvellous favour how much more must it be looked upon as a more stupendous condescending in our Lord himself though
of his youthful Vigour and Vanity Or Naim Hebrew signifies the moving of them for thus the whole City was mightily moved at this mighty Miracle Luke 7.16 The Third Remark is A Young Man may be a Dead-Man This Widow's Son is call'd a Dead-man Luke 7.12 and a Young-man ver 14. assoon goes the Lambs-skin to the Market saith the Proverb as the Old Sheep Senibus mors in Januis Adolescentibus in insidiis Saith Bâ—rnard Death seizeth upon old men yet lyes lurking as in an Ambushment for the youngest As the Old must dye so the Young may Dye Our Drecrepit Age both Expects Death and Sollicits it but Vigorous Youth looks strangely upon that Grim Sergeant sent of God to Arrest it so soon The Fourth Remark is 'T is no new device or novelty to have burying places without the City 't is said here when Christ came to Naim he meets Men with a Dead Man carried out of the City ver 12. for they might not as holding it unhealthful and unwholesome to Bury within the Walls open Graves and Interr Corps in the City Therefore N. B. Note well Let not any Survivers murmur at the Burying of their near and dear Relations in the Suburbs of this City seeing it was so here and the Resurrection will find them any where The Fifth Remark is 'T is no untrodden path for an only Son to dye as well as an only Husband This good Woman as the sequel demonstrates loses first her only Husband therefore is she call'd a Widow and now as if the loss of her Head were not great enough she must lose her only Son who might have been to her what Obed was to Naomai a restorer of her Life and a hourisher of her Old Age Ruth 4.15 This her only Branch must be lopped off from the Tree also then murmur not at such strokes c. The Sixth Remark is Yet Christ's Compassion is toward such as are under such severe strokes 'T is said v. 13. When the Lord saw her he had Compassion on her and said weep not All this and more was done upon Christ's own accord from his Free-Grace and Unrequested This Widow did neither beseech his Bowels to Pity her nor his Power to Raise her Son Christ had and hath still a most tender Heart and will pity and provide more for his Praying People than they ask of him The Seventh Remark is As Christ touched the Bier and spake to the Dead Arise whereby the Dead-man was raised to Life and Restored to his Mother ver 14 15. N. B. Note well So a word of Christ's Mouth and a touch with his Hand shall suffice to revive the Slain Witnesses and to restore them to the Church their Mother Oh that God may thus visit his People and be Glorified as ver 16. However it shall be enough at the last Day to Raise up all the Dead John 5.29 1 Thes 4.13 c. The Eighth Remark is Sometimes Christ commanded secresie in his working Miracles as Mark 5.43 Luke 8.56 but five Persons were Witnesses of Jairus's Daughters being raised to life c. but this and that of Lazarus was done openly in the sight of the multitude without charge of Privacy as in Capernaum where Christ had been laughed to scorn and had newly denounced a Curse against that City but there were no such causes here All is done in open view Solomon saith Every thing is Beautiful in the right Season So are all Christ's Acts doing all well Mark 7.37 CHAP. XV. NOW follow many more matchless Miracles whereby the Lord backed his Divine Oracles and Doctrine of Truth The first and next now to be gloss'd upon is Christ's Casting out of the Deaf and Dumb Devil Mat. 12. from ver 22 to 46. Mark 7.32 with 9.17.11.17 Luke 11. from ver 14 to 27. This is illustrated by many Remarks The First is Both Matthew and Mark do introduce this Miracle by premising a general account of an Ambulatory Hospital following Christ from all parts Great Multitudes followed him from place to place Mat. 12.15 yea some of Esau's Posterity Idumeans as well as Jews throng to touch Christ Mark 3.7 8 9 10. and he healed the Diseases and Plagues of all that came to him and cast out Devils Mat. 8.16 12 1â— to which is added When the unclean Spirits saw him they fall down before him crying Thou art the Son of God Mark 3.11 The matter was well amended since Satan's first onset upon Christ in the Wilderness c. Where he then doubted saying If thou be the Son of God Mat. 4.3 6. The same Power can change his note to us The Second Remark is As Devils truckled to Christ's Power in his own Person so they did to that wherewith he impowered his Apostles whom he gradually gathered to be with him to see his Glory John 1.14 39 c. to be Witnesses of his Works Acts 10.39 41. And to learn as his Auditors the Doctrine of the Gospel that they were to Preach N. B. Note well So that the very Apostles themselves did not at their first mission into the Ministry Preach by the Spirit but what they had heard about a Twelve-month from the Mouth of their Master When Christ had Called and Chosen them to the number of twelve answerable to the twelve Tribes of Israel and throughly instructed them both for Praying and Preaching work He gives them not only a free Mission Mark 3.13 but also a free Commission both for curing Diseases and for casting out Devils Mat. 10.1 6 8. Mark 3.14 15. Luke 6.12 c. with 10 17. 9.1 Satan falls as Lightning from Heaven before them Luke 10.18 and that Serpent hurts them not Mark 16.18 Nor can he finally or totally hurt either Christ's Ministers or Believers that are his Members The Third Remark is Simon the Pharisee Invites Christ to a Feast Luke 7.36 It was fit he should feast sometimes that fared so hard mostly He is call'd Simon the Leper Mat. 26.6 Mark 14.3 whom Christ had healed of his Leprosie and who therefore entertains his Healer in way of Thankfulness to a Dinner and Christ's foregoing Words The Son of Man is come Eating and Drinking c. Luke 7.34 might possibly induce him to make this Invitation as haply Christ's others words Come to me all ye that are weary and heavy laden Mat. 11.28 might invite the Woman-Sinner to prostrate her self at Christ's-feet c. leaning on his left Elbow at Meat Luke 7.37 38. This was Mary Magdalen out of whom Christ had cast seven Devils and became a consort with a Court-Lady Joanna c. who had been healed by Christ also Luke 8.2 3. The self same Mary that was Sister to Lazarus John 12.2 3. Mark 15.40 16.1 Luke 24.10 Where we may not imagine Lazarus's Sister must neglect to be about the Burial Seeing Christ foretold that she should do that Office John 12.7 This Mary the Antients say was Married to a Noble Person of
The Success All containing much congruity though there be also some disparity betwixt the signs and the things signified by them the former be Temporal and Worldly the latter Spiritual and Heavenly As First the Sower is negatively not Angels be the Seeds-men for then the excellency of the Power in converting Sinners would be attributed to them 2 Cor. 4.7 The office of Preaching the Gospel and casting that precious Seed into prepared Soil is taken from the Angels who first Preached it to the Shepherds Luke 2.10 and this Honour is given to Gospel-Ministers who are in Scripture called Angels Rev. 2.1 c. As Angels are likewise call'd Ministers Heb. 1.14 Though an Angel certifies Cornelius that his Prayers were accepted yet reads he not to him the Doctrine of Redemption but refers him to Peter Acts 10.4 5. The Angels are indeed much affected with the Gospel that is Preached 1 Pet. 1.12 N.B. Note well Oh then let it not be irksom to men But positively there is the Sower Principal to wit Christ and the Instrumental to wit the Ministers of Christ c. The Latter are Fellow-Labourers with the former 1 Cor. 3.9 In whom there is much congruity with the Sower As First The Seeds-man knows his own Land though it lies scattered abroad here and there in the wide open Field and not yet become an Inclosed Garden or a distinct peculiar Inclosure Possibly the owners Name or Land-Mark may be fixed at the ends of his Land So this principal Sower knows all that are his 2 Tim. 2.19 both in respect of his Electing freely and of his loving unchangeably He knows them John 10 27. with the knowledge of Approbation as well as of Observation Blind Isaac may be mistaken in his Children taking Jacob for Esau but Christ who knoweth all things John 21.17 cannot commit a mistake about the habitable parts of his Earth Prov. 8.31 He knows his own purchased Free-hold which is God's Husbandry 1 Cor. 3.9 and the Father is the Husbandman John 15.1 Those indeed that Deform themselves with the Spots of Sin Christ is said to Miskenn saying to them I know you not c. Mat. 7.23 as if he had said you are nothing like my Land nothing like God's Husbandry whose works are Perfect Deut. 32.4 no you are the Sluggard's Land whose Field is grown over with Thorns and Thistles c. Prov. 24.31 The Second Parallel or Congruity is The Sower prepares his Soil giving it many Tilths before he Sow his Seed thus the Church is call'd God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Tillage 1 Cor. 3.9 The word signifies a Field wherein the Husbandman laboureth and so the Hebrew word Nir Jer. 4.3 signifies Plowed Land 'T is a Metaphore taken from ground that hath laid long Fallow and therefore being overgrown with Weeds is unfit to receive any Seed which would be but cast away if cast upon it before it be broke up with the Plough whereby the Trash should be destroyed Thus wicked Courses are compared to Briars and Thorns under which the Old Serpent lyeth lurking Heb. 6.8 As the Litteral Sluggard's Field is over-run with filthy Weeds so is the Spiritual Sluggard's Soul with Hellish Lusts Whereas the Heart prepared with the Plough of the Gospel going oft over it and oft watered with the Word and Spirit of God brings forth wholesome and useful Herbs Heb. 6.7 Therefore not to be destroyed God took special care to preserve those Trees that brought forth fruit for the Meat of Man Deut. 20.10 and this Divine care of securing such Plants was not only under the Law there but also under the Gospel Mat. 3.10 The Third Parallel is A Seeds-man observes his Season both when to Sow and when to Reap c. There be Times of seeking and finding God Hos 10.12 and there be seasons of Grace also A Season is that part of time which hath a Beauty and Lustre on it above all other parts thereof There were times of Grace indeed under the Law but not properly any seasons of Grace that priviledge was peculiar to the Gospel Christ observ'd his Seasons of sending the Gospel Acts 16.6 and of filling it with his Power and Presence Luke 5.17 see also Acts 24.25 25.22 Exod. 19 19. Isa 30 18. A season is the Accepted Time c. 2 Cor. 6.2 as to Zacheus Luke 19.9 The Fourth Parallel is The Sower goeth forth from his Home to his Field with his Seed-Basket upon his Arm c. Therefore 't is said Mat. 13.3 Behold a Sower went forth to Sow Thus the Lord Jesus left Heaven his Home and that Glory which he had with his Father from all Eternity came into the Field of the World ver 38. where he met many a stormy blast much contradiction of Sinners he suffered Heb. 12.3 Solomon saith He that observes the Wind shall never Sow Eccles 11.4 Our saviour desists not his Sowing Work though strong Winds blew in his face such as were breathed out of the Mouth of the Prince of the Air yea he stops not sticks not though there was a Lion in the way Prov. 22.13 26.13 even that Rampant and Roaring Lion the Devil himself in his way but goes on in his Work Though he came to his own and his own received him not John 1.11 And he spent his strength in vain among them Isa 49 4 5. N.B. Note well The Ministers of Christ should learn from their Master Christ not to defer their work in hope of better times fewer obstacles fitter objects or greater opportunities and abilities c. When his fulness of time came be went forth c. And rejoiced to be among the Sons of Men Prov. 8.30 31 c. We must admire Him for this c. The Fifth Parallel is The Sower casts his Seed out of his Seed-Basket with his Hand and with the dexterous cast thereof He gives the Ridge and the Furrow their full and due proportion c. So Christ hath an excellent cast with his Holy Hand gâ—ving the Rich and the Poor their measure of Truth dividing the word aright to every one 2 Tim. 2.15 Milk to Babes and stronger Meat to stronger Men Heb. 5.12 13 14. He marks diligently what every Soul is able to bear Mark 4.33 John 16.12 as well as to Hear Thus did his Apostle 1 Cor. 3.1 2 and thus doth every good Housholder Luke 12.42 The Seed of God's Word falls not by common Chance but by special Providence so finds out every Elect Soul in whatever by corner such are seated though the Arrows of Divine Truth be shot out of the Bow of the Gospel at Rovers and at Random by Man yet are they guided by the Almighty Hand of Christ to make most happy hits upon chosen Hearts c. The Sixth Parallel is The Judicious Seeds-Man is mighty choice of hÃs Seed He must have it the best of the kind knowing the hope of a good Harvest is potentially in the goodness of his Seed He will not Sow
to be sold as Joseph his Type was be but reckoned for a part of his Suffering This cursed Chaffer and Bargain without any Bartring Judas made with the Sanhedrin◠consisting of Civil as well as of Ecclesiastick Officers while Jesus abode at Bethany two Nights before the Passover Feast In which Interspace of time Christ Preached that Sermon which is contained in John 13. from ver 31 to the end and all the 14th chapter per totum to his Disciples while Judas was absent about his wretched work which when he had accomplished in compleating his Hellish Contract and filling his covetous Purse with the Council's Bribe for his Masters Life he returns again to his Master at Bethany where this Frontless Traitor thrusts himself into his old place and as it were wiping his Mouth bore himself bold amongst his Fellow Disciples as if he had never been hatching such a prodigious piece of Villany and as if his All knowing Master had known nothing of his Unparallell'd Knavery Yet before his Return Christ had given to his Disciples divers Lessons some of Admonition some of Instruction and some of Comfort in his Discourse to them John 13 and 14. chapters the last words whereof are Arise let us go hence to wit from Bethany to Jerusalem where he would keep his last Passover Christ sends Peter and John before him to the City to prepare a Place and a Lamb c. for the Paschal Supper and he follows after them with the rest of his Disciples and Judas in the Company Though this Judas had been the Steward to provide necessaries out of the Bag for Christ's Family yet now his Lord knew he had provided not a Supper but Destruction for him so Peter and John are employed in this Preparatory Work They do according to their Lord's Instructions wherein he gave a Specimen both of his Omnisciency and Omnipotency 1. As at Distance he could see a Tankard bearer in the City know the House that was to entertain him yea and Guest-chamber Mind and Words of his Entertainer which none could do but the Omniscient God And 2. As he with his Nod only could direct the Tankard-bearer to the house appointed and even bend the Mind of the Master of that House so willingly to grant his Requests this also none could do but the Omnipotent God N. B. Note well This was a clear demonstration to his Disciples That it was easie for him to quell all those Cut-throats who came out with Swords to take him he could have Nodded them to Destruction Psal 80.16 Had He not offered up himself voluntarily to God the Father for the Sins of the World The Disciples therefore do all He commanded them with an Holy kind of blind Obedience which indeed was the obedience of Faith Rom. 16.26 When all was ready Christ came at the Evening and sat down with the Twelve at the Paschal-Supper Mat. 26.20 Mark 14.17 Luke 22.14 c. This was that Evening wherein it was necessary saith Luke 22.7 to kill the Passover according to the Divine Prescription of Moses Law which Prescript Christ strictly observed otherwise they would have Impeached him as a Transgressor of the Law which he came strictly to fulfil Peter and John had upon that 14th day of Nisan or Abib according to the Law Exod. 12.6 14. 13.9 c. got the Lamb kill'd in the Temple and its blood sprinkled at the Altar under the name of a Paschal for thirteen Persons c. This the Priests of the Temple would not have done for these two Disciples saith Dr. Lightfoot had it not been on the same day that they kept their Passover Feast and though John 18.28 seems to intimate that the Jews Passover was not yet come but that Passover there mentioned may be meant of their other Sacrificing of Sheep and Oxen as Peace-offerings upon any of those seven days they solemnized that Feast as well as of the Paschal Lamb offered the first day of the seven Deut. 16.2 Num. 28.16 19. Lev. 23.5 8 c. Against the time that this Paschal Lamb was brought home by the two Disciples Roasted and all Provisions prepared in the Upper-room for that last Meal of their Master He comes in from Bethany and sat down with the Twelve as before to Supper Where N. B. 1. We read not that Christ any where or at any time did eat any Flesh but at the Paschal Supper 2. That Christ had eaten of this Paschal Lamb thrice before this in his three foregoing years 3. That this last Paschal-Supper with Desire He desired to Eat with his Disciples Luke 22.15 He earnestly longed after Redemption work Luke 12.50 that the Type of the old Passover might be Abolished by bringing the Antitype of the new in its place v. 16. which was Accomplished in the Lamb of God's dying the next Day and which the Institution of the Lord's Supper the Night before did prefigure and succeeded as the New Gospel-Passover 1 Cor. 5.7 8. 4. That at this last Supper He gave a Second Intimation of the Traitor who was now also at the Table with him as he had done before at Bethany when the Devil entred into Judas John 13.1 2 21 22 25 27. There he only gave a private signification of the Traitor by a sign given secretly to John as by giving him a Sop but here He points him out plainly and openly Mat. 26.22 25 c. Mark 14.20 where it is Intimated that when Christ had put all his Disciples upon a search before that Law-Sacrament as we ought to do before that of the Gospel 1 Cor. 11.28 by saying to them One of you Twelve shall betray me and their suspecting every Man Himself as not knowing the Treachery of their own Hearts their Master to comfort them against their consternation at such an horrid act gives them openly first this sign That he who was dipping his hand with him in the Dish was the Traitor This Judas was probably just then a doing with Jesus when the Hands of all the other Disciples were withdrawn for Mark 's word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Dipping in the present tense and yet to make it still more plain when Judas took his Turn among the other Disciples to ask Master is it I lest by his silence he should seem to confess the crime Christ answers him not as the other but Thou hast said it that is Thou art the Man that is guilty not only of this desperate Impudence both in thrusting thy self into my Company after thou hadst sold me and in thrusting thy Hand into my Dish when all thy Fellow Disciples through sadness at the hearing hereof withdrew their hands But also of the most execrable Villany that ever was perpetrated by the Sons of Men Have I admitted thee to be my Fellow-Commoner my Familiar Friend as the Psalmist's Aggravation runs Psal 41.9 10. hast thou not served an honourable Master who hath Imploy'd thee in honourable Work and both hath given