drawn in Gods Book Psal 139.16 Not unlike to the Letters printed upon the Paper which do answer the Printing Type The Divine Efficiency doth answer to an hairs-breadth the Divine Decree both in Creation and Providence Gods Decree is the standing Rule of his Efficiency Those exact slingers Judg. 20.16 could not hit the mark so well as God doth by his External Efficiency his own Internal and Eternal Decree There is no variation of the Compass in this case at all The supream end hereof is the manifestation of his own glory more particularly of his wisdom power and goodness Psal 8.1 19.1 103. last 104.31 145.10 148.5 Prov. 16.4 Isa 43.21 Rom. 11.36 Revel 4.10 11. 5.13 'T is true God had a complacency in the work of his hands when he saw it was all Tob Meod superlatively good Gen. 1.31 The Lord rejoyced in his works Psal 104.31 It did God good a◠it were to see all good and very good It was a delight to him but God saw this long before even from Eternity Non datur prius posterius in Deo The phrase imports God would have Man to see the wisdom power and goodness of God in all which he thus commends to our consideration a curious and glorious frame full of admirable skill and variety 2. The Subordinate or Subalternate End is for Mans Instruction and comfort 1. For Mans Instruction Hereby Man learns that there is a God Isa 40.26 Rom. 1.20 there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something knowable to Natural Reason concerning a Deity the World could not make it self neither could it be made by Chance or by a Concussion of Atoms c. The print and Character of the God of Heaven is legible upon every pile of grass growing on earth Praesentem Monstrat quaelibet Herba Deum Ovid. Let no man say he is not Book-learnt for every one may read the Book of Nature though he cannot read the Book of Scripture and learn thence the knowledge of God the Creator though not God the Redeemer and so abhor Atheism Ignorance and Idolatry Cursed be that God which made not Heaven and Earth Jerem. 10.11 This verse spoken at Babylon and therefore writ in the Chaldee Tongue whereas all the rest of the Prophesie is set down in the Hebrew was given to Gods people to make use of when the Babylonians sollicited them during their Captivity to worship their Idols in the Babylonian Language as a detestation of their Babel Idols saying to them Cursed be your Gods for they made neither Heaven nor Earth The same we may say of all the Idols both of Pagans and of Papagans 2. For Mans Comfort the Maker of Heaven and Earth may be hoped in for help above all Mortal Princes for he is a King Immortal and he is the all-powerful Creator and therefore can help without a peradventure Psal 146.3 4 5 6. Let Israel rejoyce in him that made him and new made him too Psal 149.2 or Hebr. in his Makers implying the Trinity of persons concurring both in Creation and Re-Creation or Regeneration which while Olymphus the Arrian Bishop denyed he was struck dead with three Thunder-bolts in a Bath How ought we to hang our Hope upon this great Creator that did hang the heavy Earth upon nothing Job 26.7 and yet it remains for almost six thousand years unmovable he commanded and it stood fast Psal 33.9 The whole Order of Nature remaineth as he first set it firm fast and unmoveable though it hang on nothing but upon Gods precept how much more ought we to be steadfast unmoveable 1 Cor. 15.58 having the sure word of Gods promise to hang upon 2 Pet. 1.19 The Devil and his Imps would overturn the comely Order of Nature they would as it were mingle Heaven and Earth together and so soon mar all but God confounds the Counsels and disappoints the Attempts of those tumultuating trouble-States and maugre their malice he preserveth Polities Laws Judgment and Equity without which Humane Societies could not long subsist God hath decreed to maintain Civil Government amongst Men to relieve the oppressed to punish the wicked to uphold his Church which hath so few friends on earth and so many Enemies both there and in Hell in despight of all This Decree of God not onely for her preservation in the world but also for her Exaltation above the world stands firm and inviolable as a Mountain of Brass Zech. 6.1 This shall bring her highest Adversaries into the lowest place even to that place which is fittest for them to be the footstool of Christ The Churches help is from the Lord that made Heaven and Earth Psal 121.2 and he will rather unmake both again than his people shall want seasonable help her help is in the Name of the Lord who hath made Heaven and Earth Psal 124.8 Gods power is the prop of her Faith and pricks her on to Prayer therefore we may commit our selves to him as to a faithful Creator 1 Pet. 4.19 a God of infinite might and mercy The Lord that made Heaven and Earth and therefore hath the blessings both of his Throne and of his footstool in his own hand will bestow his blessing both on and out of Sion Psal 134.3 God hath hitherto been our Eben Ezer The famous particular Remarks of the Wisdom Power and goodness of God in the Creation written as with a bright Sun-beam upon a Chrystal-wall for our more particular instruction doth here follow 1st The unchangeable Wisdom of God is made manifest 1. in the exact correspondency betwixt Gods Eternal Decree and his Temporal Creation which was the execution of it as before He is esteemed a foolish Builder or Workman who draws a better Mould in his mind and erects a worse with his hand but this Divine Artificer doth most dextrously accomplish by his wisdom in time what he had most wisely designed before time even from all Eternity 2. In the Curiosity of every Created thing there was both the heighth and depth of Divine Wisdom in every Creature hence David cryeth In wisdom hast thou made them all Psal 104.24 Every part of the Creation was performed in the perfection of Wisdom If God hath given man such wisdom as to contrive so many curious Engines and Artificial Instruments for measuring time almost to a perpetual Motion and Lands almost the whole Earth for all sublunary services how much more of wisdom hath the God of Wisdom who is wisdom in the Abstract wisdom it self that instructs man in all his Arts Isa 28.26 even in that plainnest of Husbandry and is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. 11.10 which signifies the most Exquisite and Artificial Artist The lending power must needs be a more exact Artificer than the borrowing power man borrows all his power from God and all his Art and skill from him therefore must God needs be a most skilful Operator infinitely transcending the most sublime contrivances of men every Creature may say
Revoltings from God after which they wandred thirty eight years in the Wilderness till all that Generation save Caleb and Joshua the two good Spies against ten bad ones Numb 13. were all worn out and who knows but God may wear out this Generation who have been polluted with the Superstition of the Land in the like manner and raise up a new Off-spring more pure in Gods Eye to inherit the Promises of the latter day c. Sometimes Israel was up among the Mountains and sometimes down among the Plains and Valleys Thus the Church of God hath her ups and downs still all along there is a mixture of Mercy with Judgment God never stirs up or pours down all his wrath Psal 78.38 but in the midst of wrath remembers mercy Hab. 3.2 And as Afflictions do abound so Consolations abound 2 Cor. 1.4 5. The sixth Remark in General is Israel's sins in the Wilderness which were many and great may mind us of our sins in our bewilder'd state As they were Murmurers loathers of Manna Tempters of Christ 1 Cor. 10.4 6 9 c. both unbelievers and presumptuous Numb 14.3 11 41. lusting after the Flesh-pots of Egypt Numb 11.5 they committed Fornication with the Daughters of Moab Numb 25. yea and gross Idolatry Exod. 32. in their Calf Worship and many more such sins insomuch that the Psalmist makes this complaint of them How did they provoke God in the VVilderness and grieve him in the Desart Psal 78.40 Ten times at least they tempted God the two first years Numb 14.22 How many times more in the other thirty eight years Nay the whole forty years God calls it one continued day of provocation Psal 95.8 9 10 11. Heb. 3.8 to 18. and Moses at his Death tells them from the very day of their coming out of Egypt they had been all along his Life of Government a Race of Rebels Deut. 31.27 c. The better that God was to them the worse they were to him as if God had hired them to be wicked and this was ordinary with them till God had worn them out God grant it may not be so with us The seventh General Remark is All sorts of Persons sinned against God in the VVilderness not only the mixt multitude of Strangers Numb 11.4 but the Congregation of Israel yea and their Princes also such as the ten Spies Dathan Abiram c. so likewise did the Levites as Korah and his Company yea Miriam the Prophetess and Aaron the High-priest with her Numb 12. over and above his making a Calf Exod. 32. and at the waters of Meribah Numb 26. Lastly even Moses himself at the same place for which he falls short of the Land of Promise The eighth General Remark is The various punishments God inflicted upon all those Sinners some in one way some in another some more some less are written cautions to us on whom the ends of the VVorld is come 1 Cor. 10.1 to 11. Heb. 3.17 and 4.2 The punishments which the Lord laid upon the disobedient were divers some were slain by the Sword of the Enemy as of the Amalekites Exod. 17. and of the Canaanites Numb 14.45 and of their own Brethren Exod 32.27 29. and Numb 25.5 Some were burnt with fire Numb 11.3 and 16.35 Some were swallow'd up of the Earth which Buried them quick ver 33. Some were kill'd by Serpents Numb 21.6 c. Some died of the Pestilence yea many ver 46 48. 1 Cor. 10.6 c. Psal 78.30 31. and generally all that Generation which were first mustered after their coming out of Egypt perished Numb 16.64 65. God consumed their days in vanity and their years in trouble Psal 78.33 or in terrour for they were continually in fear of Gods wrath of mischief from Enemies round about from fiery Serpents wild Beasts c. Hebr hasty terrour suddenly surprizing those Sinners as God had threatned them Levit. 26.14 to the end and all their Journeys were fruitless vanities because they could not come to Canaan Numb 14.29 The good Lord grant our Carcases may not so fall in this Wilderness condition as not to see what good the good God will certainly bring upon this Church c. The ninth General Remark is Nevertheless for his Names sake God magnified his Mercy towards them and their Posterity Psal 106.8 where he comes in with a non obstante as he doth Isa 57.17 and what people may he not thus save having other things to look after namely to make his power known than presently to punish his people when they most deserve it for he being full of compassion not standing upon Terms or taking Advantages Many a time turned he his anger away overcoming their provocations with his own patience and pity Never stirr'd up all his wrath letting fall only some drops of it but would not shed the whole shower of his wrath Psal 78.38 because he would ever reserve some Remnant of a Church to praise his Name on Earth therefore suffered he not their Sins to overcome his Mercy which still triumph'd over his Justice Jam. 2.12 if not the extremity thereof would soon destroy us all Psal 130.3 and 143.2 Lam. 3.22 Though their offences were aggravated by their Obligations making both Egypt and the VVilderness two Stages of astonishing wonders yet he remembred they were but Flesh frail and feeble in the faln Nature full of sin c. and a wind that passeth away Psal 78.39 this was Gods ground for cursing the ground no more Gen. 6.3 and 8.21 and for not making an utter end of Israel in the VVilderness but brought them to Canaan Psal 78. ver 54 c. Neh. 9.17.22 Ezek. 20.17 22. The tenth General Remark is Though Israel's maladies in the Wilderness were many and great yet the Lord so magnified his Mercy towards them as to make for them proportionable Remedies As their dangers were many and great accordingly were all along their Deliverances likewise As NB. 'T was very uncomfortable and hazardous to Travel in a way-less Wilderness this was their malady and misery which God graciously prevented with the blessing of his goodness Psal 21.3 in a threefold Remedy and Mercy for no fewer than three Guides God granted them First The Cloudy Pillar Exod. 13.21 22. which while they rested covered the whole Camp Psal 105.39 and when they marched the Cloud gathered up into the fashion of a Pillar and went directly before them Numb 9.15 c. Secondly They had Hobab Moses's Father-in-law to be instead of Eyes to them Numb 10.31 as Job was said to be Eyes to the blind to direct them in the right way Job 29.15 for Hobab or Jethro was well acquainted with the Situation of the Wilderness far better than they he being of that Countrey of Midian adjacent to it yea better than Moses though he had lived long thereabouts yet many particular passages might be forgotten and some so changed by the changeable Sands as to need a new direction Generals of Armies do
was quickly Metamorphos'd in the Ecclesiastick power of the Bishop of Rome in comparison of whose power that when Phocus had gratified Boniface the Bishop with the primacy for the supporting him in the Imperial Chair after he had murdered the Emperour Mauritious his Master and placed him self in it The Emperor's power was indeed very small ever after Therefore is he said to exercise all the power of the first Beast healing his former wound by reviving the adoration of Images under a new name of Saints by which Idolatry lived again and doth live yet is it also limited to 42 months Rev. ch 13. v. 5 12 15 and those two Beasts are but one Beast ver 17 18 c. N.B. That the Lord may make me as another Barnabas a Son of Consolation Acts 4.36 unto the Disconsolate Church in this our Day with a blessed Voice in the Temple Isa 66.6 I shall lay down this General Rule first that the choicest and most soveraign Cordials wherewith we ought to Refresh and Revive our Trembling Spirits when we are even fainting away with fear prevailing over our hope are the exceeding great and precious Promises of God 2 Pet. 1.4 which are called by the Evangelical Prophet the Breasts of Consolation Isa 66.11 Those are the blessed Suckling Bottles that all God's Children who are taught of the Lord Isa 54.13 John 6.45 must learn to suck that they may be satified so as no longer to look upon the consolations of God like small matters to them Job 15.11 for no small gifts can come from the hand of so great and so gracious a God who is the God of Consolation Rom. 15.5 and the Consolation of Israel Luke 2.25 He is the God of all Comfort 2 Cor. 1.3 that is of all true Comfort of all kinds of Comfort and of all degrees of Comfort He is the Fountain from whom they all flow and such a Father of Mercy as when one comforting Mercy is spent upon us God still abides as a Father able to beget more and new comforting Mercies for us that the Heirs of the Promises might have strong consolation c Heb. 6.17 18. even everlasting Consolation in our Lord Christ 2 Thes 2.16 Now as there is a Natural Instinct which instructeth Lambs and all such like young Animals immediately as soon as brought forth to suck the Teats of their Dams c. So there is a Divine and Spiritual Instinct which teaches all the Lambs of Christ to suck the precious Promises those blessed Breasts of Consolation that they may be as Napthali satisfied with favour and filled with the blessing of the Lord Deut. 33.23 Behold the marvelous congruity betwixt this Instinct of Nature in all young Animals and that great Grace of Faith in all God's Children 'T is said the Just shall live by his Faith Hab. 2.4 a Text so famous as to be three times quoted in the New Testament Râ—m 1.17 Gal. 3.11 and Heb. 10.38 All which Divine Scriptures do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unanimously hold forth the most eminent and most excellent exercise of that great Grace of Faith so exceeding useful to us both while we live and when we die The Just or truly justified ones cannot live without it 'T is as the Merchant Ship that fetcheth our food from far Prov. 31.14 even from Heaven it self sometimes as it did Manna Psal 78.24 25. John 6.31 This Grace makes men able to live even in the worst of times and sure I am none dare die without it 't is the saving Grace as Heb. 11.13 All God's Worthies died in the Faith c. Thus far in the general but now come to particulars N.B. We must learn all of us as becometh the Babes of Christ to suck out satisfaction to our Souls from such blessed Breasts of Consolation as are most suitable to our present condition of any kind of Calamity The first Instance I shall give here is that exceeding great and precious promise which God most graciously granted unto Abraham that Father of all the faithful Rom. 4.16 when a pang of fear came upon him and when his Faith was fallen below his Fear and his Fear was swollen up above his Faith then God comes seasonably and says to him Fear not Abraham I am thy Shield and thy exceeding great Reward Gen. 15.1 When Abraham was made able to suck out the sweet Milk of this precious Promise by the Mysterial Mouth of a lively Faith then his former fainting fits of a desponding fear were done away and then could he walk as it were hand in hand with his God through all his following Tryals and became able to follow his heavenly Father as we may say blindfold not knowing whither he went Heb. 11.8 yet all along well knowing with whom he went for he always walked as a Child in his Father's hand saying as David said afterward Though my God lead me through the Valley of the shadow of death I will fear no evil for God is with me his Rod and Staff still comfort me therefore surely goodness and mercy shall follow me all the days of my life and I will dwell in the house of the Lord for ever Psal 23.4 6. 'T is expresly said of Abraham that he staggered not at the promise of God through unbelief but was strong in faith giving glory to God and being fully perswaded that what God had promised he was able also to perform c. Rom. 4.20 21. Now what Malady of fear did here befal our Father Abraham may befal any of the Sons and Daughters of Abraham yea undoubtedly often times does so As Faith in God's Promise was this holy Patriarch's Remedy against his Malady of fear So accordingly it ought to be our Remedy also If we could believe more in the Lord our God we should be better established against all distrustful fears and be more prosperous in our works and ways 2 Chron. 20.20 Isa 7.9 for God proportioneth his performing unto the measure of our believing saying to us as to the Man in the Gospel As thou be lievest so be it unto thee Matth. 8.13 Mark 9.23 This is a very great Truth that whosoever of the Sons and Daughters of Abraham do their duty according to that Divine Command Rom. 4.12 of walking in the steps of faithful Abraham in this World they shall be sure of lodging in the bosom of Father Abraham as Lazarus did Luke 16.22 in the World to come c. The second Instance that I shall add alone here concerneth the Church of God in general as the first did every Child of God in particular both which may fall into fainting fits of hopeless fear this is that exceeding great and precious promise out of which all the Children of the Church ought to suck the Milk of consolation in a disconsolating day of distress upon the Church of Christ namely that blessed Breast of comfort recorded by Zechariah Rejoyce greatly O! daughter of Zion c. Behold thy King cometh unto thee Just
Reversion 1 Cor. 2.9 Psal 31.19 God lays out something on them though he lays up much more for them They have most in their Hope yet have they a little in their Hand and Hold There be other Excellencies of this great Grant I will be your God which for brevities sake shall only be glanced upon as 4thly The Gratuitous Donation of it those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mighty things of God Acts 2.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the profound things of God 1 Cor. 2.10 yea God himself all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely given ver 12. to us Worms 5thly The Eternal Duration 't is a portion that will last so long as God lives and lasts 't is an inexhaustible treasure Divine Mercy in the Covenant is bottomless boundless and endless Mercy 6thly This Portion Proclaims a perpetual pacification betwixt God and Man he will not be a Devil but a God to us though the God of the VVorld out God might have given Man up to the God of this VVorld as the Devil is call'd 2 Cor. 4.4 for breaking the first Covenant with him yet that he himself should give himself to us oh cry Grace Grace to it Zech. 4.7 't is such Grace as the very Angels long to look or peep into it 1 Pet 1.12 and David sings upon Gods Power but sings aloud of his Mercy Psal 59.10 16. the Psalmist will sound out the Praises of the God of his Mercy and Tune his Harp to every of his Attributes yet the Attribute of Mercy shall have the highest Note and he saith My Soul maketh its boast in the God of my Mercy Psal 34.2 and 44.8 and God boasts as much of his Portion his People Deut. 32.9 and of his propriety in them God saith to Satan Hast thou considered my Servant Job that he is a none-such c. Job 1.8 and yet more emphatically saith Christ of his Spouse My Vineyard which is mine Cant. 8.12 his propriety in his People is such that one single Relative mine is not enough to express it but he doubles that possessive as if he found a sweetness in the sound of it he twice repeats it saying My Vineyard which is mine is ever before me Christ seems there to roll this word My and Mine under his Tongue and to hold it in his Mouth as Children do sugar and Sinners do sin Job 20.12 13. as if he had been loth over-soon to lose his delight in it and over-hastily to part with the luscious Relish of it And if Christs Eye be ever over it and it be always before him under his look of love because it is his own by Donation Conquest and Purchase every one likes and loves their own things best what can the Adversaries of his Vineyard his Church expect but that in due time he will make their Carcases to Dung and Manure it and he will water the Roots of its tender Vines with their very Blood seeing they would spoil that which cost him his most precious Blood 1 Pet. 1.18 19. Isa 27.2 3 c. If Christ delight so much in his people as his Portion how much more should they delight in him as their Portion Lam. 3.24 The Lord is my Portion saith my Soul therefore will I hope in him he is every godly Souls Portion so fully and entirely as if he were only theirs and yet is he severally so without Division and Distinction yea and successively so in all Ages of the World Psal 73.26 and 119.57 and 142.5 but sad is the Portion of Sinners Luke 12.46 All God is must be a rich and unparallel'd Portion Jer. 10.16 Especially if 2dly There be added to the other All God has Habet omnia qui habet habentem omnia that Man hath all things saith Austin who hath God that hath all things What is it that is good for Man which God hath not 'T is said he will with-hold no good thing from us Psal 84.11 The good things that God has to make ours are many yea all that are so for every good thing comes from a good God Jam. 1.17 All are of and through him Rom. 11.35 First More particularly The Attributes of the Father are made ours by this Covenant As 1. God has Wisdom and 't is made ours for our Direction most Men are undone by becoming Gods to themselves according to Satans early suggestion Gen. 3.5 and so leaning upon their own understandings Prov. 3.5 6 7. He that trusts his own Heart is a Fool Prov. 28.26 'T is as a Bramble that will scratch us if not scorch and burn us if we trust in its shadow Judg. 9.15 c. He that is in this Covenant with God must in all cases ask Counsel at his Mouth and aim at his Glory his Wisdom was never set fast in delivering either his Church in general or his Children in particular he doth all things well Mark 7.37 ordering all Occurrences in the height and perfection of Wisdom 2. God has Power and 't is made ours for our Protection Oh what a stock of strength hath the Soul in Covenant with God! call'd the strength of Israel 1 Sam. 15.29 David went out in Gods strength and prevailed Psal 71.16 and 18.29 But Peter presuming upon old strength and not depending upon Christ for new failed for old strength is not sufficient to grapple with new tentations smarting Experience taught him better that God was his strength who suspended it from him and dispensed it to him as he pleased hence was there a vast difference betwixt his first Comparative speech Though all forsake thee yet will not I c. Mat. 26.33 35. and his latter Thou knowest that I love thee John 21.15 which should have been Comparative also had it been a direct Answer to Christs Question Lovest thou me more than these he durst not say he loved Christ more than the other Disciples did he had now done with his Comparisons as savouring too much of the Pharisaical pride and presumption Luke 18.11 and had learned that his life and so his strength was hid with Christ in God Col. 3.3 he must therefore depend upon it and live out of it by fetching thence new Strength for new Duty new Influences for new Exercises David will trust God at all times Ps 62.8 As God must be wise for us so he must be strong for us 2 Cor. 12.9 3. God has goodness or Mercy and this also is made ours in the Covenant he caused all his goodness to pass before Moses Exod. 33.19 And David acknowledged that Gods goodness and mercy did follow him yea when he did run from it and would follow him all the days of his Life Psal 23.6 'T is called the Covenant of Grace and of Peace because 1. All kinds of Mercy Pardoning Preventing Priviledging and Purifying Mercy are the ingredients of it extending it self as far as Mans misery as before 2. All degrees of Mercy even a Full-Sea thereof which made the Apostle cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oh!
the Depth of this Full-Sea or high Tide of Mercy Rom. 11.33 yea and to admire the Length Breadth and Heighth as well as Depth of Divine goodness Eph. 3.18 And 3. 'T is full of the finest Mercies tender Mercy that hath a soft Hand for a sore Heart Luk. 1.72.78 Jam. 5.11 Bowels of Compassion which makes God sometimes seem to Stagger between two shall I strike or shall I not Hos 11.8 Psal 78.38 Lam. 3.33 Luk. 6.35 1 Kings 20.31 Mercy pleaseth him Mic. 7.18 One Deep calls on another here our Deep misery his Deep Mercy Thus I might enlarge on all other Attributes But briefly 4. Gods Justice is ours by this Covenant as well as his Mercy in condescending to the Triumph of Mercy over Justice in accepting satisfaction from another even Christ for us in Absolving us from the condemnation due to us and in receiving us into the generation of the righteous though but with a borrowed righteousness of the Lambs lending 5. His Holiness is ours as the Pattern of our Piety and the Object of our Love and imparting it to us Eph. 4.24 6. His Truth or Faithfulness is ours which gives a being to all his Promises and converts them into Performances us his Love moved him to make them so his Truth binds him to perform them to wit in the best Season not suffering his Faithfulness to fail Psal 89.33 7. His Omnisciency is ours whereby he observeth all our wants and weaknesses taking care as well as notice of us in and under them even at all times 8. His Omnipotency is ours the Omnipotency of Gods Anger is Dreadful but of his Love is comfortable and when Love sets this Almighty Arm on work what can it not do Job 42.2 9. His All-sufficiency is ours a pretious and inexhaustible Treasure which hath supplied the wants of all his People in all former Ages and still is pressed down heaped up and running over to supply us in this present Age as it never yet failed so nor will it for ever 10. His Ubiquity or Omnipresence is ours this is our Cordial God is every where with his Saints at Sea or Land City or Country they are no where from their fathers ground 11. His Unchangeableness is ours he sits upon the Floods Psal 29.10 the World is a Fable of changes but the unchangeable God hath his Hand upon the wheel and mannages its motion to his own glory and his Churches good doing with his Hand what his Mouth has spoke 12. His Glory is ours and so is his Eternity Hath God an Earth for us upon which we now live and hath he not an Heaven for us a Glory and that Eternal In a word Gods Eyes Ears Hands Feet Breath Back-parts Head and Heart c. Which God is said to have in Scripture are all ours his Throne and Footstool c. All Grace Peace Comfort c. All in Heaven and on Earth ours 1 Cor. 3.22 Secondly Both the Names and Offices of the son as well as all the Attributes of the Father are ours by the Covenant 1st His two Natures the Hypostatical Union of the Godhead and Manhood is ours 1. As a sign that Man made sick by sin should Recover and not Tast of the second Death This sign God gave Hezekiah of his Recovery from a sickness unto Death that the Sun went backward Ten Degrees with its Shadow 2 Kings 20.8.10 And this Infallible sign that Mankind sick of sin shall recover inasmuch as the Son called the Sun of Righteousnes Mal. 4.2 hath gone back with his shadow of Glory Ten Degrees at least nay such as are Numberless To wit that infinite distance betwixt equality with God and the form of a Servant Phil. 2.7.8 Christ left that Glory which he had with the Father before the World was Joh. 17.5 and took upon him not only the Nature of Man but even of faln Man which was worse than if he had become a Toad Oh! How Low did Christ stoop to raise us up on High every Degree of his Descending is a certain sign of our so many Degrees Ascending 2. As a Screen to Sconce and shelter us from consuming Fire such God is in himself Heb. 12.29 which would soon kindle upon such dry Stubble as faln Mankind is therefore Christ became God-Man and so a Days-Man or Mediator between God and Man that the Flames of these Everlasting Burnings as God is called and which no meer Man can stand before Isa 33.14 should not take hold on us 3. As a Ladder our Lord applies Jacobs Ladder to himself Gen. 28.12 Joh. 1.51 he is the true Ladder of Life by which Faln Man must Ascend out of the Pit of Despair into the Heaven of Pardon and Peace with God The top of this Ladder toucheth Heaven with his Divinity and the Foot or Bottom of it rests on Earth with his Humanity whereby he reconciles Man to God and makes Heaven open and obvious to us provided we own him as our only Mediator and lay hold by the Hand of Faith upon his merits as upon the Rounds or Steps of this Heavenly Ladder such as seek to go up to God any other way must as Constantine the good Emperour once said erect his false Ladder and climb up alone and assuredly such climbers upon so short and so rotten Ladders not only venture their Neck-breaking but their very Souls shall fall down into the Bottomless Pit strange Ladders lead to a strange end and will not take and keep hold of us as the true Ladder doth as well as we of it and far better hold too 4. And Lastly As a Conduit Christ is the Conduit of Conveyance a Royal Conduit some magnificent Conduits there are indeed that are made upon days of great Pomp and solemnity to run some few hours with Wine as well as all other hours with Water but this Divine Conduit runs always with Wine and always with Water too and this Wine which perpetually flows from it is better than the Blood of the Grape Gen. 49.11 12. Deut. 32.14 'T is no less than the Blood of the Lamb of God yea the Blood of God himself Act. 20.28 Neither is the Water which continually streameth out of it Common Water but Living Waters Joh. 4.10 and 7.38 and Waters of Life Rev. 21.6 and 22.1 Christ is a Golden Conduit which Conveyeth through its Golden Pipes the Golden Oyl of Grace and Spirit Zech. 4.12 God blesseth us with all spiritual blessings in heavenly places in Christ Eph. 1.3 For our Faith first lays hold of the Manhood in this Hypostatical Union of Christ so climbs up to the Godhead Thus as Christs two Natures are ours by the Covenant so are his three Offices In Mans Creation Man was made like God but in Mans Restoration God was made like Man and became Mans Prophet Priest and King in respect to those three Offices the three Sages of the East offered to Christ at his Birth 1. Myrrh as to a Prophet 2. Frankincense as to
grows stale and putrefies after a nine Days wonder and in celebrating the high Praises of God as they were so should we be punctual and particular insisting upon every distinct Circumstance of our glorious Deliverances Note 1. This is the first mention of Singing in Scripture yet no doubt the Patriarks used it as they kept the Sabbath though not mentioned till Exod. 16. 2. The Enemies of the Church are the Enemies of God Thou hast overthrown those that rose against thee Exod. 15.7 What men Act against her he accounts as done against himself Act. 9.4 There is a League Offensive and Defensive 'twixt God and Her Hatred of Her did harden Pharaoh's Heart to the highest and hurried him to bid Battel to God who was too hard for him 3. They were all Men Women and Children Baptized in the Sea 1 Cor. 10.2 and so saved Baptism is said to save us 1 Pet. 3.21 when 't is Inward also and Christ when Baptized was proclaimed then well pleasing to God Mat. 3.1 4. God will by his Mercy when we merit it not lead his People to the Habitation of his Holiness Exod. 15.13 as Jacob Gen. 32.10 Psal 78.52 53 54 Jer. 50.19 Isa 33.20 His Promises are his Performances The Lord will reign Exod. 15.18 and the Time shall come when God shall strike his Foes and make them as still as a Stone and sink as Lead with Sin into Hell then Saints shall sing Hallelujah Rev. 11.15 17 c. Exod. 15.14 15 16 17 c. This being the most famous History of the Church's Conflict with and Conquest over the Egyptians her Enemies and containing in it so many eminent Gospel mysteries I cannot conclude my Discourse upon it here without making some more Remarks upon that great Text of the Apostle concerning it Heb. 11.29 where we have these two great Points 1. The Church's Danger And 2. Her Deliverance After He had given many excellent instances of the Efficacy of Faith in particular Persons then comes He to this Efficacious Faith which was seated and most effectually Acted in the Church in general of that Day 1. The Danger was more especially before and behind Not unlike the Protestant's danger at the Battel of Newport in the Netherlands when that brave General the old Prince of Orange said to them Ye must either eat up those Spaniards or drink up that Sea The Church here had the like choice or if the could not do either they must climb up to Heaven which because they could not do Heaven comes down to them and both drinks up the Sea and eats up the Egyptians for them The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.29 signifies swallow'd down 't is said God bowed the Heavens and came down Psal 18.9 And 't is the Church's Prayer bow Lord the Heavens and come down Isa 65.1 as if she should say Let not the Lord lay hid any longer there as to some it may seem but break through all Letts and appear powerfully as out of an Engine speedily for thy distressed People who had here a Sea before them yea a Red-Sea which if so called as some say because of it's Red Complexion had the Colour of Wrath. God breaks open all doors and comes to melt down Mountains c. Here Moses was involv'd in the same Danger with the Church and undoubtedly step'd the first step into this Red Sea as Israel's Leader and Mediator drying it up for them c. Thus our blessed Messias imbarks himself in the same Bottom exposing himself to the same Danger with his Church when the Devil the Prince of the Air Eph. 2.2 that Red Dragon who pour'd out a floud to drown the Woman when he could not devour her Man-child Rev. 12.4 5 15 16. rais'd up a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Storm Aristotle calls a Town-swallower and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mighty Tempest to drown both her and him Math. 8.25 Mar. 4.37 Luk. 8.22 Isa 54.11 The Church Militant is a rowling tumbling Ark as Noah's Ark was sailing here upon a Sea of Glass a brittle World which as it will not so it cannot support her and that Sea is also mingled with Fire Rev. 15.2 meeting with many Combustions in it Joh. 16.33 Dreadful Tempests and Temptations from a Tempting Devil whose Shop is this wicked World out of which he takes all his Tempting Tools Acts 14.22 2 Tim. 3.12 The Church hath not all dry Land call'd Terra firma but some Sea yea an Ocean of trouble in her way to Canaan Oh that we would not suffer Christ to sleep still but awake him with fervent Prayers as the Disciples did crying Lord save us we perish Math. 8.26 And Master carest thou not that we perish Mar. 4.37 c. The Church Triumphant is above Motion Mutation and Molestation being safely landed in Mansâ—ons of Glory where Jesus our forerunner did leap first to Shore and took the first handsel of Heaven Heb. 6.20 being the first Fruits of them that rose from the Dead 1 Cor. 15.20 2. The Deliverance from this Danger and Distress which was Miraculous in many Respects 1. In respect of Time it was wrought when Israel knew not what to do as Jehosaphat 2 Chron. 20.12 or which way to turn themselves as David 1 Sam. 23.24 25. and were at their Wits end as the Mariners in a Storm Psal 107.23 c. The Tide of second Cause was at the lowest Ebb with them and then seasonably steps in the first Cause the Cause of Causes as Aristotle calls the Great God and saves them by a way they little expected even such Terrible things as we look not for Isa 64.3 the Lord Works for his Church such as never were done before Deut. 4.32 33. c. Where the Lord extolleth those Magnalia or wonderful Works We read how our Lord raised from the Dead 1. One in the House not yet carried out to be buried Mat. 9.25 2. Another upon the Bier in order to his Burial Luk. 7.14 3. A Third after he had been Dead three Days and was laid in his Grave beginning to stink Joh. 11.43 All which was to demonstrate that his Church is never brought so low nor ever lost so far but still Christ is able to recal and recover her The Eternal God is her refuge and Everlasting Arms are underneath her c. Deut. 33.27 Who after two days will revive her and the third Day she shall live in his sight Hos 6.2 Yea though nothing be left of her but dry Bones God will Prophesie over them inspire the Breath of Life into them and they shall stand up in their Lot alive before him Ezek. 37.2 5 12 to 15. She shall say as the Mother of our Lord did being his beloved Spouse and Bride The Lord hath looked down from Heaven upon the low Estate of his Hand maid Luk. 1.48 c. 2. It was Miraculous in respect of the Way as well as Time Israel went not over it but through it It had been easie
to better from Moab to Canaan further off from Sin and nearer to God Then may the afflicted Soul say with David I know that out of thy very faithfulness thou hast afflicted me Psal 119.75 as if God had not been faithful to my Soul unless he had thus afflicted my Body and with Job also When God hath tried me I shall come out as gold Job 23.10 With her Daughters in Law Hence Obser 2. Godly Souls should lead convincing lives Such and so amiable was the conversation of godly Naomi in the Eyes of those two Daughters of Moab that it convinced them both to love her and her People and to go along with her out of their own Native Country unto her Land Solomon speaks of four things that are comely in their goings Prov. 30.29 to which I may add a fifth to wit a Christian who should have an attractive Grace and Comliness in his going also All those that are within should have a lovely Carriage and Conversation in the very Eyes of those that are without that all such as see them may acknowledge them they are the Seed the Lord hath blessed Isa 61.9 Matth. 5.16 Phil. 2.15 1 Pet. 2.12 Plato saith If Moral Vertue could be beheld with Mortal Eyes it would attract all Hearts to be enamour'd with it How much more then would Theological Vertue or Supernatural Grace do so Cant. 6.1 the Daughters of Jerusalem were ravish'd with that Beauty they did behold in the Bridegrooms Spouse and those Daughters of Moab were ravish'd with that loveliness they had seen in their Mother-in-Law so that they would go along with her also True Grace and Godliness is such a blessed Elixar as by a Vertual Contaction it communicates of its own property to others where there is any disposition of goodness to receive it as here That she might Return from the Country of Moab Hence Obser 3. Every Heart should hang and Hanker Heaven ward as Naomi did Homeward from Moab to Canaan Moab was a place where Naomi had been courteously entertained otherwise she had never continued there for Ten years this was killing Kindness and Courtesie to continue her so long there until the Lord weaned her from it by embittering it to her how many of the Worlds Darlings are made to Dote upon this Deceitful World by living in the height of the Worlds Blandishments But God deals with his Children as Nurses do with theirs he lays Soot or Mustard upon the Breasts or rather Botches of the World to make them weaned Children as David was Psal 131.1 2. a bitter Life makes them look for a better Life and causes them to cry with Paul Cupio Dissolvi I desire to be dissolved and to be with Christ which is far far better Phil. 1.23 yea and backsliding Souls when God hedges up their Way with Thorns Hos 2.6 Are then made to cry I will return to my first Husband for then was it better with me than now v. 7. Eccl. 11.3 What way the Tree leans that way it falls North or South Hell-ward or Heaven-ward V. 6. This present evil World may have the same Character which Athens of old had from the old Philosopher 'T was a pleasant place to pass through but unsafe to dwell in for the Blandishments of the World because so doubtful are therefore more deceitful and because so luscious and delicious they are therefore the more dangerous as Lactantius said For she had heard in the Country of Moab Hence Obser 4. God will certainly revive his people with some good news from Heaven when their Hearts are almost dead within them upon Earth God reserves his Living and Almighty hand for a dead lift and now sends this good news from a far Country which was as cold Water to her thirsty Soul Prov. 25.25 This cheer'd up her drooping Spirit that was almost dead within her by her manifold Afflictions even a complication of Calamities had well nigh kill'd her when this true Divine Cordial came to her This is one of Gods methods first to kill and then to make alive first to bring to the Grave and then to bring back again 1 Sam. 2.6 Psal 90.3 Psal 16.10 and 18.16 the good news God sent concerning the Weal of Sion to his People as they sat weeping by the Waters of Babylon Psal 137.1 2. was a little reviving to them in their Bondage Ezra 9.8 and when His People were humbled he then granted them some Deliverance 2 Chron. 12.7 Heaven is call'd a far Country Mat. 25.14 good news from thence brought in by the hand of the Holy Spirit witnessing with our spirits that we are the Sons of God and if Sons then Heirs of this far Country of that fair City whose Builder and Maker is God Heb. 11.10 Oh how welcome should that be to us and how unspeakably comfortable 1 Pet. 1.8 Thus 't is reviving to every good Soul in particular as well as to the Church in General Naomi was revived with this News That the Lord had visited his people Hence Obser 5. God hath his visiting times and seasons in Relation to his own People which is twofold First Sometimes God Visits their Sins Jer. 14.10 and then he fulfils his word of Threatning Evil against them This is call'd God's Visiting in his Anger Job 35.15 but he retains not his Anger for ever neither will he contend forever Isa 57.11 lest the Spirit fail c. Hence comes Secondly That he sometimes also Visits in mercy It soon Repents the Lord concerning his Servants he presently cries It is enough stay now thy hand 2 Sam. 24.16 pro magno peccato parum supplicii satis est patri Terence he will not always chide nor keep his anger forever Psal 103.9 to prevent swooning in the Child that 's a whipping our Abrech or tender Father as the word signifies will let fall the Rod and falls a kissing it Jer. 31.20 to fetch Life again into his pleasant Child when seemingly most displeas'd with him This is that visit which David begs Oh visit me with thy Salvation Psal 106.4 Thus the Lord visited Sarah with a visit of love Gen. 21.1 and thus the Lord visits his People when he doth Redeem them Luk. 1.68 Christ hath his Visitations as our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or chief Bishop 1 Pet. 5.4 to see his Vineyards Cant. 6.11 which he sometimes doth find to over-do his expectation as there v. 12. but mostly to under-do and then he lays down his Basket and takes up his Axe c. In giving them Bread Hence Obser 6. Grace and Bounty follows Want and Penury through Divine goodness to his People After a long scarcity of ten years God Visits them with plenty This holds true both in the Temporal and Spiritual Famine Am. 8.11 Israel wanted Bread when Moab had it The Reason is rendred Am. 3.2 The Sins of Moab were only Rebellion against God as of Subjects to their King but sins of Israel were base treacheries as of a Spouse
of Nahum that Nineveh was now fully Ripe for its full Ruine and God was just now going to scour that filthy Pond of Sin and to do to her as she had done to his Church Remark the Second Tho' Nineveh had before Repented at the Preaching of Jonah as above and therefore the Lord had likewise Repented of his Displeasure against that City and suspended his Judgments he had threatned by Jonah to inflict upon those notorious sinners at the end of forty Days Yet after this Respit and Divine Remission both that City and the whole Assyrian Empire whereof Nineveh was the Head returned to a filthy Commission of their former sins aggravating and encreasing them with a Renewed Persecution of the Church of God Tho' the Vnclean Spirit seemed to be cast out of the City by Jonah's single Sermon yet he returned soon after with seven worse and so their last State was worse than the former Matth. 12.45 The Bile of this People being but half healed breaks out again afterwards as appeareth by this Prophecy and proved to be the Plague of Leprosie Lev. 13.18 19 20. so shut them out from receiving any more Mercy Those Apostates were turned aside to their crooked paths therefore the Lord will lead them forth with the workers of Iniquity Psal 125.5 and God stirs up Nahum to tell them so not only telling them of their sins but also foretelling them of their punishments upon this account Nahum's Prophecy is call'd the Burden of Nineveh chap. 1. ver 1. writ in a Book sent to Nineveh but Nahum himself went not to Nineveh as Jonah had done for now they were more sealed down in their Impenitency And this same Reason is rendred by some Rabbins N.B. why that Threatning Letter which Elijah wrote before his Translation and left to be sent unto Jehoram King of Judah 2 Chron. 21.12 by Elisha or some other Prophets who durst not shew themselves in Jehoram's presence because of his horrid Insolency and hardened Impenitency Remark the Third Nineveh's Preservation by their Repentance at Jonah's Preaching proved but a Reservation for utter Destruction according to Nahum's Prophecy As Jonah had denounced Nineveh's Destruction to be but forty days off in case they had not Repented which was the Condition of their Declared Doom at that time So Nahum now is raised up of God to denounce his last and Irrevocable Decree for destroying them by the Chaldeans c. and that about forty years or less after Jonah and then was Nineveh destroyed indeed under that effeminate Emperor Sardanapalus saith Dr. Lightfoot so famous or rather infamous in Heathen Histories Remark the Fourth Nahum is generally believed to have lived and prophesied in the days of Hezekiah and was one of those Prophets who were commanded to be Comforters of Jerusalem against its Affrightments from Assyria Isa 40.1 And he plainly telleth what Evil Counsel Senacherib conceived against the Lord and foretelleth Senacherib's Death in his Idol Temple by his own Sons as well as the prodigious Slaughter of his numerous Army by the stroke of an Angel Nah. 1.11 to 15. wherein is intimated 1. His Pestilent Counsel he gave to Jerusalem that they should cast off God as unable to deliver them out of his hands 2 Kings 18.19 c. 2 Chron. 32.15 c. Isa 36.15 to 20. 2. Tho' Senacherib's Army was well disciplined and likewise many for number ver 12. yet God by his Angel will cut or shear them Hebr. with as much ease as Men shear a Sheep mow down a Meadow or shave off the feeble Hair with a sharp Razour alluding to that phrase of Isaiah with whom he was Contemporary Isa 7.10 3. The breaking of the Assyrian Yoke v. 13. no more Tribute to be paid by Hezekiah as had been in Ahaz's Time c. 4. The failure of Senacherib's Sons ver 14. He rebelled against his Father in Heaven and his Sons rebelled against him their Father on Earth and slew him in his Idol-Worship This fact God is said to command because he would have destroyed the true Worship of God He lost his two Sons by whom he lost his Life and tho' his Third Son succeeded him yet soon after he lost his Life and Kingdom by the Chaldees so all the Royal Race of Assyria was Routed out Remark the Fifth Nahum's Graphical Description of Nineveh's Doleful Destruction for the Church's Comfort Mark 1. The Chief Efficient Cause of that Capital City's Ruine together with the whole Assyrian Empire as Brand Mullerus maketh the Analysis was the everlasting glorious and omnipotent God taking Vengeance of his Enemies and gave out the Commandment that this dashing work should be done and that sinful City and Empire be undone chap. 1.14 and 2.13 and 3.5 6. where the Lord of Hosts Commander in Chief of all his Creatures both his higher and lower Forces is said to come against his Adversaries and commands them to be destroyed The great God need say no more for what he saith shall be done as in the Creation of the World Hence Jeremy pray'd Lord be not thou my Adversary then shall I the better bear what will beside befall me from Men Jer. 17.17 God's Administration is most paternal for pitying his Friends but most powerful to punish his Foes Mark 2. The Meritorious procuring Cause of this Divine Displeasure was their manifold sins as beside their Persecution of God's Church chap. 1.9 11. they added Fraud Rapine and Robbery hence compared to a Lion's Den and the feeding-place of young Lions chap. 2.11 12. greedy Lions they were that could never have enough Isa 56.11 12. not enough to satiate them but enough to sink them and Woe is denounced by Nahum against Nineveh for being a bloody City and all full of lyes chap. 3.1 Her violence filled her so with fraudulency and falshood which seldom are seen asunder the Fox's Skin Eeking out the Lion's Hide that there was no Truth in her private Contracts and no Trust in her publick Transactions c. There were Whoredom Witchcraft and all kind of wickedness with a witness found in her chap. 3 4. and tho' she seem'd to repent of her Luxury Cruelty c. at the Preaching of Jonah yet now is she become as bad again and worse than ever N.B. Let Paris and Rome yea London remember what was the Ruine of Nineveh Mark 3. The less Principal or Instrumental Cause of Nineveh's Destruction for her Inhumanity against Men and her Idolatry against God were the Chaldeans c. who are described by their Arms Apparel Launces Chariots and Horses Chap. 2.1 2 3 4. and 3.2 These the Lord of Hosts armed to dash her in pieces and to burn that Rod wherewith he had scourged his own Church and Children though the Assyrians knew not so much Isa 10.12 13 c. which Place explaineth Nah. 2.2 God now having no more use of the Rod of his Anger the Assyrians to chastize Israel for their Sins wherein they exceeded their Commission in Cruelty
sinner dare ask no more but barely to be remembred and that not so much for his Body as before but principally yea solely for his Soul And this he prayed not that God should remember him in the way of his Wrath and Judgments as God saith I will remember them that shed Innocent Blood when I make Inquisition for Bloods of the Ish Dammim Hebr. or Man of Blood Ps 9.12 But Lord Remember me he cries in the Way of thy Grace and Mercy as thou didst Righteous Noah Gen. 8.1 and Holy David Psal 132.1 c. The 3d Demonstration that this good Thief 's Prayer was the Prayer of Faith is His short Prayer Lord remember me when thou comest into thy Kingdom contained in it a very large and long Creed the Articles whereof are these that follow He believed 1. That the Soul died not with the Body of Man 2. That there is a World to come for rewarding the Pious or Penitent and for Punishing the Impious and Impenitent 3. That Christ though now under Crucifying and Killing Tortures yet had right to a Kingdom 4. That this Kingdom was in a better World than this present evil World 5. That Christ would not keep this Kingdom all to himself 6. That he would bestow a part and portion hereof upon those that be truly Penitent 7. That the Key of this Kingdom 's Gate to let in or keep out did hang at Christ's Girdle though he was now dying upon the Cross 8. Which is above all that he dare Roll his whole Soul for its Eternal Salvation upon a Dying Saviour Our Lord in his Gracious Answer to this Penitent Thief 's Prayer Luke 23.43 saith equivalently and in effect to him Oh Man great is thy faith as he had said to the Syrophenician Female Oh! Woman great is thy Faith Mat. 15.28 yea so acceptable was his strong Faith to Christ that he did not only say to this Man as he said to that Woman Be it unto thee even as thou wilt but he most graciously granted him even more than he asked This Day thou shalt be with me in Paradise That is I will not only Remember thee and not forget thee as the Butler did Joseph Gen. 40.23 with 16. Amos 6.6 but also added that that very Day his place of Torment should be turned into a place of Pleasure a better place than that which the first Adam lost to himself and to all his Posterity for that was but a Terrestial Paradise out of which he shut himself but this is a Celestial one into which I the second Adam will open the Door for thee there thou shalt have my Presence and Company Thou shalt be with me and there shalt thou fare as I my self fare Oh! wonderful condescension c. The Inferences from hence are 1st That If Christ did thus gratifie such a notorious Thief one of the Vilest of Mortals in granting his Request and more than he Requested as above because he was truly Penitent at his last Gasp though he had led a most licentious life all along and had been hitherto profusely Impenitent how much more will Christ hear the Prayers of his own Servants and Children who have faithfully followed him all their Days The 2d Inference is Though this Penitent Thief had Paradise promised to him as to one that was both an Heir of the Promise and an Heir of Paradise too yet dyeth he that miserable death of the Cross and hath his Bones broken c. to shew that even the Heirs of Heaven may meet with their Cross from which they are not exempted upon Earth and may have their Bone-breaking Afflictions Psal 51.8 The 3d Inference is Here we have a fair Specimen and a Pious Pattern of the best posture of the Heart of Man in a dying hour to be more careful of the Soul than of the Body at that Juncture All the care that Wicked Ahaziah took at his Death was Shall I recover of this Bodily Sickness 2 Kings 1.2 16. there be many that say Who will shew us any bodily good Psal 4.6 but few say Lord lift up the Light of thy Countenance upon my Soul and there be many that cry Lord Heal my Body for I am Sick but few cry Lord heal my Soul for I have sinned Psal 41.4 David did desire those two Soul comforts whatever became of his Sense-comforts There be also many that in Ship-wracks at Sea and in House-firing at Land can be careful enough in securing their best Goods their Cash Plate and Jewels but how few there be that can take half that care in securing that Precious Jewel the Soul though of more worth than the whole World Mat. 16.26 when the Body as the Ship is just a spliting upon the Rock of Death by some burning Fever c and so leting out the Soul into another World The 4th Inference is Because this Penitent Thief was called in the Eleventh hour of his Life and Repented of his long and lasting lendness at his last gasp so had hope in his Death with the Righteous Prov. 14.32 and a Promise of a place in Paradise after Death c. yet let no profligate prophane and profuse Sinner promise to himself the like priviledge For a particular Instance ought not to be drawn into an universal Favour and both the Promise here and the Performance of it did peculiarly belong to him seeing his Conversion was one of the Seven Miracles that Christ honoured the Ignominy of his own Death by and none can expect such an happy Exit but such as can Attain to his great Grace and Faith upon a Dying Saviour c. The Fourth Grand Remark is the Miracles that Christ wrought upon the Cross puting forth some mighty Beams of his Divine Nature even at that time when the state of his Humane Nature was at its lowest ebb that the Indignity of his Disgraceful Death might be Graced and Dignified thereby The First of those Miracles was the Conversion of the Thief already discoursed upon adding thereunto only this here that his Conversion was the very first Fruits of the Power of Christ's Death even while he was but a Dying and before he was Dead Who can but admire both those branches of this first Miracle That 1st There should be such an Efficacy and Verine in a Dying Jesus while he was but just now paying that prodigious Debt for Man's Sin according to the Covenant made betwixt the Father and the Son before the World began which Debt was not fully compleated before the Death of the Son of God was fully Accomplished And 2dly That this Penitent Thief should have such a power of Faith given him to hang the whole weight of the Pardon of his almost unparallelled Sins and of the Salvation of his precious Soul upon a dying Saviour while both He and his Redeemer were both Hanging upon the Cross and before the Ransom-Money for Sins was yet paid and Redemption for Souls was yet purchased N. B. Note well
Argued and Illustrated as 1. Hell is cal'd the Bottomless pit Revel 9.1.11 and 11.7 and 17.8 and 20.1 3. as if it were a dark Dungeon with a narrow entrance into it and eternity to the bottom of it so that Souls there are ever falling and crying out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 woe woe quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not ever Lord yet never do reach to the bottom 2. There is no Room for Repentance in this Damned estate Now if ever now or never must we be reconciled to God Now is the Accepted time now is the day of Salvation 2 Cor. 6.2 The Apostle beats upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this present now because oportunity is headlong bald behind having never a Lock to catch hold of and therefore if once past is irrecoverable if the day of Salvation be once over it will never Dawn again If we receive not Mercy while we are in the body we can never saith Cyprian receive it when out of the Body there is no Mercy but all Justice then to be expected and endured 3. No man can by any means Redeem his Brother from Death Psal 49.7 much less from Damnation whatever the doting Dreams of Romish Doctrine say to the contrary and therefore all the Money which hath been given for Masses Diriges Trentals c. for praying Souls out of Purgatory hath been cast away and lost Money for Money bears no mastery in the other World and that fictitious fire was designed and devised onely to make the fire in the Popes Kitchin burn the brighter seeing all that Money so disbursed doth purchase fewel for it No nor the prayers and fastings of surviving friends can recover a Soul out of Damnation 4. No nor the Holy Angels in Heaven can redeem a Soul out of the torments of Hell for then there would be more Redeemers than one but Christ is the onely Redeemer there is but one Mediator 1 Tim. 2.5 both of Redemption and of Intercession besides him there is no Savour Isa 43.11 1 Joh. 2.1 the Papists therefore are gross Idolaters in setting up Angels and Saints to be their Saviours we should acknowledge no other Master of request in Heaven but Christ 5. No nor yet higher the very Bloud of Christ and if any thing could that would do it but that cannot then Redeem a Soul ex Instituto Secundum pactum according to the Divine Institution and covenant of Grace for thereby the Bloud of Christ was shed for the sins which penitent Sinners do commit in this world and not for those sins which impenitent Sinners carry with them out of this World into another Their wilful and final refusing of the Gospel-remedy and their Trampling under foot the Bloud of Christ as if it had been the filthyest Dirt in the Street maketh their Repentance in this Life Impossible much more their Redemption in the next Life There is no more Sacrifice for the sins of such Heb. 2.3 3.19 6.4 10.26 3. As Vain men doth not consider 1. The worth 2. The loss So neither doth they consider 3. The exchange of their Souls which is like the selling of the Jews A damage that could not be countervailed Esth 7.4 that is It is not Hamans ten thousand Talents Esth 3.9 nor ten more to that which can make up the loss that the King is sure to sustain by the Slaughter of the Jews such a vast Diminution of the Annual Entradoes would happen thereby how much more in the Exchange of the Soul if a right estimate be made there is no proportion 'twixt it and the World for 1. There is the disproportion of the most noble thing exchanged for that which is Ignoble as before in eight particulars in all exchanges or purchases there should be Charum pro chariori something dear given for what is more dear Now the Soul being the very Elixir and Quintessence of all beings so neer a kin to the Divine Nature must needs be much more Noble than the base things of the World for which too many do exchange them though they be Dung to it The 2. Disproportion is the exchanging of that which is essential and intrinsecal for that which is onely extrinsecal and circumstantial such as the world is with all its Beauties and Braveries Christ said to his Disciples The Life is more worth than meat and the Body than Raiment Math. 6.25 now if the Body be more worth than Raiment how much more is the Soul more worth than all the accidential things of the World for 't is the principal part as 1. We have our being by it had it not been for the Soul we had perished in the Conception and been as the untimely fruit of a Woman we have our continuance as well as our original from it 't is neither Riches nor Honours make a Man Plato saith Anima Cujusque est Quisque The Soul of every man is the Man himself the Body is not mentioned in the story where 't is said Man became a living Soul Gen 2.7 and if the Body give not the being much less Bodily goods of which Cato could say let men take them all away I am Cato still We lose not our selves if we lose not our Souls 3. The Soul gives us not onely our being but also our well being If it be but well with the Soul 't is well with the Man whatever his outward condition be If the state of the Soul be good all is good This made Paul and Silas sing in Prison and all the Martyrs joy in tribulation this made them happy in the midst of misery on the contrary the misery of the Soul is the Soul of misery let a man have a Confluence and Quintessence of all created comforts yet a wounded Spirit spoils and sowers all and makes him for all this a Man of misery The 3. Disproportion is 't is exchanging Eternal treasure for Temporal trash which is as transitory as the Head-long Torrent 1 Cor. 7.31 the Glory of this World is but a blaze and then dyes If it dye not to us we shall to it Eccles 1.4 All are either as empty swelling Bubbles or painted Butterflies which quickly fall down or fly away but the Soul is Eternal and goes to a place Eternal as Elijah did and then dropt are all worldly things as he did his Mantle they all have wings then to fly from us and we from them 1 John 2.17 Oh then exchange not thy Soul with profane Esan for pottage or with Dives for profit then it goes to Eternal woe as his did If not thou reserves it as a Diamond to beautify Heaven with it shall sparkle there Eternally a Vessel of mercy upon the shelf of Glory among glorifyed Saints and glorious Angels CHAP. V. Of Adam and Eve in the pure state THe state of Innocency wherein God created Adam and Eve was dignified with sundry excellent blessings some Internal and some External 1. The Internal perfections wherewith God blessed them
Serpent did bite Christ by the Heel in putting him to Death yet even then and thereby Christ gave Satan a most deadly blow upon the Head for though Christ died a shameful painful and cursed Death for us Gal. 3.13 as being hanged on a Tree Deut. 21.23 to expiate the Curse brought in by this forbidden Tree Cant. 8.5 yet was he quickened by the Spirit 1 Tim. 3.16 Rose again for our Justification Rom. 8.34 and swallow'd up Death in victory Isa 25.8 1 Cor. 15.57 And to this very Promise and Prophecy many Scriptures have a most excellent Reference as Psal 56.7 and 89.52 and 49.6 and 22.17 2 Cor. 13.4 and 1 Pet. 3.18 Thus Christs Head was not broken but his Heel only was bruised As the bruising of the Heel relates 2. To Christ Mystical his Church or Christians so it pointeth out 1. The Bodies of the Saints which are as the Heel and lower part as their Souls are the Head and upper part according to Mr. Mead's Notion and Death hath power over the Heel or Body below while the Head or Soul is in Bliss above yea and the Devil hath play'd his Tricks with the Relicks of Saints Bodies whereby he infused the Romish Doctrine of the Worship and Invocation of the Martyrs of which Wound in the Heel that Church halteth unto this day 2. It pointeth out the unsound part of the Visible Church or Hypocrites which are but the Heel of the Church of Christ Those are indeed within the Devils Commission here to bruise and break for a further manifestation of Gods Glory and that they which are approved might be made manifest 1 Cor. 11.19 3. It pointeth out the Church Militant on Earth which is but as the Heel or lower part thereof the Church Triumphant in Heaven being as the Head and out of Satans reach This Heel the Devil is frequently wounding yet is it but a sleight Wound which though it may be painful is never Mortal like the Wound in the Heel far from the Vitals the Head or Heart All the Persecutions of the Church here below do indeed reach their Bodies Goods or good Names yet are they only as a bruise in the Heel in comparison of the better part the Spiritual Life whereof cannot be endangered Mat. 10.28 Neither the Devil nor his Instruments are able to reach the Soul below or the Saints above ☞ Herein is contained an entire Christian Catechism touching the Malady and Misery of Man by the Fall and the Remedy and Reparation of miserable Man by Christ this is pure Gospel that our Adversary the Devil is laid along upon the ground as the Serpent or overwhelmed and turned upon his Back by the Messiah so though he be an implacable Enemy can do no great mischief as he is punish'd and put into such a painful posture and though he sting us in the Heel and make us halt yet must we go halting towards Heaven as Jacob did over Penuel Gen. 32.31 Yea Run the Race set before us Heb. 12.1 Now after the Tempter follows the Doom of the Tempted 1. The Doom of the Woman being first in the Transgression 1 Tim. 2.14 Her Doom is threefold 1. For seducing her Husband she is Doomed to Sorrow 1. In Conceiving 2. In Bringing forth 3. In Bringing up too 2. For pleasing her Palate she shall have pain in her Womb No Female of any kind hath greater pain than that of a Woman as Naturalists say 3. As she proved a stumbling block to her Husband to whom she should have been an Help meet she is Doomed to a Subjection to him v. 10. to have her dependency upon her Husband both for Direction Protection and Provision hence it is that oftentimes against her own will she endureth the uneasy Yoak of an unequal Ruler yea and against Gods will too for God would not have Husbands to rule with rigour though he grant them a righteous Rule over their Wives he would not have them bitter against them Col. 3.19 Eph. 5.28.33 1 Tim. 2.12 1 Pet. 3.1 yet in all this we have a fair Specimen of Divin◠Mercy 1. That God doth not cast Eve off or curse her as he had done the Serpent All this was a fatherly Chastisement rather than a satisfactory and proportionable Punishment God might have inflicted the mulct of sudden death upon her which she had merited he might have taken away the Blessing of Fruitfulness before promised but he only mingleth it with Dolours and yet tolerable Tortures Though the Throws in Birth be so torturing as no kind of Torments can parallel insomuch that Medea in the Tragedy said She had rather die ten times over in Battel than bring forth but once only yet God mitigates the rigour of his Justice with his sweet Mercy in Dooming her only to Temporal Pains where Eternal Death was deserved this was remitted for the Seed newly promised Ezek. 18.23 Psal 103.10 c. 2. Those grievous pains are not so grievous as the Curse and Wrath of God and the pains of Hell all which was the Devils Doom 3. Those pains were imposed to bring her to Repentance and to make her long for Heaven where all pain and sorrow is done away 4. Those Pains are recompens'd with following Joy John 16.21 5. Neither is all hope of life cut off from her if she continue in faith c. 1 Tim. 2.15 The last part of this Divine Doom is upon Adam God observing the same order therein as they had sinned the Offender who sinned last is sentenc'd last and herein is specified 1. The Cause of the Doom and 2. The kinds of it which are three 1. The cursing of the Earth to Man 2. The toilsom life of Man 3. His tiresom Life to expire in a bodily Death v. 17 18 19 c. All which were only Temporal not Eternal punishments for God makes no mention here of Eternal Death which is the proper punishment of sin Rom. 6.23 because by the promised Messiah here a Reconcilement was made betwixt God and Man both for Remission of Sin and the Grace of Eternal Life were contained in the promise of that Seed which would break the Devils Head Hence 't is concluded by all solid Authors that Adam was not Damned but Saved upon those grounds 1. He was a Type of Christ and never any Reprobate or Damned one doth the Scripture make to Typifie our Saviour 2. The Promise of the Messiah was given to them both upon their Transgression which they laid hold on by Faith and therefore Adam call'd his Wives Name Eve that is Life or living in Testimony of his Faith in and Thankfulness for that lively and Life-giving Oracle concerning Christ v. 15. whereby Eve as well as himself had a reprieve from Death and became the Mother of all living whether a Natural or Spiritual Life v. 20. 3. Adam is expresly call'd the Son of God Luke 3.38 so he cannot rationally be reputed a Son of Death or Damnation 4. Neither is it probable that
thanksgiving is the good life of the Thanks-giver to be restless for receiving and to be careless of returning was hateful to the Heathen Ingratum si dixcris omnia The sin of Ingratitude hath all other sins in it yet 't is ten to one but we ate guilty of it in not returning with the Leper to give God the praise of our mercies Luk. 17.15 17. And in not making it our Spiritual Project and Study with David what to render to God Psal 116.12 For all his benefits he had nothing to give but what was Gods before therefore he cries What shall I render As having nothing good enough for so good a God Hence he saith v. 13. I will take the Cup of Salvation Which some render Poculum Eucharisticum the Sacramental Cup which the Apostle calls the Cup of Blessing 1 Cor. 10.16 As the whole Sacrament of the Supper is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Eucharist or Thanks-giving Or according to the opinion of others this Cup David speaks of there hath relation to that Festival Cup after the Peace-offering mentioned in 1 Chron. 16.3 Which was called Calix Salutis ceu Salvationis A Cup of Health and a Cup of Happiness 'T is pity any should willingly not to say wilfully want this happy Cup This Salutiferous and Beatifical Cup. God is good so is the Object of praise and he doth good so is the Object of thanks and both these v. 4. are best done in the Cup of Blessing rightly received that Passover Cup the Blood of the Paschal Lamb. The 4. Gospel Sacrifice in a word is all the good Works both of Piety and Charity Heb. 13.16 If wrought in God Joh. 3.21 Quoad fontem quoad finem from a good principle and for a good End Such as have a feci deo writ upon them when the Soul can say what I have done I have done to God 1 Cor. 10.31 With a single Eye to Gods glory and with a sincere love to the Souls of Saints or Sinners As works of Piety done to God so works of Charity done to men and to Christs poor members whether it be more according to our abundance or less according to our Ability 2 Cor. 8.11 12. Have their high Value and Estimation with God such good works are call'd also a Sacrifice and an Odour of a sweet smell acceptable and well pleasing to the Lord Phil. 4.18 Where the Church of Philippi administring to the Apostle their Ministers wants was no less than a blessed perfume Thus likewise our Lord saith that a Cup of cold water though not at the cost of a little fire to warm it given in the name of a Disciple or of a Prophet shall not lose a Disciple or a Prophets reward Mat. 10.41 42. And that is no small reward for God is a liberal pay-master Sauls five pence given to Samuel was rewarded with a Kingdom 1 Sam. 9.8.20 and 10.1 Though the Butler forget Josephs kindness to him in Prison Gen. 40.23 Yet God is not unrighteous to forget your labours of love having them all writ in his book of remembrance Mal. 3.16 17. Which he oftner peruseth than Ahasuerus did his Chronicles Esth 6.1 that ye have shewed toward his name in that ye have ministred to the Saints and do Minister Heb. 6.10 Hence is Inferred 1. Though we be exempted from the Sacrifices of the Law yet not from those of the Gospel Oh where then is Gospel-Sacrifice 'T is no less than three times commanded in the Law Let none appear before the Lord empty that is without an offering Exod. 23.15 and 34.20 and Deut. 16.16 17. Though that Law-Service was a chargeable and heavy service yet was it equally obliging to the Poor as to the Rich though not to offer as much as they for that Rigorous Dispensation admitted of this Divine Indulgency that he who had not a Lamb to bring unto God might bring two Turtle Doves and if he could not procure them then the tenth part of an Ephah should be acceptable Lev. 5.7 11. And 't is said further If he be poor and can not get so much let him bring such as he is able to get and it shall be accepted Lev. 14.21 22 32. Those are all gracious provisoes for poor people shewing that God respect more the mind of the giver or offerer than the worth of the gift or offering God minds more the truth of inward devotion than the measure of the outward oblation 2 Cor. 8.12 God accepts of a little where much not to be had and he will receive a very small present from him who would bring a better were it in the power of his hands so to do The 2. Inference is our Gospel Sacrifice must not only for the matter but also for the manner be according to divine prescription As we must not appear empty so we must not bring what we Phansie but what God prescribes The very Philistinâ— would not send baâ—k the Ark of God empty 1 Sam. 6.3 Oh what a shame it is then for those call'd Christians to be worse than the uncircumcised in appearing empty of those Gospel-Sacrifices as Prayer Praise Repentance and works of Piety and Charity yet were their presents Ridiculous as well as Superstitious suggested by Satan to their diviners in contempt of God and not prescribed by him who loves and likes those Services that are of his own prescribing How do the Superstitious offer God their ridiculous though Golden Mice and Emrods which could not well be figured without some shew of their Posteriorums where the Emrods break forth and so are loathsom to the Lord Isa 1.12 13 14. When our Services are not according to the Pattern shew'd us in the Mount of the Holy Scriptures Heb. 8.5 When and where we write up Service then and there God writes up sin God carefully provided that his Worship should not be corrupted saying This is the Law of the Burnt-offering and of the Meat-offering c. Lev. 7.37 And he left nothing unprescribed that the frothy exuberancy of mans foolish brain might find no Room to foist any thing into his Service Paul himself would not obtrude his own Inventions into Christs Institutiton but delivered all to the Church as he had received from the Lord 1 Cor. 11.23 Cypriaâ— saith Adulterum impium Sacrilegium est quodcunque Humano furore Instituitur 'T is an Adulterous and Sacrilegious Act to violate a Divine Ordinance And Calvin gives this reason why God was so exact in prescribing the whole of Legal Worship nequid adventitium obreperet ex hommum Commentis ad vitianda sacrificia nihil observatu dignum deus omisit nequid aggredi auderent homines nisi ex Dei praescripto Inde colligere promptum est quantopere fugienda fit temeritas quicquam fingendi audacia Lest man should take leave to set up his Posts to Gods Post This is daring impudency Calvin on Lev. 7.37 and on Mat. 15.2.9 To do more than Goâ— Commands is to serve the
sin and in promoting it when it was procreated to its Giant-like magnitude in those over-grown Giants was the Eye The Sons of God saw the Daughters of Men that they were fair Gen. 6.2 Thus 't is said of Eve that she saw the Apple a beautiful Object Gen. 3.6 The Eye was the Cinqueport where sin landed both in the birth and in the growth of it Thousands have died of the wound in the Eye If sin do not find an open entrance either by the window of the Eye or by the door of the Ear it cannot well convey it self into our Hearts Beauty whether in persons or in things is a perilous Bait 'T is not safe gazing upon beautiful Objects lest the Tempter use the Eye as a Burning-glass to set the Heart on fire Lust is sharp sighted and no one means hath more enriched Hell than beautiful faces Job therefore made a Covenant with his Eyes lest they should be loop-holes of lust and windows of wickedness Job 31.1 and David prayed against the abuse of them Psal 119.37 The third Note is Although those Giants Moses mentioneth Gen. 6.4 were as overgrown in their Guilt as they were in their Bulk neither fearing God nor Man but by a Cyclopick Impudence did provoke God to his face c. yet in the midst of wrath God remembers mercy Hab. 3.2 saying Mans days shall yet be an hundred and twenty years v. 3. So long would God respite his Declared Judgments to prove Man if yet he would repent of his sin and return to his God 'T is a wonder a God of so much power to ease himself at his pleasure of his Adversaries upon the first provocation Isa 1.24 should yet be a God of so much patience as to bear with them and forbear sinners for so long a time The wickedness of man was then great in the Earth v. 5. especially in those great Giants call'd Nephilims Hebr. because they were faln from God and Godlines◠as the word Naphal signifieth and faln into the bog of wickedness Burgensis thought them to be Devils in mens shape and call'd Nephilims because they with Lucifer were faln from Heaven but the Invalidity of this Notion appeareth in this That the Deluge could not Drown Devils who are Spirits and therefore they were not Devils but Men indeed Incarnate Devils that drew down the Deluge Yet though God was wearied out in his patience with these corrupt and incorrigible ones who would have faln upon him if they could as they had faln from him insomuch that he is moved to make a final Resolution for their Utter Ruine still Mercy that is over all the works of God Psal 145.9 triumphs over Justice Jam. 2.13 and grants a Lease of an hundred and twenty years Respite from the Floud in which term of time they might by Noah's Preaching and preparing the Ark be brought to Repentance or if not to perish for ever This long-sufferance of God the Apostle extolleth 1 Pet. 3.19 20. 2 Pet. 2.5 shewing the sum and end of all the Sermons Noah Preached to them that they might be judged according to men in the flesh but live according to God in the spirit 1 Pet. 4.6 that is they Repenting and Turning to God might be dead because of sin but the Spirit be life because of righteousness Rom. 8. v. 10. But alas though they had the space of Repentance they wanted the grace of Repentance Rev. 2.21 As Noah was warn'd of God Heb. 11.7 so that wicked World was warn'd of Noah concerning their approaching Peril if they did not prevent it by Repentance Noah did this by the Spirit of Christ who is said to go unto this old World as an Embassador sent by his Father he went and Preached 1 Pet. 3.19 to wit Righteousness and Repentance 2 Pet. 2 5. and the Faith of the Gospel 1 Pet. 4.6 whereby some possibly of those many that perished in the waters might be eternally saved by Christs sanctifying that Providence as an Ordinance to them and his mercifully speaking to their hearts thereby yea and inter pontem fontem he might give to them the Grace of Repentance though they had not improved the hundred and twenty year space of Repentance as he did to the penitent Thief on the Cross Nunquam serò si seriò poenitentia vera nunquam est sera If Repentance be but true 't is never too late Oh how doth this magnifie the matchless Mercy of God! that though they were judged according to men in the flesh to the Drowning of their Bodies in the Floud yet might they live according to God in the spirit their Souls being saved by the Grace of Christ even at the eleventh and last hour of their day 1. Infants were not obstinate so might be saved 2. As all in the Ark not saved so all out of the Ark not damned 3. All dying without Baptism not lost 1 Pet. 3.21 nor all Reprobate who were out of the Ark for some might be ignorant of Noah's Preaching and preparing the Ark so were not wilfully disobedient The fourth Note is As the Old World notwithstanding this long Respite of an hundred and twenty years was at last destroyed by Water so this present World after the long Lease of the Gospel shall be destroyed by Fire Those are the two most unruly and most ruining destructive Elements Ludolfus hath an excellent Observation As God destroyed the Old World by Water to quench that exorbitant Heat of Lust that was then found in it so he will destroy this present World by Fire to warm that notorious Coldness of Love that shall at last be sound in it Christ hath foretold that the love of many shall grow cold Matth. 24.12 As Moses had told how all flesh had corrupted his way with fleshly lusts making a carnal choice of beautiful Bed-fellows more out of blind Affection for lustful love is always blind than from solid Judgment without either Care or Fear of being corrupted by them Exod. 34.16 1 King 11.2 3. or any regard of either grief to the Godly or of scandal to their own Profession for they are called Sons of God at large that had called themselves by his Name Gen. 4.26 yet no better than loose profligate Professors Apostates from the Power of Godliness These Sons of Seth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.27 burned in their lust or were scalded as the Greek word signifies at the sight of the fair Daughters of cursed Cain took them to their Beds never considering while they were led by the lusts of their Hearts and by the sight of their Eyes like Solomons Yonker Eccles 11.9 the suitableness of matching 2 Cor. 6.14 nor the deceitfulness of Beauty Prov. 31.30 nor the difficulty of finding a virtuous Woman Prov. 31.10 nor observing while they chose by their Eyes that a fair Helena without may he a Railing Hecuba within or an Earthen Potsheard covered over with Silver Dross Prov. 26.23 These men were the worse because they should
Fathers Plenipotentiary and prays for us at his Right Hand much more than when on Earth as one in Joynt Commission with God John 17.24 'T is nor Father I wish but 't is Father I will and none but Christ can be a fit Mediator for he is God to manage matters with God and he is Man too to manage matters with Man 1 Tim. 2.5 This Mediator is so near us in the matter of his Incarnation that he will never be strange to us in the matter of his Intercession The Promise of Christ Gen. 3.15 was the first and will be the last and only Rope of Mercy for falling sinking Man to catch hold of for Salvation from the bottomless Pit In this sense saith the Prophet Isaiah A Man shall be an Hiding-place Isa 32.2 that is the Man Christ Jesus as he is called 1 Tim. 2.5 shall be a comfortable Cordial to Distressed Consciences an Absolute and an All-sufficient Saviour such as his Servants may most surely shelter themselves in and confidently rely upon both for safety here and for Salvation hereafter In this sense also saith the Prophet Micah This man shall be the Peace when the Assyrian comes into the land c Mic. 5.5 that famous He forementioned v. 4. the Man Christ Jesus Alas Flouds and Tempests will Arise and Toss the Church as the Deluge did the Ark the Assyrians and Babylonians Nimrods Brats will Invade and Infest the Church but Christ will be an hiding-place from the Storm and a Covert from the Tempest as Rivers of Waters in a dry-place and as the shadow of a mighty Rock in a weary Land This man Christ shall be her Peace yea her Prince of Peace Isa 6.6 who giveth her Shalom Shalom Peace Peace Isa 26.3 that is pacem regionis pacem Religionis Peace of Country and Peace of Conscience yea pacem omnimodam all kinds of Peace Internal External and Eternal a multiplied renewed and continued peace as God hath promised and Christ hath purchased he merited it as he was the chastisement of our Peace Isa 53.5 and he made it by the Blood of his Cross Col. 1.20 so became our Peace both the Maker of it and the Matter of it Eph. 2.14 16. Therefore though the Assyrian come into the Land he shall be a loser by it if he tread in your Palaces he shall retreat with Dishonour and Defeatment as it befel Senacherib Isa 37.36 37 38. And thus also God reconciled in Christ is known in Sions Palaces for a refuge Psal 48.3 as the City of Sion where the Temple stood was both an Ornament and a Muniment to the whole Countrey so God was both the Ornament and Muniment of both City and Country as being the common refuge to both Thou shalt hide those that fear thee in the secret of thy presence that is in the Golden Cabinet of thy gracious Providence where they shall be as safe as if they were in a Tower of Brass or Town of War yea as if in Heaven it self out of the reach of the rage of Persecutors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the Enemies Gunshot saith David Psal 31.19 20. and thou shalt keep them secretly as in a Pavilion which is a Princes Retiring Room or With-drawing Chamber always look'd upon as a sacred place and not to be assaulted there Gods Servants lye safe not only from the stroke of wicked Hands but from the strife of wicked Tongues from the calumnies and contumelies of Graceless Tongue-smiters as no Weapon form'd against them can prosper so every Tongue that riseth against them shall be Condemn'd in Judgnient for a wicked Tongue Isa 54.17 Jude v. 14 15. oh how safe was Noah when the Lord had shut him in his place of Refuge Gen. 7.16 so no Flouds can harm those whom God hands into his Pavilion of Protection The Scripture mentions three sorts of Refuge 1. Created Isa 4.5 His Churches purified unto himself Tit. 2.14 by the Spirit of Burning Isa 4.4 are his Glories v. 5 and 2 Cor. 8.23 Isa 46.13 and 62.3 Jer. 4.21 Ezek. 7.20 his Jewels as well as Crown Throne and Ornament Mal. 3.17 and rather than hazard the loss of those Kele Kamudoth Vessels of desire God will put forth his Creating power for the safety and security of his peculiar people and make a cloudy Pillar to cover them as the Ark did Noah like that for Israel in the Wilderness Exod. 13.21 and 14.19 Psal 105.39 This was done for them as they came out of Egypt where there was no Rain Zech. 14.18 yet there was a cloud If it be said how could there be a cloud where there is never any Rain 't is Answered God created it and rather than fail he will do so still he will Hedge their Houses about Isa 49.16 Job 1.10 2. Commended or Allowed Numb 35.6 and Deut. 19.3 4. Those Cities of refuge were Asylum's or Sanctuaries for such as kill'd any man casually without previous Hatred or Intention of Malice or Murder there they were safe Did God promise Cities of Refuge for those that kill'd Men Much more will he himself be a City of Refuge to Saints when wicked men design to kill them Zech. 2.5 A Wall of Fire 'T is supposed Israel was Circumcised when the Plague of Darkness on Egypt began so could not be assaulted while they were sore for at three days end they were recovered 3. Commanded this is God himself his Name Attributes Promises and Providences Prov. 18.10 Isa 26.20 Cant. 1.4 and 2.3 and Isa 25.4 All Gods People have need of this Refuge in as much as the World hath the Church in chase As all Hunted Creatures hasten to their Refuge by an instinct of Nature how much more we by a Divine instinct should hasten home to our God when Hunted by Bloody Hunters Jer. 16.16 Such as Nimrod was who Sacrificed mens Lives to his own Lusts Gen. 10.9 God will either 1. Over-rule the Power of those Pharaohs or 2. Over-wit the counsel of those Achitophels or 3. He will Restrain their Rage Psal 76.10 11. as Gen. 20.5 and 35.5 Exod. 23.31 and 2.4 1 Sam. 23.27 1 Kin. 22.33 provided we be such as 1. Fear him and hope in his Mercy Psal 34.18 2. Mourners marked Ezek. 9.4 and 3. Meek seeking Peace and pursuing it Zeph. 2.3 Psal 34.14 Oh how should we flee to this Refuge as they did to their Baal-Berith Jud. 9.46 God is known for a Refuge in all Ages Luther said when Threatned I shall have Protection from Heaven while I live and Provision in Heaven when I Die 'T was bravely said by the Duke of Hereford Banisht by Richard the Second I shall have the same Sun that he hath to shine on me and the Sun of Righteousness too which my Banisher hath not to shine upon him I am still on my Fathers ground all the Earth is the Lords c. So that the Banished may have more comfort than the Banisher and be in a far better condition than he As
the Jews to Captivity for both which he drops down every Day two Tears into the Ocean and for Grief daily smites himself upon his Breast with both his Hands Talmud Doctrin fidei Judaicae ord 1. disp 7. ord 5. Tract 8. 'T is likewise to say of God as the Turkish Alcoran chap. 43. saith That God and his Angels do wish well to Mahomet their Prophet but cannot free him from Death which the Fates had Destined Yea lastly This Arminian mistake maketh the true Jehovah to be no better than what the ignorant Heathens imagined concerning their Impious Jupiter who they say doth daily deplore the Irresistible Destinies when he could not possibly divert them What is all this but to think wickedly of God that he is just such a one as our selves Psal 50.21 made up of passionate Affections such as are Desires to have all both Men and Angels both Elect and Reprobate to be Eternally Saved but he cannot help the matter with all his Omnipotency and therefore must upon the same account take on and be sorrowful that he cannot procure the Salvation of all thus they do not only put Fetters upon Gods Almighty Hands but also lay strange Restraints upon the free overflowings of his Free Grace and Goodness The second Consideration is The Covenant of Grace is a free Covenant on Mans part as well as on Gods as God had no Obstacle or Obstruction in himself as is aforesaid to oblige him to it so neither had he any Objective Idea of good or Object of Complacency in Man either seen or foreseen which moved and drew forth the compassion of God to give faln Man this Covenant of Grace no his own Free Grace and the good pleasure of his Will Eph. 1.6 was his only Motive Ground and Foundation thereof According to that Maxim in Divinity Idea Dei non advenit ei aliunde God fetcheth not any Motives to or Reasons of his Love from without him but they flow freely from within himself to faln Man who was then left without Money he could pay no price for this New Covenant Isa 55.1 3. God freely gave him this Covenant as 't is said concerning Abraham I will give thee my Covenant Gen. 17.2 So the Hebrew Veetenah Berithi ought to be read and rendred though it be otherwise in our Translation which yet reads the like Phrase to a plainer purpose Numb 25.12 Hebr Nothen lo eth berithi Shalom I give unto him my Covenant of Peace both which Scripture Phrases do jointly imply that the Covenant of Grace is a Free Gift of God to Man And this great Truth is most Excellently Illustrated from that Intricate yet Divinely Inspired Expression Deut. 7.7 8. Behold or lo he loved you because he loved you which may seem idem per idem a Womans Reason yet is it a most manifest Demonstration that the ground of Gods Love to Man is solely in himself and comes wholly from himself Moses that Man of God who was so oft and so long in the Mount with God could assign no other Ground or Reason why Israel became Gnam Segullah a peculiar people Exod. 19.5 Deut. 7.6 Mal. 3.17 where the same word Segullah is used and read Gods Jewels in Covenant with their God above all the common Stones of the World but this God frankly chus'd them for his Love and then firmly loved them for his choice Seeing all the World was his he might chuse or refuse at his own pleasure nay he tells them plainly 't was not for your Righteousness Deut. 9.5 but 't was done freely finding no Motive thereunto in them more than in others 't was only because he had a delight to love them Lo Betsidkathekah Rak Chashak leahabah otham 'T was not for your Righteousness 't was only God delighted to chuse them for his Love Deut. 10.15 and to rest in his choice Zeph. 3.17 And with Moses agreeth Samuel another Chancellor of Heaven saying Ho il Jehovah legnash oth ethkem lo legnam It pleased the Lord to make yon his people 1 Sam. 12.22 the Hebr. Jail signifies to Swear 1 Sam. 14.24 It not only pleased God to give them this Covenant but he also Swore it to them And with both these two doth David also concur saying Ki Chaphets Bi he made over such and such Mercies to me because he delighted in me 2 Sam. 22.20 Chaphets implies the highest content even delight hence the Church is call'd Gods Chephsibah Isa 62.4 his delight Thus David speaking of himself was Gods delight but speaking of Gods people he saith they had their Mercies Kiretsitham because God had a favour to them Psal 44.3 The word Ratsah signifies the highest complacency Psal 149.4 Thus also Ezekiel chap. 36.22 and Jacob Gen. 32.10 yea all the Holy Patriarchs and Prophets did not dare to darken the Glory of Free Grace but all unanimously exalted it and gave it the highest honour themselves mean while sitting down in the Dust under the lowest Abasement Inference It follows hence that no Man can enough admire the Free Grace of God which is the Fundamental Cause of all Divine favours and not any Merit of our own Free Grace is the Fountain from whence floweth all our Temporal Spiritual Spiritual and Eternal Felicity Oh what a gracious God must our God undoubtedly be as he stileth himself Exod. 22.27 who will thus humble himself to Man as to come down to him and freely put himself into such a condescending capacity as to become a Covenanting God to him and with him and to make himself who is absolutely free and unobliged an Honourable Debtor unto Man as well as Man a poor Creditor unto himself when he did owe nothing to him Yea and to make Heaven and Eternal Happiness so sure to him as that all the Orbs above shall sooner break and melt like Snow before the Sun than that the Covenant of Promise or a tittle of it fail The Third Consideration is Faith is only quodam modo after a sort the condition of this Covenant of Grace which differeth from the Covenant of works in this There be conditional Promises to Grace in the first Covenant but there be absolute Promises of Grace in the Second The First Covenant was conditional given to Adam in his State of Innocency and so to Grace received before but the second Covenant was absolute given to Adam in his State of Corruption when he had lost his former Grace Promisinga New and better Grace in Christ The first Covenant did presuppose Grace before it was made with Man yet doth it not Promise to give Grace to whom it was made but the Second gives all Grace and presupposeth none preceding to its gift thus in its own Intrinsick Nature and Essence it is absolute not conditional therefore is it call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Testament wherein Men do absolutely dispose of their Goods but never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies a conditional Covenant containing a mutual stipulation from both
parties yet as to its Extrinsick and External Dispensation it may not be denied that there are in Relation to us some consequent and improper conditions as appendices of this Covenant in the substantial part thereof such as Faith and Repentance c. are and they are call'd consequent conditions and improper not antecedent and proper conditions such as do denominate the Covenant conditional because they absolutely undertaken for by Christ the Head of the Covenant and are effectually wrought in all the Redeemed by the Grace of that Covenant also So that though in Preaching of the Covenant there are conditions yet in the making of it there are none the contract is absolute and downright so without either If 's or And 's God will do both parts of it both His and Ours peremptorily he will be a God to us and he will make us a People to him c. Zech. 8.8 Heb. 8.10 c. and the Conditions in the promulgation of the Covenant as if we Relieve Repent c. are not causals but demonstratives they are only Blessed Evidences of our Interest in it not any moving motives causing God to Covenant with us They do not make the Covenant but only shew it in such and such Qualifications not unlike that vulgar saying if you see such a man tell him I must speak with him c. And if it be him who is my Friend tell him I must impart my very Heart to him Abraham by Gods giving him his Covenant for 't is ever call'd the Lords Covenant became Gods Friend and God would not hide any thing from him but tells him his Heart Gen. 18.17 18. Infer from hence How should we admire the freeness of this Covenant of Grace 't is call'd the pleasure of God Isa 53.10 and the good will of God to Man Luke 2.14 when the Covenant of works was broken by Man God out of his Soveraignty and Dominion over Man might have ruled Man ever after by way of command and upon his Disobedience might have taken him away and sent him to his place as he saw cause and as the matter did require but that then God should so graciously superadd this New Covenant and deal still not only with Man but even with sinful Man in the way of a Covenant and not only in the way of a Command How can Man but cry out with David VVhat can thy Servant say more This Free Grace of thy Covenant exceedeth not only all my expressions had I the Tongue of Men and Angels but also all my apprehensions Psal 31 19. 1 Cor. 2.9 Oh how great is thy goodness both in respect of its Fountain 1 Joh. 3.1 2. and Col. 3.3 and in respect of its Fulness much laid out and in Possession but more laid up and in reversion is this the manner of Men O Lord God I trow not to be so kind to the Evil c. Luk. 6.35 Men use not such kindness to their good Servants to take care of them and theirs much less to Evil ones who am I O Lord That thou hast brought me hitherto 2 Sam. 7.18 19 20. c. Thus to bring me into the Bonds of the Covenant Ezek. 20.37 say further with David all the Paths of the Lord are Mercy and Truth Psal 25.10 especially this Path of the Covenant which was one of his first Prov. 8.22 1. There is Divine Mercy in making it to Man 2. There is Divine Truth in keeping it with Man his Mercy moved him to make it and his Truth binds him to perform and keep it It was Mercy that made the Covenant to Abraham and it was Truth that perform'd it to Jacob as the Prophet saith expresly Mic. 7.20 Hebr. Thou wilt give c. for all is from Free Gift and all he doth is for the sake of the Covenant 2 Sam. 7.21 The fifth Difference between the two Covenants As there is more grace in the latter than in the former Covenant so the Covenant of VVorks is made with Man standing upon his own leggs and by his own strength and leaves him thereunto as altogether to himself but the Covenant of Grace is made primarily with Christ who is the Prince of the Covenant primus Foederatus the chief Covenanter becoming our Surety and Undertaker for Faln Man in all that is required of him In the first Man was bound to God who then found him fully furnished with a sufficiency of strength which he had freely created him with able enough to do all God bound him unto But in the second Covenant God is bound to Man for when God came to make this Covenant of Grace with Man he found Man in the Faln Estate having lost all his strength Man was then without strength Rom. 5.6 a poor impotent and feeble creature possessed with a spirit of infirmity as John 5.5 Luke 13.11 made up altogether when he had marr'd himself of frailty a compound of weaknesses unable to do any matter after a gracious and spiritual manner theâ—â—omes God and gives Christ to Man that he might do for him what was impossible he should do for himself Rom. 8.3 and in him promiseth a new and better power Isa 40.29 even the power of God not the power of Man in his first Estate whereby Man should be kept through Faith to Salvation 1 Pet. 1.5 In a word Adam's life was put into his own hand in the Covenant of Works but a Believer's life is now put into the hands of Christ Had Adam stood in his Estate of Integrity his Reward had been from Debt and he might have found matter of boasting before God He might then have said to God Lord my strength hath carried me forth to perform thy whole will c. Give me my wages for my work even the life that thou hast promised To him that works the wages is counted a debt There is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boasting and demanding a due Debt Rom. 4.1 4. Adam might then have said as that Elder Son a Type of one under the Covenant of Works once said I have served thee these many years and never brake I thy Commandment c. Luke 15.29 Thus Man might have demanded happiness as a due Debt from God to him and thus all Legalists and hollow Hypocrites do hold that God is in their debt as the Romanist that said Coelum gratis non accipiam I will either merit Heaven or I will never have Heaven But now in the Covenant of Grace 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a free-gift freely given to the person without respect to any work or if to the work yet for the persons sake but not a due Debt as due unto the work unto which it is promised as in the Covenant of Works wherein Man is not justified gratìs or freely for his compleat Conformity to the Law for then 't is Gods pay for Mans pains 't is a giving him only what he
hath earned Though 't is an act of mercy in God to render unto Man according to his works so 't is said expresly Psal 62.12 Exod. 20.6 whereas in this second Covenant Man is justified freely Rom. 3.24 The word gratìs puts a difference betwixt the two Covenants The Grace of the second Covenant doth flow freely from the warm bowels and tender mercies of God to Man Though this free-grace of God to Man hath infinite and unsearchable Motives and Reasons for its Issues within himself or in it self yet hath it no grounds for its Egress to the Creature without himself or it self yea the free-grace of God found as much and as good Motives in Cain as in Abel in Judas as in Peter and in Esau as in Jacob both these two Brothers stood upon equal ground as to Divine Election Mal. 1.2 3. Was not Esau Jacobs Brother saith the Lord yet I have loved Jacob and hated Esau Intimating thereby that the Emanation or flowings forth of the Grace of God to Man hath no other original but meerly the manifestation of the glory of Gods Mercy The Kingdom of Heaven is not partum but paratum 't is not acquired but prepared Matth. 25.34 and is not the purchase of good works as those Merit-mongers the Romanists say God will have mercy upon whom he will have mercy and whom he will he hardeneth for the manifestation of the glory of his Justice God being a free Agent cannot be unjust to any because he is bound to none Rom. 9.11 12 13. to 24. Eph. 1.4 to 8. where the Apostle wadeth into that profundum sine Fundo the bottomless Deep of the Doctrine of Predestination shewing that the good pleasure of God is the Reason of Reasons and so Right a Rule as Man may not retort upon it no not for the Rejecting of some that his Mercy might be more manifest in the electing of others Inferences hence be 1. Suppose a Man under never so high Attainments of as excellent Gifts and of as eminent Parts and as strong as Adam in his state of Innocency yet being under the Covenant of Works only which leaves him to himself and to stand by his own strength when he meets with a Temptation which in the faln Estate draws forth his corruption too strong for him while he is admiring himself in the Looking Glass of his own Conceit and Fancy in the very height of his Self-confidence he is made to stagger to stumble and to fall and his failing strength cannot help him up again but all his Eminency dwindles away like a Star from Heaven and like a great Candle suddenly blown out leaves a stinking Smoke and Savour behind him This is the Effect of Mans trusting in his own strength under the first Covenant and not committing their keeping to God Jude ver 24. 2. Suppose a Saint never so weak and having such a sense of his own weakness as to think he shall never be able to hold out to the end yet being under the Covenant of Grace which promiseth an Infallible conduct in perseverance and casting himself out of all presumption in himself into the Arms of Christ in this Covenant this Soul is sustained against all the strongest Temptations without him and against all the strongest Corruptions within him and not only so but goeth from strength to strength Psal 84.9 groweth stronger and stronger Job 17.9 and increaseth with the increase of God Col. 2.19 until he come to the measure of the stature of Christ Eph. 4.13 Let not then any sincere Soul say though never so feeble I shall one day perish by the Hands of Saul 1 Sam. 27.1 or by the hands of Satan 'T is true thou art not able of thy self and by thy own strength to stand but God in Covenant with thee is able to make thee stand Rom. 14.4 Câ—â—â—mit thy self to him in well-doing as unto a faithful Creator who will rather unmake all than thou miscarry 1 Pet. 4.19 and as faithful a Covenanter Paul knew in whom he believed 2 Tim. 1.12 he is both able and faithful to fulfil his Covenanter 'T was a notable saying of Noble Luther Let Christ who died for my Soul look to the Salvation of it say and do thou likewise Ministers can only counsel you 't is Christ must keep you Jude ver 24. 1 Thes 5.24 and 2 Thes 3.3 God is faithful to keen from evil 3. This may serve to discover under what Covenant a Soul is if a Man be full of his own Righteousness and boast of his Goodness not only with comparisons I am as good as thou but also with disparisons I am not such a sinner as this Publican despising of others as the proud Pharisee did Luke 18.11 12. and as some in the Church of Laodicea did saying I am Rich and have need of nothing Revel 3.17 This is the Spirit of the first Covenant and the speech of those under it but when the Soul sees it self poor naked blind and miserable in it self and though enriched with the Gold and unsearchable Riches of Christ Revel 3.17 18. Eph. 3.8 yet dare not glory in it self but gives all the glory to Free Grace saying with the penitent Thief Luke 23.40 I was in the same condemnation and that justly with others that are Damned though I have hope to be saved 't is not I that makes my self to differ from others 1 Cor. 4.7 but 't is the Free Grace of God not the Free VVill of Man that makes the Difference 't is not I but the Grace of God in me 1 Cor. 15.10 This is the very Life and Language of the New Covenant The two Officers of Pharaoh whereof one was Restored the other Hanged were both in one condition and might have been under the same condemnation had it not been the pleasure of their Prince the favour of Pharaoh to make the Difference How much more may the great God make a Difference his Soveraignty Prerogative and absolute Dominion marking neither Merit nor Dismerit from without as Rom. 9.22 c. VVhere is boasting then It is excluded by what Law by the Law of VVorks No but by the Law of Faith which is the sum and substance of the Covenant of Grace Rom. 3.27 This is directly contrary to the Doctrine of all Romish Merit-Mongers and their Justification by Works and so is that Eph. 2.9 We are saved by Grace and not by Works lest any Man should boast as that Popish Fool Viga did saying Coelum gratis non accipiam I will not have Heaven but at a Rate it shall not be a Gift to me as Rom. 6.23 Alas those blind misted and muzled Romanists no better heeding Paul's Epistle to the Romans do more than lose all their Works of Super-erogation wherein they glory but Paul had better learned Christ Eph. 4.20 taking shame to himself and giving glory to Grace 1 Tim. 1.13 14. All have sinned Rom. 3.23 The Sentence of Death is passed upon all 'T is not my
Righteousness Deut 9.4 6. but Gods Grace saves me Tit. 3.4 5. The time would fail to speak of all the Differences how the Two Covenants have a sixth Difference in their differing Objects the first was made with Man in his state of Perfection before the Fall while he was without sin but the second was given to Man in his state of Imperfection and Impotency after the Fall And when he was drowned in sin in which state the conditions of the first Covenant are become impossible to be fulfilled by Man though they were possible while he was potent and perfect Rom. 8.3 Isa 48.8 1 Kings 8.46 Prov. 20.9 and 30.12 Eccles 7.20 c. 1 John 1.8 c. Thus the Two Covenants differ'd in Time as well as in Object the one being before and the other after the Fall How may this provoke Men to come from under the Law which is an hard Master and imposeth an heavy yoke Acts 15.10 and the first Covenant which hath impossible as well as unbearable conditions and get under the second Covenant out of Adam into Christ the conditions whereof by the Influence of Grace which the first wanted are possible and whose yoke is easie Mat. 11.29 30. Note 1. Well were they called foolish Galatians Gal. 3.1 because they desired to be under the Law Gal. 4.21 They had more than a Months mind to put themselves under that cruel Taskmaster which requir'd such a Tale of Brick but found no Straw c. though the Grace of the Gospel was reveal'd to them yet were they ambitious of Slavery yea of plain Beggery as 't is call'd ver 9. being willing to live and die under that Covenant they were Born under this is a desire too Universal being but Natural and Connatural to all to continue in that Estate wherein they are Bred as well as Born this is that which makes so many rejoice in their state of Bondage as knowing no better and Dance as it were end-ways to Hell with severe yet insensible Bolts upon the Feet of their Souls Note 2. Though the Covenant of Grace be through Grace possible in fulfilling its conditions of Faith and Repentance yet in the Covenant of Works 't is impossible to accomplish any compleat Obedience in the state of corruption and therefore to suppose a Man may now be saved thereby is tantamount to suppose either a New Creation of Man or that Man is not faln but is still in his state of perfection as Adam was at first and by consequence that Man hath no need of Gods Covenant of Grace as then Adam had not so the Doctrine of Perfection is a Lying Doctrine The seventh Difference is Those Two Covenants have differing Foundations the first was founded upon the Free Will of the first Adam the second is grounded upon the Free Grace and fulness of Grace in the second Adam our Dear Redeemer Hence it is 1. That God deals alike with the like in the first Covenant yet puts a difference betwixt such as are alike in the second The first Covenant is a Covenant of Justice the second of Mercy now Justice is due but Mercy is free God saith I will have mercy upon whom I will but saith not I will deal justly with whom I will for he cannot deal unjustly with any The Judge of all the Earth will do right Gen. 18.25 for his passing of judgment is the last and highest Appeal but he will have mercy upon whom he will Rom. 9.15 for Mercy is his own and he may do what he will with his own and Mans Eye must not be evil because his is good Mat. 20.14 15. therefore 't is the method of Divine Mercy to be oft manifested upon the most unworthy and to prefer the younger before the Elder as Jacob before Esau Ephraim before Manasseh and the Gentiles the younger Brother in the Parable of the Prodigal Luke 15.12 25. before the Jews the elder Yea the Free Grace of God doth oft take hold of the most graceless and he sheweth Mercy to the vilest of Sinners 1 Tim. 1.15 finding as many Motives to draw it forth in the worst as in the best by Nature whereas according to the first Covenant where there is no difference in Work there Justice makes no difference in Wages and seeing the works of all Mankind are evil in Adam who was the publick Person the Parliament-Man representing the whole Country of his Posterity and the Foundation of the first Covenant therefore the second Covenant finds all alike Sinners and Objects of Justice yet sheweth Mercy to some as it pleaseth God Rom. 9.12 18 20. Mic. 7.18 Hence it is 2. That one sin broke the Covenant of Works but many sins will not break the Covenant of Grace 'T was but one offence in Adam that brought guilt and condemnation upon himself and upon all his Posterity but the Gift of Grace and Mercy in the second Covenant is of many offences unto Justification Rom. 5.16 Not many sins before our Conversion nor many sins after it can break this Covenant Psal 89.31 34. Take here a short Recapitulation of the aforesaid differences between the Covenant of works and the Covenant of Grace 1. They differ in Terms the former being Conditional but the latter Absolute 2. In Means the second being with a Mediator but the first without one 3. In Manner the first accepts the Action and then the Person but the second accepts the Person first and then the Action 4. In the Measure there was indeed great Grace and undeserved favour in the former but there is far greater Grace yea the greatest of all in the latter 5. In the Matter the first puts Mans Life and Salvation into his own hands leaving him to himself and to manage it by his own Strength but the second puts them into the hands of Christ Col. 3.3 who is able to save Psal 89.19 Isa 33.22 yea to the uttermost Heb. 7.25 6. In the object as well as in the Subject or Matter the first was made with Man while Sinless and Holy but the second when he became Sinful and Unholy c. 7. In the Foundation the first was founded upon the Free VVill of Man but the second upon the Free Grace of God This may help both Understanding and Memory The Eighth Difference is they differ in their Duration the first Covenant is in some sound sense abolished Col. 2.14 c. but this second abideth for ever Indeed the Covenant of VVorks stands in force upon all Men out of Christ to all Eternity For 1. By that Covenant Sin is imputed and the Curse of that Covenant is inflicted for ever 2. All that now remain under the first Covenant in a Christless condition are still under the Curse of that Covenant and thereby perish for ever yet the first Covenant is utterly abolished by Christ to all that are in him as their representative Head 'T is necessary to observe for a right understanding of this great Truth that the Covenant of
when Jonathan the Heir of the Crown would vouchsafe to enter into Covenant with him a poor Shepherd 1 Sam. 20.11 16 c. that was much but this is a million more This made Abraham abase himself as one unworthy to touch the Hand of the most high God held out in tendring this Covenant and abasing himself even below himself to such an unworthy Worm hereby lifted up above it self thus his Children must lye at Gods Foot Isa 41.2 and cry VVho am I Lord 2 Sam. 7.18 Second Object Was not the Covenant God made with Moses and with Israel as 't is expressed Exod. 34.27 upon Mount Sinai a Covenant of Works not of Grace in the Moral Law Answ 1. 'T is call'd indeed a Subservient Covenant by great Divines yet this may not be understood so as to constitute it a third Covenant distinct from both the other two of Works and of Grace as if that of Works were a Natural that on Sinai were Legal or Mosaical and that of Grace were Evangelical But Melancthon Chron. lib. 4. assures us that this three-fold Covenant was an old Monkish Dream whereon the Doctrine of Merits was Designedly as well as Dotingly grounded The truth is the Mosaical Covenant is a compound of both the two Covenants as to its Inward Essence and Constitution 't is a Covenant of Grace but as to its Outward Form and Dispensation 't is a Copy of the Covenant of Works as the sequel will evidence That the whole Doctrine delivered by God to Moses on Mount Sinai was in its Essence and Substance the same with the Covenant of Grace given before to Adam Noah and Abraham appeareth by many Arguments Arg. 1. That Covenant in which God promiseth to be our God since the Fall must be the Covenant of Grace and the Praeface of the Decalogue saith I am the Lord your God c. This God cannot be to Man since he sinned but in Christ Arg. 2. That Covenant as the Law is called Deut. 4.12 13. 5.2 3. which holdeth forth Sin-pardoning Mercy is the Covenant of Grace but so doth the second Commandment set forth God as shewing mercy to thousands where pardoning-mercy stands in opposition to a visiting of Iniquity Arg. 3. That Covenant which is founded upon Mercy must be the Covenant of Grace but such was this of Sinai 't was not a Covenant of Friendship as was that of Works betwixt an holy God and holy Adam in his state of Perfection but it was a Covenant of Mercy with a stiff-necked people Deut. 9.6 wherein he loved them not because they were lovely but because he loved them Deut. 7.7 8. 1 Sam. 12.22 meerly from the good pleasure of his goodness 2 Thes 1.12 Deut. 7.9 12. God joins Covenant and Mercy together as also 2 Chron. 6. v. 14. 2 Kings 13.23 Neh. 1.5 to shew his Covenant did flow from his Mercy Arg. 4. That Covenant which was the same with Abraham is granted by all to be the Covenant of Grace for as that Covenant at first found Adam an Apostate so after it found Abraham an Idolater Josh 24.2 It was not Grace in faln Adam or in Idolatrous Abraham that drew God into Covenant with either of them but it was Grace in God that moved him to take the one and the other into Covenant with himself and thus also took he stiff-necked Israel as before as he was the God of Abraham and so of his Seed by vertue hereof He brought them out of the Bondage of Egypt which Typified their Freedom from the Bondage of Sin so it was the Covenant of Grace whereof Circumcision was given as a Seal both to Abraham and to Israel under this Covenant of Sinai Rom. 4.11 Typing that of the Heart Rom. 2.29 and the Apostle saith he that is Circumcised is Debtor to the whole Law Gal. 5.3 c. which shews it was the Seal of Sinai's Covenant but this of Sinai is so Deut. 8.18 Levit. 26.41 42. Exod. 2.24 and 3.6 7. Deut. 6.10 and 7.12 The fifth Argument That Covenant which was confirmed by the Blood of Sprinkling was a Covenant of Grace but so was the Covenant on Sinai Exod. 24.5 and behold the Blood of the Covenant sprinkled upon the Book which the Lord hath made with you and sprinkled upon all the people ver 6 8. shewing thereby as by all their Sacrifices so many Types of Christ the Grand Sacrifice that without shedding of Christs Blood for us and its sprinkling on us there could be no Remission of Sin Heb. 9.19 20 21 22 23. The sixth Argument All the Ceremonies of Sinai's Covenant were the shadows of good things to come and Types of Christ who is the Body Heb. 9.1 c. All the Ordinances of Worship and the worldly Sanctuary there mentioned belonging to Sinai's Covenant are Expounded as pointing out the Covenant of Grace The Ceremonial Law was no other than their Gospel The seventh Argument That Covenant made with a Mediator is the Covenant of Grace and so was that of Sinai Gal. 3.19 Adam had no need of one before the Fall Israel had Moses their Mediator not Redemptions sed Relationis wherein he was a Typical Mediator only The Second Answer is The Law pressed upon Israel on Sinai was not a Covenant of VVorks but a darker dispensation of the Covenant of Grace for the better understanding of this consider four things 1st That the Law given upon Mount Sinai is taken either Strictly or Largely 1. Strictly as the Moral Law is press'd upon Israel for an exact rule of all Righteousness and promising Life upon condition of personal perfect and perpetual Obedience so it was indeed given in the form and as a copy of the Covenant of VVorks being materially and for substance the same with that to Adam in Innocency thus the Apostle saith Rom. 10.5 6. that in this sense the Law is not of Faith for its Righteousness speaketh in this manner he that doth them shall live in them where such a condition is propounded as neither is nor can be fulfilled by any Man save only by the Man Christ Jesus in the faln estate hence Luther raiseth an Holy Rapture saying the Law speaking thus to any Mortal Man Do and Live may as well say Morere Die out of Hand for there is no Man Lives and Sins not he can as soon cease to Sin as his Pulse to beat or his Heart to pant and his Lungs to breath 2. Largely as the Law contains the whole Doctrine delivered upon Mount Sinai with all the Precepts and Promises which may be reduced thereunto all the Ceremonies and Sacrifices which were Shews and Shadows of our Saviour the Body so 't was a darker dispensation of the Covenant of Grace to Israel 2dly Consider The off-spring of Abraham the Jews were of two sorts there was his Carnal and his Spiritual Seed represented to us in Gods Promise to Abraham Gen. 22.17 I will multiply thy Seed as the Stars of Heaven and as the Sand
a Yesterday Covenant in comparison of this Covenant of Redemption 'twixt the Father and Son for us which was from Eternity It cannot be said that there was a Beginning of their Love to us whatsoever was before the VVorld and Time which was Created with the World must needs be Eternal designs of Gods good VVill to Man Luke 2.14 are no younger than God himself How many are Gods thoughts of Love to usward Psal 40.5 David cannot reckon them by retail not knowing where to begin them below Eternity therefore he doth it by whole Sale shewing the Original of those thoughts to arise out of this Eternal Covenant of the Father with the Son v. 6 7. c. the Father delighted in those thoughts of Love to the Elect from Everlasting and the Son delighted in them too Prov. 8.30 31. God began to love us in Christ assoon as he began to be himself and to love himself and his Son which indeed had no beginning but was from Eternity Oh how should this indear Gods Love to us dear is that Love of a Friend to us that hath been extended from their very Infancy and continueth unto their Death upon us How much dearer must Gods Love to us be which hath been from Eternity and will be to Eternity as it had no beginning so it can no End but lasts as long as Gad lasteth this platform is profundum sine fundo 3. Consider that our Persons should be taken into the same Covenant with the Son of God assoon as Christ was Elected we were Elected in him Eph. 1.3 4. and accepted in him v. 5 6. so brought into this Matrimonial Covenant of being betrothed to God himself Hos 2.19 wherein the Son said to the Father Here am I and the Children thou hast given me Isa 8.18 all brought into an Union above that of Angels As Christs coming under our Covenant to be made under the Law for us was his lowest abasement so his taking us into his Covenant to have interest in his Sonship and Righteousness is our highest advancement 4. Consider There is a more glorious Emanation or flowing forth of this Eternal Love of saying That if their Heathen-Gods do not hinder wickedness when they can and may hinder it they bring themselves under an unavoidable necessity of punishing men for that wickedness There be some Sâ—cinians and Arminians also that are not ashamed to symbolize with the Pagans herein being burdened with the same seeming Reason saying Why would God suffer sin to enter into the World which he might have hindered knowing he should be thereby under a necessity either of tormenting sinful men in Hell or his Innocent Son Chrifst on Earth yea both these must be tormented Ans 1. 'T is no less than blasphemy to say that the great God wanted either Wisdom or Power to prevent the entrance of sin into the World seeing he is Infinite in both his Infinite Wisdom could have designed another way than sins entrance and his Infinite Power could have accomplished that design for prevention of sin 2. Though Divine Power had undoubtedly a Dominion over sin either to prevent it or to permit it yet Divine Wisdom thought it best of all to permit it upon Reasons weighty in themselves yet unsearchable to our humane capacities VVhat man knoweth the deep mysteries of the mind of God or who hath been his Counsellor Rom. 11.34 'T was blasphemy in Alpbonso the wise the fool rather to say had he been of Gods Counsel at the first he could have amended many things that now are in the World 3. If we consider the State of Innocency under the Covenant of VVorks simply as it respects Man only so it had been better and more excellent morally that Man had never sinned and never been sick so as to need a Physician But if we consider Mans condition in that first Estate relatively as it had a respect to a more universal good to wit the Glory of God in the flowings forth of his Free Grace and the greater manifestation of his Infinite Love there is more Divine Excellency in Mans falling by sin and rising again by Christ in the Covenant of Grace Gospel-Repentance or Godly-Penitency wherein Faith fetcheth in Healing from Jesus for a sin-fick Soul is better than a Legal-Innocency a Gospel-rising than a Law standing upon many accounts 1. This was the way which the Infinite Wisdom of God invented to make the best evidence of his Love to Man as 't is said of sinful Man that he sought out many Inventions Eccles 7. v. 29. So may we say of the most holy God that he sought out a world of Inventions for the Excursion of his Love to Man and among all sorts of ways his Wisdom could invent and that in an Eternity of time too he pitcheth upon this as the best way to let Man fall into sin and to become an Enemy to God that his great Love as 't is call'd Eph. 2.4 might be the more manifest which would not have appeared so great if Man had not sinned To love Man as a Friend who had never displeased him all his life as that Elder Brother said to his Father Luke 15.29 was over-low a way of love for him who is called Love it self 1 John 4.8 16. No Man must be a sinner a God-offending creature and this must be the way whereby God commendeth his Love to Man Rom. 5.8 10. Such an unsearchable way of hidden Wisdom's inventing as neither Heighth nor Depth nor Breadth nor Length thereof could ever be found out by Man who must endeavour to Admire it but must not undertake to Express it Rom. 11.33 Eph. 3.18 19 20. Who art thou O man that dare chat and argue with the most wise God who found out this way for glorifying his own Justice upon some and his Mercy upon others Rom. 9.20 c. Oh Mercy Mercy Mercy presupposeth Misery primum Dei donum est Amor as he is Goodness so he is Love and he laid this platform from all Eternity to let out his Love in a way of Mercy permitting Man to fall into Misery meerly that it might serve as a Soil to set off the Love of God the more The second Account is As this was Gods way to set forth his Love to Man the more so 't is to raise up Man's Love to God the more That great sinner the Woman that washed Christ's feet with her tears and wiped them with her hair loved much because Christ had forgiven her much Luke 7.38 to 48. She loved him not only more than Simon there who never had faln so foully as she had done but even more than the blessed Virgin of whom we never read that she did so manifest her love to Christ in such actions as this greater sinner did who had a deeper sense and a more powerful feeling of Divine Compassions obliging her to return love for love yea proportionally measure for measure more than many that had never so faln
that contracted with Death not to seize upon him without giving due warning content saith Death whereupon he indulged himself in all ways of voluptuousness in the midst whereof Death came to claim his due the man replied no Death thou hast not given me due warning therefore I must not yet be thy due Prize but Death rejoined O man inasmuch as thou hast been sometimes afflicted with Head-ach Tooth-ach c. thou hast been duly warned by me though thou didst not take the warning therefore now is the time I must take thee away and accordingly Death did so Oh that secure Sinners would meditate upon Gods disannulling all their Covenants with Death and Agreements with Hell and not say in their Thrasonical Hyperboles Nos ab omni malo sumus securissimi we are Shot-free and shall Scape scot-free though the Prophets and Preachers prate and tell us a talk of Death and Hell notwithstanding all their politick Bug-bears to keep men in Awe we shall yet dance upon their Graves The Lion is not so fierce as he is painted nor the Devil so black as he is represented Good follows shall have good quarter with the Devil say our Modern Atheists They reckon thus but they reckon without their Host who disannuls all Jer. 6.19 3. The Latine name for Covenant is 1. Foedus quasi fiat Fides be faithful in it or 't is so called à Foedo animali in Foedere diviso from some filthy beast divided in two parts and the parties concerned in the Covenant passing between the parts as before c. The use of this Ceremony was customary not only among the Hebrews Gen. 15.9 10. Jer. 34.18 but also among the Heathens as above Roman Histories tell us how it was their Custom at making of Covenants to cut that filthy creature a Sow in twain as the Hebrews cut the Calf c. and when the sow was divided the Faeciales or Heraulds gave one half to one party and the other half to the other saying So God divide you in sunder if you break this Covenant and let God do this so much the more as he is more able This agreeth with that of Virgil afore-cited Et Creasâ jungebant Foedera porcâ The second Latine name is pactum à pacando from pacifying quasi pace factum made in peace for there is no making of Covenants betwixt contrary parties until their minds be pacified each to other Thus when the offended God is willing to make a Covenant with offending Man it argues his anger is pacified towards us Which Mercy should oblige us to Duty that is not to be unfaithful like our Fathers but stedfast in his Covenant Psal 78.8 37 57. which the other name seems to import Foedus quasi fiat Fides Faith and Faithfulness is required whoever break Gods Covenant sooner or later break their own peace if not their own souls as Zedekiah did Ezek. 17.14 16 18 20 God saith there As I live so sure will I punish Perjury c. he being deeply engaged and highly concerned therein a sin hateful to God and hurtful to man Paul puts it among the black bed-roll of Villanies 2. Tim. 3.3 4. The English name Covenant quasi convenient à convenire or two parties coming together into one and concording in one matter as pactum est quasi pace factum an Agreement peaceably made betwixt two differing parties The second thing to be considered after the Name is the Nature of this Covenant which our Lord Jesus the Angel and Mediator thereof calls a Testament Matth. 26.28 Those two names strictly taken have various differences As 1. A Covenant is the Agreement betwixt two at the least but a Testament is a Declaration of the Will of one only 2. The two Parties betwixt whom a Covenant is passed must be both living at that time but a Testament takes its date at the Death of the Testator being invalid and of no force until the maker of it die 3. A Covenant is ratified by the mutual consent of both Parties to the Conditions thereof but a Testament absolutely dependeth upon the good will and pleasure of the Testator and therefore is it call'd a Man's Will wherein he is pleased to bequeath such and such Legacies to those he beareth a good will unto whether Relations or Strangers meerly of his own grace and benevolence Notwithstanding this Difference in a threefold respect yet are they promiscuously taken in Scripture as Gal. 3.15 Heb. 9.15 16 c. All which does demonstrate to us the Nature of this Covenant 't is not only so but 't is also a Testament wherein 1. The Testator is Christ 2. The Heirs or Legacees are the Saints 3. The Legacies which are given thereby be the Gifts of the Spirit and the Graces thereof 4. The Executor is the. Holy Ghost that Spirit of Truth which leadeth into a true possession of all therein promised 5. The Witnesses are the Apostles and Martyrs c. 6. The Will is the Bible 7. The Seal the Sacraments 8. God the Supervisor 9. The Court wherein it 's proved 1. Upper is the Court of Heaven And 2. The lower is the Court of our Consciences 10. The Term it lasts for ever and ever Nay and which is more for our comfort the Testator himself though he did â—â—e yet lives again to become his own Administrator Heb. 9.15 The Devil himself cannot disappoint it Having declared how the Nature of a Covenant strictly taken differs from a Testament I come in the next place to shew how it differs from a Promise though it be called both a Testament and a Promise or the covenant of Promise Eph. 2.12 The excellency of it is made most evident in the exceeding great and gracious Promise of it 2 Pet. 1.4 and therefore is this New Covenant of the Gospel prefer'd before the Old Covenant of the Law as being stablished upon better Promises Heb. 8 6. yet is the Covenant more than a Promise because it is a 〈◊〉 und of all Gods Gracious Promises to Man in Christ as a constellation differs from a Star â—â—â—oth the Covenant differ from a Promise 'T is not any single Star that shines alone which constitutes or is called a constellation the art of Astrology saith there be a 1000 Stars of Note aâ—â— wâ—â—â—h that they may be better known are reduced to only fourty eight Constellations in the Nâ—â—th twenty one in the South fifteen and in the Zodaick or middle betwixt twelve which in all amount to the number aforesaid Thus it may be said here that there be more than a 1000 Promises scattered up and down in the Heavens of Holy Scripture each of them shining forth not only with their single but also with their singular splendor and illustrious Beauty but still the Covenant is the grand Constellation or rather Firmament consisting of an happy Conjunction of all those distinct Promises whether they be Promises of Grace or to Grace of giving Christ of pardoning Mercy of purifying Grace
Kingdom of God in time and that within us as the other was done without us 'T is sad to want the touches of the Spirit which are quickening comforting and saving touches We may want its comforting presence yet have its quickning presence but if this latter be lost the former cannot be had for there can be no peace or comfort felt where there is not Life and we may want the Arbitrary Influence of the Spirit which raiseth up Grace to an high Lustre and Eminency yet have the necessary Influence which maintains the Being of Grace as the other doth its Well-being c. If the Holy Spirit doth not touch us with his Divine touches the unclean Spirit will with his Deadly touches 1 John 5.18 Job 2.5 The In-dwelling of the Holy Ghost in us prevents the re-possession of the unclean Spirit after he has had his dispossession for he must find his House empty or he cannot re-enter Mat. 12.43 c. yet though he is hereby kept from re-entring he is not from assaulting although the Man in Christ be assaulted yet the In-dwellings of the Spirit of Christ Rom. 8.9 11. doth secure him from Satans assaults yet the manner of the Spirits workings and in-dwellings be unknown to us John 3.8 c. In a word whatever Christ is as he saith he is Bread a Branch a Door an Heir Light Life an Altar a Lamb a Way a Vine a Lion a Foundation a Corner-stone tryed by all or has whatever the Spirit is a Dove a Comforter c. as before or has yea whatever Heaven or Earth hath in them the Angels the sweet Influence of the Pleiades and of all other Constellations the Covenant conveys all to us Dona Throni Dona Scabelli the good things of the Throne and the good things of the Footstool yea whatever is in Gods Threefold Treasury of the Sea Air and Earth It is a Covenant of Peace with all Creatures Job 5.23 whatever either Creation or Providence hath in them whatever God the Creator hath and is whatever God the Redeemer hath and is and whatever God the Sanctifier hath and is are all made over to us by the Covenant and is not this a full Covenant Fourthly and lastly As it is a full so 't is an Holy Covenant Luke 1.72 Dan. 11.28 30. There Antiochus's his Indignation was against the Holy Covenant as it was against the holy God and his holy People who were in holy Covenant with him his unholy irreligious Heart was against them for their holy Religion which they profess'd and practis'd 'T is call'd an holy Covenant 1. Quoad Fontem from the Fountain from whence it flows to wit from the Holy God who is Glorious in Holiness Exod. 15.11 and is proclaimed by those Heavenly Heralds the Seraphims three times over Holy Holy Holy Isa 6.3 and this Superlative Holiness in God gives a most Immense Lustre and Beauty to all his other Attributes 't is Holy Justice Holy Power Holy Wisdom Holy Love c. Now qualis causa tale causatum à quo aliquid tale est illud est magis tale If God who is the first cause of the Covenant be Holy then the Effect which flows from this Cause and Original must needs be Holy also the Stream is as the Spring 2. Quoad Finem from the End of this Holy Covenant which is to make us an Holy People we are chosen to be holy Eph. 1.4 Hence Holiness is absolutely necessary to Evidence our Interest in this Holy Covenant 't is necessary to Salvation which is the End of the Covenant both necessitate medii praecepti as 't is Gods precept that we should be Holy Levit. 11.44 and 19.2 and 20.7 1 Pet. 1.15 16 c. So Holiness is our means and way to Happiness for without it no Man can see the Lord Heb. 12.14 and therefore 't is promis'd in as 't is an Evidence of the Covenant 3. Quoad Objectum the Grace of the Covenant knows no other Object but an Holy People so made or so found as the Holy God is one Party confederate in this Covenant so his Holy Saints are the other Party Psal 50.5 for God doth not take the wicked by the Hand Job 8.20 to enter into Covenant with them nay he will not allow them so much as to take his Covenant into their Mouths Psal 50.17 he is King of Saints Revel 15.3 and will have no correspondence with the Evil. 4. Quoad Subjectum all the Contents or Subject Matter of this Covenant are Holy Things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 13.24 which Isa 55.3 calls sure Mercies are by the Apostle call'd Holy Things all the parts as well as both the Parties are Holy the Promise in it is Holy Psal 105.42 and our Faith that lays hold on it is Holy Jude ver 20. The whole of it was spoke in his Holiness Psal 60.6 Inferences hence 1. This is the true Reason why this Holy Covenant is so little Embraced by the World 't is because they are an unholy People and hate this Covenant for its Holiness John 3.19 c. 2. Let us try our selves by our Holiness for an Interest in this Holy Covenant is it writ on all our Natural Civil and Religious Actions Zech. 14.20 on our Riding Drinking Sleeping c. The Doctrine contrary to Holiness is the Devils Covenant and none of Gods who knows his own Hand and owns no other Some weighty and Soul-awakening Considerations may commodiously conclude this great Concern of the Covenant all having a tendency to the Convincing Converting Quickening Confirming and Comforting the Souls of Men and Women 1. Consider All persons are under either the Covenant of Works or under the Covenant of Grace no Man can be under both Covenants at once for they are incompatible one with another the Law as it is a Covenant hath no consistency with the Covenant of the Gospel these two are two Vicegerents in Mans Heart the Law hath natural Conscience to keep its Courts there but the Gospel hath Faith to keep Christs Court there these are Inconsistent as both being supream principles are opposite till over powered a man may indeed be under a double Image to wit of Flesh and Spirit for that Image of the old Adam is done away and of the second Adam is renewed by Degrees but a Covenant-State is a Legal act so the change from the one to the other both which stand upon contrary Foundations as before is done all at once and therefore the one must make void the other and none be under both 2. Consider There is a natural propensity in the faln nature to desire to be under the Covenant of Works Gal. 4.21 Ye that desire to be under the Law for all men would establish their own Righteousness Rom. 10.2 3. and would be doing something to merit Heaven as Vega that Papist said Coelum gratis non accipiam I will not have Heaven freely given â—â—c Alas Proud Man scorns that Gift of God Rom.
6.23 but would have it as a due Debt this is not only from a Principle of Pride but also of Ignorance concerning Christ and of Enmity also against God as if he were not Wise Just and Kind enough for them 3. Consider As Man naturally desires to be so he really is under the Covenant of Works by Nature in his Unregenerate State while he remains in the old Adams Nature as a Wild Olive he abides also under the old Adams Covenant which is a broken State and likewise a Broken Covenant therefore that Man until he be broken off Rom. 11.17 from that old Root must be most miserable seeing that brokeâ— Covenant 1. Promiseth no Life but upon perfect Obedience 2. It hath no Mediator nor Surety to salve his imperfections 3. Neither is there in it any Promise of Pardoning Sin or of giving Grace 4. And every New Sin breaks anew that once broken Covenant therefore Lastly It can never quiet his Conscience as before but lays him under the Curse of it Gal. 3.10 and every man that is under the Curse is under the Covenant that causeth the Curse and who would be Cursed Woe to such as are under the first Covenant which can comfort none but upon this condition Obey perfectly and live Eternally this is poor comfort seeing Gods Commands are exceeding broad Psal 119.96 and Mans Obedience is exceeding narrow Luk. 17.10 c. yet can it curse all that fails and falls short 4. Consider 'T is then a most necessary though a much neglected Duty to be Translated from the Covenant of VVorks into the Covenant of Grace Col. 1.13 we are without God in the VVorld but not without the Devil while we are Strangers to this Covenant of Promise Eph. 2.12 we are poor empty Self-deceiving and Self-defiling Creatures under the Irritation Coaction and Condemnation of the Law Justice without Mercy in that Avenger of Blood which pursueth us and whose Heart waxes hot within him Deut. 19.6 to overtake and overcome us 't is therefore an indispensable duty to flee into this City of refuge thou art not only a Man-slayer a felo de se or Self-slayer Eccles 7.16 Numb 16.38 But a God-slayer in as much as omne peccatum est Deicidium every sin is a killing of God saith Luther as much as in us lyeth Flee therefore as a Bird to your Mountain Psal 11.1 Mat. 24.16 to the Mountain of this Covenant take hold with Joab in danger of Death of the Horns of this Altar 1 Kin. 2.28 You are stung with the fiery Serpent the Curse of the broken Covenant and there is but one remedy a look of Faith and love to the Brazen Serpent Numb 21.8 Joh. 3.14 there 's no avoiding the Curse of the First Covenant but by being Translated out of it Sodom and Satan would accept of that offer you reject 5. As Christ was given for a Covenant Isa 42.6 49.8 so all Christless Souls are Lifeless Souls they are Dead and Damned without Christ for Life and Salvation are laid up in him Joh. 15.1 2. Act. 4.12 It pleased the Father that in him should all fulness dwell Col. 1.17 as the Mercy-Seat was no larger than the Ark and they never sever'd each from other this shews that Grace and Salvation extends no farther than the Covenant the Hebrew word Copher signifies a Coffering or Covering up our sins Rom. 3.25 1 Joh. 2.2 as all out of Noahs Ark or Coffer were drowned so all out of Christ and this Covenant are Damned as Joseph was the only Doer of all to save the Egyptians Gen. 41.41 44 49. Go to Joseph saith Pharaoh what he saith to you do v. 55. so Jesus is the great Doer of all to save mankind and whoever crys for fear of Famishing the Father sends such to our Joseph our Jesus he is the Angel of the Covenant Mal. 3.1 yea the Covenant it self and the grand sole undertaker in it Isa 38.14 6. Union is the ground of Communion as our Union with the First Adam gives us Communion with the Cursing-Covenant so our Union with the Second Adam gives us Communion with the Blessing-Covenant our Translation out of the first is by Union with the second there is a breaking â—ff and a grafting in Rom. 11.17 19 24. where Grace grants these God looks upon that Soul 1. As no more a Son of the old Adam 2. He is no more under the Rigour and Curse of the Law but 3. Is become an Heir of the Grace of Life I Pet. 3.7 the Grace of Union brings the Grace of Unction c. Objection But how shall I know my Union in this Covenant Answer by these Characters and Cautions for this high Building so free firm full and holy a Covenant must have Battlements built about it to keep Children and Fools from topling over Childrens Bread may not be cast to Dogs such as are 1. Ignorant Christ brings not Mercy to them but Vengeance Isa 27.11 2 Thes 1.8 2. Such as bless themselves in their sins Deut. 29.19 Psal 68.21 he will wound their scalps their Damnation slumbers not 2 Pet. 2.3 those were wilful c. The First Character for tryal of our Union is Ask thy Heart in what nature art thou In the Old Adams or in the new partaking of the Divine Nature 2 Pet. 1.4 Is the Old house with its fretting Leprosie pull'd down Levit. 14.44 45. and a new one erected new in quality tho' not in substance so as to Love and Hate what God Loves and Hates Rev. 2.6 all the Scraping in the World will not purifie the Walls of thy Heart without renewing Grace ye may beat a Wolf Black and Blue knock out his Teeth cut off his Claws and put a Sheep-skin upon his back yet all this will not drive away his Wolfish Nature Naturam expellas furcâ c. this may Chain him but not change him so 't is with Man tho' never so much Civiliz'd without a new Nature a new Heart hadst thou ever an Earth-quake or Heart-quake to rend thy Heart as the Jailor had Act. 16.26 canst thou experience the Death and Burial of the Old Adam and the Resurrection of the new Rom. 6.3 4. and if not thou art a Son of Adam an Heir of his Covenant and so an Heir of his Curse Gal. 3.10 Eph. 2.3 that Word knows no exception against the rule but free Grace this Curse must be born either by thy self or by thy surety 2. Character Ask under what Reign art thou as well as in what Nature Adams or Christs is thy old Lord and Husband to wit concupiscence Dead Rom. 7.1 2 3 4. this rules over us by carnal Generation 't is therefore call'd the Law of Sin a Law is that which hath Authority in it and it must be slain by Spiritual Regeneration thus none but Widdows marry Christ the High Priest of the Gospel Heb. 3.1 though 't was forbid to the High-Priest of the Law Lev. 21.14 yet those are Virgins Rev. 14.4 Cant.
1.4 that Love Christ with a pure chast Virgin Love Hath Sin a Negative Voice to good and an Arbitrary Power for Evil to do what it will 't is not only thy King but thy Tyrant 1 Sam. 8.11 2.14 The Priests bare rule by their means Jer. 5.31 they came and took with their Flesh-Hooks what they would if Sin do so thou art its Slave if thou bow the Knee and Cry Abrech to any Lust as they did to Joseph Gen. 41.43 't is thy Lord thy Idol but if a new Kingdom be set up in thee that takes away the Commanding as well as Condemning Power of Sin and thou hate it quà peccatum as well as quà Morbum Warring against it as 't is Gods Enemy as well as thine never making it thy choice thy chase or thy Satisfaction thou art not a Servant to it nor sold under it Joh. 8.34 Rom. 7.14 but under Grace Rom. 6.14 The 3. Character Can you declare how your Tenure and Copy came to be changed Can you say in the Witnessings of the Holy Ghost Rom. 9.1 having Gods Spirit VVitnessing with your Spirit Rom. 8.16 that Ego non sum Ego I am now through Grace among the Circumcised Rom. 2.29 whereas before I was among the Uncircumcised Jer. 9.25 can you or any for you Act. 9.27 declare that you were a Blasphemer 1 Tim. 1.13 but I have obtained Mercy v. 16. and have seen the Lord Isa 6.5 What evidences have you of your change Can you tell the time when and the manner how 1 Pet. 1.11 Act. 9.27 the Heirs of the Promise flee to the City of Refuge as affrighted when the Wrath of the Avenger of Blood makes Inquisition for them and pursues with an Heart waxing hot after them Deut. 19.6 they flee to the hope set before them Heb. 6.18 crying with Paul oh that I may be found in him Phil. 3.9 having sense of Sin in his Heart and fear of VVrath at his heels can you say whereas before I was Blind now I see Joh. 9.25 I was poor now rich I was naked now clothed Rev. 3.17 I was defiled now washed 1 Cor. 6.10 11 compare time with time for finding an Heart-changing and a Life-changing work such as say with that Justiciary they have been right from their youth Mat. 19.20 a good belief and a good Heart and Affections from their Birth may be much in the dark and in doubt of this Translation out of the old Covenant into the new we say you know when Men have goods whereof they can give no account how they came by them their honesty is always suspected 't is so in the true Riches The 4. Character Look what is the present frame of your Heart is it Legal doing all Duties with a Legal Spirit or with an Evangelical not only convinced in our Minds but also in our Affections that we must not only do well but love to do so not formidine poenae but virtutis amore not seeking or setting up a righteousness of our own which is natural Popery as well as Judaism Rom. 10.3 not pleading our own works Isa 58.2 3. and Mat. 7.21 23. and Luke 18.11 12. The true Heirs of Grace 1 Pet. 3.7 dare not own their own Graces nor Duties Mat. 25.37 and Moses must not know that his own Face shone Exod. 34.39 whereas the Legalist not only lives in Duty but also of Duty not of Christ in Duty he doth Duty as a Task performing it perfunctorily without a Principle of Life goeth on indeed but 't is in a Round as the Horse in a Mill without any progress or growth yet never coming to the Journeys end See more in my Hearts Treachery In a word the 5. Character If translated you will look on it the best thing in the World to be Religious Psal 73.28 and 84.10 Job 23.12 c. And 6. You will behold all Mercy in the Covenant all forfeited till then and be snares Psal 69.22 and 106.15 all yours in Love NB. ☞ Then it follows that all ours must be Gods we must be altogether to him as he is All-sufficient to us this is our Reciprocation you shall be to me a people 1 Pet. 2.9 Psal 119.57 Deut. 32.9 Lam. 3.24 Exod. 19.5 Isa 19.25 Hos 1.9 and 3.3 1 Chron. 29.14 We must resign our All to him Exod. 3.5 Deut. 25.9 Ruth 4.7 8. 1. Our bona Animae all the faculties of our Souls 2. Our bona Corporis all the abilities of our Bodies 3. Our bona Fortunae or rather Providentiae all our VVealth Honour c. Reasons or Motives 1. All are from him so should be return'd to him All return to the Sea as to their Cistern Eccles 1.7 and Center from whence they came 2. All are bought by him 1 Cor. 6.20 Christ is our God or Redeemer 't is honest to give God his own and what he paid for 3. 'T is our Advantage and Salvation we would undo our selves not knowing how to dispose but as he directs we yield not to an Enemy for slavery but to a Friend for safety 4. There 's worth in Gods All none in ours which extends not to him Psal 16.3 Job 22.2 3. 5. A whole Christ was laid out on us he was totus in nostros expensus went about doing good The Conclusion of all from this Covenant is comfortable As 1. 'T is not made with us nor can it be broke by us 2. Gods glory in keeping this Covenant is more concern'd Eph. 1.6 than our good 3. Divine Love in it is to Persons in the Decree not to Propositions If believe in time c. 4. Though those in Covenant die Naturally yet not Legally for so Christ died for them 5. Saints Names be transcribed out of the Book of Election into the Lambs Book of Life 6. It properly curses none 't is not Physick frowardly refused but the Disease that kills so unbelief John 3.36 7. God loves his Elect while in the state of sin with the love of Benevolency though not then with a love of Complacency which appears not till called Tit. 3.4 8. Faith wraps the Soul in the Golden Fleece of the Lamb of God 9. Grace is sufficient we must not wrong it Limit it not where God has not limited it though sin be iterated 10. Answer Satan thou art Married to Christ so must not be for the Tempter or his Tentations cleave as a Girdle Jer. 13.11 11. Christ is our Advocate 1 John 2.1 and in his praying for us he gratifies only the Fathers Bowels as Joab did David's in intreating for Banish'd Absalom 2 Sam. 13. last and 14.1 12. The Grace of Union and the Grace of Unction both comes from this Covenant and Union is the ground of Communion 13. The Father draws into Christ and the Covenant John 6.44 Ezek. 20.37 He commands his Love to go out and take hold of such a Soul Psal 42.8 and keeps us in it also Jer. 31.33 39 40. 14. This Covenant is the staff both of
he very Happy in having a Paul by him who restor'd him to life again v. 10. Christ hath many Rooms as this Ladder hath many Rounds some lower for Children some middle for Young Men and some higher for Fathers in Grace and Godliness Now the higher that you climb the more dangerous and deadly is your Fall if you be not exceeding wary and watchful in your steps you may not take up one foot until you know where to set down the other the steps are narrow Matth. 7.14 though the Ladder be large as before and soon mist for want of due Caution and Circumspection This David felt when he complained my feet had almost slipt Psal 73.2 and fear'd when he pray'd Uphold my Goings in thy Paths that my footsteps slip not Psal 17.5 If once you slip there is no stop or stay in the way you slide down it may be headlong to the very bottom and if not slain by a backward fall as heavy Eli was 1 Sam. 4.18 yet surviving you have all your climbing work to begin anew according to the Nazarites Law Numb 6.12 but the Days that were before shall be lost because his Separation is defiled so your foul Fall defiles all your former Devotions and you must therefore begin the World and your work afresh Repent and do your first works c. Rev 2.5 Sixthly See then that you make daily Progress upon this Ladder a man may be in daily motion that steps up some few steps and then steps down again and so keep continually ascending and descending without any proficiency non proficere est deficere Grow in Grace from the lower to the higher Form and Degree your Knowledge must grow from a dram to a pound yea to a Talent thereof Poor Ezra and Nehemiah coming out of Captivity could give but Drams of Gold to Temple-work Ezr. 2.69 Nehem. 7.70 71. but Rich David was able to give not only Pounds but whole Talents towards it 1 Chron. 29.4 The man heal'd of his blindness by Christ at the first saw but men as trees walking but the second touch from Christ made him see all clearly Mark 8.24 25. so your Faith most grow from a grain of Mustard-seed to become a great Tree wherein Divine Thoughts and Desires may as Birds of the Air lodge in the branches thereof Matth. 13.31 32. so your Zeal must grow from smoaking Flax to a burning Torch and so all other Graces should grow Monstri est semper Infantem esse the Child that grows not is expos'd as a Prodigy 't is a shame the Holy Child Jesus should lye always in Swaddling Clouts you must be growing up in him till you touch Heaven with your head and heart Compare time with time for this c. See that you be active and abounding in God's Work seeing 't is not in vain in the Lord 1 Cor. 15.58 Some say the eight Beatitudes Christ proclaims in his Sermon on the Mount Matth. 5.1 2 3 to the 12. are the sundry steps of this Ladder whereof Poverty of Spirit is the lowest v. 3. and Purity of Heart is the sixth v. 8. 't is no easie labour to attain unto this step but if you be yet but on the lowest Christ pronounces you blessed and more blessed are you still if you reach higher The Fourth Remarkable Inference is Though climbing be hard work and against the bent or tendency of Nature Omne grave deorsum all heavy things press downward yet this hard work hath high Helps and Encouragements As 1. Here is an entire Ladder the Mediation of Christ wherein never a step is broken that is an useless Ladder which wanteth several steps and what insignificant things are steps when sever'd from the Ladder so are all our Gifts and Duties out of Christ and his Mediation which gives Life and Vertue to all 2. As every step must be on him so Righteousness and Peace Mercy and Truth are met in him Psal 85.10 11. and in his Mediation as the two Sides of the Ladder do kiss each other Christ is both our Righteousness Jer. 23.6 and our Peace Eph. 2.14 Truth springs out of the Earth or Heart of Man and Mercy looks down from God out of Heaven These are the objects and sure Hand-Holds for our Faith in our climbing up 3. Christ himself is gone up before us into Heaven Job 3.13 Act. 1.11 1 Pet. 2.21 c. he being God-Man needed no Ladder yet that where he is we may be also Joh. 17.24 he hath left his Mediation as a Ladder for us Having open'd Heaven and Paradise to us which the first Adam by his Fall shut against us Gen. 3.24 we may therefore follow the Captain of our Salvation Hebr. 2.10 with comfort and courage and we must follow him fast and close having the Help of a Ladder which he had not yet is become one to us his Resurrection Ascension and Sitting down are the foot length and top of this Ladder for his footsteps drop fatness Psal 65.11 for us to gather up for out refreshing in the way if we pursue him close Our 4th Encouragement is Angels attend Heirs of Salvation Heb. 1.14 to secure us from falling Psal 91.11 they are as our Nurses into whose keeping our Heavenly Father committeth us and chargeth them to look well to us his Children while we live on Earth as Citizens Children are committed to Country Nurses and to bring us safe Home to the City and to our Father's House when we die as they did the Soul of Lazarus Luk. 16.22 our Protection by Angels though manag'd by an invisible hand is our Privilege purchased by Christ oh Bless God for it Our 5th Encouragement is God is leaning as some read this Gen. 28.13 at the top of the Ladder crying Come up hither Rev. 11.12 and humbling himself to take hold of our hand with his and to draw us up to himself He hath an Hand and an Heart to help us that Child climbs the Style safely and cheerfully who is in his Father's hand c. The Fifth Remarkable Inference is Even Rich mens Children may meet with much Hardship as Jacob did here His Father Isaac had a vast Estate descended on him from his Grandfather Abraham who was a Prince among the Hittites even a mighty Prince among them Gen. 23.6 and whom God had blessed greatly with a very great Estate Gen. 24.35 and all this Prince-like Wealth was given by him unto Isaac v. 36. yea and Jacob's Mother Rebekab had brought up this Son whom she loved Gen. 25.28 with much tenderness no doubt and indulgency yet is Jacob banish'd from Home forced to foot it five hundred Miles having neither Horse nor Chariot to carry him this long Journey and in the way of this wearying Walk was constrain'd to lye out of Doors having no better Accommodation than the cold Ground for his Bed an hard Stone for his Bolster and the open Firmament for his Canopy over him Little do the best and wealthiest of Men know what
whereby he bound his loose heart to do some things which were lawful and in his power as building a Chapel for Gods Worship at Bethel to express his gratitude to his God for his already received goodness in the Vision of the Ladder that he might obtain some farther favour from him This was Jacobs Vow and this last clause was the condition of it he well knowing that thankfulness for old is the best expedient to procure new mercies He saith If God will be with me if he will preserve me and provide for me c. All which God had promised him v. 13 14 15. wherein he had a Salve broad enough for his Sore a fourfold Cordial for his fourfold Cor-dolium his Comforts as many as his Crosses therefore there was no need of his doubting and distrusting it yet doth he help forward his weak Faith by this strong Vow to bind his Soul by this Bargain to give God his utmost both in Inward and Outward Worship And that his Bonds might be the stronger the very Pillar he reared and hallowed should be his faithful Monitor to mind him of fulfilling his Vow and become a severe Witness against him in case of his failing to fulfil it afterwards What else could be Jacobs Inducement to lay these double obligations to duty upon himself save only the consciousness he had of the Treachery of his own heart and the certainty he knew of that great Truth which Solomon mentions long after him He that trusteth to his own heart is a fool Prov. 28.26 he is a great fool a proud fool therefore he binds it thus to good behaviour and by woful experience he found all he had done little enough to keep it bent for God Hos 7.16 11.7 Zech. 9.13 for Jacob who was so free while the matter and the mercy was so fresh as to promise such great things to God in his Holy Vow became afterward backward enough and stood in need that God should pull him by the Ear once and again Gen. 31.13 and 35.1 to strengthen his Faith against his fear of being destroyed Gen. 34.30 with a Go up to Bethel c. yea and God punished him for his delays of paying this Vow â— In the Rape of his only Daughter Dinah 2. In the Cruelty of his two Sons Simeon and Levi to the Schechemites Gen. 34. 3. Jacob being refreshed with this blessed Bait of the Ladder in the way went on his Journey Gen. 29.1 Hebr. lift up his feet indefessâ— cursoris adinstar as a generous Gyant refreshed with Wine rejoyceth to run his Race Psal 19.5 Thus Jacob after he had drunk of this Divine Brook in the way Psal 110.7 did lift up both his head and his feet and did walk lightly and lustily his long Journey to Padan-Aram The Joy of the Lord was his strength Neh. 8.10 This Vision was as Oil to him wherewith his Soul was suppled and all his Limbs made more lithe agile and fit for Action Oh! were we but bathed with Jacob in this Bath at Bethel having our Souls soaked in that Soveraign Oil we should pluck up our feet that are feeble as well as our hands that hang down Heb. 12.12 and passing on from strength to strength Psal 84.7 should take long and lusty strides towards Heaven 'T is but a little afore us a little more length of a short life and God knows how short it may be how soon it may end will bring us to our long Home and a rightly Religious and ready heart rids the way apace Oh that we were such As 1. The Comfort of this Vision of the Ladder brought Jacob to Padan-Aram though reputed and computed five hundred miles So 2. The Bâ—ossing thereof promised therein attended him all the twenty years of his stay there with his Uncle Laban which signifies Candid yet became rather a Nabal which is Laban read backward to him now seventy seven years old yet this Churl exacts a double Apprenticeship of hard service from him for his two Daughters and yet another seven years for his Estate though the Churl did confess that the Lord had blessed him greatly by Jacobs presence and service Gen. 30.27 30. much more God blest Jacob himself if Laban were blest for Jacob's sake The Bâ—essing God conferr'd upon Jacob in Padan-Aram according to his Promise from the top of the Ladder was twofold First God Blest him with a numerous Off-spring by Leah and Rachel who were Figures of the two Churches that of the Jews under the Law and that of the Gentiles under the Gospel The younger like Rachel was more Beautiful and Dearer too yea deeper in the Affections of Christ when he came in the form of a Servant though the elder like Leah was first Imbraced as a Wife both Wedded and Bedded NB. Jacob's Polygamy is not to be imitated by others however it may be justified as to himself who might 1. Have a special Warrant from God for this thing as Sampson's Marriage with the Philistin Woman was of the Lord Judg. 14.4 which in the Sentiments of some seems to intimate as if Sampson had Gods Warrant to do what he did 2. This Marrying of two Wives by Jacob was done in a Mystery to represent the Church of the Jews and that of the Gentiles as above as Abraham's two Wives were an Allegory of the Two Testaments or Covenants Gal. 4.24 No such thing now can at the least be pretended unto for its palliation yet Jacob's case is thus far excusable in as much as he design'd to have but one even Rachel Gen. 29.20 21. though Laban deceiv'd him with Leah by a like fraud as Rebekah â—his Mother had not long before in a crafty Disguise substituted him the younger for Esau the elder God oft pays men home in their own Coin as before and measures out the same measures to us that we have measured out to others Mat. 7.12 Jacob thus deceived might have some reflections upon his own deceit he had put upon his own Blind Father Isaac Some Remarks in this History I cannot omit the first is Though Leah was faulty in this Deceit acting her part after her Fathers as Jacob had done after his Mothers Directions yet her sin was graciously pardon'd and Christ did chuse to come from tender-ey'd Leah who bare Judah to Jacob rather than of Beloved and Beautiful Rachel Gen. 49.10 The second Remark is When this cheat was put upon Jacob. His thoughts in his Conjugal Embracements were upon a Child by Rachel while he had Leah in his Arms and so the Birth-right by his Intentions should be Rachel's First-born which afterward God accomplish'd when Jacob Adopted Joseph's two Sons for Tribes and gave to Joseph Born of Rachel the double Portion as to Judah the Dignity from Reuben his First-born by Leah who had forfeited both by his Incest Gen. 48.20 22. and 49.4 1 Chron. 5.1 2. where 't is said that the Dignity was Judah's of whom Christ sprang but the Birth-right was Joseph's
of their Beloved before he please v. 7. Our dear Redeemer must Time all our promised Mercies fur us his Promises are sealed but they are not dated As we are prone to post-date Threatnings so to ante-date Promises Oh that we were so wise now that we are in fear and danger of profane Esaus as Jacob was of his who had a great many precious Promises in all counting those at Bethel with this in Syria Gen. 28.13 14 15. where he had four Promises of Comforts to praeponderate his four Dolours of Discomforts as before his Salves were full as many as his Sores and all most soveraign to effect the several Cures Long these four Promises are all and much enlarged upon and explained by God himself the Promiser besides that shoâ—t Promise Gen. 31.3 back'd with a blessed Reinforcement of the former v. 13. Now 't is very remarkable how this blessed Patriarch here in his wrestling with God binds up all these long and large as well as many Promises into one small bundle and contracts them all by the strength of his Faith into one word as it were to wit Veetibah gnimak I will do thee good Gen. 32.12 This is all he reminds God of and importunes him with importing Lord thou art the True God and the God of Truth thy Veracity is my Encouragement and Assurance therefore fulfil with thy hand what thy mouth hath spoken 1 Kings 8.24 Surely thou wilt do as thou hast said 2 Sam. 7.25 Now whatsoever God spake with Jacob here there he spake with us as well as with him saith the Prophet Hosea ch 12. v. 4. It follows hence that the particular Promise of God to Jacob Behold I am with thee and will keep thee in all places whither thou goest c. and I will not leave thee until I have done that which I have spoken to thee of Gen. 28.15 ought to be applied in General to and by all Believers who are the Spiritual Seed of Jacob. The same Promise given here to Jacob I will not leave thee and afterwards to Joshua Josh 1.5 is alike given to all Believers in all Ages past present and to come Heb. 13.5 non deserit nisi deserentem as Austin's phrase is He doth never leave us before we first forsake him 2 Chron. 15.2 God will be with us in Mercy while we will be with him in Duty and give our due and daily Appearance in his Ordinance which is as the Heavenly Exchange whereto we must resort for carrying on our Commerce and Trading with Heaven The Fourth Argument is drawn from an humble acknowledgement of his own indignity of the least of Gods Mercies v. 10. Katanti minor sum I am a poor little low creature so I reach not to the middle of the least Mercy of my Creator Thus the Hebrew word signifies mark the differing method of his pleadings with Man and of those with God when he expostulates with Laban he stands stiffly upon his Innocency and pleads his own merit against him Gen. 31. from v. 38. to 41. but coming to deal with God he dare not use any such high self-justifying self-exalting expostulations but ingenuously confesseth his own Indigency and Indignity of any bitter things than these evils that threatned him he sets a very low value and estimation upon himself abaseing himself before the Lord to the utmost this is a right Godly and Gospel frame of Spirit Thus said Abraham his Grand-father Lord I am Dust and Ashes Gen. 18.27 Gnapher Ve-ephar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cinis Thus David I am a Worm and no Man Psal 22.6 yea he plainly Be Beasts himself Psal 73.22 thus Agur also crys out I am more Brutish than any Man Prov. 30.2 Thus Peter said I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man a sinner or a sinful man Luk. 5.8 thus the Prodigal I am not worthy to be call'd thy Son Luk. 15.19 and Christ teacheth us all to cry we are unprofitable Servants Luk. 17.10 If David did so humble himself before Saul as to call himself a Flea and a Dead Dog 1 Sam. 24.14 26.20 and how did Mephibosheth abase himself before David 2 Sam. 9.7 8. how much more ought we to exouthenize annihilate and make our selves of no reputation as Christ did himself for us Phil 2.7 8. when we come before the Lord not as the proud Pharisee who non vulnera sed munera ostendit seems to set forth not his wants but his worth in his God I thank thee c. Luke 18.11 12. the readiest way unto the loftiest advancement with God is the lowliest abasement and dejection of our selves before him so it fared with Mephibosheth c. we should acknowledge our selves unworthy of the least Mercies we enjoy as Jacob did here and yet not rest satisfied with the greatest Temporal Mercies as our Portion and for our All. 'T was a brave Speech of Luther Valdè protestatus sum me nolle sic à deo satiari He deeply protested God should not put him off with the best being but poor things of this World Assuredly such Souls have the humblest Hearts on Earth who have the highest communions with God in Heaven Thereby they have the most light to discover to themselves their own Vacuity and nothingness The Holy Angels that stand before the Shecinah or Throne of God do cover their faces with two Wings as with a double Scarf or Vail Isa 6.2 c. The Fifth Argument is drawn from a Solemn and Serious Celebration of Gods former goodness to him v. 10. as one mindful of foregoing Mercies he saith With my Staff I passed over this Jordan and now I am become two Bands in which words paupertatem baculinam commemorat he forgets not his former meanness though now he was grown to a very considerable Greatness crying out as it were with that noble Captain Iphicrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from how small to how great an estate am I raised I came over this Jordan which he could behold from the top of the Mount Gilead where he last was Gen. 31.47 like a poor wayfaring Foot-man carrying all my wealth with me yet now I am even over-loaded with these Burdens of Mercies which I am afraid will all be destroy'd by Esau my Brother Thus Jacob uses a comely Antithesis or opposition of his former and present condition comparing his foregoing poverty with his present plenty wherein he plainly proclaims the good providence of God rewards him to whose bounty alone he ascribeth this happy change and from hence he thus argueth Lord thou hast done me good hitherto according to thy Promise Gen. 28.15 this Twenty years I have had experience of thy goodness thy Blessing I have had upon my Labours all along whereby thou hast bestow'd upon me these great riches thou saidst I will never forsake thee whither soever thou goest I have not plaid the Wanton with that good word in going out of Gods way understanding it not largely but strictly as confining me
from mine own evil to thy good ways I am still within Gods Precincts not stirring a step or stride without Gods guidance let me still be within Gods protection thou hast not fail'd me heretofore oh fail me not now in my greatest exigency Jacob as David did Psal 77.10 remembers the years of the Right Hand of the Most High his former experience relieved his infirmity and helped to corroborate his present confidence Gratiarum actio est ad plus dandum invitatio his gratitude for Mercies already granted him was an excellent expedient for procuring more and greater afterwards thankfulness for old Blessings is the best means and motive for fetching in new ones Oh how doth Jacob here celebrate the high praises of God both for his chesed or bounty in promising so graciously to him and for his Emeth or Faithfulness in so punctually performing all he had promis'd in time past these were the Mercy and Truth so oft join'd together Gen. 24.27 Psal 25.10 2 Sam. 15.20 and here Gen. 32.10 and elsewhere that Jacob sings aloud upon as David did in the like case Psal 59.10 16. both of them look'd upon Mercy as the fruit of Gods Faithfulness his Mercy moves him to make the promise his Truth binds him to perform it as before and 't is Covenant kindness that is most satisfactory to the Soul and turns our All into Cream when we can behold all the paths of the Lord to be Mercy and Truth all the passages and proceedings of God whereby he cometh and communicateth himself to us both in his Providences and in his Ordinances to be not only Mercy though that is very sweet but Truth too every Divine Dispensation whether â—f Crosses or of Comforts cometh to us in the way of a Promise from God as he is bound to us by his Covenant our very Crosses as well as Comforts are Presents sent us from Heaven by vertue of the Promise the Lord shall give that which is good Psal 85.12 and will with hold no good thing from us Psal 84.11 when Crosses are good for us yea better than Comforts we shall have them out of the Covenant of Grace never but when need be 1 Pet. 1.6 when our Spirits are become too light and frothy 't is Gods Faithfulness to our Souls as David acknowledg'd Psal 119.75 that we are brought into some heaviness no sooner are we ripe to receive Mercy but God is ready to bestow it he is waiting to be gracious in the best season Isa 30.18 as he waited upon Jacob here preparing him by Crosses for Comforts first rudely as it were fighting him and then richly indeed Blessing him by all which we may clearly see how good a Master God is to his True and Faithful Servants and if we would have him such a Lord to us we must be such Servants as Jacob was to him After this fifth Argument Jacob inserts his principal Petition Deliver me I pray thee from the hand of Esau Gen. 32.11 which was the sum of all his Requests at that time and which when he had well bolstered up his trembling heart with those five aforesaid corroborating Considerations and Cordials he then placeth almost in the midst of his Prayer and his wrestling with God after a spiritual manner and the mercy of this Deliverance which God graciously granted him after this Prayer lay warm upon his heart to his dying day Gen. 48.16 The Angel that redeemed me from all evil and so from Esau bless the Lads Then follows his sixth Argument taken from the aggravating greatness of his danger and his own inability to relieve himself for I fear him lest he will come and smite me and the Mothers with the Children Gen. 32.11 as if he had argued thus Lord thou knowest I know not what to do there is neither Hope nor Help with me but mine Eyes are toward thee 2 Chron. 20.12 I know the bloody-mindedness of my Brother Esau and how he comes accoutred with many Arms and Armed men against me what can I a naked man and my poor weak naked Women and Children do in our defence against him and four hundred stout Souldiers Alas my Fear hath fwallowed up my Hope I am undone and all mine if thou help me not Here seems to be his carnal reasoning 'T is said v. 24. There wrestled a man with him which admits of several senses and among others this may be well admitted There wrestled the old man with him the old man or caâ—nal part in Jacob wrestled with the new man or spiritual part in him for every new or good man is as it were two men Here the Flesh in his Fear got the upper-hand of the Spirit in his Faith He could not now say with David At what time I am afraid I will trust in thee Psal 56.3 Faith thrusts out Fear as one Nail drives out another All his other five Arguments were the proper reasonings of a strong Faith but this sixth is a Reason flowing from weak Flesh and strong Fear For Flesh doth not depend upon God the first and supreme cause but dwells below upon second causes poreing upon present things and representing perils which are but seeming to be not only real but as in a Magnifying-glass far greater than they indeed are Thus it plainly appears what a Conflict and wrestling Jacob had within the hidden man of his own heart betwixt the Flesh and the Spirit whereas before with his former Arguments wherein he altogether looked up to God he had argued his Soul into a brisk and couragious condition But now in this sixth Reason rolling his Eye downward upon Man and pro and con Reasoning about his present peril as to Humane Helps his low thinking mind moulds him immediately into a timorous temper and down he goes into the Pit of Despairing crying out I fear I fear As it was thus with good Jacob the Flesh mingleth with the Spirit making him cry out All 's gone I am gone my Wives are gone and my Children are gone my bloody Brother will not spare one of us So it may be with many of the Sons and Daughters of Jacob. Smarting experience may easily evince us what despondencies our own Carnal Reason reduceth us into when we pore too much upon the strength of our present prophane Esaus that wage war against us and our own weakness and inability to withstand them Who would have said that Sarah should give suck Gen. 21.7 that the Gospel should give sincere Milk 1 Pet. 2.2 for twenty years after the selling of our selves into the hands of our Enemies Our Unbelief hath oft said Can God prepare a Table in the Wilderness c. Psal 78.19 20. Yes If he will he can Matth. 8.2 and hath done it to admiration and still does it How oft hath our Fear made us cry out A Massacre a Massacre Those men of blood will murder Men Women and Children as they have done in many places in France in Ireland c. And indeed our wickedness
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-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
fight of Faith whereby he got he best of Blessings the crown of life 2. Tim. 4.7 8. and who also exhorteth all us to war the same warfare as we are Men of God Fight this good fight 1 Tim. 6.11 12. and if we prove good Soldiers of Jesus Christ 2. Tim. 2.3 our Conquest shall be Eternal Glory This very Copy of Jacob may comfort us in such Holy Combats shewing 1. That we should alway be in expectation of Assault not only Men wrestle with us but even Beasts as Paul saith I fought with Beasts at Ephesus 1 Cor. 15.32 2. That when one Assault is over others and it may be more grievous must be expected 3. That we wrestle not with Flesh and Blood but with Principalities and Powers and Spiritual wickednesses and in high places Eph. 6.12 4. And sometimes with God himself as Jacob here who never Tempts as Satan doth to Sin but from Sin for our probation as he did Abraham Gen. 22.1 never for our perdition 5. Though God tempt us and try us yea and possibly not only labour us hard but lame us also to humble us as he did Jacob here to humble him yet through Grace this very lameness is a badge of Honour as it was to Jacob as well as a memorial of Humility Though God belabour us never so much yea and lame us too in our wrestlings with him yet he lets us live as he did Jacob here In the midst of wrath he remembers mercy Habb 3.2 and wherefore should the living man complain Lam. 3.39 7. In all our hard labour and lameness our gracious God supplies us with strength from himself for our support as he did to Jacob here while he is casting us down with the one hand at the same time he is bearing us up with the other He strengthens us with might Eph. 3.16 yea with all might Col. 1.11 in the inner man by his Spirit 8. This Example teacheth us too that Victory cannot be got without Frailty and Maimings Though we be maimed in pursuit of Victory yet must we not let God go without his Blessing as Jacob here 9. Right Wrestlers will wring the Blessing out of the hand of Christ who stands not only to wrestle with us but also to look on us to behold how we wrestle with one Crown on his Head and another in his Hand crying Vincenti Dabo To him that overcometh will I give this Crown Revel 2.10 And 't is very observable Christ promiseth his Blessing to all Overcomers in all the Seven Churches as well as in that at Ephesus v. 7. and to those at Smyrna v. 10. as to those at Pergamus Revel 2.17 at Thyatira v. 25 26 27 28. at Sardis Revel 3.5 at Philadelphia v. 12. yea and to those that overcome even in lukewarm Laodicea v. 21. Read over all those Rewards there promised they are all so Rich that they are Richly worth wrestling for and the Effectual fervent Prayer of a Righteous man availeth much for them Jam. 3.16 Thus the Prayers of this Patriarch performed with hard labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Septuagint read Hos 12.3 by his strength had power with God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 got the better or prevailed for the Blessing v. 4. Ob quà m hoc non est omnium This is not every mans Mercy whose praying is prevailing This is the Generation of them that seek him that seek thy Face O God This is Jacob Psal 24.6 yea this is Israel who prevail'd as a Prince with God Prayer saith Luther hath a kind of Omnipotency in it of whom 't is said Iste vir potuit quod voluit apud Deum He could have any thing what he would of God by his omnipotent Prayer Jerom saith Deus ipse qui nullis contra se viribus vinci potest precibus vincitur That is God himself who is otherwise unconquerable may yet be conquered by Prayer provided we persevere in Prayer as Jacob did holding out all the Night-time of a dark Dispensation till the Morning-light and growing more resolute toward the latter end than at the beginning as be was Invictum Vincunt vota precesque Deum Jacob never gave over Wrestling Weeping and Praying until God blessed him there Gen. 32.29 The first Enquiry is what was this Blessing wherewith Jacob is said to be blessed here Answ 1. The Jewish Rabbins thinking it to be Esau's Angel which wrestled with him Think also that this was only his Confirmation of that Blessing which he had fraudulently forced from his blind Father Isaac and now he would not let Esau 's Angel go till he had ratify'd it in Esau's stead 2. Josephus judgeth that Jacob would constrain this Angel to inform him of his future Fate and Fortune what should happen to him in After-times 3. Others understand this Blessing to be Jacob's external safety only that the Angel who had lam'd him of his Leg should not lay Siege to his Life too by his own hand or let him lose it by the hand of his Brother Esau 4. Thomas Anglicus over-narrowly Interprets with the aforesaid this Benediction to be nothing else than the Imposition of a new Name upon him the Name Jacob chang'd into Israel 5. Abulensis and others say as is aforesaid that it was only he healing him of his lameness which was done as they conceive before Jacob met Esau for the Reasons fore-mentioned But 6. It was without controversie the Divine Blessing even such a Blessing as was worthy for God to give with whom he had Power against whom he prevailed Hos 12.3 45. And such as would fully satisfie this couragious Conquerour Jacob Psal 90.14 even that special mercy of God in Christ for which this noble Wrestler so earnestly wrestled even with excellent Wrestlings as it was said of Mark-Anthony He did not fish for Gudgeons and despicable Fishes but for Towns and Castles So Jacob did not Duel or Fight here for those low Things aforenamed they were comparatively contemptible to him but for that peculiar favour God shews to his People Psal 106.4 and that God should do to him as he uses to do unto those that love his Name Psal 119.132 It was not any common mercy that would content Jacob in his contending work but it must be saving mercy without which he could not live and without which he durst not die This is made more manifest by considering well First How Jacob requested two things of the Angel his Name and his Blessing The former was denied because he would not serve his Curiosity the latter is granted because he would willingly succour his necessity and support him in his adversity This was the one thing needful Luk. 10.42 and necessary to be had But that other was only Curious and might well enough be spared we must be willing not to know what God will not have made known Exod. 6.3 Judg. 13.18 1 Sam. 6.19 Rom. 12.3 Therefore this second must be a better thing than the first thus
the purity of their own Original Parentage do palliate this eldest of their twelve Patriarchs Act saying Reuben did only cast out Bilhah's Bed out of Rachel's Tent where Jacob had placed it after Rachel's death but did not commit that shameful sin Answer 1. The word Vajisheab is rightly rendred concubuit he lay with her as 't is sensed in all other places of Scripture so that he cast himself rather into her Bed than cast it out of the Tent It must be granted that this abominable Act did cast Bilhah out of Jacob's Bed from whom he probably abstained ever after this Defilement as David did from his Defiled Concubines 2 Sam. 16.22 Answer 2. This Jewish Apology for their first Ancestor Reuben of their Twelve Tribes is the more improbable because Jacob's grief was so great at it as could not be expressed by words or signs as Ezek. 24.17 23. There is a Mourning that is smother'd within where no Expression thereof is visible without the Heart may bleed inwardly when neither the Mouth moans nor the Eyes weep outwardly as the Prophet Ezekiel so this Patriarch Jacob were no Stoicks but were both of them sensible of what they suffered yet their sorrows were too sad and big for these outward signs to utter as the Prophet was bid to be silent Hebr and forbid to cry Ezek 24.17 So this Patriarch held his peace when he heard of this Act though it was according as the Greek Version addeth evil in his sight so that his silent sorrow which is the sorest and saddest of all sorts of sorrows did plainly proclaim it to be a most sinful and filthy Fact Answ 3. This is yet made more manifest by the greatness of Jacob's Anger at this Act as well as Grief or Sorrow for it Though as some say Jacob dissembled his Displeasure for a season because Reuben was a fierce and furious Young man so might revenge himself of his old Father had he doom'd him to be punish'd for it as a Judge in a Court of Justice as Simeon and Levi had done to the Deflowrer of their own Sister Dinah c. therefore might he refrain or restrain his ill resentment of Reuben's capital Crime at present for fear of some greater mischief or it was pass'd over by the old Patriarch without any Punishment inflicted upon his sinning Son because as others imagine he saw the just hand of God in it to punish himself for his unlawful Polygamy Jacob reads his own Sin upon this Punishment God chastiz'd him with in the Sin of his Son therefore is the Punishment so like the Sin sometimes that a man may manifestly reflect saying Such a Sin was the Mother of such a Misery This made Jacob as it did David Dumb both as to his Deploration and Indignation and opened not his Month because God's Hand was in it Psal 39.9 However whether the Suspension of both those Patriarchs Passions was from the former or the latter Reason or from both yet may it probably enough be supposed ' that the good Father did most severely chide his bad Son for this foul Fact so Jacob did Judge it otherwise he would not when he had a fairer and fitter opportunity have dealt with that severity against this Son for this sin in his last Legacy and Patriarchal Testament Gen. 49.3 4. where he takes the forfeiture of his Birth-right by this Fact and disinherits him of all the Privileges thereof giving from him the Dignity 1. Of the Scepter to Judah 2. Of the Mitre to Levi to whom was devolved the Priesthood that belong'd to the first born and the double Portion of Inheritance to Joseph whose two Sons made two Tribes and that the greatest in Israel 1 Chron. 5.1.2 Hence therefore is this necessary consequence that this Fact of Reuben was not what the Hebrews feign a bare casting out of Bilhahs Bed out of Rachels Tent c. Had this been all that was done by Reuben that Son of seeing as his Name signifies had never been cast out of both the Dignity and double Portion due to the first-born Gen. 49.3 Deut. 27.17 by this Dying Patriarch And hence also Note 1. Reuben by his Repentance found Reception with God and was not rejected of God though thus polluted by Sin yea by such a Sin for which that Incestuous Member of the Corinthian-Church was solemnly Excommunicated 1 Cor. 5.1 c. yet Reuben repenting Gen. 37.30 is not only reckon'd after as a Patriarch Gen. 35.23 1 Chron. 5. c. but also is highly Flonoured Exod. 28.28.21.29 and Rev. 21.12 God is not off and on with his Elect. Their Badness alters not his Goodness 2. Note hence The Jews may not boast of the Merit of their Progenitors their Adoption is by Grace not by Debt Repentance restor'd them to Gods favour and so it may us Mercy not Merit gives both Penitence and Acceptance and God's Election cannot be interrupted in its course by any Sins of the Elect. 3. Note hence when scandalous Sins come to be committed in Religious Families we should as Jacob did here rather cover them with silent sorrow than publish them in Gath 2 Sam. 1.20 or disclose them with publick Reproach both to the scandal of the weak and to the scorn of the wicked yea to the dismal Detriment of Religion it self as if it could not be good because some that profess it do things which are bad yea so bad as not fit to be named 1 Cor. 5.1 This latter is cursed work Gen. 9.22.25 the former blessed v. 23.26 The Fifth Calamity that came upon Jacob after his Return to Canaan was the Death of his Dear Father Israel which Moses mentions with the Death of Deborah his Nurse and of Rachel his Wife all three special Friends Jacob Buries in Chap. 35. v. 8.19 and 29. Crosses as they are there reckoned come thick and threefold as we say upon him Though indeed Isaac's Death is there described only by a Prolepsis or in a way of Anticipation that Moses might make an entire and compleat Narrative of Jacob's History and not be compell'd to interrupt it by interlacing the History of Joseph as he pass'd along in it and pursued it to the end For upon a just Calculation and a right Computation of Time it appears that Isaac liveth 12 Years after his Grandchild Joseph was sold into Egypt though that be set down after his Grandfather's Death which was so long before yet Isaac's Death is related Gen. 35.29 and Joseph's Selling not till Gen. 37.36 when he was at 17 years old v. 2. then his Father Jacob was 108. who was born in Isaac's 60th year Gen. 25.26 and Joseph was 30 years old when he stood before Pharaoh Gen. 41.46 which was 13 years after he was Sold into Egypt so long his Service and Imprisonment lasted now when Joseph's Father Jacob was 108. his Grandfather Isaac must be 168. at the time of Joseph's Sale which must be about 13 years before Isaac's Death because 't is said
aforesaid As if he had been of less worth than either the good Name of a Virgin or her Virginity yea or had been worse than any Slave as Sold at a lower rate than he by Ten shekels and much more below both the Fifty and the Hundred shekels the aforementioned Amerciaments § 5. The History of Joseph's Sale the first General Head brings us being dispatched to the second General Head to wit his state when Sold which is twofold 1. A Stare of Humiliation 2. A State of Exaltation which in the General doth marvelously demonstrate a clear Congruity betwixt Joseph the Type and Jesus the Antitype in this and sundry other Respects as thus in short here designing a distinct discourse upon that Point 1. Both were sent of their Father to visit their Brethren Gen. 37.13 and Act. 3.26 and 10.36 2. Both found their Brethren in Dothan which signifies in Hebrew in Defection Joseph Gen. 37.17 did so literally and Jesus so mystically Christ found his lost Sheep in utter Defection both of Doctrine and Manners Some four or fewer were only found who look'd for the Consolation of Israel 3. Both were conspir'd against by their Brethren whom they went being sent to visit Gen. 37.18 and Luk. 20.14 and Matth. 21.37 38. 4. Both were Assaulted both by Craft and Cruelty which usually go together among their Brethren 'T is the common custom of that Red Dragon the Devil to lend the Churches Adversaries his seven Heads to Plot with and his Ten Horns to push with against God's poor Josephs who as they are Innocent in incensing so are Dreadless of Danger 5. Both had their Deliverers for a time as Reuben deliver'd Joseph Gen. 37.21 So Nicodemus did Jesus for that time Joh. 7.51 52 53. they then went away Re Infectâ attempting no more at that Council 6. Both were Sold by those related to them Joseph by some of the Twelve Patriarchs and Jesus by one of the Twelve Apostles and that out of Envy both of them Act. 7.9 Matth. 27.18 Both deserving better things from them Joseph deserv'd Affection from his Brethren and Jesus Fidelity from Judas 7. Both were Sold to Strangers Heathens by pretended Friends Joseph to the Arabians and Jesus to the Romans for so it was consequentially being deliver'd up to die a Roman not a Jewish Death 8. Both were Sold at a vast undervalue Joseph but for twenty shekels Gen. 37.28 and Jesus but for ten more Matth. 26.15 in neither of which Bargains was there any equality betwixt the worth of both the wares and both the prices paid down for them Joseph as a Man was of infinite worth and weight making so famous a figure in the World yet put off for a small Trifle though both his Sellers and his Buyers were saved alive from the fatal Famine by his Life Holy David makes a great Matter of this even a Miracle of Mercy Psal 105.17 God sent a man before them c. even an eminent and eximious Man a Man made up all of excellency to be an Universal Friend in Egypts Court for saving all Adjacent Countreys from being Famished especially his Church in Jacob's Family then sojourning in Canaan which teacheth two or three great Truths First That no Danger befalleth the Church but God beforehand provideth and procureth some effectual means of her Preservation and Deliverance he knows how to do it effectually as Peter saith 2 Pet. 2.9 and that from Peter's own sweet experience Act. 12.7 8 9 c. Secondly That God ordereth the Disorders of the wicked in the World to his own Glory and to his Churches good as he did this Sale of Joseph both for the advantage of God's People and for the benefit of both the Buyers and the Sellers The Third Truth from hence is That the People of the World fare better for the People of God It was for Jacob and the Church's sake that so much store of Corn was provided by Joseph in Egypt to preserve other Countries as well as his Family alive in that fierce Famine The Midianites the Ishmaelites and the Arabians who were all the Buyers of Joseph and had not that Ingenuity we read of in Rutilius's Scaevola who when a Price was propounded by the Seller of a piece of Ground he did not cry It 's naught it 's naught as most Buyers do and boast afterward of their Penyworth as Prov. 20.14 but that Honest Heathen to the shame of too many Christians judiciously as well as ingenuously affirmed That it was worth much more Money than his Chapman asked and accordingly paid down abundance more than the price Demanded I am afraid those Merchants that bought Joseph had not the half of Scaevola's Honesty and sure I am the Sellers set too low a Rate upon the Head of such a Jewel as Joseph was whose whole Life as one saith of him was adorned with most bright and beautiful Stars shining forth in their Splendour and Glory and should both the Buyers and Sellers of Joseph be judged by the Custom of that Country according to Stobeus's Story which ordereth that every Seller should make Oath before a Magistrate that he Sold his Ware according to the just price of its worth and every Buyer must make Oath also before the Magistrate that he bought his Ware exactly according to its worth at least by common Estimation Both the Buyers and the Sellers of Joseph would be found Faulty by the accustomed Oath of that honest Country apud Thuriacos a People and Citizens in Greece seeing Joseph the Commodity bought and sold here was a Jewel of inestimable worth yet put off and purchased on both hands at such an inconsiderable price as twenty shekels 't was indeed as the vulgar Saying is a Robin Hood's penyworth worth much more Money but lightly come lightly go 'T was not like that Standard of Prices in Samaria's Scarcity by the Siege when an Asses Head was esteemed worth fourscore shekels which was four times as much as the price here of precious Joseph 2 King 6.25 but rather like that of Samaria's Plenty when a Measure or Bushel not of Meal only but of Flour Wheat-flour and finely sifted was Sold for one shekel 2 King 7.18 as Joseph was Sold for twenty who Hebr. Gave as well as Gathered Kol-okel all Meat and Bar Wheat Measures without Measure an innumerable Number as the Sand of the Sea very much Gen. 41.48 49. wherewith he fed Phaenice Canaan Syria and Arabia c. as well as Egypt all the Seven years Famine v. 54. then undoubtedly those Arabian Purchasers of Joseph though they might cry 'T is naught 't is naught while they were in purchasing would highly boast what a Cheap and Rich penyworth they got of him now being become the Lord High Steward of so great a Granary and the Grand Providore of the World Though Joseph thus apparently proved a precious Pearl though thus cheap bought and sold yet Jesus is infinitely a more yea the most precious Pearl Mat. 13.44 45 46.
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
it was not a Natural but a Supernatural and Extraordinary Cloud This differ'd from other Clouds 1. In respect of its Substance not dark and thick but lightsom and perspicuous above other Clouds only gilded with the Sun-beams this Cloud had an Innate and Genuine Glory of its own that it might be a more glorious Chariot suitable to the Son of Gods Grandeur to Ride Triumphantly in as Psal 104.3 and Hab. 3.8 9. 2. In respect of its Matter It was not made of Natural Causes as other Clouds are of Vapours and Exhalations but it was framed by Jehovah beyond the ordinary course of Nature a Cloud created as the Prophet calls it Isa 4.5 6. for this very purpose that Christ might Ride in it as in a Chariot to lead his Redeemed c. 3. In respect of its Figure or Shape and Fashion it was as some say alway like a Pillar or Monument of Mercy the broad bottom whereof covered the Camp Psal 105.39 as well as the Tabernacle Numb 9.19 20 21 22. and the upper part or Spire-top thereof more truly reached up to Heaven than did that Tower of Babel Gen. 11.4 but rather as Jacob's Ladder did so c. and this Figure is always retained whereas common Clouds oft vary their shape and never descend so low as the Earth c. 4. In respect of its Motion many ways as 1. This Cloud moved of it self having its primus motor in it the great Jehovah by whom we move and have our Being Acts 17.28 whereas other Clouds are moved by the Winds without them having no motion from within but the Winds drive them from East to West c. 2. This Cloud sometimes ascended and sometimes descended sometime it went forward and sometime backward sometime to the Right Hand and sometime to the Left as the Journeys of Israel were prescribed by Christ whereas other Clouds neither ascend nor descend but are carried even End-ways all one way with the Wind never standing still as this did upon the Tabernacle 3. This Cloud had a motion that was both slow and certain for it always went before the Camp to direct the way and so leisurely as that vast Army was able to follow this Captain-General of their Salvation Great Bodies we say move flowly whereas other Clouds move so swiftly as they cannot be followed especially not by so many hundred thousand Footmen 5. In respect of its Situation this Cloud was not carried aloft with other Clouds which could be no direction to lead Israel in their Journey but kept such a commodious Station in the lower Region as the Star which led the Wise Men to Bethlehem did Mat. 2.10 and thus it observed a due distance not only in not over-marching the Flock which consisted of many Women and Children who could not march my Lord Esau 's pace as Jacob said Gen. 33.14 but like a tender Shepherd Christ in the Cloud took equal paces with his tender Lambs Psal 78.52 in not only not out-running them but also in not being elevated over high above their Heads among other Clouds but seating it self so as to afford an undeniable Direction 6. In respect of its Continuation whereas other Clouds are no way durable but are soon dissipated dispersed and dissolved by the violence of Wind and vehemency of Weather yet this Cloud had a long lasting duration both continuing and remaining firm for the space of forty years 7. In respect of its various Efficacy and usefulness which is principally Threefold 1. This Cloud was for Israel's Direction in that wayless Wilderness because in that Sandy Desert there is no way can be seen by reason of the Wind blowing about the Sand which both blinds the Traveller and blots out the tract of the way by covering it as Snow doth with us therefore Travellers there do use Maps and Cards to point out Coasts and Quarter◠as Sailers do at Sea The Heathens have a fond Fiction concerning their Goddess Vibilia that she directs Travellers in their right way but sure I am Israel had a better Guide having Christ in this Cloud which therefore had such Miraculous Motions as above according to his prudent Conduct with such variations as were best accommodated to their Journeyings 2. This Cloud was for Israel's Protection from their Enemies therefore when Pharaoh and his Host pursued Israel into the Red Sea this Cloud that before had gone before them then came behind them betwixt them and the Egyptians giving light to the former but easting darkness upon the latter Exod. 14.19 Thin the Glory of the Lord was Israel 's Rear-ward Isa 58.8 securing them in the Rear as before he led up the Van by going before them Isa 52.12 for the Lord is a Man of War Exod. 15.3 yea a whole Army himself he will be more than Van and Rear to his 3. This Cloud was useful also for Israel's Obumbration or over-shadowing them from the heat of the Sun for the Desarts of Arabia are extream hot both by reason of the Climate and more especially also of the prodigious Sand-beds there the Banks whereof make the most vehement Reflection of the Sun-beams Hereupon we are told that this Cloud cover'd the Camp Psal 105.39 that there was a Cloud in Egypt where no Rain falls was a wonder but this is a greater wonder that this Cloud was so large as to cover so large an Host which as is supposed took up twelve Miles in compass but this answers all God Created it and will cover his Church from a scorching Sun Isa 4.5 6. Psal 121.4 c. Yet higher this is the greatest wonder of all in as much as the Son of God did take up his Tabernacle in this Cloud and that for forty years time together which is a longer time than his Tabernacling in our Flesh upon Earth as the Evangelist expresseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 1.14 which was but about thirty four years the greatest part whereof he spent in obscurity making no such visible Manifestations of his Glory and Majesty so constantly as he did in this glorious Cloud of Fire as is noted in my discourse upon the Life of Christ that it was the Son of God and no Created Angel but the Creator himself is farther Illustrated in the Remarks upon Exod. 14. where he that was in the Cloud is call'd again Jehovah the Lord as Exod. 13.21 ver 15 24. as Rabbi Eliezer and Rabbi Menachem upon the place acknowledge calling him the Divine Shecinah the excellent Majesty of God to whom the Government of the World appertaineth though other Rabbins have their over-curious Speculations upon their reckoning just 72 Hebrew Letters that ver 19 20 21. do consist of it was say they to shew that there were just seventy two Angels wrapp'd up in this Cloud all concurring in this glorious work of dividing the Red Sea and conducting Israel through it and through the Wilderness to Canaan But though this Conductor of Israel be call'd the Angel of God ver 19.
the Morning Exod. 16.21 from 6. a Clock to 9. in the Morning Manna was to be found but when the Sun after waxed hot it melted away by God's appointment though in its own Nature it would abide the Fire in baking or boiling c. when used according to God's command This was to stir up the People that they might get up early and gather it betimes in the Morning that they might have time to prepare it and then attend other business whereas had it been to be gather'd all the Day they would have been sloathful and negligent They must gather it so soon as the Dew that hid it was off the Ground So ought we to gather the hidden Manna Rev. 2.17 The true Bread that came down from Heaven Joh. 6.32 33. In the Morning of our Youth Health and Strength we must seek the Lord while he may be found Psal 32.6 While the Day of Salvation lasteth 2 Cor. 6.1 2. And not shift it off Heb. 2.3 12.25 He that gathers in Summer is a wise Son Prov. 10 4 5. 6.6 8. Joh. 12 35. Gal. 6.10 While Time and Means continue c. and this is supposed to be the â—ur port of Moses Prayer O satisfie us early with thy Manna Mercy Psal 90.14 The Soul of a Sinner cannot have it too soon 2. The Place where Manna was gathered They were to go out of their Tents and beyond the Camp to gather it The Dew lay round about the Camp Exod. 16.13 Thus are we commanded To go forth unto Jesus without the Camp Heb. 13.12 13. We must relinquish our old Conversation and renounce all worldly Interests which are inconsistent with an Interest in Christ and a Participation of him The Spouse could not find Christ upon a Bed of Idleness or in the broad ways and common Worship of the World Cant. 3.1 2. Yet was Manna found nigh their Camp and not far off in the Wilderness nor need we go far for Christ he is nigh us Rom. 10 8. 3. The Persons who were the gatherers namely all Universally Old and Young Male and Female Parents and Children Masters and Servants none excepted or exempted from gathering Manna so nor from getting Christ Gal. 3.28 4. The Measure what each gathered were it more or less there was neither Deficiency nor Redundancy Exod. 16.18 so all sorts of Believers have an equal Portion in Christ our heavenly Manna Gal. 3.28 29. 2 Pet. 1.1 The smallest degree of Grace so it be true sufficeth for Salvation and the weak do partake of Christ in his Word and Sacraments as well as the strong 5. The Extent of this Duty How long As they were to gather it every day and that all along the forty Years until they came to Canaan excepting only the Sabbath-day So ought we to gather this heavenly Manna every day and all our Life long till we come to Heaven and enjoy there an Eternal Sabbath 4ly The Congruity continues in the differing Vses and Effects of this Manna as it was eaten both by good and bad To some it putrefied for not improving it according to God's Prescription and others loathed it as light Bread Numb 11.6 and 21.4 5. Citò parta vilescunt lightly obtained is but lightly esteemed the Wheat of Heaven was lightly set by because lightly come by though to the good it was a spiritual as well as corporal Food Thus God's Word and Sacraments are the savour of Life unto Life to such as make a right improvement of them but to others that mis-improve them and receive them unworthily they are the savour of Death 2 Cor. 2.15 16. breeding that never dying Worm Mar. 9.44 and 46. ever gnawing on the Soul in furious Reflections without Hope of either ending or mending let such squeafie Stomachs as nauseate the Bread of Life and disrelish plain Preaching duly consider this The Second considerable is the Disparity between the Type and the Antitype the Shadow and Substance The First Disparity is this Manna was made in and ministred out of the middle Region only by the Ministry of Angels but the Messiah is the true Bread whereof Manna was only a Figure that came down from the highest Heaven Joh. 6.32 33. and out of the Bosom of the Father Joh. 1.18 Secondly Those that fed upon the Type Manna hungred after the next day and so end way for forty Years together as it was food for the Body but such as feed upon this Bread of Life by Faith shall never Hunger Joh. 6.35 That is shall never be painfully or desparingly hungry as utterly destitute of Grace and Glory Psal 119.8 but shall continually feed upon that Gospel Feast of a good Conscience Prov. 15.15 Where as Luther phraseth it the blessed Angels are Servitors of Sweet Meats being Cooks and Butlers and the three Persons in the Trinity are gladsome Guests making the whole Life one intire merry festival without Interruption Thirdly Those that were eaters of this Manna dyed Joh. 6.49 Manna could not Immortalize them as the Poets feign their Ambrosia did their Dunghil-Deities and many of them died in God's displeasure 1 Cor. 10.3 5. but those that feed by Faith upon this Bread of Life have Eternal Life c. Joh. 6.47 48 50 51 56 57 c. That is in the Purchase of Christ in the Promise of the Father and in the first Fruits of the Spirit that resteth on them 1 Pet. 4.14 This our Lord oft inculcateth both as needful to be known and as comfortable to be considered Fourthly This Manna melted putrefied bred Worms and perished in the using Meats for the Belly and the Belly for Meats but God will destroy both it and them 1 Cor. 6.13 But this cannot befal Christ who is Life essential and God will not suffer his Holy One to see Corruption Psal 16.10 Fifthly Manna was but the Carcase of the Sacrament which could not give Life therefore many that fed upon that Sacrament daily did perish Eternally But the Soul of it is Christ signified whereof they that partake live for ever Outward Priviledges do not excuse but aggravate Enormities Carnal Professors feed upon Sacraments after a fleshly manner with such God is not well pleased 1 Cor. 10.3 5. c. the Romanists especially when as Christ saith The Spirit quickeneth the Flesh profiteth nothing Joh. 6.63 We should be wise Men 1 Cor. 10.15 That is skilful in the Doctrine of Sacraments One may go to Hell with Font-Water on his Face and be haled from the Table to Torment Mat. 22.13 Sixthly Manna lasted but forty Years but Christ ever lives and lasts c. and is the sume Yesterday to Day and for ever Heb. 13.8 c. The next memorable Matter concerning Israel in the Wilderness was at their eleventh Station at Rephidim Exod 17. Raph-Jadiem signifies the healing of the Hands God held Israel's hands here from stoning Moses by giving them Water to which place the Lord led them by the Cloudy Pillar that he might again exercise
Sallet out of Naboth's Vineyard 1 King 21.4 c. No better was it with those murmuring Male-contents here who though they had Manna though Wheat of Heaven and Food of Angels yet because lightly come by it was lightly set by they accounted it a light Meat loathed it though it was both a Corporal and a Spiritual Food to them as it was a figure of Christ and so their Loathing of Manna and longing for the Meat of Egypt prefigured their rejecting of Christ and their relying for nourishment upon the Righteousness of man Gal. 3.3 10. and 4.9 Yea their Sin was not in Secret only but they as it were proclaimed openly their Iniquity in running to Moses's Tent-Door as Mutineers do to their General 's Tent and by weeping and howling stirr'd up themselves and one another to follow their Lusts This fretting Leprosie their Sin was generally spread over all the People ver 10. by which it appeareth that God chose this untoward Generation not for their Merits Sed ex mirâ merâ misericordiâ He chose them for his Love and loved them for his Choice Observe 3. God heard and saw all their sinful Postures and Practices ver 18. therefore bids them prepare themselves for the Day of Slaughter as Jer. 12.3 so ver 20. here intimates or sanctifie your selves for a Coelestial Banquet by Repentance for your Sins Otherwise you shall have Flesh but with a Vengeance which ye shall eat on Earth but digest in Hell Plenty of Quails an exceeding fat Fowl and Food for Princes is brought miraculously and so plentifully that each Family had ten Homers or ten Ass Loads as some say to satisfie them for a whole Month. All which Time they fed their Lusts with Pleasure and without fear Jude ver 12. Though the Lord had threatned to punish them with nauseating and filthy Vomits A violent Wind miraculously brings them ver 31. Psal 78.26 God rained Flesh upon them as Dust and feathered Fowl as the Sand of the Sea ver 27. N.B. They lay in circuit and compass about the Camp a Day 's Journey Numb 11.31 32. so that the gathering of them lasted all that Time for as in their coming in Droves so in their keeping sweet so long there was an extraordinary Providence of God but at the Month's end for so long God promis'd to feed them with Flesh a dreadful Plague falls foul upon them ver 33 34. which is thought to be that burning Vengeance ver 3. where their Sin is set down in the General and their Plague in particular Thus Deus dat Iratus quod negat propitius God grants Mens desires in Wrath Hos 13.11 yet denies in Mercy sometimes 2 Cor. 12.9 That which here they are was sawced and that which they drank was spiced with the bitter Wrath of God Job 20.23 Psal 78 30.31 Deut. 9.22 1 Cor. 10.6 The Fourteenth Station of Israel in the Wilderness was Hazeroth Numb 33.17 removing from Kibroth Hattavah a new Name those Murmurers by an hasty Testament gave to the Place they lay buried in which signifies the Graves of the Lusters from whence it is plainly implied that the Innocent in not Lusting and Murmuring received no damage by that Plague then they marched to this Place where it is expresly said They were that is they abode or continued there some time Numb 11.35 as the like Phrase bears the same Sense Dan. 1.21 and Ruth 1.2 They were that is they continued there And the Cause of Israel's Continuance at Hazeroth was a new Impediment and Trouble which Moses's Sister and Brother Miriam and Aaron raised against him for exercising a chief Magistracy which is particularly related Numb 12. per totum and ver 15. 'T is expresly said that the People Journeyed not till Miriam was cured and recovered of her Leprosie which was seven Days The Remarks upon this Fourteenth Station are as followeth The First is Here arose another Murmuring against Moses whom His extraordinary endowments and highest Communion with God could not secure from Calumnies far worse than the former Numb 11. for that Sin of Lust which occasion'd it began among the baser sort ver 4. but this Sin of Ambition and Vain Glory began among the chiefest of the Church for those three Moses Aaron and Miriam were the principal Guides whom God sent before his People Mic. 6.4 Here was a Sister a Prophetess Exod. 15.20 and a Brother the High Priest both near Relations against their Brother a Prophet and chief Magistrate Nothing can secure a Man from offensive Exceptions as Satan prevailed first with Eve then by her with Adam so here first with Miriam and then by her with Aaron What is said by the Apostie the Woman was first in the Transgression 1 Tim. 3.14 holds true in this Instance also Miriam is set first before Aaron Numb 12.1 because chief in the Transgression and began the quarrel as principal Author of the Sin which more plainly appeareth in the Original that may thus be read Miriam she spake Therefore she not Aaron was plagued with Leprosie ver 10. Her discontent might arise from this that she being a Prophetess was not chosen one of those Seventy that were to be Helps in Government Numb 11. Miriam Hebrew signifies Exalted and according to her Name she might be ambitious of Exaltation Ambition and Vain-Glory would ride without Reins Nec bic parem nec ille Superiorem serebat as was said of Pompey and Caesar the one could not bear an Equal or die other a Superiour The Second Remark is the occasion of this quarrelsome Obtrectation was Moses's Marrying Zipporah whom they call an Aethiopian but falsly for she was of Midian the Son of Abraham the Son of Shem Gen. 25.1 2. Whereas Cush Hebr. for Aethiopia was the Son of cursed Cham. Gen. 10.6 Beside Zipporah having now subjected her self to the Law of God and become a Proselyte to the Church she should have been reputed an Israelite as well as Rahab and Ruth but what will not Tongues tip'd with Envy and Emulation say in way of Reproach This was an old fault if any for be had been married to her many Years before and therefore should have been buried in the Grave of Oblivion But they were resolved right or wrong to pick an hole in Moses's Goat The offence likely lay mostly betwixt the two Women for Zipporah as is probably Thought might as the Wife so honourable an Husband take too much honour to her self and give too little respect to Miriam who looked for much because she was a Prophetess therefore she hooks in Aaron to side with her pretending Zeal for Religion they would have Moses to put away Zipphorah because not of the stock of Israel and because she had hindred him from Circumcising his Son Exod. 4.24 25 26. and Marry some Israelitish Woman However 't is the Character of ungodly Persons to dig up an old Evil Prov. 16.27 and hereupon to grace themselves they disgrace Moses for this fact and
And as for the latter he prays that God would not shew any sign of accepting the Offering of those presumptuous Levites the two hundred and fifty that intruded into the Priest's Office which God did by sending fire from Heaven to consume the Oblation Then Moses committed the deciding of the Controversie to God himself So 2. The Divine Correction follows the Humane of Moses from ver 16 to 35. No sooner had those Intruders taken their Censers which they had ready provided upon their first Combination to thrust themselves into the Priest's Office and prepared to offer but presently the Glory of the Lord shining in the Cloud over the Sanctuary appeared unto Moses and Aaron standing on one side and these two hundred and fifty on the other side who most impudently stood stouting it out in defiance of God and making an open profession of their gross profaneness in the sight of the Sun ver 17 18 19. They declared their sin as Sodom Isa 3.9 there was no need of digging to find it out as a thing hid Jer. 2.34 for they set it as it were upon the cliff of the Rock Ezek. 24.7 The Rock of Ages now resolves to ruine them commands the credulous of the Congregation whom Korah had wheadled in to countenance his Conspiracy to withdraw from all familiarity with the Rebels ver 20 21 24 26. Moses denounces their Doom to be extraordinary ingageth the honour of his Office upon a Miracle to be wrought by God ver 29 30 c. for the utter Ruine of those presumptuous Rebels and that presently to be done as he had declared ver 5. in the very view of many hundred thousands of People who were all generally over-ready to comply with Korah's Conspiracy and to favour his Attempt he persuading them that God would favour it also His design being to introduce an equal popularity could not want many favourers among the common People yet those that would depart from the society of those sinners ver 24 26 27. were spared at Moses's Mediation for them praying The God of the spirits of all flesh as Zech. 12.1 Heb. 12.9 Job 12.10 Act. 17.25 El Elohei Haruchoth c. All this People have not sinned like Korah the principal Incendiary who hath inflamed so many into this hot Rebellion Thou Lord knows hearts Numb 27.16 that the People have not sinned out of malice but are only coaxed in by Korah 't is convenient for thy Glory to distinguish betwixt the greater and the lesser Sinners c. Thus Moses intercedes ver 22. and the Lord accepts of his Intercession for all those that would save themselves from that untoward Generation Act. 2.40 Rev. 18.4 In the next place follows the Execution of this Divine Correction The Conspirators all perish they and theirs Dathan Abiram and their Accomplices by the opening of the Earth under them ver 31 32 33. and Korah with his Company by fire from Heaven ver 35. This must needs be an undoubted evidence of God's concurrence with the Ministry of Moses and that he had not out of any private affection to his Brother Aaron preferr'd him to the Priesthood and therewithal it was an undoubted Assurance of the Divine Truth of Moses's Writings in the Pentateuch N.B. Moses here had no sooner spoke the word but God made it good by his deed dictum factum at once avouching Moses and Aaron's Authority and Integrity and avenging his own and their Cause in the just and miraculous punishment of the Rebels notorious Impiety Dathan Abiram c. stood impudently in their Tent-doors out-facing Moses and scorning the Judgment threatned ver 27. then they and their whole housholds went down into Sheol a great Grave of God's own making not into Hell as the Papists say for how could their Tents and Goods go down thither Yea their little Infants were not excepted who tho' not guilty of their Parents sin had sin enough in their Nature to deserve the shortning of their Lives and while God in Justice kill'd their Bodies he might in mercy save their Souls Yet their Parents were punished in their deaths in whose well led lives their memory might have flourished but Korah and his two hundred and fifty were kill'd by fire out of the shining Cloud as they sinn'd by fire as Levit. 10.1 2. Psal 106.18 but Kōrah's Children were not kill'd Numb 26.10 11. for either they consented not to their Father's Rebellion or they repented at the warning given by Moses Numb 16.5 their Genealogy is reckoned 1 Chron. 6.22 38. They were singers in the House of God ver 32. and of them came Samuel ver 33. Thus Children by Repentance cut off the Intail of a Curse from sinful Parents c. Lastly The Consequents of this Conspiracy and of God's Correction of the Conspirators which are twofold First A monument and lasting memorial of God's Judgments upon those presumptuous Sinners against their own Souls and of his Vindication of the Innocency of his most faithful Servants is appointed by the Lord that Israel might be warned there by and that none hereafter should dare to sin so presumptuously ver 37 38 39 40 Wherein 1. Eleazar is bid to take up the Censers of those sinners now slain and to scatter the fire out into an unclean place to shew that the Lord rejected their service as profane Aaron must not do this because he was one of the right Offerers ver 17. and must not be polluted by stepping among the dead but Eleazar as a confirmation of his succeeding him in the Priesthood must do it 2. Those Censers must not be converted to common use because they were consecrated not only as they had been offered up to the Lord as Vessels of the holy Ministry but more especially as now God sanctified them to be beaten out into broad Plates to make a covering for the Brazen Altar and so to be a lasting holy sign of this Rebellious sin c. 3. Hereby Israel must be minded that sin is the Soul's Poison as it was in those Sinners against their own Souls and such are all such as spend the span of this transitory Life after the ways of their own hearts and thereby perish for ever Alas how heartily do sinners feed upon this Poison as the Maid in Pliny did upon Spiders and the Turkish Gally-slaves upon Opium as Bread 4. This Monument and Memorial was to make Israel remember the Transgression of those Sinners God cannot abide to be forgotten and they are worthily made Examples that will not be warned to take them Alterius perditio tua fit cautio And Foelix quem facium aliena pericula cautum N.B. The second Captain deservedly perish'd by fire who took no warning by the so perishing of the first 2 King 1.10 11. as being more impudent and obstinate than the former the third was wiser ver 13. 5. Not only the Israelites in general but also all the Levites in particular save Aaron's Sons only are counted strangers in
verses But the words Gnal Ken Jomeru Hamoshelim Hebr. for which they shall speak in Proverbs v. 27. may be understood of the Israelites that they used these Parables in rehearsing the Works and Wars of the Lord in the behalf of his Church in the Wilderness as v. 30. makes it more probable for now when Israel got this Victory the Lamp did then most eminently perish from Heshbon c. As Moab before so Sihon now lost the Light of his Kingdom and 't is immediately said after this ver 31. that Israel dwelt in the Land of the Amorites c. 'T is part of the Curse threatned against the wicked That they shall become a Proverb and a By-word Deut. 28.37 This makes it more probable that this was Israel's Epinikion or Triumphant Song in derision of Sihon at the taking of Heshbon from him who had taken it from the Moabites and hereby the Israelites were encouraged to Repair it for themselves to dwell in Numb 32.37 When God had removed one great Rubb out of Israel's way to Canaan namely Sihon King of Heshbon Now starts up another Remora greater at least in person than the former namely Og Lyra reports from a Rabbin the Combate Moses had with Og the Giant but 't is Apocryphal c. King of Bashan who came forth to War against them Numb 21.33 34 35. but more largely described Deut. 3. from 1 to 21 22. wherein God's kindness to Israel in that War with the King of Bashan is amply characterized First The Occasion of the War Og came forth and gave the first Assault against Israel before they Assaulted him or his People ver 2. together with which we are told what a formidable Adversary this King was being a Man of a prodigious tall Stature whereof a conjecture may easily be collected from the vast length of his Bed ver 11. Secondly The Management of this War 1. God doth encourage Israel with comfortable words and enabled than to do the Deed in conquering the Enemy ver 2 3.2 Then Israel thus encouraged and enabled by the Lord of Hosts went forth in the strength of the Lord Psal 71.16 and smote them taking all their Cities and Villages walled and unwalled and their whole Countrey destroying all Ages and Sexes and taking the Spoil of all their Cattel ver 4 5 6 7 8 9 10. Then Thirdly The Event of this Conquest which was the consequence of the Victory namely the Distribution of this new conquered Countrey to the Tribes of Reuben and Gad and to the half Tribe of Manesseh ver 12 13 14 15 16 17. and the terms or conditions upon which this Countrey was thus distributed to those Tribes ver 18 19 20. which happy Event was a pawn and pledge for encouraging Joshua to be confident of all his suture Conquests ver 21 22. From this whole History arises this following eminent Remark namely When one Evil or Impediment in our way to Heaven is removed God often permits another and worse to spring up for our new Exercise as it was here with Israel no sooner had they vanquished Sihon who stood in their way to Canaan but immediately Og a Monster of Man-kind starts up to make them a new opposition His formidable Stature an over-grown Hog might have made Israel to flie as after Goliah made them for want of Faith 1 Sam. 17.24 He was likely one of the Remnant of those Rephaims or Giants whom Chedorlaomer and his company of Kings smote in Ashteroth Gen. 14.5 with Josh 13.12 for Og Reigned there But the Jews do fable of him that he escaped from Noah's Flood by Riding astride upon the Roof of the Ark. However this is most certain that his Bedstead of Iron Wood being not strong enough to bear the weight of his bulky Body in stretching and turning himself upon it was fifteen foot or five yards and eight inches long and seven foot broad Deut. 3.11 and this monstrous Bedstead was long kept for a marvelous Monument of so mighty and massy a mortal Man in Rabbah the chief City of the Ammonites Deut. 3. v. 11. but when the Almighty God wounded the hairy Scalp of this mighty Monster Ps 68.21 at this time the Race of the Rephaims was rooted out in this Countrey tho' there were found other Giants in other Countreys as Goliah c. 1 Sam. 17.4 See also Numb 13.33 and Josh 15.14 c. Now come we to the worst and greatest External Impediment of Israel's motion towards Canaan when got now to the very borders thereof Namely the Moabites calling in to their Assistance the Midianites working great Wo to Israel more by Wiles than by War yet God's Mercy that endureth for ever carried them through this Conflict also as well as through those Impediments from the Edomites Canaanites and Amorites beforementioned Hereupon David doth declare the durableness of Divine Mercy in Psal 136. from ver 1 to ver last rehearsing that Epiphonema or the elegant closing Clause Legnolam Chasdo Hebr. for his mercy endureth for ever twenty six times Hence Dr. Lightfoot acutely observeth that as the Numerals of the name Jehovah amount to the summ of twenty six so was it twenty six Generations from Adam to Moses hereupon David in that Psalm begins his Historical Narrative of God's mercy flowing forth successively at the Creation and ending it after a distinct Series of twenty six at the Conquest of Sihon King of Heshbon and Og King of Bashon N. B. God hath now brought his Church through the wild and waste Wilderness to the Plains of Moah on this side Jordan by Jericho Numb 22.1 They removed thither from the Mountains of Abarim Numb 33.48 This last Station of Israel affords many famous Remarks As First Here Israel remained encamping in those Plains from Bethiesimoth unto Abel-Shittim Numb 33.49 until Moses died Here happened all those notable passages recorded from this Numb 22. to the end of Deuteronomy and the beginning of Joshua namely their Deliverance from Balaam's Curse their Mustering for taking possession of Canaan their Victory over the Midianites the addition of sundry Divine Statutes especially the repeating and explaining the whole Law and renewing of the Covenant between God and them by Moses Deut. 29. and the like N.B. Hereupon the Prophet Micah makes a compendious Recognition of all God's Mercies to them from Shittim or Abel-Shittim or the Plains of Shittim so called because of the many Shittim-Trees growing there and where Balaam gave pestilent counsel to lay a stumbling-block before Israel Numb 25.1 18. where they now were even until they came to Gilgal where they first pitched their Tents in the Land of Promise and where Joshua circumcised them Josh 5.8 9 10. to roll away their Reproach as Gilgal signifies contracted by the neglect of it in the Wilderness All this the Prophet summs up together as one prospect Micah 6.5 The second Remark is Those Plains of Moab where Israel now were and remained as above had formerly belonged to Moab
but the Amorites had taken them from the Moabites as above from whom now Israel won them by Conquest and had present possession thereof still retaining their old Name Those Plains reached unto the River Jordan in that part which was over against Jericho the first City which Israel conquered in Canaan Josh 6. therefore is it call'd Jordan of Jericho These Plains and Countreys of the Amorites God now gave unto Israel as the first-fruits of their Inheritance after their tiresom Travels and Troubles in the Wilderness on this side Jordan to those that travelled from Egypt to Canaan by which they were to be encouraged against the Residue of their Enemies beyond Jordan as Moses improveth it to that purpose saying Thine Eyes have seen all that the Lord your God hath done to those two Kings Sihon and Og So will the Lord do to all the Kingdoms whither thou passest c. Deut. 3.21 22. and 31.4 God might well give the Lands of Sihon and Og to Israel for an Inheritance because he is the true Proprietary and Lord Paramount of all the Earth and for this great Mercy David taught Israel in after Ages to be thankful to God and to sound out his praises for this pledge of future favour Psal 135.10 11 12. and 136.18 22. The third Remark is The External Impediment of Israel's Motion by the Moabites c. the place where being Shittim or Abel-Shittim upon which the two former Remarks are made in the general Now come we to a particular discourse upon the Impediment it self branching it self out in three particulars The Moabites endeavour to interrupt Israel's passage to the promised Land First By hiring a Sooth-sayer to curse them which curse God turned into a blessing Secondly By open Hostility and force of Arms drawing out in Battel-ray against them Thirdly By Wiles suggested by the Sorcerer's pestilent Advice drawing them to commit Fornication and Idolatry Numb chap. 22 23 24 25. Now to discourse distinctly upon all the particular passages of this eminent Divine Dispensation toward the Church in the Wilderness will afford many famous particular Remarks As First Beside the place before Remark'd upon in the generals the Principal Agent is the next Circumstance to be considered who is described by his Name Parents and Condition Numb 22.2 and likewise by his Policy and Prudence which appeareth in his consulting how to avoid an imminent common danger he calls in his Neighbour-Nation the Midianites to joyn both their fraud and their force their craft and cruelty with him v. 3 4. Balak King of Moab was the main Man who together with his Subjects the Moabites were sore afraid of Israel This fear God smote them with to make the Enterprizes of his People the more easie Exod. 15.14 15. Deut. 2.25 Josh 2.9 This Balak was a man of note and figure in his day both for Prudence and Prowess a politick and potent Prince Mich. 6.5 Judg. 11.25 He saw all that Israel had done to the Amorites this he looked upon with an evil Eye but not to Receive Instruction Prov. 24.32 The only fruit was He and his People were not only afraid bur also fretted at Israel's weal as the Egyptians had done before them Exod. 1.12 Tho' those Moabites had no cause either to fear or fret they were worse afraid than hurt for Israel passed by them in peace being forbidden of God to touch their Border Deut. 2.9 because Allied to them descending of Lot who was Nephew to Abraham the Father of Israel Beside Israel had eased the Moabites of the Amorites who had been a troublesom incroaching Neighbour taking away part of their Land from them Numb 21.26 Yea they also gave them assurance that they would not meddle or molest them Notwithstanding being degenerated from the Faith of their Father Lot and worshiping Chemosh Numb 21.29 They feared as do the wicked where no fear was Psal 53.3 and being gross Idolaters they loath the People of the God of Abraham and of Lot their Father This is the Guise of Graceless ones being acted and agitated by the Envious One they design to grieve God's People but themselves are grieved and fret to behold them well sore against their will A great sin it was to grieve not for their own wickedness but for Israel's welfare Thus their punishment is made suitable to their sin their Envy becometh both their Crime and their Curse No better was it with the Midianites descended of Abraham Gen. 25.1 2. and so Brethren unto Israel but now being faln from the Faith of their Father Abraham unto that shameful Idol Baal-Peor Numb 25.17 18. they conspired with the Moabites against them who meant neither of them any harm as the Lord had commanded till afterwards Numb 25.17 Nor had these Midianites any occasion of offence at the Amorites overthrow by Israel seeing they had been held in subjection by those Amorites for the five Kings of Midian that now Combined with Moab and perish'd for so doing Numb 31.8 are call'd the Dukes of Sihon Josh 13.21 because he had subdued them by his Tyrannical Power whereof Israel had now freed them therefore had they more cause to be thankful unto Israel for freeing them from Sihon's Yoke and to have rejoyced with the Joy and for the Prosperity of their Brethren than to become Confederates with Moab against them 'T is probable they two had been Nations in Confederacy in former Wars as when Hadad King of Edom smote Midian in the field of Moab 1 Chron. 1.46 when their bordering one upon another was an occasion of Quarrels arising amongst them This Politick Prince Balak imagined that Israel would now lick up his Countrey as the Ox licketh up the Grass a sit Emblem of the wicked Psal 37.2 He sends for the Senators of Midian who club their wits together and discerned that Israel was not to be subdued by any Humane Hands in War But the Devil at the Consult tells them they must have help from Hell c. The second particular Remark relating to this Impediment is The Ministerial Tool and Instrument whereby this Hinderance was managed against Israel who is also described by Name Parents Condition and Habitation Numb 22.5 This was Balaam the Diviner or Soothsayer so call'd Josh 13.22 who had a double Call such as it was to this wicked work of cursing Israel 1. From whence was he called Answ From Pethor or Mesopotamia that lays betwixt Tygris and Euphrates Numb 23.7 Deut. 23.4 the Countrey where Abraham first dwelt Acts 7.2 Gen. 24.4 10. and where he served other Gods Josh 24.2 and where Jacob served for a Wife c. Hos 12.12 Gen. 31.21 Hence his Posterity professed their Father an Aramite or Syrian c. Deut. 26.5 from this Eastern Countrey infamous for Soothsaying and Divination Isa 2.6 Was Balaam sent for 2. By whom Answ By Balak the Elders both of Moab and Midian being his Messengers Numb 22.5 7. having the Reward of Divination in their hands which the
Men that had followed Baal-peor in those two Sister Sins ver 9. compared with Deut. 4.3 and whereas the Apostle mentioneth but three thousand destroyed 1 Cor. 10.8 this is thus reconciled The Apostle speaks only of the three and twenty thousand People that did fall by a Divine Hand in the Plague the other thousand of Princes were hang'd by Humane Hands ver 4 5. the latter for giving an evil Example and the former for taking it 'T is a Poor Plea for People to excuse their Sins by alledging the example of their Superiours If they dare Sin together on Earth they shall also burn together in Hell Thus are we brought to the second General Part namely the removing of this stumbling-block or Impediment partly by the hanging up of the guilty Princes by the Hands of Men and partly by the cutting off of the guilty People in the Plague by the hand of God but more especially by this Heroick Act of Phinehas in executing Impartial Justice upon a Prince of Israel and a Princess of Midian which affords these Remarks The First is God himself puts this peculiar Honour of staying the Plague when he was about to destroy the whole Camp upon this Fact of Phinehas saying He hath turned my Wrath away ver 10 11. because He was acted with the same Zeal for God's Glory and Israel's good as God himself is acted with for them and feared not to loose his Life in God's Cause by putting to Death a Prince and a Princess in the very flagrancy of their Lust at one blow There is such an Accent and such an Emphasis put by the Lord upon this Act as the Jewish Rabbies observe that here they begin the forty first Section or Lecture of the Law or as Vatablus saith the seventh Section of the Book which they call Phinehas Moreover it teacheth us That Zeal of Justice in the Cause of God is an hopeful means to remove God's Wrath from and to procure his Mercy to Man Psal 106.30 Thus David also made an Atonement by doing Justice on Saul's House 2 Sam. 21.3 c. The Second Remark is As Phinehas was the wise Man that pacified the Wrath of the King of Kings Prov. 16.14 So God rewarded him Eth berithi shalom with the Covenant of Peace ver 12 13. Thus God gave to Levi his Covenant of Life and Peace for the fear wherewith he feared me c. Mal. 2.5 Exod. 32.26 27 28. Deut. 33.8 9 10 11. The Priesthood wherewith God rewarded Phinehas was God's Covenant of Peace for two Reasons so called 1. Because the Priests if clean seemed more than the People in the Peace Familiarity and friendship of God oft discoursing with him c. so call'd God's Neighbours Levit. 10.3 2. Because the Priesthood rightly administred by Prayers and Sacrifices was a Cause of continuing Amity betwixt God and the People therefore for Phinehas's Holy Hatred against Sin and his inflamed Love to God and Godliness an Everlasting Priesthood was settled upon him namely till Christ's coming to whom that legal Priesthood was to give Place Heb. 7.11 c. The Third Remark is Phinehas by Vertue of this Promise of the Priesthood lived himself to a great old Age even as some say to three hundred Years as appeareth by Judg. 20.28 where He then is found alive for his Zeal at this Time He lived so long that some of the Hebrew Rabbies are of Opinion He died not at all but is still alive whom they suppose to be the Elias that is to come before the coming of Christ but this Notion is Confuted by others of their Rabbies and by the mention of his Seed succeeding him in Sacred Scripture However though few after the Flood did near attain to any such Age yet must Phinehas be very old in that Time of Israel's warring with Benjamin who then stood before the Ark and probably was as zealous in that Case as he was here in this of a not much differing Nature about Uncleanness The Fourth Remark is Phinehas's Priesthood is call'd Everlasting not in his Person but in his Posterity whose Sons were successively High Priests till the Captivity of Babylon 1 Chron. 6.4 to 16. and at the return out of Captivity Ezra the great Priest and Scribe was of his Line Ezra 7.1 to 6. and so it continued in that Line until or very near the approach of our Evangelical High Priest as Christ is called Heb. 5.6 who was of the Order of Melchizedeck So this Word Everlasting doth not denote a Duration of time without end or a perpetuity without Interruption for as both the Law and its Priesthood expired when Christ who was prefigured by them and the end of them was exhibited So that long continuance of Time imported in the Word Everlasting forementioned both in his Person who lived long and in his Posterity who succeded long wanted not its Interruption for the Covenant was Conditional wherein some of Phinehas's Sons failing the Priesthood passed over from Eleazar's Line to that of Ithamar's in Eli his Grand-child though it be not express'd how Eli came to the Priesthood but from Him it descended to Abiathar 1 Sam. 14.3 and 22.20 and 1 King 2.26 yet seems it to be by God's appointment 1 Sam. 2.30 Exod. 28.43 and 29.9 and both Eleazar and Ithamar as they both had the Promise so they both executed the Office of the Priesthood Numb 3.4 1 Chron. 23.2 and likewise their Sons after them in David's Time ver 3. till Abiathar of Ithamar's Line who for the Sin of Eli and of his Sons beside the eighty five Priests of Ithamar's Posterity slain by Saul 1 Sam. 22.18 and for his siding with Adonijah was according to God's Prediction cast out of the High-Priest's Office and Zadok of Eleazar's descent was put in his Place by Solomon 1 King 2.27 and in David's Time but one half of the Line of Ithamar were found to that of Eleazar 1 Chron. 24.4 Thus this Promise of a perpetual Priesthood to Phinehas here abode in that Family seven Generations 1 Chron. 6.4 5 6. and there it failed till the seventh Generation after Those six Amaziah Ahitub Zadok Ahimaaz Azariah and Johanan mentioned there 1 Chron. 6.7 8 9 10. brings in Azariah executing that Office but the forenamed six are left out in the Genealogy Ezra 7.3 4. because the Priesthood failed in them but by the force of this Covenant it brake out again and recovered it self from Ithamar's Line Phinehas's Posterity repenting and the Priesthood returning to those Penitents it remained some say to Herod's Time This Promise and that in Jer. 33.17 18 21 22. were accomplish'd in Christ Heb. 3.1 and 5.1 to 5. and 8.1 2 3 c. and Luk. 1.32 33. who was the end of the Law Rom. 10.4 The Fifth Remark is The Matter of Zimri and Cozbi contains in it a Mystery For 1. Zimri Hebrew signifies Cutting off as a superfluous Branch is cut off from the Vine as he was from the Vine of
which the Midianites had employed for abominable uses But this Law had this exception that such Vessels as would abide the fire must be purified by passing through the fire such were made of hard Metalls yet such Vessels as could not abide the fire sufficient it was for their purification to be rinsed with water v. 23 24. here is mercy and no cruelty N. B. Thus God hath his Vessels of Honour some of Wood or weak Grace others of Gold or strong grace these latter may be exercised with Fiery Tryals and resistings unto blood the stronger that Faith is the stronger may be its exercise for which end that great gift of God is given to Men Phil. 1.29 but those former weaker and wooden Vessels shall have lower and lesser Afflictions not above their ability to abide 1 Cor. 10.13 Our Gracious God always suits the burthen to the back and the stroke to the strength As those aforesaid Vessels were legally purified from their Ceremonial uncleanness to shew that all Creatures are sanctified to us by Word and Prayer 1 Tim. 4.4 5. So the Vessels of Mercy in God's House 2 Tim. 2.20 21. are purified from their Corruption by afflictions which is called a passing through fire and water Psal 66.10 12. Ezek. 22.19 22. a trying them as Silver is tryed Zech. 13.9 and Mal. 3.3 and Isa 43.2 The Tenth Remark is The gratulatory Oblation levied out of the aforesaid distribution of the Spoils both that of the Conquerours and that of the Congregation that went not out to war this was twofold First Commanded of God for maintaining the Sacred Ministry the Priests to whom were given one part of five hundred but the Levites because many had one part of fifty this proportion was paid by both the aforesaid Parties as an homage and acknowledgment that the Victory was of God and to shew their thankfulness for his Salvation from v. 28 to 48. The Second Oblation was spontaneous voluntary or a free-will offering for that wonderful work of God wherein a whole Nation was cut off without the loss of one Man out of twelve thousand from v. 49 to the end whereas commonly the Sword devoureth one as well as another 2 Sam. 11.25 'T is usually said that is a strange Battel where none escapeth but 't is more strange on that side where no man perisheth when many yea myriads are slain on the adverse party as here a whole Populous Nation on the one side being against twelve thousand Men on the other How precious in God's eyes is the death of his Saints Psal 116.15 by this bloodless Victory God encouraged Israel to Conquer the Canaanites The next Historical passage after the Conquest of Midian is the assignment of the Conquered Countries of the Amorites on this side Jordan to the Reubenites the Gadites and the half Tribe of Manasseh whereof we have an account in Numb Chap. 32. v. 1 2 3 4 5 c. upon which I make these following Remarks The First is Reuben being Jacob's first born of Leah Gen. 29.32 and Gad the first born of Zilpah Gen. 30.10 11. to whom are added some of the Sons of Manasseh the Eldest Son of Joseph the Eldest Son of Jacob by Rachel v. 39 c. do joyn in a Petition unto Moses for their portion of the first-born and to have the first possession out of the Conquer'd Countries of Sihon and Og whereof we have the Narrative in Numb 21. And the Sons of Gad are named before the Sons of Reuben both v. 2. and in v. 6 25 29 31 33. because probably they were the first Authors of this Project and the foremost in the Petition There is no mention of the half Tribe of Manasseh here among the Petitioners that follows v. 33 39. The Second Remark is Moses sharply â—â—proveth the Petitioners who was much moved at the first against their motion v. 6 c. as if it had been both unsavoury and unseasonable First Vnsavoury because it savoured of too much love to themselves and too little love to their Brethren and Secondly Vnseasonable because it disovered some distrust in God who had lately commanded the Division of the Conquer'd Lands by lot Numb 26.55 which they now would prevent and Moses might well look upon it as an evil president not only to discourage their Brethren in going forward to Conquer Canaan but also when some part of Canaan was after Conquer'd some other Tribes might crave that part for their Inheritance and so bring upon the Camp of Israel a great confusion beside 't is not at all improbable that these two Tribes were too much engaged in their affections to that portion of Land as Lot's mind was too much set upon the Plains of Sodom Gen. 13.10 for as he was soon after carried away Captive by the four Kings Gen. 14. so those here are noted to be the first that were carried away Captive out of this very Land who were the first of all the Tribes that had this Land assigned them for their Inheritance 1 Chron. 5.25 2 King 15.29 Strong affections cause strong afflictions if we love over-much we shall be sure to grieve over-much When God sees us set upon it to have this or that have it we may but with an after-reckoning that may dissweeten it with a witness The Third Remark is The Apology which the two Tribes made to pacifie Moses's indignation and to procure his grant of their Petition beside their former Arguments drawn from the copiousness of their Cattel and the commodiousness of that Countrey being so fat and fit for feeding them They offer Moses new Conditions v. 16 17 c. that they designed only to build Sheep-folds c. so leave their Wives Children and Cattel behind them but as for themselves they were ready to march in the fore-front of the Army of Israel in Conquering Canaan and they being freed from that great cumbrance which the other Tribes could not leave behind them might the more freely venture their lives in the Wars of Canaan this might be their intent at the first tho' Moses mistook them 'till he understood better N.B. Gross mistakes and thence great differences may fall out betwixt dearest Friends as betwixt Cyril and Theodoret who Excommunicated each other for Heresie posteà comperti idem sentire so betwixt Reuben and Judah Gen. 37.22 27 29 c. tho' they both aimed at the same thing c. The Fourth Remark is The Ratification of Moses's grant after his mistakes were removed unto die Petition of the two Tribes upon the performance of their Conditions proposed by them v. 20 21 22. being better informed that their suit was neither unsavoury nor unseasonable nor yet unreasonable as he at first judged it saying v. 6. Shall all go to War and ye sit here But with this caution that if they fail'd in their Conditions their sin would find them out v. 23. that is it would in the guilt of it haunt them at their heels like an
quos Deus vult destrui priùs dementat Tho' it be the common Dictate of the Light of Nature that Nations in danger of Invasion do carefully secure their Coasts and guard their Frontiers yet those Canaanites in neglecting this here seem deprived of their reasons probably their present security might be because they look'd on it as Impossible for Israel to pass over Jordan when it overflow'd its Banks but certainly they were struck with such a Terror by this Miracle that they durst not come forth but immured themselves in the High wall'd-City CHAP. IV. JOsh The Fourth gives an Account of those Monuments appointed for an everlasting memorial of Israels miraculous passage over Jordan those Monuments are twofold first the Principal described 1. The Author God vers 1. 2. The instruments who and how many vers 2 4 8. 3. The Materials twelve Stones taken out of the midst of Jordan vers 3. 5. 4. The place of Standing both in Gilgal vers 3.5 20. and in the midst of Jordan vers 9. 5. The end why as a memorial of that wonderful Work to their Posterity vers 6 7 21 22 23. and that the Canaanites might learn to acknowledg the omnipotency and Israelites the fear of God vers 24. Secondly the less Principal described likewise as 1. the manner and order of Israel's marching through Jordan 1. the Gadites Reubenites and Half-tribe of Manasseh vers 12 13. 2. All the People universally making much hast either from fear of danger or from desire of the promised Land vers 10. and 3. The Priests with the Ark vers 15 16 17 18. 2ly The time when this was done vers 19. 3ly The event hereof namely the magnifying of Joshua's Authority vers 14. 4ly The return of the Waters of Jordan into their course as they naturally ran vers 18. lastly The pitching of Israel's Tents in Gilgal a place so called by Anticipation vers 19. and 5.9 The special Remarks upon the premisses are these The First Remark is This is an Ancient and laudable Practice to erect lasting Monuments for propogating and perpetuating some signal mercy and singular deliverance that the Glory of a wonder-working God may be Eternalized and the Truth of his wondrous works may be testified to all succeeding Generations Here a Pillar of twelve huge Stones must be reared up by Gods own Command vers 1.9 with chap 3.12 And therefore it was void of all vain Superstition as it was not Super Statutum or the command of Joshua only Agreeable unto this Divine Pattern hath this great City well erected a stately structure of Stone the Monumental Pillar that the loving kindness of God in the late dreadful conflagration may be kept in everlasting remembrance The Second Remark is Tho' it be the Devils design to have Gods great Works of wonder soon obliterated Eaten Bread is soon forgotten yet 't is God's will to have them remembred and better remembred Therefore one Monument of this great mercy must be in Gilgal the place of Israel's Circumcision relating to the twelve Patrinrks in the Old Test and another in Jordan the place of Christ's Baptism relating to the twelve Apostles of the New tho' that in Jordan was a memorial to the two Tribes and half on the other side of Jordan which being built up of the most Massy Stones in the midst of the River might be seen at low Water by them for these Stones are not said to he carried on Mens Shoulders as those erected at Gilgal were but that Joshua rolled them together by the help of many Hands Or Jordans Waters being so famous for their clearness this Pillar was perspicuous to them that passed by in Boats or if as some say It was set nigh the Bank this made it more obvious to the Eye That at Gilgal was a memoir for the other 10. Tribes all must have their memento's that this Miracle of mercy might not be Moth-eaten c. The Third Remark is Parents ought cerefully to Catechize and instruct their Children vers 6 7. They were to teach their Children the use and end of thhis Monument as before of the Passover Exod. 12.26 and 13.14 Psal 34.11 and 48.13 and 102.18 Tender Plants must oft be Watered Eph. 6.4 Children must be Nurtured as well as Nourished the former is as necessary as the latter and much more seeing the Soul is a more noble nature than the Body If Parents Mind only the Bodies of their young What do they more than the very brute Beasts for theirs The Blessings upon Posterity is entail'd to Piety in the second Commandment Therefore the meaning of all Sacred Monuments should be made known by Parents to Children True Religion is the exercise of illuminated Minds 't is not an ignorant or blind Devotion as among the Papists who have a Mass of Mystical Ceremonies whereof neither Children nor their Patients no nor many of their Priests can render any reason nor indeed is any reason for many of them pretended by their Chief-Priests save such only as is ridiculous But this Sign so called of Divine Institution was expresly for the fortifying of Faith for the feeding of Hope and for the nourishing of Joy both for Parents and Children when informed by calling to remembrance so transcendent a Miracle whereby they all in after-times might be stirred up to Thankfulness Strengthened in their daily dependancy upon this wonder-working God Hereupon Parents cannot perform a more profitable Office to their Children nor leave them a better and more lasting Legacy and Inheritance than to train them up in the crue knowledg of the good Ways Works and Word of God c. The Fourth Remark is behold how the servent Zeal of Joshua appeared here who being transported with Admiration of this Miracle of Mercy doth again and again Record the Circumstances of it the Waters of Jordan were cut off and again the Waters of Jordan were cut off vers 7. That they might make the more impression upon the Minds of their posterity Wheting or Sharpening as the Hebrew Deut. 6.7 signifies As if he had been whetting a Knife before Dinner by drawing it oft over the Whetstone or as if he had been sharpening a Stake before it be driven into the Ground Thus Joshua repeats and Inculcates the same great truth with a Mind much fired upon it not only to shew that he could scarce satisfy himself with a sufficient admiring of this great mercy but also that the Blessed Truths of God the Principles of Religion must be Inculcated and Repeated or taught diligently to our Children for die deeper impression on their Minds See again vers 22 23. The Fifth Remark is The Heroick Faith and Fortitude of those Holy Priests who like good guides not only were the first that to the Hazard of their Lives entred into the River and patiently continued long in the midst of Jordo◠until fix Hundred Thousand Men c. could march over but they were the last also that passed out of the River
Canaanites as it is supposed under the Conduct of Caleb their General Judg. 1 2. did likewise lead up the People in the War against Benjamin Judg. 20.18 but Dr. Lightfoot steps farther beyond Sir Walter Rawleigh's Probability and fixeth those Stories in this place as most proper which he proveth by many Arguments aforementioned Judg. 2. from ver 11. to the end together with the Seven first Verses of Judg. 3. give us a General Account of the History of the Judges whom the Lord raised up successively after this time when God had been so highly provoked by his Covenanted People in their Manifold Apostacies and Idolatries as to sell them several times into Oppressours Hands for Judg. 2.16 is an Epitome of the whole History of the Judges saying Nevertheless the Lord raised up Judges who delivered them c. which containeth the Stories of all the Judges from Joshua to Samson from hence to the end of the Sixteenth Chapter clearly demonstrating that marvelous Circle which God went in with his People When they sinned they were cast down into the hands of Tyrants when they Repented God raised them up by sundry Judges out of the Tyrant's Hands as there is a Vicissitude of Nights and Days so there was of Israels Miseries and Mercies God checkered his Providences toward them sometime with Black and sometimes with White and Checker'd-Work is beautiful Work when Miseries and Mercies are after a comely Manner interwoven and God's People have their Interchanges of Joys and Sorrows while they are below Psal 55.19 Men fear God by having changes with David not otherwise c. Thus it was with Israel in Canaan that Land of Hills and Vales of Vp 's and Down's Deut. 11.11 Sometimes they were up on Hills of Prosperity and at other times they were down in the Valleys of Adversity God goes in a Circle with them and when they were brought to the lowest Ebb He that was seen in the Mount with Isaac Gen. 22.14 was seen in the Valley with Israel to mount them up again God by every Judge he raised up for them in their low Estate turned Israel's Sighing into Singing their Musing into Musick their Tears into Triumph and their wringing of Hands for Grief into clapping of Hands for Joy c. Judges CHAP. III. JUdges the Third gives a Narrative of three several Slaveries and most grievous Oppressions into which God sold his People for their most Grievous Sins As 1. By the Syrians from ver 1. to the 11th 2. By the Moabites from ver 12. to ver 30. 3. By the Philislines ver 31. The first under the Syrians is described First By the Causes of that Slavery As 1 The Procuring Cause namely Israel's sins such as their toleration of those wicked Nations among them ver 5. their Marriages with them whereby they became corrupted ver 6. and then their Apostacy and Idolatry ver 6 7. 2. The Efficient Cause the Lord sold them for those aforesaid sins into the hands of the Syrians 3. The Material Cause they were made Slaves and Vassals to the King Cushan-Reshathaim whom they served eight Years ver 8. Secondly Their Deliverance from this Slavery is described 1. By the Deliverer the Lord. 2. The Motive thereunto the Penitent Cries of his People 3. The Instrument in God's Hand to work their Deliverance was Othniel ver 9. whom the Lord qualified with the Gifts of his Spirit for that work he call'd him unto and who subdued the Oppressour ver 10. and gave rest to the Land Forty Years and then Died verse 11. Remarks hereupon are First This was the first Servitude and Slavery of the Israelites ever since they came out of their House of Bondage in Egypt For now such Detestable Apostacy was found in Israel as Heaven and Earth had cause to be ashamed of Jerem. 2.12 13. therefore is he made a Slave and Servant ver 14. The spreading of Idolatry from Micah's House over the whole Tribe of Dan was mentioned before upon Judg. 17. and 18. Now have we an account how Idolatry did spread over all the other Tribes how mixed Marriages with the Cursed Canaanites did undo Israel and brought them to serve Baalim and Ashtaroth the He-Gods and the She-Gods of the Heathen or the Sun and Moon which many of the Pagans Worshipped all which was expresly contrary both to God's Command Deut. 4.19 and 7.1.3 5. and Exod. 34.13.16 c. and likewise contrary to their own Solemn Covenant made first at Mount Sinai in Moses's time and lately renewed and ratified once and again in the Days of Joshua Now because they forgot their Covenant and forsook their God turning to Dumb Idols c. They that would not serve the Lord in the Abundance of all things with Gladness shall serve their Enemies in the want of all things with sadness Deut. 28.47 48. therefore God forsook them that they might know the Worth of his Service by the Want of it under Woful Miseries 2 Chron. 12.8 The Second Remark is As this was the first Oppression that Israel met with after their coming out of Egypt so this King of Syria was their Oppressor His Name is Notable and Terrible Cushan Reshathaim which the Chaldee rendreth Chusan Impij a wicked King of Reshang wicked Hâ—br and this teacheth how Tyrants delight in Terrible Names and Titles His Name here is Verbum sesqui pedale as Horace doth Phrase it a bombasting Name that fills the mouth of the pronouncer of it top full and the very sound of it was terrible to the Israelites so oft as they heard its big pronunciation not unlike to that formidable Name of the Zanzummime Giants Deut. 2.20 The Country of this King is call'd Mesopotamia Hebr. Aram-Naharaim that is the Country of Syria which is Situated between the two Famous Rivers Tigris and Euphrates from whence it hath its Name in the Dual Number This was the Country where Abraham lived with Terah Nahor and Lot before he removed to Canaan Gen. 11.32 and 12.4 5. and Acts 7.2 3 4. and afterwards Jacob Sojourned in the same place with Bethuel and Laban Gen. 28.2.5 As Laban the Syrian had been exceeding injurious to Jacob's Posterity their Slavery at this time and place might mind them of that of their Patriarch long before to hide Pride from them Job 33.17 N. B. This King had God's Commission as well as his Permission to oppress Israel for God sold them into this King's hands renouncing his own right in them and delivering them up to him as the Seller the thing sold into the hands of the Buyer and yet was he but a Lessee his Possession was by vertue of a Lease and that only a Lease limited to eight years which some Interpreters suppose was the very term of time wherein so long Israel had served Idols in the Groves the Prince of Darkness directing them to those Dark Places the Thick Groves wherein his Children of Darkness might more closely commit their deeds of darkness It surely
seem'd very long for those Children of Light to walk in such a place of darkness for eight years together if so the time of their Suffering bears a due proportion to the time of their Sinning The Third Remark is The Marvelous proportion God observed as it were by a Geometrical Rule in proportioning Israel's Suffering to the proportion of their Sinning both in this time of their Slavery and in all the other following times also As Israel's sinning increased in Magnitude being no better by their former Opressions but ever returning with the Dog to his Vomit c. So their Suffering increased in multitude every term of their Slavery rising higher and higher They served this Chusan Eight Years and because not bettered thereby they served Eglon Eighteen Years ver 14. and afterward Jabin Twenty Years Judg. 4.3 c. With the froward God will deal frowardly Psal 18.26 when lesser Corrections could not restrain them from Sin God laid heavier Punishments upon them and punishes them seven times more yea and seven times more and yet seven times more to that as he had threatned Levit. 26.18.21.24.28 they must be sure of this if their Minds mend not they shall see no end of their misery 't is not meet for Men to abuse God's Mercy and his readiness to deliver them once and again from misery Nor is it meet that God should cast down the Bucklers first therefore doth three times raise up his note of threatning to reduce them into obedience and he raiseth it all by Sevens which are Discords in Musick such Sayings by Sevens do prove Heavy Songs and the execution of them more Heavy Pangs to those that will not be reclaimed by them God will not give over Punishing until Men do give over Sinning The Fourth Remark is The Redeemer that the Lord raised up to Redeem Israel out of their first Slavery was Othniel ver 9. which God would not yet do for them until they humbled themselves casting down the Bucklers first when God they saw would get the better of them They being brought into most grievious miseries by this Oppressing Tyrant and finding no relief from their Idols which they Worshiped they then return to the Lord by Repentance and cry to him for the pardon of their Sins and for sending them a Saviour Hereupon the Lord who is a None such God forgiving even None-such Sinners Mic. 7.18 stirred up Othniel with extraordinary influences of his Spirit to undertake their deliverance which now they so earnestly prayed for ver 10 Othniel or Othoniel in the Hebrew signifies the Time or Hour of God intimating hereby that God's Time and his Hour was now come as John 2.4 for Israel's Deliverance N.B. And this Deliverer whom God sent to Redeem Israel when sold into the hands of this terrible Tyrant was a Type of our dear Redeemer the Lord Jesus who was sent of God to Redeem us out of the hands of all our Spiritual Enemies that we might serve God without fear c. Luke 1.74 75. and thus all the other Judges be Types of Christ though some more eminently than others as the Sequel may manifest Here the Spirit of the Lord came upon Othniel gave him Prudence Prowess and Magnanimity to make War against this Tyrannical Oppressour and having Vanquish'd him in Battle he restored rest to God's Israel governing his People in Peace and in the Profession and Practice of God's True Religion according to his Law The Fifth Remark is The Lond had Rest forty Years ver 11. that is from the Death of Joshua to the Death of Othniel the eight Years of Slavery under the Syrians being included as is a frequent way of reckoning in Scripture recording the round number which gives the main Denomination and not insisting upon the Fractions or broken Numbers as Numb 14.33 Acts 7.14 c. where some odds are c. God's Mercy Triumphs over his Justice Jam. 2.13 and is over all his Works Psal 145.8 9. Here he gives to his Penitent People forty Years Liberty for eight Years Slavery The Second Story of Israel's Slavery which followeth from ver 12. to ver 30. under Eglon King of Moab affords many Remarks As First The loss of a Godly Governour is sometimes the loss both of Church and State Othniel dieth ver 11. and almost all Godliness dieth with him for Israel immediately relapseth into their old Idolatry notwithstanding the former experience they had of the manifold Miseries which they by the like sins had brought upon themselves and of God's great Mercy in working their Deliverance They did evil again c. ver 12. neither Ministry nor Misery nor Miracle nor Mercy could mollifie their hard Hearts nor could any Means constrain them to keep within the bounds of Obedience but made new out bursts into Notorious Extravagancies Insomuch that the Lord comes forth in his hot Displeasure strengthens Eglon to oppress them and weakens Israel to oppose his oppression ver 12. N.B. 'T is God's Work to strengthen or weaken the Arm of either Party Ezek. 30.24 25. so that they can neither defend themselves nor offend their Enemies when God so breaks the Arm as no means nor Medicines can patch it up again And sure I am this is a sure sign of dreadful Divine Wrath when the Arm of Sion is weakened and the Arm of Babylon is strengthened as it was now when Courage was found in Eglon and Cowardice in Israel through the cursed Guilt of their own corrupted Consciences The Second Remark is No sooner had Israel sinn'd away their God who was their Defence but the Moabites under Eglon their King bestir themselves to Tyrannize over them nor may this be wondered at because of the ancient Enmity Moab had against Israel For though Israel were not injurious to Moab in their Wandrings through the Wilderness Deut. 2.9 yet in the business of Balaam Numb 25.1 Moses made a dreadful Slaughter upon their Confederates Numb 31.7 8 c. and themselves were excluded even to the Tenth Generation from coming into the Congregation of the Lord Deut. 23.2 4. for their Hiring of Balaam to Curse them All this must needs highly incense them against Israel and being Enemies to God and to the true Religion they watched all opportunities to ruine them and that they might effect it at this time they call into their Confederacy the Ammonites and Amalekites both of the like Malice against Israel and prevailing by this threefold Cord Eglon possesseth himself of Jericho ver 13. and so a King of Moab makes himself King of Israel and kept his Court even in the Land of Canaan in the City of Palm-Trees There is no doubt but Moab's old Malice did spur them to spoil Israel now brought into Subjection and now they lay load upon their Slaves and made their Lives as bitter to them as the Bondage of Egypt had done before N. B. Those Moabites were ever apt to dream of lying comfort to themselves as they did when they fancied Water
Jaw-bone from breaking and to impower Samson that with it he was made able to Murder a Thousand Men. N. B. Nor must we ascribe too much to the strength of the Jaw-bone it self or to the strength of Samson himself for though this Jaw-bone was moist and fresh of some Ass lately dead so not so easily broken as those that have laid long and dryed towards a Putrefaction and though Samson had likewise most unparallell'd strength reckoned the strongest Man that ever was in the World yet must we look higher above both and conclude That this matchless Exploit was the accomplishment of God's Gracious Promise which we find twice recorded one of you shall chase a Thousand Deut. 32.30 and Josh 23.10 which Scriptures must be fulfilled Mark 14.49 c. The last part is the Consequents of this Victory which be Three The First is Samson's Song of Thanksgiving for it ver 16. singing With the Jaw-bone of an Ass I have laid heaps upon heaps where there is such an Elegancy in the Original Chamor Chamorathaim as our Translation cannot reach for the same word Chamor signifies both an Ass and an Heap N. B. Though Josephus wrongs Samson here saying this Song was a vain Vaunt of his own Strength and Atchievements for which pride God punish'd him afterward with such a Throat-thratling Thirst as made him ready to perish yet the Scripture of Truth owns it as a Song of his Faith and he is celebrated for it Hebr. 11.32 and no doubt but Samson look'd higher than the bare lifting up of the Jaw-bone as he named that place Ramath lehi ver 17. which so signifies for a Monument and Memorial of this Matchless Mercy N. B. Had he ascribed his Victory to so despicable a Tool it was not the lifting of it up but the falling of it down with force that did the feat and so there would have been a Solecism an absurd Impropriety in his naming the place thus Beside it was not the dead Instrument a Jaw-bone that could lay heaps upon heaps of it self but it was the living and lively Arm of a strong Champion striking with it that did the Deed. yet no marks of his own Might doth he make in the name of the place therefore Samson must have an Eye herein to the Almighty Power of God who had given him his Assistance to Atchieve these things The Second Consequent of his Conquest was Samson's excessive Thirst which God quench'd by a Miracle ver 18 19. None can justly wonder that Samson was now Thirsty considering how he had toil'd and turmoil'd himself in Vanquishing such an Host and Mawling a Thousand Men the over-heating of his Body might well in a Natural way cause him to be thirsty But beside this Natural Thirst God might likewise send one Preternatural for Supernatural ends As N. B. First To keep him humble hiding Pride from him Job 33.17 that he should not ascribe the Glory of this great Victory to himself and to his own Prowess which haughty Man is apt to do in Autotheism as bad as Atheism and Polutheism and so Sacrifice to his own Nes Habak 1.16 and with Ajax Adore no God but his own Weapon And Secondly It was to make him pray and this he did here for no sooner had he complained I am sore a Thirst but immediately 't is said He called on the Lord ascribing Kingdom Power and Glory unto God alone and urging this Argument in his Prayer That it would not consist with or conduce to God's Honour to begin a great Work and not to finish it contrary to the Promise when I begin I will make an end 1 Sam. 3.12 N. B. And in his Prayer he tells God Thy Servant hath got this Thirst in thy Service believing that as he had granted him the greater Mercy namely Victory over his Enemies he would not deny him the lesser Mercy to wit the quenching of his Thirst c saying Seeing I have kept within the compass of my calling whereunto my God hath called me I cannot but hope he will Relieve and Refresh me Such a savoury frame of Spirit is apparent in Samson's Prayeâ— here as is enough to answer Josephus's Notion and that of Ambrose following his Footsteps in his Tenth Epistle that Samson was puffed up with Pride and Vain glory in his Song N. B. Sure I am the contrary is apparent in his Prayer wherein he ascribes all the Glory of his Victory to the Lord of Hosts and not to his Jaw-bone of an Ass and he gives a clear Testification therein that he was more tender of Gods Honour than he was of his own in telling the Lord that it would much redound to his Dishonour should he after such a Glorious Appearance with him in this Marvelous Conquest yet suffer him to fall into the hands of the Philistines by his Fainting through Thirst N. B. But that which puts it beyond all Controversie is God's Acceptance of his Address and his Answer of Peace to his present Prayer ver 19. The Lord there works a Miracle to gratifie his Servant and to quench his Thirst God clave the hollow place that was in the Jaw-bone and turned it into a Spring of Water whereof Samson drank and his Natural Spirits were Revived N. B. The same God that did cleave the Rock in the Wilderness and as it were set it a broach to give Israel drink out of it did the like here for his Servant Samson The Miracle was the same though the Subject was differing there he clave the Bock and here the Jaw-bone yet out of both God's Omnipotency fetched not fire but mater For an impotent and weak Man can fetch fire out of a Flint or Bone with forcible strokes upon them but 't is only the Power and Prerogative of the Almighty God to wring Water out of them N. B. And hereupon sensible Samson to testifie his Thankfulness to his God sets another Mark of Remembrance upon this Miracle of Mercy also naming it Enhakkorth that is The Well of him that called or cryed looking upon it as a signal Answer to his servent Prayer in the time of his Extremity Psal 50.15 and this Fountain is said to remain there unto this Day from whence ariseth the Opinion of some N. B. That the Spring of Water was in the ground under it and not in the Jaw-bone it self which every Traveller that saw it might carry away with him as a rich Prize in those hot Countries where they had so much need to drink of the Brook in the way of their Travel 1 Kings 17.4 Psal 110.7 This indeed makes it improbable that the Jaw-bone should continue there so long but the contrary to this Opinion is not incredible upon those Considerations N. B. First Though Passengers might be forward enough to carry a Fountain along with them in that hot Climate yet might they generally have such an Awe upon them as to forbear the removing so great a Monument of God's great power and Miraculous Mercy Secondly
to be a Stranger yet laborious with all which Boaz observing he by a marvelous Providence maketh Enquiry after her Hence Observ 2. Every step of Divine Providence is in order to the accomplishment of some Divine Decree God's Decree is big-belly'd and will bring forth either good or evil Zeph. 2.2 though the breakings forth of its particular Issues be not at all understood by us Ver. 6. And the Servant said Hence Observ 1. Servants ought to give speedy Answers to their Masters Questions Here this Steward Reddit rationem gives a good account of his Stewardship of all persons whom he suffered to glean in his Masters Field N. B. Oh! that we could give a good account of our Stewardship to our Lord and Master Matth. 25.14 19. There is our Lords returning and the Servants reckoning and Oh! that we had a ready Answer for those that ask us a reason of the hope that is in us 1 Pet. 3.15 that we may make a bold yet wise profession and witness also a good confession as Christ did 1 Tim. 6.13 who yet answered not every trifling Question that was propounded to him Lastly As this Servant gives a good Answer to his Master so let Servants learn hence to beware of thwarting Answers for so they are commanded Not to Answer again Tit. 2.9 This is the Moabitish Damosel c. He gives a fair Character of her Constancy to Naomi little dreaming the tendency of this Providence Hence Observ 2. The Ordination of God brings strange things to pass far above the Expectation of man Little did Boaz think that this poor Gleaner should become his Wife or his Steward little thought that this Moabitish Damosel should become his Mistress Had he spoke reproachfully of her to his Master Ruth might rationally have requited him accordingly after her advancement malignity and moroseness may be met withal And have the same measure meted out to them that they have meted out to others Matth. 7.1 2 12. Men usually Reap as they Sow Drink as they Brew and be served with the same Sawce and paid home in their own Coin God loves to give men their own as good as they bring to be froward to those that deal frowardly and to the merciful to shew Mercy Psal 18.26 No doubt but Ruth respected this Servant after she was made his Mistress who had carried so complasantly towards her in her low condition Learn hence to carry fair and courteously to all we know not how Providence may order affairs hereafter Ver. 7. She said to wit to me thy Steward I pray you let me glean She did not boldly intrude upon us as some confident persons dare do but she did first modestly and humbly beg leave of me and that not to run before or among the Reapers as some impudent Houswives will do but to gather after the Reapers to gather up the loose Ears that did fall from their hands This is the candid account which he gives of Ruth to his Master Boaz. Whereunto I have spoke on ver 2. And he gives as commendable a Character of Ruths Industriousness as of her Modesty in his saying She hath continued even from the Morning until now 'T is probable that Boaz came to visit his Reapers at Noon and finding a strange Woman resting her self among his Servants or besides them in the Tent rear'd up for rest and shade in the heat time of the Day he asks who she was and his Bailiff gives the Account aforesaid and withal declares to his Master how diligently Ruth had followed her business ever since she came into the Field even from the Morning until that time Save that she tarried a little while in the House Several Interpreters understand by this House to be the House in the City where Ruth lived with her Mother Naomi But this cannot consist with that account we have in ver 12. which saith that at Even when Ruth returned home with her Gleanings Naomi asked her Where hast thou been to Day c. which would have been made known to her before had Ruth gone to her own home in the heat of the Day Hence the best Interpreters doth understand the word Batth for Succa the House for a Tent erected in the Field for necessary repast and repose in the heat of the Day And this candid Character the Steward gives of this strange Damosel to his Master that she was one who minded her concerns Not slothful in business Rom. 12.11 but was instant and constant at it save only that the extream heat of the Day enforced her and not only her but all Boaz's Labourers to retire themselves into the shade of the Tent either for some shelter from the violent heat or for some little respite from Labour whereby to fit themselves the better for taking pains the remaining part of the Day Neither could it be of any plausible prospect for Ruth to continue gleaning among the sheaves while all the Reapers were resting in the Tent undoubtedly there would have been an Appearance of evil in it which ought to be avoided 1 Thes 5.22 All those circumstances related of Ruth to Boaz makes her stand Fairer in his Eye Ver. 8. Hearest thou not my Daughter This kind interrogation is a kind of strong obligation that Ruth might heed him as well as hear him Hence Observ 1. There may be an hearing without an heeding Many are only bare hearers of the word but few there be that are right heeders of it There may be an Attention of the outward Ear without an Intention of the Inward Heart that is when the Word of God goes out at one Ear as it comes in at the other and never sinks down into the Heart Luke 9.44 into an honest and good heart Luke 8 15. especially young People should always heed as well as hear the grave and solid Advice that Old Experienc'd Persons give them as Ruth did Boaz. Go not to Glean in another Field That is thou art come to my Field and thou art welcome not only for this Day but for every Day so long as the Harvest lasteth Hence Observ 2. Loving kindness to necessitous Persons ought not to be shown in Word and Tongue only but also in deed and truth 1 John 3.1 N. B. Boaz's kindness was Real as well as Verbal Mouth-Mercy and Lip-Love is good-cheap and aboundeth every where in our Age but alas those Sprinklings with Court Holy-water so called or bare Courting with Complements have seldom the Heart and Tongue to be Relatives in them But God is faithful that hath promised Rom. 4 21. and 2 Tim. 2.13 N. B. God is kinder to those that glean in his Gospel-Fields than ever Boaz was to Ruth he will not put us off with Mouth-Mercy which is light cheap only but will make himself known by his Name Jehovah as well as by his Name of God Almighty Exod. 6.3 He will give a being to his Promises by turning them into Performances And as God putteth not as off
v. 10 11 16. Secondly God minds David of the Spiritual favours he had also to give him as a sufficient Seal of his complacency in him The Third in the General God Crowns David's Throne with the promise of Christ whereby it was made an invincible Throne indeed but more particularly some of those following promises v. 12 13 14 15 16. be peculiar to Solomon and some unto Christ and some to both as to the Types and Antitypes First I will set up thy Seed after thee v. 12. this belongs to Solomon as the Type 1 Chron. 28.6 and to Christ who is oft call'd the Son of David as the Antitype Secondly He shall build an House for my Name v. 13. belongs to both for as Solomon built the material Temple so the Messiah doth build the Mystical Temple that promise Deut. 12.11 was literally performed by Solomon to whom David gave the pastern and for whom he prepared the materials only 1 Chron. 22.14 28.11 but Spiritually Christ builds the Church call'd God's House Heb. 3.3 6. 1 Pet. 2.5 whereof the Temple was but a Type Luke 1.32 33 c. Thirdly I will be his Father v. 14. so God was to Solomon the Type by Grace and Adoption but to Christ the Antitype by Nature and Eternal Generation which no Man can declare Isa 53.8 and by Personal Vnion also Heb. 1.5 Psal 2.7 Joh. 1.18 Acts. 13.33 1 Joh. 4.9 Fourthly If he commit iniquity as Solomon did but so never did our Lord Jesus no guile or sin was found in him Isa 53.9 1 Pet. 1.19 2.22 Heb. 4.15 tho' all our sins were laid upon him by way of imputation Isa 53.4 2 Cor. 5.22 and tho' he was a Sinner likewise by way of Reputation as he was reputed or reckoned among Transgressors Isa 53.12 So that Solomon was no Type of Christ in his sin proper to himself Fifthly I will Chasten him c. Thus God did to Solomon for his Idolatry in his Old Age 1 King 11.9 14 23 26. and thus the Chastisement of our peace was upon Christ Isa 53.5 but it was for our sins and not for any of his own as Solomon's was Christ suffered to procure our Pardon and Peace thus was there disparity as well as congruity Sixthly But my mercy shall not depart c. v. 15. So Psal 89.30 31 32 33. God chasten'd Solomon only with the rod of weak Men as Enosh signifies like a tender Father to break his Child's stubborness but not his bones he chasten'd him only with Rods and not with Scorpions Seventhly Therefore thy Kingdom shall be established for ever c. v. 16. Solomon's Kingdom continued 'till Shilo came Gen. 49.10 but Christs is for ever and tho' his dispensatory Kingdom shall be delivered up when Sin and Death and all his Enemies end 1 Cor. 15.24 yet his essential Kingdom abides for ever c. The Second and last part is David's Oration or Prayer to God being the blessed Effect of God's Oracle to him Remarks 1. upon the Gratulatory part thereof First When Nathan had delivered God's Oracle to him v. 17. he doth not fall foul upon him for unsaying what he had said v. 3. but presently goes to God in the Tabernacle and having first vilify'd himself as one less than the least of God's Mercies as Father Jacob had taught it him Gen. 32.10 he then makes a thankful acknowledgment of God's matchless mercy c. v. 18 19 20 21 22 23 24. where Mark First Being ravish'd with joy he praiseth God for bestowing upon him such undeserved honour and happiness as if he had not been a poor Man's Shepherd but a Son to some Mighty Monarch Mark Secondly He admires the extent of God's Promise to him for a long time to come for so far as Christ's time and for all Eternity also saying as if all thou hadst done already were too little for me Mark Thirdly He in a rapture advances the kindness of God above the manner of Men who think it kindness enough to give their Servant a Pension for Life only not for Posterity too Mark Fourthly He confesses that he was non plus'd What can David say more had he the tongue of Men and Angels he might admire better than express all God's Praises Mark Fifthly He acknowledges all this kindness of God to him not for any merit of his own but for his word sake that is for the sake of Christ the eternal word or for his promise sake Mark Sixthly Then by an Emphatical Apostrophe he extols God's great goodness to Israel whom Elohim all the Three Persons in the Trinity Redeemed from Egypt fed in the Wilderness brought to Canaan c. Remarks Secondly upon that part which is Supplicatory Mark First He prays God to perform his Promise both as to his own Temporal Kingdom and as to the Spiritual Kingdom of Christ v. 25. N. B. Do as thou hast said is a special speeding Argument Mark Secondly He confirms his faith in praying over God's Promises that God's performing them would be for his glory ver 26. and would demonstrate the unchangeableness of his Nature in word and deed v. 27 28. Mark Thirdly He concludes his Oration making most both of God's Mercies and of his Promises sucking earnestly those Breasts of Consolation Isa 66.11 not with Lip Labour but Heart Prayer ver 27. and with full assurance of God's faithfulness ver 29. being perswaded that tho' he did not build God an House as he desired yet God would build for him an House for ever 2 Samuel CHAP. VIII THIS Chapter is a Narrative of the Acts of David in time of War and of Peace those Acts are reducible to two Heads First Polemical and then Political Remarks upon his Polemical Acts touching his Wars The First is General Active David would not be out of action if he must not Build God an House he will at the least make all preparations he could for the doing of it In order hereunto he subdues all the Enemies of Israel round about which work had a double tendency towards the Temple work for first thereby he procured a Sublime Peace the Daughter of War that his Son Solomon might have no avocation by any Wars while he was building the Temple and Secondly David hereby provided abundance of materials out of the Spoils of those Nations he subdued N. B. 'T is very observable no Nation he War'd against could stand before him after God had crown'd his Kingdom with the Promise of Christ in the former Chapter after this to rebel against David was to rebel against Christ himself Psal 2.6 7 c. God had sworn to him Eccles 8.2 c. The Second Remark is in Particular his War against the Philistines v. 1. which was his third War against them after he was Crowned King of Israel only with this difference In the two former they were the first Agressors upon David Chap. 5.17 22. but in this David assaults them as the inveterate and implacable Enemies
now need of this Noble Captain yet rather than have this young Proselyte discouraged in his new profession of the true Religion he would trust God with himself and his concerns in raising up other instruments for his assistance It seems David was none of those kind of Men who measure all things for their advantage and may they have their own self-ends they matter not what becomes of the weal of others Mark Fourthly David in order to Ittai's dismission gives him a Cordial Prayer Mercy and Truth be with thee words oft in David's mouth Psal 25.10 c. Wherein he wisheth him Covenant-kindness that God would reward his labour of love in his present willingness to wait upon him seeing saith he I in a manner dâ—posed am not able to requite thee therefore he prayeth God to perform all his precious Promises made to true Proselytes as well as to Israelites good to him that as God's Mercy moved him to make the Promises so his Truth might bind him to perform them to him for his Temporal Spiritual and Eternal welfare Mark Fifthly Ittai is such a fast and faithful friend to David that he will not be by any means shaken off but resolvedly replies Nothing shall part them save death only v. 21. A sure Friend is best seen in unsure matters Such friends that will be certain in Adversity as well as in Prosperity as one saith are gone on Pilgrimage and their return is uncertain N. B. David took Ittai's fixed fidelity so highly obliging that he made this very man one of his three Generals in that fatal and final Battle against Absalom Chap. 18.2 and doubtless it could not but much encourage David's dependency upon the Lord in his distress when he saw tho' his own native Subjects did desert him yet God had fetch'd in a forreigner from far that will be fixed for him and that a Man of a great figure able every way both for Courage and Conduct yea and if so as some say a King's Son too to fight for him as well as a King's Son to sight against him The Fourth Remark is the Ark's coming to David and his sending it back again to the City v. 23. to 29. Mark First When all the Countrey People beheld David trudging a foot over the Brook Kidron wherein he was a Type of Christ who passed over the same Brook when in danger of the Jews Joh. 18 1. as David was in danger of Absalom they truly simpathized with him and fell a weeping with a loud voice to see so good a King going into Banishment like a poor Pilgrim being in fear of an unnatural Son and while David's well-wishers were thus weeping here no doubt but Absalom and his Accomplices that resorted to hunt him out of both City and Country even all the Rascality were as much transported on the other hand with their mad merriments but that Hilary Term lasted not long but had a Returna brevi according to Lawyers Latin Mark Secondly The High-Priest and the Priests and Levites brought the Ark of God which was a pledge of his presence to counter comfort those disconsolate Mourners David and his Friends This was a very commendable Act in them thus to Countenance distressed David in despight of Ambitious Absalom when so many of their Predecessors had been so lately cut off by malicious Saul and only for their favouring David when Banished and came to begg a little Bread of them at Nob c. yet these their Successors dare own David in Danger and bring him the Ark that at it he might Consult then with God about Direction in his way and that the veneration of the Ark might likewise draw more Company to David both out of City and Country The Fifth Remark is King David's command to carry back the Ark of God ver 25 26 c. His Reasons were First Because he believed that in his Banishment God himself even the God of the Ark would be as a little Pocket-portable Sanctuary unto him as he promiseth Ezek. 11.16 and not withdraw his Powerful Presence and Protection from him both for his safety and for his success Knowing that when God denies means he supplies means when we cannot come to the Ordinances of God the God of Ordinances comes to us If David can but secure the substance he can better spare the shadow His Second Reason was Though the Ark's presence had wrought wonders in Dividing Jordan in Demolishing Jericho c. so was desirable enough to David in his Distress yet such a Reverence he bare to it as he justly thought it unfit to hurry it from place to place he knew not whither and to expose it to all the hazards that himself was like to be exposed unto His Third Reason was His Respect to the Priests whom he would not again expose to the Rage of Absolom as before he had done to the Fury of King Saul 1 Sam. 22. A Fourth Reason Lyra fancyeth That David had bid Abiathar ask Counsel of God at the Ark when it came hither but God gave no Answer whereby he knew God was not yet pacified The Fifth Reason is That rendred better by Peter Martyr namely David knew those faithful Priests might do him better service in the City than in his wandrings using this Dilemma saying Either God will bring me back or he will not for my foul offences I peaceably and patiently submit to his pleasure Hence the Sixth Remark is David saith to Zadock 't is not thy Duty to attend me in my Banishment but on the Ark in the Tent where I have placed it in the City and where thou mayest both pray and consult with God for me and also give me good intelligence of the Rebels Motions and Counsels by thy Sons which is of great consequence to my concerns I will hover in the Wilderness which was my haunt when I fled from Saul and where I found not God a Barren Wilderness to me Jerem. 2.31 Then they returned with the Ark but David went weeping and bare-foot taking an Holy revenge upon himself for his former Luxury and Impieties up to the top of the Mount of Olives that from thence he might look towards the Ark yet in sight not like to see it again in haste There he and his Friends wept and pray'd The Seventh Remark is God gave a speedy Answer to his Prayer for though he was told of Poyson Achitophel's deep reaches assisting Absolom yet God sent him in an Antidote Hushai to confound his crafty Counsels as David had prayed ver 30 31 to 37. Wherein Mark 1. David saith to Hushai be not thou a burden to me in my Banishment seeing provisions are scarce and seeing thou art Old fitter for Counsel than for War ver 33. Mark 2. David directs him to dissemble with the New King ver 34. N. B. This was one of David's errours in the extremity of his straits in not doing so exactly as he should which therefore God graciously pardoned and directed David's
Chron. 21.12 Is but three Years To solve this doubt some say seven Years was God's first offer but David praying for a shorter time brought God down to reduce them unto three Years as Abraham had prevailed with God to make an abatement from fifty to ten Persons for saving Sodom Gen. 18.24 32. and as Ezekiel had got God to allow Ox-dung for Man's-dung to knead their Bread with in a Famine by a sore Siege Ezek. 4.12 15. Thus God might likewise condescend to David's Prayer as he had done to the Patriarch Abraham's and to the Prophet Ezekiel's This is but gratis dictum a Being wise above what is written and therefore 't is better answered for reconciling this difference 1. By Grotius that numbers might be set down by Notes or Figures as most Nations do which might easily cause a mistake of the Figure three for the Figure seven But 2. Because the aforesaid Supposition seems to weaken the Authority of the Holy Scriptures if mistakes be allowed therein therefore Judicious Junius with whom the best Expositors do concur doth affirm that this offer of God by Gad ran thus Shall three Years Famine as 1 Chron. 21.12 saith Come upon the Land for the Sin of David to make up those that have been already for the Sin of Saul which lasted three Years and the fourth Year was almost out Now God offers David Shall three Years Famine more come to make up the number seven as is expressed here v. 13. Beside 3. Others are of opinion that this fourth Year after the Famine for the wronged Gibeonites was the Sabbatical Year wherein Israel had no new Harvest so could not make up their losses of the three last Years Famine and if this Notion will hold then three Years more such make them seven indeed Mark 6. Though God offered to David's choice whether he would chuse either Famine Sword or Pestilence yet had he Decreed to send the last of the three and neither of the former God in the mean time leaving David to the Direction of his own Wisdom and Will but so as his Will was inlightened and inclined by the secret motion of God's Spirit to chuse the last of them N. B. Which gives a manifest Demonstration that the Determination of Man's Will by God's Decree may well consist with the Freedom of our Wills for David here did freely chuse that one of the three which God had from Eternity decreed and determined should be chosen The Second Part is the Progress of this Plague which David did chuse v. 14 15 16. Wherein Remark 1. The ground of David's choice He said I am in a great strait v. 14. Great Sins bring great Snares David in the fulness of his sufficiency was in straits as is said of the wicked Job 20.22 which of those three direful Judgments to chuse and his straits were the greater because he saw God resolved to make him smart by one of them none of which were eligible Remark 2. David had experience of the evils of both Sword and Famine but none of the Plague The smart of the late Famine was still fresh and felt upon the People And that of the Sword which must have a Commission to conquer and kill his Subjects that were to flee before it was an evil that would much redound to the dishonour of Religion and of God himself who had received David and his People into his Protection by Covenant Remark 3. He chuses neither of the other for though the Hand of God order them both yet there is the Hand of Man in the Sword as it were the Hand of the Creature in the Famine as the Locust Caterpillar Mildew c. But the Plague whereof David had no Tryal was an immediate stroke of God against which though Man can make no Defence as he may do either in War or in Famine especially David and his Nobles but Prayer and Humiliation yet this was David's choice wherein He was equally exposed in his own Person with the meanest of his People and upon this ground only from his former Experience of God's Gracious Goodness He chuses rather to be chastized by a Compassionate Father than by the Hands of such whose Tender Mercies are but very Cruelties Prov. 12.10 N. B. 'T is true to fall into the Hands of the Living God is a most terrible thing as he is an Incensed Judge Heb. 10.31 That is when God taketh to task irreconcileable Rebels and Reprobates who do despise and despite the Spirit of Grace and tread under Foot the Blood of the Covenant Heb. 12.29 But when he comes on the contrary as a tender Father to chastize his own Children He corrects them in measure Hebrew by Peck and by Peck not by whole Bushels at once and staies the rough wind in the Day of the East Wind Isa 27.7 8. Jer. 30.11 Hab. 2.2 The Third Remark from this Second Part is the Egress of the Plague from God that same Morning when Gad was sent to David with these sad Tidings and its Progress among the People even to the time appointed ver 15. Concerning the Continuation of this Pestilence how long it raged in slaughtering the King's Subjects there be two Opinions The First is of those Learned Men that affirm It lasted but from the Morning to the Evening of the first of those three Days offered to David and accepted off by him and thus they Interpret that clause even to the time appointed to be until the Evening Sacrifice and Prayer which was the usual time of Israel's solemn meeting for God's Service Psal 141.2 Acts. 3.1 This Opinion is more plausible and pleasing to the Judicious than that of those who Interpret the appointed time to be the Noon of the first Day because say they the Day is divided into three stated times to wit Morn Noon and Night's approach So that the Noon or the Meridian Sun is one of the Appointed times of the Day as well as the Rising and the Setting Sun This Computation cuts the time of the Pestilence short concluding that it lasted but six hours instead of continuing three days But because Dinner-time was not so much noted among the Hebrews as was the Evening when they had their Gnethmogned Hebrew their Time of Convention for Evening Prayer therefore is this Opinion more probable than that which I thereupon do omit as altogether improbable c. The Second Opinion is that the Plague lasted from that very Morning of Gad's coming to David ver 11. After whose choice it immediately issued forth Vntil the Third Day Which is the Term expressed ver 13. And which Expression leaveth no room for Conjecturing one day only much less but six hours of one day So that the appointed time ver 15. most probably must have Relation to the three days aforementioned in ver 13. And not otherwise without doing Violence to the Law of God Zeph. 3.4 But this we may safely assert with Peter Martyr that the Plague lasted not until the Term
recorded likewise Psal 18.11 12. 97.2 N. B. And Rab. Maimonides gives the Reason that God appears in a Cloud in a condescension to Man's meanness Mercabah Velo Harocheb Man cannot behold the Sun in Rota in the Circle Vehemens sensibile destruit sensum saith Zabarel Man may see the Chariot God rode in as Moses did Exod. 33.20 but not the Rider himself 't is too vehement an Object for Man to behold without destruction of his senses and of himself also So Solomon saith here to them Ye may see this created Image but ye cannot behold God in Shecinah in the splendour of his glory Remark the 2. Then by an holy Apostrophe Solomon having satisfied their trembling Spirits turns from them to praise God v. 13 14 15 16 to 21. for performing his promises to David Mark 1. Solomon now sate upon the Brazen Scaffold that was purposely built for him in this solemnity 2 Chron. 6.13 Mark 2. Solomon was in a Divine Rapture of holy joy for that glorious sight of God which he beheld from the Brazen Scaffold when he thus broke forth to speak first to God's Servants and then to God himself Mark 3. He blesseth God with all the Congregation as Junius reads it both for his precious Promise to David his Father and for his more precious performance of that Promise to himself his Son O happy Solomon in such a Father and no less happy David in such a Son Mark 4. This memorable mercy of Delivering Israel out of Egypt is oft mentioned in Scripture as here v. 16. as a rousing motive to real thankfulness N. B. O what cause have we to bless God for Christ who delivers us from wrath to come 1 Thes 1.10 Hell is worse than Egypt and the Devil than Pharaoh Mark 5. Peter Martyr notes from v. 17.18 God sometimes approves such things which he will not have performed as David's readiness to build God a Temple was acceptable to God 2 Sam. 7.11 c. we are bid be ready to every good work Tit. 3.1 a ready heart makes the best riddance of Religious Duties this is God's revealed will that we should be ready and so God accepted of David's desire and intention N. B. Tho' God's secret will and decree was that David should not do it but reserved it for his Son Solomon thus Herod Pilate and Judas did according to the determined Decree of God Acts 4.27 28. yet are condemned for acting against God's revealed express command thou shalt not kill so David and all Believers are approved and commended of God not because they obey God's Decree but his Precept and Providence c. Mark 6. The performance of God's Promise ought evermore to be magnified with most inlargment of heart as Solomon doth here as one ravished therewith v. 19 20 21. God is much glorified in such acknowledgments Thou hast fulfilled with thy hand what thy mouth hath spoken and hast done as thou hast said 2 Sam. 7.25 1 Chron. 17.23 with v. 24. here and 2 Chron. 6.15 God never suffers his faithfulness to fail nor alters the promise that went out of his mouth Psal 89.33 witness the constant and continual experience and testimony of all Saints in all Ages and Generations not one instance extant to the contrary The Second Part of Solomon's Oration after the laudatory is the precatory his Prayer to God after his praise of God most lovely checker'd work Remark the First is the posture of Solomon in his praying work which is threefold here 1. His standing bolt upright with his face towards the most Holy place which was a sign of the erection of his Spirit and the stedfastness of his faith in God standing was his posture while he was praising God But 2. When that was done he kneeled down upon his knees 2 Chron 6.12 13. to make his following supplication this posture did signifie his lowly humiliation of Soul and an acknowledgment of the Lord's Soveraignty over him and over all the Mighty Monarchs of the World for by him all King's Reign Prov. 8.15 Rom. 13.1 4 c. His Third posture was the spreading forth of his hands towards Heaven v. 22. 2 Chron. 6.13 this was to signifie his expectation of God's blessing and his readiness to receive it with both hands and heart this is a posture the light of Nature hath taught the very Pagans when they pray saith Aristotle De Mundo Cap. 7. and Virgil makes it the gesture of a Praying Heathen Sustulit exutas vinclis ad sydera Palmas Aeneid lib. 2. This posture is oft mentioned in Scripture as Exod. 9.29 Psal 143.6 Isa 1.15 c. Remark the Second is the matter of his Prayer v. 23. and so on to 50. Mark 1. Solomon after his Preface v. 23. wherein he strengthens his Faith and stirs up his Devotion proposeth in Prayer first that God would establish the Kingdom in the Family of David according to his Divine promise v. 24 25 26. well knowing that such as would have Promises turn'd into Performances must first put them in suit and press God to do it Ezek. 36.37 Thus Jacob did Gen. 32.9 and David did Psal 119.49 and thus also Elijah 1 King 18.42 in that posture as he lay in his Mothers womb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he Prayed a Prayer or Prayed earnestly Jam. 5.17 18. stretching and straining every string in his heart to express and increase his Devotion importing his own misery and imploring God's mercy N. B. Solomon pleadeth the performance of one promise at the time present that he might prevail with God for the performance of another for the future 't is an holy way of incroaching upon God from experience of former favours to advance in expectation of future mercies also God hath is a blessed medium of arguing that God will Psal 85 1â—2 3. there be five thou hasts ' and then comes in thou wilt v. 8.2 Cor. 1.10 Mark 2. Solomon corrects his petition for God's presence in the Temple even in an extasie of admiration v. 27 28 29. saying Such is thy immensity O God that the highest Heaven the most spacious place that ever was created cannot contain thy Infinite Essence within the compass of their circumference how much less this Temple of such narrow dimensions compared with Heaven it being but a small spot of Earth Oh astonishing condescension that thou wilt cause thy Name to dwell in this place Deut. 12.11 and tho' it cannot comprehend thee yet shew thy self graciously present here to grant my present Prayers and the future Prayers of thy People v. 30. Mark 3. The Particulars in Solomon's Prayer as First In case the guilty cannot be convinced by Witnesses and he plead Not guilty if he dare swear it at thy Altar which should awe him as the place of thy presence then Lord set a brand upon him as upon Cain and as Numb 5.16.21 for his perjury for a right Administration of Justice v. 31.32 Secondly In case Israel be defeated by their Enemies
if they deplore their sin and implore thy mercy then pardon them and turn again their captivity which could be no comfort to them without pardoning mercy v. 33 34. Thirdly in case of Dearth when the God of Rain stops up the Bottles of Heaven if Israel hear the voice of this Rod Mic. 6.9 learning thy Law by it Psal 94.12 If they repent then do thou forgive c. v. 35 36. This order Solomon observes all along in his Prayer Repentance is the Remedy to every Malady Fourthly In case of Blasting Mildew c. which Pagans owned as Plagues from Heaven and therefore had their Holy Feasts to prevent them or of Sieges or any other outward plague coming if sanctified to them so far as to make them sensible of their inward plague of the heart then c. v. 37 38 39 40. Fifthly In case of Proselytes as the Eunuch Acts 8.27 Cornelius Acts 10.1 when they come to Worship here Hear thou their Prayers that all Flesh may come with comfort to thee v. 41 42 43. Where Peter Martyr observes his Prayer is more large for Gentiles in this than for Jews as pointing forth their conversion Sixthly In case of War give Israel Victory in a just call a just cause and a just conscience every good Souldier should be furnished with all these three they should fight and pray and pray and fight v. 44 45. Seventhly In case of Captivity for sin v. 46 47 48 49 to 53. saying Souldiers will sin for none there be that sins not and thou canst not behold it but punish it Hab. 1.13 yet if they come to themselves Luke 15.17 and avouch thee for their God then avouch them for thy People Deut. 26 17 18. God heard it in their return from Babylon The Third part is the Consequents First the greatest Sacrifice we read of at the Temple's Dedication v. 62 63 64. Secondly The Celebration of the Feast v. 65. the first Seven Days were for the Feast of Dedication and the next Seven were for the Feast of Tabernacles and Thirdly The dismission of the Assembly the King blessing them and they the King congratulating this happy day which ended the three thousand years from the Creation of the World to the Finishing of Solomon's Temple Dedicated by Prayer and Sacrifice c. 1 Kings CHAP. IX THIS Chapter gives an Account of Solomon's Building Cities and Navies after he had compleated the Temple c. N. B. 1. Having now through the good hand of my God upon me as Nehemia's and Ezra's Phrase is travel'd through the most Remarkable Scripture Histories from the Creation of Adam unto the finishing of God's Temple by Solomon wherein are compleated by our most Authentick and best Chronologers Bishop Vsher Dr. Lightfoot c. the first three thousand years of the World I now address my self with Divine Assistance to run over the following most Remarkable Histories until the accomplishment of the next Thousand years even unto the end thereof which ushereth in the Birth of our Blessed Saviour who was typified by this Temple of Solomon John 2.19 and who was Born as some suppose at the same time of the year when Solomon Dedicated his Temple to the Lord which was in the Month Tisri or Ethanim the Seventh Month answering to part of our September sub judice lis est Secondly From the Birth of Christ the Old Rabbins reckon the World shall continue two thousand years longer after Christ to make the whole continuation of the World the term or time of Six Thousand Years after the expiration whereof succeedeth the Sabbatical or seventh thousand year which according to this Old Tradition will be a Blessed Jubilee and Sabbath of sweet rest and peace c. This odd notion they ground not only upon the six days of God's creating the World and then succeeded the Sabbath but also upon the six days of the Ark's compassing the City Jericho and then followed the downfal of its walls upon the Seventh Day According to this Rabbinical Opinion the World can continue but three hundred and ten years longer which being added to our present one thousand six hundred and ninetieth year after Christ make up compleatly the last two thousand years of the World's continuance after Christ before the Seventh Millenary do enter mentioned in Revel 20. but our Lord himself telleth us This Day is only known to the Lord Zech. 14.7 and that day and hour knoweth no Man Mat. 24.36 That the Lord will come there is nothing more certain but what time this will be there is nothing more uncertain Sundry ghâ—sses have been given to it both by Antient and Modern Authors most of which that are now past time hath already confuted The dates to come are 1. Nich. Cusanus his 1700 y. 2. Cardanus's 1800 y. 3. Picus Mirandulas's 1905 y. c. But what is all this conjecture save wanton wit upon serious work Ideò latet unus dies ut observentur omnes God hath hid it that we may not grow secure Mat. 24.38 48. Luke 17.24 27. Knowing the time of her Lord's return made the Harlot sin Prov. 7.19 20. The Building of those Cities and Navies mentioned in this Chapter fall under a twofold Consideration First What helps Solomon had to build them and Secondly What they were he built and for what use c. First of his Helps which were double first Divine secondly Humane First Remarks upon Solomon's Divine Help 1. God's appearance again to Solomon to confirm him v. 1.2 and 11. The manner of it was the same with that at Gibeon before Chap. 3.5 which was a Vision by Night after a well spent day in religious duties when he was just entring upon his Kingdom But this is call'd the second time here after he had accomplished his foregoing Fabricks and had attained to the very Apex and heighth of Royal Dignity v. 1 2 and 10. where 't is intimated that this confirming Vision came in the 24th year of his Reign seeing he had Reigned four years before he began to build N. B. Tho' Solomon seem to have two other Divine Confirmations betwixt those two as that mentioned Ch. 6.11 and that likewise Chap. 8.10 11. yet neither of those two were like the first and the last for that word which came to Solomon Chap. 6.11 was most probably by some Prophet whom God sent to him and that in Chap 8.10 11. there was indeed a glorious Cloud but there was no Audible Voice we read of came out of that Cloud it was only a visible approbation The Second Remark here is The matter of this Audible Apparition which is manifold as First God declares here that he had graciously heard Solomon's prayer at the Dedication of the Temple v. 3. N. B. A great encouragement from this prayer-hearing God Psal 65.2 who sometimes hears prayer before his people ask Isa 65.24 Psal 32.5 and sometimes as they are asking Dan. 9.20.23 and 10.12 but always after they have prayed either
He consults with the Elders how to order his Matters this gained him much Honour among them not acting Tyrant-like with sic volo sic jubeo So I Will and Command without asking Counsel or Consent He appointed Singers unto the Lord being sure of the Victory before hand his Faith had a certainty of it lodged in his Soul believing God upon his bare Promise and that against Sense in things invisible and against Reason in things incredible for as to God so to true Faith all things are present Hebr. 11.1 and all things are possible Isa 45.11 19 c. N. B. He set those Singers saith Vatablus in their Sacred Habits as if they had not been at Battle but in the very Temple it self and he placed them before the fighting Men of the Army as if no need of striking one stroke but it should suffice saith Piscator to sing the 136 Psalm which they sang throughout as they marched along and which saith he was seemingly ridiculous to humane Reason in their marching against a mighty Multitude of a potent Adversary with a musical Pomp c. but Jehosaphat did thus by divine Direction and it had answerable Success Osiander observeth here that God oft begins his most glorious Actions after a childish manner God chuseth foolish things to confound the wise and base despised means to do great things 1 Cor. 1.27 28. Remark the Third upon the Concomitants is upon this holy singing Praises to the Beauty of Holiness God sent such a frantick Fury into the Enemy that they sheathed their Swords in one anothers Bowels ver 22. Where 't is said The Lord set Ambushments against them Piscator saith This was an Ambushment of Angels whose service God makes use of to slay the Enemies of his People as 2 Kings 19.35 Vatablus c. say Those Angels appeared in the Visage of Ammonites and rising as out of an Ambush set upon and slew the Moabites they thus mistaking the matter and thinking it had been done by their own Men they furiously break forth into mutual slaughters one of another N.B. The Dutch Annotations say God sent such a Spirit of Confusion among them that they took one another to be their Enemies so vain are all Attempts of Men against God who needs no other means to destroy his Enemies but themselves their own Mistakes and Passions which he can when he pleaseth arm against themselves So cause Sedition c. Osiander Masius Menochius c. say It was an Ambush of their own Army design'd to fall upon the Jews by a Surprize but finding so many of the Ammonites and Moabites slain by the Angels they verily thought God over-ruling the Matter that it was done by the Edomites so they utterly destroyed them ver 23. and then fell foul one upon another Remark the Fourth When Judah came to the Watch-Tower upon the Cliff of Ziz ver 16. they saw the Enemy cut in pieces like meat to the Pot as Ziz signifies ver 24. and all this being done by their own Hands and by the Hands of Angels as the great God had ordered it before Jehosaphat or any of the Jews could come up to strike one stroke N. B. Oh who would not fear thee thou King of Nations Jer. 10.7 Learn hence how we may be freed from our spiritual Enemies not by our own might and merits but by Faith in Christ who hath made us more than Conquerors Rom. 8.37 that is Triumphers 2 Cor. 2.14 The Third Particular is the Consequents hereof which are Four Remark upon the First is The Jews taking the Spoil of their slain Enemies ver 25. who came against them more like to a Triumph than to a Battle bringing with them Gold Rings Gold Chains Chains of Pearl Precious Stones Jewels c. possibly say some to corrupt some of Jehosaphat's Officers c. Such was their self-confidence in their Multitudes yea so much was their Rechush Hebr. which sounds like Riches that they were three days in gathering the Spoils and found more than they could carry away and all this they got saith Grotius without either Sweat or Blood in Battle Remark upon the Second is Jehosaphat's Thanksgiving for this Rich yet easie and bloodless Victory ver 26. This he did upon the fourth day while the mercy was yet fresh our praising God ought to be hastned no part of the Thank-offering might be kept till the third day Levit. 19.6 7. and 7.15 17 18. Eaten Bread is soon forgotten David pays his Vows Just now Psal 116.14 and Jehosaphat gave thanks upon the very ground where he had the Victory calling it Beruchah signifying there he blest the Lord called the Valley of Jehosaphat ever after Joel 3.2 12. for a memorial of this great Mercy Remark upon the Third is His Triumph ver 27 28. Jehosaphat in the forefront returns with joy to Jerusalem and thought it not enough he had blest God once at the first upon the very place but three days after doth he it more solemnly the second time in the Temple at Jerusalem There they had poured forth their solemn Prayers and at Jerusalem also they would render and return their solemn Praises unto God for hearing their Prayers Remark upon the Fourth is His Tranquillity after this Triumph ver 29 30. the report of this glorious Deliverance made all sorts of Enemies far and near to fear Jehosaphat as had been done to fear Joshua Josh 2.10 11. So his God gave him rest round about Reigning above Four Years after this but was not able to remove the high places the People by long Custom being so wedded to them ver 31 32 33. Tho' as Junius observes this good King did his utmost to reclaim them 2 Chron. 19.4 c. The Second Part of this Chapter is Jehosaphat's Infelicity after all this wonderful Felicity He falls into his former faults again ver 34 35 36 37. Mark 1. His Father Asa was a good Man but this Son of his was better for he Repented when he was reproved 2 Chron. 19.3 4 5 c. but his Father raged at the Reprover and put the Prophet into Prison as is above observed Mark 2. Yet this good King relapses into the same Sin for which he had been so sharply Reproved Chap. 19.2 in joyning himself with Ahaziah who is stigmatiz'd for doing very wickedly probably this he yielded unto 1. From his facile Temper unable to withstand the Solicitations of his near Relations 2. This was only in a Case of Commerce and Trade and not in a War as with Ahab therefore he might look upon it as a little more lawful yet for this he was smartly reproved both by God's Prophet ver 37. and by God's Providence 2 Kings 22.48 which Navy the Lord broke by a Storm out of Faithfulness to Jehosaphat Psal 119.75 For at first he consented that his Ships should go with Ahaziah's to Ophir for Gold but as some say they miscarrying he therefore would not hearken to a second Motion 1
yea and Reformation of Manners ver 8 9. They cryed mightily to the Lord during those forty days not only the Men but even the Beasts too cryed to God saith Calvin by way of Implication as Psal 147.9 when pinched with Famine saith Lyra The Men cryed mightily with Intention of Mind as well as Extention of Mouth praying the more earnestly as Luke 22.44 and bouncing hard at Heaven-Gates as if resolved to wring Mercy from God with an holy Violence as Matth. 11.12 N.B. This may serve to shame our cold careless and indifferent Devotion Nor rested they here but looked upon Prayer as to small purpose when Supplication is not seconded with Reformation hereupon they renounce with loathing as well as leaving their old Darling sins they restore all rapaciously gotten goods without which God would not remit them Non remittitur Peccatum nisi restituatur Ablatum saith Augustin on Numb 5.6 7. N.B. Here was Repentance from Sin as well as Repentance for Sin Remark the Fifth All this they did not without hope of Mercy ver 9. Mi Jodeang Jashub Hebr. Who can tell if God will turn c This is the speech of one that doubteth but despaireth not saith Calvin 'T was not their Diffidence but the Difficulty of finding Mercy Their Faith struggled with their Vnbelief saith Tarnovius Jonah was peremptory in his Prephecy of Nineveh's Destruction by such a day therefore had they good cause to doubt if not of the pardon of their sins yet of saving their City Mercerus saith All their hope was it was not God's Absolute Decree but only a Conditional Threatning if they repented not of their Sins which if they could God would repent of his Sentence and be reconciled to them though he cannot repent as Man Numb 23.19 Remark the last Relateth the Effect of their Repentance upon God ver 10. God saw not their Sackcloth c. without saith Calvin but their Works within with the Fruits of their Faith which Men could not see in a serious and sincere Repentance as Mercerus and many good Authors charitably stile it That it was real Repentance two Reasons are rendred for it 1. God approved of it here and remitted their Ruine And 2. Christ approved of it after Matth. 12.41 but others are of another Opinion saying their Repentance was but feigned and forced like that of Pharaoh Ahab c. arguing 1. God approved of Ahab's Humiliation though but External 2. This led them not into a milder Carriage to the Captive Jews c. 3. Nor did it last long for about forty Years after Nahum denounces Nineveh's utter Destruction However the merciful God gave them now a Reprieve and Repented to Ruine them at this Time which was only Mutatio Rei non Dei effectus non affectus facti non consilii saith Tarnovius N.B. God granted to Nineveh that they might be reduced to Repentance what Abraham deny'd to Dives requesting one raised from the Dead to reclaim his five profane Brethren Luke 16.27 28 29 30. for here Jonah is raised out of the Belly of Hell Jonah 2.2 and sent to preach Repentance to this sinful City upon which they reformed their Evil Manners c. Jonah CHAP. IV. THIS Chapter relateth a marvelous Tryal at Law as it were betwixt Jonah the Plaintiff and Jehovah the Defendant Remark the First Upon the Plaintiff in the first part of the Tryal Though Jehovah was well pleased as above yet Jonah was ill displeased ver 1 2 3 5. David had once been Displeased with an Act of God's Severity against Vzzah 2 Sam. 6.8 because the General Joy of that Day was dashed and damped with such a sad and suddain Disaster Therefore David gives a good Caution Cease from Anger and fret not thy self in any wise to do Evil c. Psalm 37.1 7 8. but Jonah did here far worse than David who in a pet and pang of preposterous Passion was deeply discontented with an Act of God's Lenity and tender Compassion to the Penitent Ninevites God bids Be angry but Sin not Eph. 4.26 This is the easiest Charge under the hardest Condition and Terms that can be 't is assuredly a difficult Task to kindle and keep quick saith one this Fire of Anger without any Smoak of Sin Therefore the Greeks give this good Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Anger either say nothing or say that which is better than nothing lest thou Sin c. Remark the Second Jonah expresseth his Anger in a Speech call'd a Prayer ver 2. with such a turbulent and tumultuating Mind saith Tarnovius that it seems rather a Brawl than a Prayer Calvin saith N.B. That his Pious Principle put him upon Praying down his own present Passions knowing himself to be naturally Hot and Hasty and feeling himself feeble in giving place to Passion Eph. 4.27 He though to cure it by Praying but the Flesh of his treacherous Heart prevail'd against the Spirit in him under Divine Desertion so that whereas he should have wrastl'd with God as Jacob did Gen. 32.24 26. behold Jonah downright wrangl'd with God and justified himself for his declining the employ as foreseeing the Issue Therefore I fled before to Tarshish so soon forgetting how he had so sorely smarted for his flight yet God had so graciously granted him Deliverance c. Remark the Third Jonah doth not only justifie himself but he accuseth God of too much Mercy to the Damage of his Truth and the Danger of his Honour yea and to the Disparagement of his Prophet all which he thought would be prejudiced by the many Misconstructions the Adversary will make upon the sparing of Nineveh which God foretold by him should be destroyed Thus Jonah quarrell'd with that great Attribute of God's Mercy the chiefest flower in God's glorious Crown Exod 34.6 7. and even with that goodness of God which had so lately preserved himself from perishing in the Sea and whereby he still subsisted thus is he doing enough to undo himself for ever had not God's Mercy triumphed over his Justice James 2.13 Remark the Fourth The Epilogue of Jonah's pitiful peevish Prayer ver 3. Take my Soul out of my Body Hebr. Kack na eth naphshi mimeni whence Grotius gathers this good Argument plainly proving from hence that the Soul is a distinct Substance from the Body and perishes not with it 'T is better for me to Dye saith he than to Live namely in Disgrace of being a false Prophet never more to be believed Jerome doth excuse Jonah herein As if he were more Zealous for God's Glory and the Weal of the Jews whom he conceived would be Damag'd by the Conversion of the Gentiles than for his own personal Reputation But others do better observe that this preposterous Prayer was a zeal without Knowledge and that he added one Sin to another therein For 1. He puts a Fallacy upon God call'd non causa pro causâ alledging that God's being too merciful was the cause of his former flight from his Message
of Israel Greeks which in Paul's Epistles is of the Synonimical sound with Gentiles Yet hither Christ came to seek out this one only lost Sheep leaving the ninety nine in the Wilderness And though he seemed to go thither for reposing himself from hard labour for a while and would have none to know that he was Retired in the House yet such was the sweet smell of his Garments that he could not be hid He had touched this Heathen's heart to find him who rejects her not because her Father was an Hittite and her Mother an Amorite he receives all comers John 6.37 Grace brings them together c. The 3d Remark is Humility and Faith are two blessed Ingredients in a praying Soul 1. Here is her Humility she came behind Christ as one Copy reads it as thinking her self unworthy to come before him and cries not up her own Merit but lowlily cries out for and craves the Lord's Mercy yea she acknowledges her own sin in her Daughters suffering saying Have mercy on me for my Daughter is exceedingly Deviliz'd She felt her self beaten upon her Child's back as 1 Kings 17.18 Art thou come to call my sin into remembrance in slaying my Son N. B. Note well Thus should we Parents reflect upon our own sins when we see our Sons or Daughters Deviliz'd or distressed and go to Christ for them 2. Her Faith in coming to Christ as to the promised Messiah the Son of David to whom Power belonged as also Mercy Psal 62.11 12. giving him the glory of both believing that though the Devil had more power in Christ's time to possess many persons than in former Ages because he then most strenuously endeavoured to set up his own Kingdom in opposition against him yet was Christ stronger than the strong Devil Luke 11.21 22. and was willing as well as able to illustrate his own glory in his Ejection the more The 4th Remark is The Prayer of Faith and Humility may meet with silence and sadnings at the first instead of success For 1. While Christ was in the house he answered her cries with silence which Chrysostom wonders at that he who was so Amicable in aluring by all means and methods the obstinate Jews should seem so morose to this Tractable Gentile as if unworthy of one word from him surely saith he it might be an offence to the standers by though it was none to her This was no Pharisaical Pride nor supercilious contempt of this humble Canaanite for he had respect both to her person and to her petition Gen. 4.4 and Heb. 11.4 His seeming neglect of her was only for the tryal of her Faith which was further exercised 2. By the Disciples slighting her instead of interceding for her saying Send her away for her clamours after us do tyre us Christ it seems went out of the house where she had prostrated her self behind him crying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pity me and seemingly slighted her with his Silence to her and now going out she doubles her Out-cryes after him this was irksom to his Disciples they thereupon really slight her and give her no assistance with their prayers N. B. Note well Oh how many such miserable comforters do troubled Souls meet with in the World that look on it as a disgrace to them to be troubled with their Out-cries as the Disciples did here And 3. She was worst of all exercised with Christ's sad Answer in telling her he was personally sent to give Bread unto Israel's Children only and not to such Gentile-Dogs who are shut out c. Rev. 22.15 The 5th Remark is Perseverance in Prayer prevaileth at last She will not be said nay or set down either with silence or sad Answers c. Though Christ seems to be backward for preventing the Cavils of the Jews to extend mercy to any Gentiles yet this Woman will needs wring a mercy out of his hands hangs on and hales with both her hands when she could not dispute with Christ about his Commission yet sure she was she must have helping-mercy And though she was but a Dog or but a Whelp as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 7.27 signifies yet even that creature is Animal Domesticum belongs to the Houshold and is welcom at a Friends house for his Masters sake and hath right to Crusts under the full fed Table of Children that scatter Crumbs out of wantonness also Thus she wittily borrows the Argument arguing from it if I must be a Dog let me be Christ's Dog and at such a Masters house I shall not be put off with dryed Crusts outward shells of mercy but shall have savoury Crumbs too special and saving mercy And though the Jews as Children have whole Loaves of thy Miracles yet let me a Gentile have this one Crumb of saving my Daughter from being vexed with a Devil c. Thus though Christ spake not to her self with his mouth at the first yet in his silence he spake to her heart by his Spirit which inabled her to take hold and tugg hard in this handsom importunity picking sweet Incouragements out of sowrest Discouragements till she had asked like a Son or Daughter of Israel and concerning her case commanded Christ's help Isa 45.11 The 6th Remark is The Prayer of Faith and Humility ends at last in a Divine Commendation of it and in a Divine Condescension to it as here As to the first Not he that commendeth himself is approved but whom the Lord commendeth 2 Cor. 10.18 'T is the Infallible Judge of quick and dead that saith here Oh Woman great is thy Faith Mat. 15.28 'T is not Oh Dog as before but now 't is Oh Woman in the mouth of Christ for her Faith as it doth in all others pleaseth Christ exceedingly Heb. 11.5 6. because of its greatness to take no denial but gathers one contrary out of another by the force of it as Deut. 32.36 and 2 Kings 14.26 where going into Captivity signified to their Faith Israel's return out of it Herein she acted more like Jacob than a Gentile to prevail in power with God and Man by wrestling Gen. 32.28 whereby she became an Israelite indeed and one of the Church the true Israel of God No Faith do we find commended for great by Christ in Scripture but that of the Gentile-Man Mat. 8.8 and this of the Gentile-Woman Mat. 15.28 for they both had attained to a strong Faith by weak means and far less than those of the Jewish Church which for abusing their Means and Mercies had the same reproachful name of Dogs they usually cast upon the Gentiles in which style Christ spoke here rowled back upon on themselves Psal 22.16 and 59.6 14. Mat. 7.6 Phil. 3.2 and Rev. 22.15 and were clearly out-run by this Gentile-Dog who became a Child at the Table one of the first-fruits of the Gentiles Call which they despised and were therefore rejected c. As to the second the Divine Condescension Christ was so affected with her Faith
as a caution to all professors as before to all persecutors If your Ministers have at Gods command brought forth this best Robe and put it upon you as you do profess Then consider this Royal Robe maketh you Royal Persons Christ saith I have made you Kings c. Revel 1.6 and 5.10 Such are made Princes in all Lands Ps 45.16 Isa 49.23 Oh how obliging is this Royal Honour to a Suitable Royal Behaviour Do ye walk like the Children of a King Judg. 8.18 Do ye walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Bravely Handsomly as well as Honestly Rom. 13.13 If ye have put on a whole Christ as Lord as Jesus and as Christ that is as King Priest and Prophet ver 14. If the Spirit of glory rest upon you 1 Pet. 4.14 If this Royal Robe be your Raiment as is pretended by your Profession then ought you to walk worthy of God who hath called you to his Kingdom and Glory 1 Thes 2.12 Then ought ye to walk worthy of the Vocation wherewith ye are called Eph. 4.1 Your Conversations ought to be as becometh the Gospel of Christ Phil. 1.27 Solomon saith there be four Creatures that are Comly in their goings Prov. 30.29 c. To which I add a fifth namely A New Creature the true Believer who endeavours to be Holy in all manner of Conversation 1 Pet. 1.15 To wit in the manner of his Thoughts of his Words and of his Deeds both unto God and unto Man making it his Exercise and as it were his daily Recreation day by day as the word imports to keep a Conscience void of offence toward both Acts. 24.16 This Robe requires an unblameable Holiness 1 Thess 3.13 And to walk worthy of the Lord unto all pleasing Col. 1.10 And to abound therein more and more 1 Thes 4.1 On the contrary how unbecoming it is to this Royal Robe for professors to be loose in their Lives this is far off from serving the Lord in the beauty of Holiness Ps 29.2 Holiness becometh Gods House forever Ps 93.5 But alas How many serve God with a course kind of Holiness a Profession without power 2 Tim. 3.5 A Mongrel Religion a mixture of Human Inventions with Divine Institutions This is unlike the Royal Robe but 't is rather a Raiment made up of Linnen and Woollen which Moses's Law forbad to wear Levit. 19.19 Deut. 22.11 How many such minds there be in the World which are corrupted from the Simplicity that is in Christ 2 Cor. 11.3 This mixture of Worship is called a Cake not turned Hos 7.8 Half raw and half rosted c. others there be that in stead of this Royal Robe that seamless Coat of Christ Woven throughout from the Top to the Bottom John 19.23 Do wear a patched Garment Mar. 9.16 Mark 2.21 Luke 5.6 Patching together their own Righteousness with the Righteousness of Christ which is plain a Linsey-woolsey Garment they cover with a covering but not of Gods Spirit woe to them Isa 30.1 The word of Works must not be mingled with the word of Faith Rom. 10.6 7 8. Gal. 3.10 11. We are justified freely by his grace Rom. 3.24 And we are saved by grace Eph. 2.5 8. And not of our selves or by our own works at all if so Salvation would be a Debt Rom. 4.4 and not a Gift Rom. 6.23 Alas Man 's own Righteousness is filthy Raggs Isa 64.6 And therefore to be wholly put off Eph. 4.22 Yea and quite cast away as the blind Beggar did his Ragged Raiment when Christ called him Mar. 10.50 And as the Captive Maid did when she was to be Married Deut. 21.11 12 13. Paul would not have one ragg of his own Righteousness to remain but would be found arrayed only in this Royal Robe Phil. 3.9 Thus fallen Man is compared to a naked Infant cast forth c. Ezek. 16.4 5 6 7. Then Christ comes and Cloaths him with his Robe and makes him comly with his comliness that he put upon him ver 10.11 12 13 14. Having dispatched our Discourse upon the first Bounty and Blessing that this Reconciled Father so freely bestoweth upon his Repenting and Returning Son namely this Royal Robe as rich Raiment for his ragged Back This is not all that a Bountiful Father had to bestow upon his now Dutiful Son but his Bowels are not yet drawn dry he hath another yea another and yet another Donative for a needy Object as the Sequel of this Parable maketh manifest N. B. Note well The Father said to his Servants ver 22. 'T is not said that he spake to any one of his Servants but his Speech was directed unto all his Servants intimating that no one Servant could possibly do enough so as wholly to gratifie his boundless Bowels or fully to satisfie his bottomless Bounty towards his penitent Prodigal Therefore they must all be employed and all little enough to accomplish all those four Transcendent Acts of favour from this Father to his Son All this is a Specimen or Representation of Gods Fatherly loving kindness towards penitent Sinners God is called the Father of Mercy 2 Cor. 1.3 Intimating that when one Mercy bestowed by him upon us is spent and gone he remains still a Father both able to beget new Mercies for us and as willing also to bestow them on us God is said to be Rich in Mercy Eph. 2.4 And he is Rich unto all them that call upon him Rom. 10.12 Gods Treasury may well be called puteus inexhaustus an inexhaustible Fountain that can never be drained or drawn dry This Parable of the Fathers rich Favour to his Son giving him one rich blessing after another to the number of four over and above his Kiss of Love is but a narrow Resemblance of Gods rich loving kindness unto us for what is a drop as this in the Text was no more compared with that whole Ocean of love which is found in God and which hath been flowing forth to all his Children from Adam to this Day yet abides it a full Fountain still c. God is not only a loving God in the concrete as we say in Philosophy but he is love it self in the very Abstract 1 John 4.8 As if all love c. There is none like him for love Mic. 7.18 His mercy Triumphs over his Justice Jam. 2.13 He is plenteous in it Ps 130.8 His tender mercy is over all his Works Psal 145.8 9. This in the general now in the particular as we have seen how this kind Father after he had kissed his Son and bad him welcome c. gave him and put upon his back a Royal Robe so his next gift is a Royal Ring which he must have likewise put upon his hand ver 22. As the Robe was for Raiment so this Ring was for Ornament to him Wherein these four Excellencies are considerable as 1. The matter of this Ring 2. The Form of it 3. The posy engraven within it and 4. The Real worth and dignity of
had they not pressed him to it beyond his Pagan Power yet doing it with great Reluctancy however our Lord was thus Intitled by his Hand which was guided by the great God and whose Head and Heart were so confirmed in it that though he understood it not yet would not Retract it with all the Priests pressing him to the contrary He was unchangably Resolved that what he had writ should stand How much more the Writings of him whose Name is I am that I am Exod. 3.14 and the same yesterday to day and for ever Hebr. 13.8 N. B. Note well We may learn from this Pagan to be constant to a good Cause and in a good Course and not be changlings But we must raise our Minds higher and look beyond Pilate at the Counsel of God who would have Christ proclaimed his Churches King by this Publick Testimony in Pilate's Inscription and that it might be made manifest to the World that Jesus was Innocent and that he was Executed for the same Truth for which he was before Condemned by the Sanhedrim of the Chief Priests and therefore was the Title writ in Hebrew Greek and Latin the best known Tongues then every where that this venerable Elogy might be read and understood of all and that Christ's Innocency might appear unto all not only intimating that he was King of that Religion among the Hebrews of that Wisdom among the Greeks and of that Power among the Latines or Romans for which three things those three People were then Famous The Jews glory'd in their Law and the Greeks in their Wisdom and the Romans in â—heir Power and Dominion but also as presaging the Future Vocation of not only the Hebrews but of the Greeks and Latines too to the Kingdom of Christ N. B. Note well to which may be added that hereby the Holy Ghost hath commended to us the Dignity and Study of these three Learned Languages Hebrew Greek and Latin which are to be Retained for ever in the Church of Christ and seeing Christ hath Sanctified those three Tongues upon his Cross by this Inscription 't is but a Brutish Notion to call them the Languages of the Beast N. B. Note well Moreover this may reprove the Sacrilegious Tyranny of the Romanists who render themselves worse than Pilate in not only forbidding that the Sacred Scriptures should be Translated into the Mother-Tongue of each Land but also Restraining the People from Reading them in Hebrew Greek or Latin yea or in their own Native Language whereas Pilate as God's publick Herald will have Christ Read and acknowledged to be King in any Language both Forraign and Domestick 'T is pitty a poor Pagan should exceed and excell those Papagans who profess to Adore Châ—ist The 4. Branch of the Introduction is their Crucifying two Thieves the one on the Right and the other on the Left Hand of Christ Matth. 27.38 Mar. 15.26 27. Luke 23.33 Joh. 19.18 placing Christ in the midst not so much that he might have Companions in Misery for Solamen Miseris socios adhibere Doloris 't is some Comfort to those in Misery to have Companions in it As it was designed by those Priests to Palliate their wickedness that the People might look upon Christ Crucified in the midst as the worst and as the Prince of Malefactors and the greatest of those three had they Crucified Christ alone he would at least have seemed a better Man than any Thief But Mark the Evangelist lifts us up to look beyond this politick design of the Priests at the profound Counsel of God who directed this Deed that the Prophet's Oracle might be Accomplished saying He was Reckoned to wit by those Priests among Transgressors Isa 53.12 and not only among them but as Chief of them Thus he became the greatest of Sinners both by Imputation as he bare the sins of many ver 6.12 and by Reputation as he was Reckoned among Thieves Robbers Throat-Cutters and Traitors yea in the midst as exceeding the worst of them N. B. Note well As this may teach us how vastly prodigious was the wrath of God against Man's sins for the Expiation of which our Surety the Son of God must be cast into the Catalogue of Notorious Malefactors So no less holds it forth the most Immense Love of our Lord Jesus to us who can submit to be a Companion of Miscreants to make us fit Associates with Holy Angels Zach. 3.7 both Here and in Heaven c. but of these Thieves more afterward is discoursed c. CHAP. XXXII Of Christ's Crucifying NOW come we after those five Introductions to Discourse upon the Passion and Death of Christ Crucified upon the Cross wherein many most Eminent Remarks are comprehended in the Bowels of that one Act of Crucifying Christ As Moses turn'd aside to behold that great wonder of the Bush burning yet not consumed Exod. 3.3 So let us turn aside here to see this great Sight to behold the grand Sin-offering burnt without the Gate yet not consumed to Corruption Levit. 9.11 16 27. Hebr. 13.12 Psal 16.10 11. Acts 13.35 36 37. and to behold the High-Priest himself of our profession Hebr. 3.1 As the great Sacrifice for the whole World was now laid upon the High Altar his Cross and there was Rosted with the Hot Fire of the Wrath of God and of Men and of Devils Behold the Son of God Bleeding Mocked Tortured Dying and Reconciling God and Man and Marrying Justice and Mercy together c. Psal 85.10 The First Remark is Behold the Man He must Die the worst of Deaths for us so Angry was God with Man for Eating the Forbidden Fruit of Sin that he spareth not his own Son when he became a Surety for Sinners He shall die saith Saul though the Lot fall upon my Son Jonathan 1 Sam. 14.39 We Read of Zaleucus's Law that the sin of Adultery should be punished with the loss of two Eyes his own Son was found faulty herein Zaleucus put out one of his Sons Eyes as he was a Just Judge but that he might save his Sons other Eye and not make him quite blind he to satisfie the Justice of his own Law is content to put out one of his own as a Compassionate Father This Resemblance falls far short of the matter Resembled Yet thus far they do Symbolize in an Apt Parallel Congruity The Creator gave this Law to the Creature If thou Eat the forbidden Fruit thou shalt surely dye Gen. 2.17 Man Transgresseth that Law of God even Adam call'd the Son of God Luke 3.38 Now that Justice might be satisfied Man the sinner loseth one Eye only to wit his Paradise-Happiness c. and God the Father of Adam is content to give his Son who was as Dear to him as his Right Eye out of his Bosom to make full Satisfaction for the Breach of that Law N. B. Note well Sinfull Man may say here is both a Just Judge to the Law and yet a Compassionate Father to me
where he had appeared already once to Mary Magdalen at the Sepulchre and again to the other Women with that Mary in the Way to the City These two Travellers staid not there waiting with the Holy Women but as void of all Hope ver 21. notwithstanding the Rumour of Christ's Resurrection they had heard ver 22 23. they turn their backs of him yet he will not do so of them but pursues them and fetches them back to their Fellow-Disciples May not they and we say with David the Lord's Mercy and Goodness follows us even when and while we run from it Psal 23.6 The Sun of Righteousness doth here as the Sun of the Firmament doth follow the Traveller that turns his back of it with his Light Heat and Refreshing Beams 'T is an high favour that Christ will be found of those that seek him but â—â—is a most stupendious condescension that He will be found of those that seek him not Isa 65.1 as he was of those two who went from him and thought not at all to find hâ—â— Christ is better to us than our Thoughts and Fears but infinitely than our Deseâ—â—â— as here Alas how oft do we forsake our own Mercy by following lying vanities Jâ—â— 2.8 as Jonah did c. The 2d Circumstance is Though they were walking from Christ yet were they Talking of him as they walked by the way they talked together of all the things that were done Luke 24.14 Would to God that in our walkings abroad either in the Fields or in Journeyings to Fairs and Markets c. we could carry on such talkings together about the things that concern Christ and not about worldly Matters or News as most men do concerning State Affairs c. would we but turn our talk more into Holy Conference such as Elijah and Elisha had when the Heavenly Chariot came to sunder them 2 Kin. 2.11 Christ would sooner appear to us c. The 4th Remark is Christ's manifesting himself to those two as they walked and talked ver 15 c. though their walk was the wrong way to wit from Jerusalem to Emmaus yet their talk was the right way for they talked of Christ and therefore he whom they talked of came in and made the third Man The Man in the Parable walk'd the wrong way too even from Jerusalem to Jericho and he falls into the Company of Theives that wounded him and left him half dead Luke 10.30 it may be supposed as he could not have any Holy Conference for want of Company with him so walking alone he had no good Meditation by himself But here though their walk was wrong yet their Talk was right and therefore they fall into the happy company of Christ himself Oh what a shame it is that men of all callings and occupations can so freely and unweariedly Discourse together of their own concerns as the Seamen of their Sea-affairs the Souldiers of their Combats and Victories Husbandmen of their Husbandry Merchants of their Merchandizings c. yet Christians who are of the Highest Calling cannot so willingly without weariness confer also of Christ The 5th Remark is the manner how Christ manifested himself to them The Evangelist Mark saith it was in another Form Mar. 16.12 no doubt but Christ retained his Native Form Figure and Effigies only his Countenance might be fairer and more glorious as it was in his Transfiguration otherwise what need was there that the Eyes of those two Men should be held to wit by a Divine Power Luke 24.16 Thus Mark and Luke may be well Reconciled some say he only appeared in another Habit than he had appeared in to Mary who mistook him for the Gardner because he appeared to her in such an Habit And the Truth is Mary's mistake was not so much though then she understood it not for Christ is the best and most Blessed Gardner in the World who not only makes all kind of Plants to grow out of the Ground which is their Sanctuary rather than their Sepulchre during the cold Winter every Spring-time but also made his own buried Body to Spring up as an Herb out of the Earth Isa 26.19 c. and more especially doth this Omnipotent Gardner cause quickning and saving Grace to Spring up as green Grass in our Hearts Thus Christ appeared to these two Men in the Habit of a Traveller yet not of the common sort but more like a grave Doctor whom though they looked upon him as a Stranger Luke 24. ver 18. Yet Honoured him with this precedency of craving a Blessing for them when they all sat down to Meat ver 30. or our Lord might appear to them in another manner than he had used to appear in while he lived among them in his State of Humiliation now his Body was glorified by his Resurrection Thus also our Lord appeared another time in the Habit as it is supposed of a Merchant or of some House-keeper that wanted to buy of the Fishermen a parcel of Fish John 21.2 3. However they had Christ in their Company yet knew him not for their Eyes were dazled by a Divine Hand some say this dazling was from the Devil Thus Christ is oft with us and we know it not when our Lord appeareth not to us in that Form wherein we do expect him He sometimes comes to us as it were in an Habit to humble us when we look for his coming to comfort us the fault lies not in our Lord but in our own Eyes that may sometimes be dazled by the Devil and sometimes may be held and with held yet for gracious ends by a Divine Hand Therefore have we need to pray with David Lord open my Eyes that I may see the wondrous things of thy Law Psal 119.18 Give Lord the Spirit of Discerning whereby I may Discern my Lords Face and Voice in his various Appearances to me that I may say 'T is the Voice of my Beloved c. Cant 2.8 5 2. The 6th Remark is the matter of the Discourse betwixt Christ and the two Disciples which is manifold as 1. His question he asks them what is this talk ye toss as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies like a Tennis Ball betwixt you two Luke 24. ver 17. what conference saith he is this you hold with so much Fervency and Earnestness And why are ye so sad When 1. should Christ come into our Company and ask us what kind of Communication do ye carry on among you as he did here should we not sometimes at least be ashamed c. The Lord hearkens and hears when we speak not right Jer. 8.6 and he books all our Conferences in his Book of Remembrance Mal. 3.16 He saith to us what are ye Discoursing of If it be of Soul Affairs I have a Blessing for you but if it be only of Money-matters though lawful in its Season or of Trifles Jarrs c. then have I no Blessing for you May it not be justly feared that most of
great multitude of Members whereof many of them were poor persons according to Christ's word Go tell John that the poor receive the Gospel Matth. 11.4 5. Therefore there was a necessity of Ordaining more Officers to the Twelve Apostles for making a more equal Distribution out of their community of goods to the poor scatter'd Jews dispersed by War among the Gentiles yet retaining their Religion in repairing to those great Feasts where they were converted and to whom James and Peter wrote their Epistles as well as to those poor Jews who lived in their own Countrey The Apostles having greater work in hand dividing their whole time between Preaching and Praying could not possibly provide for the Love-Feasts c. Therefore to remove the murmuring at the Inequality of Relief seven Deacons were chosen out of the 120 Acts 1.15 to assist the Apostles and to dispose of that Treasury which had been laid down at the Apostle's feet with more equality and indifferency to all fit Objects of Charity without exception N.B. The sacred Record is silent concerning five of those Deacons save only in Recording their names Acts 6.1 2 3 4 5. and their choice to Office verse 6. but wonderful works are recorded concerning the other two who were most Eminent to wit Stephen Acts 6.8 to the end and Acts 7.1 to the end and Philip Acts 8.5 to the end and chap. 21.8 c. First This Stephen is described to be a Man mighty in deed and word wherein he carried the Character of Christ Luke 24.19 He was full of Faith and Power to work many Miracles among the people Acts 6.8 and he was as mighty in word as in deed speaking the word of Truth so convincingly that his Opposites had no power to oppose it verse 10. Thus the promise of Christ's Assisting Spirit Matth. 10.20 and Luke 21.15 was performed Stephen using the Office of a Deacon well did purchase to himself an higher Decree c. 1 Tim. 3.13 A diligent man stays not long in a low place N.B. This was occasion enough of Envy to the Envious one who thereupon stirr'd up the Libertines and Philosophers to dispute against Stephen's Doctrine but being foiled and confounded by him in their Disputes they betake themselves unto Fraud and Force The best Arguments of a baffled Adversary are ever found to be Craft and Cruelty Thus those that did here 1. Accusing Stephen falsly of Blasphemy both against Moses and against God verse 11. 2. Moving the Mobile and Rude Rabble or worst sort of the multitude c. against him verse 12. 3. Taking and tolling him away to the Tribunal of unjust Judges And 4. Suborning false Witnesses there against him v. 11 13. N.B. This they had learnt of old Jezabel against innocent Naboth an Abominable Artifice never that we read of practised before or rather of older Beelzebub that old Man-slayer John 8.44 Thus these malicious Enemies dealt with out dear Redeemer before this and thus was Athanasius accused by the Arrians afterward and many others also and at last for these false supposed Crimes Stephen was stoned Acts 7.58 this was the first Breach made upon the Church after its first Constitution in its losing such an useful Instrument and Officer out of it so early Having discovered the black of Misery attending this Church let us view the while of Mercy beautifully intermixed with it in the next place to be a little discoursed upon As the cloudy Pillar in the Wilderness had a dark side and a bright so hath the Church in this World We have seen her black or dark side here now come we to take a prospect of her light and bright side The first white of Mercy was that notwithstanding all opposition the Word of God and this Church of Christ greatly increased and that which was more wonderful N.B. A great company of the Priests were obedient to the Faith Acts 6.7 Those Legal Priests had been the most active Adversaries and the most implacable Enemies of Christ and his Gospel and their Interest had most probably prompted their opposition but now feeling themselves over-powered by the mighty power and presence of God the Father Son and Spirit they throw down their Arms cry Quarter leaves the Legal and lists themselves under the Evangelical Banner Magna est veritas valebit Great is Truth especially in the Spirit of Truth and will prevail even over the most obstinate Opposers either to their Conversion or to their Confusion Such Converts as those could not but be a comforting and corroborating Cordial to this late Constituted Church N.B. Oh would to God the like were done to the Priests in our Day We ought not to despair of the worst God hath his time to call them when he vouchsafeth to speak to their stubborn hearts with a strong hand Isa 8.11 then must they truckle and become obedient to the Faith not in a bare speculation only but in a practical pious conversation also The Spiritual Weapons of Gospel Warfare are not weak but mighty through God not only to pull down the Devil 's strong holds but also to reduce the most Rebellious into the obedience of Christ 2 Cor. 10.4 and Psal 68.18 The second white of Mercy was that while those vile wretches were by their suborned Witnesses accusing Stephen for vilifying Moses then our blessed Messiah from Heaven did vindicate him most miraculously and that before he began to speak one word in his own vindication by clothing his countenance with the like Angelical splendour and glory as Moses himself had been Exod. 34.30 This same admirable Aspect Radiancy and Majesty put here upon Stephen Acts 6.15 the like whereof had been put upon Moses in whom they trusted could not but convince them that he was not only no Enemy to him but also of the goodness of his Cause the purity of his Conscience and the greatness of his Courage through the Divine presence of the Holy Spirit assisting him for a mortal Man to look like an Angel must affect the Spectators with admiration The third white of Mercy was the excellent Apology the Lord help'd Stephen to answer his Accusers with when the Court seem'd to give him a fair hearing though resolved before-hand to have his blood Note He 1st Denies the Accusation of a Blasphemer against the Law or Temple 1. Arguing abstrucely yet well enough understood according to the Jews Rhetorick and Logick that all the Patriarchs before the Law were saved only by Faith upon the promised Messiah therefore was there but one way in all times to Salvation 2. That Moses himself pointed them to this great Prophet as their ultimate Oracle 3. That the Tabernacle was built according to the Pattern in the Mount therefore the Patriarchs might please God before there was an outward Tabernacle 4. That the Temple tho' not tumbling to and fro as did the Tabernacle yet did not confine God to a certain place proved from Isa 66. v. 1 2. 2dly He truly retorts
Syrian Army were smitten with Blindness so that they could not captivate that one single Servant of God Elisha 2 Kings 6.18 Their senses being so deluded by a Divine Operation yet was this Conjurer worse confounded than they and stopped in his perverting carreer The seventh Remark is In the midst of wrath God remembers mercy even in his dealing with wicked men Hab. 3.2 and stirs not up all his wrath Psal 78.38 This Blindness therefore was not a perpetual as it might have been but only a temporary Blindness Thou shalt not see the Sun for a season N.B. This phrase intimateth that it was inflicted upon him not so much in a poenal as in a medicinal way that he might be reclaimed from his Villany be reduced by Repentance and receive his sight again The Antients do without Book affirm that he did hereby Repent of his sin and was restored to his Eye-sight again yet after this they say he returned with the Dog to his Vomit and with the Sow to his wallowing in the Mire not only of his old Judaism but to his devilish Magick Tricks again which shews he repented of his very Repentance but so did not Paul who was struck blind also Acts 9.8 for he saw savingly c. The eighth Remark is God over-shoots Satan in his own Bow That which the Devil designed for obstructing the Gospel was over-ruled by the Lord for a farther promoting it Sergius Paulus was set upon by Satan in this Sorcerer to be turned aside from becoming a Proselyte yet when this prudent man saw that the Gospel which Paul Preached was attended with so much Majesty and with such a power of working Miracles accompanying it he the more firmly believed being astonished at the Doctrine of the Lord verse 12. N.B. The Word never works more kindly than when it is received with admiration The second Journey Paul and Barnabas took from Cyprus when they had done their work there N.B. Was to Perga in Pamphilia verse 13. whereof we have nothing of note Recorded save only how their Collegue that ministred to them verse 5. plaid them a slippery Trick there though some say this was that John Mark who wrote the Gospel called by his name yet his departure from them at this juncture when they were walking their Biennial Circuit was blame-worthy Acts 15.38 Whatever was the cause of this withdrawment from the Yoke of Christ Sundry Conjectures there be why he did so N.B. As 1. That he foresaw from this short Experience what difficulties and dangers attended the Gospel and therefore in time provided for his own safety and avoided it as one soon weary of his work There be too many who can be content to be doing something for Christ yet care not to meet with suffering little or nothing for him as the King of Navarr told Beza He would launch no farther into the Sea of Religion than so as that he might be sure to save himself by returning safe home to Shore at night 2. N.B. Some suppose Mark returned to Jerusalem out of an over-fond affection to his Aged Mother who lived there But he had learnt a better Lesson in his own Gospel Mark 10.29 30. to forsake Mothers for Christ who promised to be worth ten Mothers to him c. N.B. The third Conjecture is That Mark heard of the Imprisonment of Peter with whom he had some special familiarity yea a peculiar Interest in him as appeareth from 1 Pet. 5.13 whom Peter there calls his Son and in that Peter was so well acquainted with Mark 's Mother's house Acts 12.12 therefore his extraordinary respect to Peter might draw him back to see what became of him at Jerusalem N.B. The fourth Opinion is That his Relation to Peter who was the special Minister of the Circumcision made him the more shy and nice to venture among the Uncircumcised Gentiles not only lest he should not shun that occasion of offence to the Jews and Peter but also because he fore thought of the Tediousness of that two years Journey they having now but newly entred therein who had met with a Temple of Venus at Paphos in Cyprus and now were come to Perga in Pamphylia where there was another Temple of Diana which would unavoidably create trouble enough to those that cried down their Idolatrous Worship and they were now like to go deeper into the thickest of these Idol worshippers every day more than other this might become Mark 's discouragement N.B. But whatever was the cause of Mark 's withdrawment from this work it was so unwarrantable as to make a breach betwixt him and them for the present nay it occasioned that bitter Paroxism betwixt Paul and Barnabas afterward even the great commotion or perturbation Acts 15.39 Let us leave Mark in his Journey to Jerusalem learning this Lesson only from his frailty Let him that thinks he stands take heed lest he fall 1 Cor. 10.12 whither when he came he did abide there till Paul and Barnabas came thither again N.B. Beside this Remark of Mark 's departure from his Ministry here we find nothing remarkable concerning Paul and Barnabas at Perga in Pamphylia no more is Recorded of them Their third Journey was to Antioch in Pisidia verse 14. so called to distinguish it from the other Antioch of Syria from whence they set forth verse 1 3 4. and Acts 11.19 which was next to if not part of Pamphylia Here these two Apostles as we read went into the Jews Synagogue upon their Sabbath day N.B. Either to joyn with the Jews in their Worship which was not then unlawful or rather to get an opportunity of Preaching the Gospel more publickly to them for this was the grand Errand of their coming thither And the Rulers of the Synagogue soon gave them a candid Invitation thereunto after the Reading of the Law and the Prophets v. 15 c. The other part of this Chapter begins with the special Remarks upon Paul and Barnabas's Actings at this Antioch where Paul Preacheth a most powerful Sermon wherein a general prospect may be presented as to the form and manner of his Convincing Discourse in these following particulars As 1st His Prologue or Preface v. 16. wherein he craves their careful attention which he intimates none could do but only such as truly feared God for that is the proper Character of a right Attentive Hearer 2ly His Narrative of the Divine Benefits which the Lord of old bestowed upon his People Israel frankly for the Messia'hs sake and these he reckons up to be four 1. God's free Electing of them above all Nations and his wonderful delivering them out of Egypt verse 17. 2. God's Indulgency towards them for forty years in the Wilderness as a Mother bears with her Child's frowardness or as an Huband bears with his Wife's crossness verse 18. 3. His giving them the Possession and Improvement of the Land of Promise verse 19. 4. His constituting them into a form of Government there both that of
Church is filled and watered yea made Drunken with the Manifestations of Divine Glory First She is filled for she partakes of the fulness of Christ John 1.16 who began his Ministry with filling fill up the Water-pots to the brim John 2.7 carryed it on with filling They were all filled with the Holy Ghost Acts 2.4 and compleats it with Filling when we come to the fulness of the Measure of the Stature of Christ Eph. 4.13 Secondly She is watered as she is of God's Planting Isa 61.3 so she is of God's watering Isa 27.3 He waters it every moment with the Dew of Divine Doctrine Deut. 32.2 Yea Thirdly She is made Spiritually Drunk with Love that many Waters cannot quench Cant. 8.8 Peter was so intoxicated with the Glory of Christ's Transfiguration that he wist not what he said Luke 9.33 and Paul wist as little what to say when he was wrapt up into the Third Heaven Whether in the Body or out of the Body saith He I cannot tell twice over 2 Cor. 12.2 3. N. B. There is certainly an Holy Inebriation when a Soul is plainly Ravish'd with the Love of Christ who bids his Friends drink yea drink abundantly Cant. 5.1 Such Beloved ones of Christ are so deeply affected with the Love of Christ that like Drunken Men they forget all other things and let all go Tantundem ut Jesum meum Nanciscar as Ignatius said that I may both obtain and retain my dear Jesus These are not Drunk with Wine wherein is excess but they are filled with the Spirit Eph. 5.18 as it were Drunk with Love and 't is our Duty not our Sin to call for whole Flagons of this Wine as the Spouse did Cant. 2.5 to wit of the Loves of Christ which is better than Wine Cant. 1.2 which yet is a very comfortable Creature Psal 104.15 and highly set by Psal 4.7 But this goes down more sweetly than the most Generous Wine in the World and will cause the Lips of those that are asleep to speak Cant. 7.9 Once a good Man was so filled herewith that he cryed Hold thy Hand Lord for my old Bottle will hold no more of the new Wine of thy Spirit V. 4 and 5. And they dwelt there about ten years I have spoke something to this upon v. 2. they continued there and on the fifth observation upon that verse so less need be spoken to it in this place only take notice this their sojourning in the Idolatrous Country of Moab must needs be a great affliction to good Naomi who had been educated in the Right Worship of the true God in Canaan it could not but vex her Righteous Soul to behold the Idolatrous Worship of the Moabites as it did Lot's to behold the Adulterous and Unnatural practices of the Sodomites 2 Pet. 2.8 Hence Observ 5. Such Divine Dispensations as casts a Godly Soul into a place or state of Idolatry is a very grievous Dispensation Hence came David's Woe is me that I am constrain'd to dwell in Mesech c. Psal 120.5 and My Soul hath long dwelt with such v. 6. The time was tedious to his good Soul as no doubt this ten years time was to Naomi long and over long seemeth it to a true Saint to sojourn among such never so little where nothing but either Guilt or Grief can be contracted This made good David cry sometimes Oh that I had the Wings of a Dove then would I flee away and be at Rest c. Psal 55.6 7. and when that Oh would not Ease and Release him he at this time cries out Woe is me c. 't is very irksome to a dear Child of God to be any where out of the Bosom of the Church of God and forced among ungodly Company Nè cum lupis Vlulando tandem ipse lupus evaderet 't is hard and happy not to comply with bad Companions It troubled David more to be driven out from abiding in the Inheritance of the Lord 1 Sam. 26 19. than the loss of all other Accommodations and Comforts which was to him Interpretatively no less than a bidding him Go serve other Gods Thus the Prophet Jeremiah wish'd himself in the Wilderness when he was wearied out by the ungodly practices of his ungodly Countrymen Jer. 9.2 The good Lord bless Vs from any such like occasion that our Israelites in the Church may not become worse than the very Pagan Ishmalites having the character that Aaron gave of Israel thou knowest that this people are set on wickedness wholly Exod. 32.22 and indeed so is the whole World 1 Joh. 5.19 with 2.16 A godly man desires as much as may be to converse with the Holy God but as little as may be with Unholy men A certain good Woman cried upon her death-bed and doubting of her Salvation Lord send me not to Hell among the Wicked there for thou knowest I never loved their Company all my Life long upon Earth V. 5. And the Woman was left of her two Sons and her Husband Here her Sons dye yea both of them as well as her Husband This must needs be a farther trial of her Faith and Patience Hence Observe 1. That many Afflictions do attend the most Gracious Souls as Psal 34.19 No doubt but Nâ—omi was a Choice and Excellent Woman yet is she brought into a desolate and disconsolate condition none ever were either so good or so great as to raise themselves above the reach of trouble even those whom God loves he chastens though he do not love to chasten he had one Son only sine flagitio without sinning but never had he any Son sine Flagello without Suffering Christ whom God loved best suffered most love or hatred not seen in these things Eccles 9.12 Obser 2. Crosses sâ—ldom comes single upon God's Servants First her Husband dyes and then one Son and then another so that God shew'd her hard things and wrote up bitter things against her to make her Name Marah not Naomi in writing her first Husbandless and then Childless This was sad to her v. 13. Yet she encouraged her self in the Lord her God 1 Sam. 30.6 N. B. God did wonderfully support her in all these her great Trials and Troubles and left her upon Scripture Record as a Pattern of Patience unto all succeeding Generations V. 6. Thence she arose with her Daughters in Law Hence Observe 1. God's House of Worldly Correction is to God's People a School of Heavenly Instruction Naomi's Crosses and Losses she met with in Moab made her Soul to sit loose from that Cursed Countrey and to long for Canaan that blessed Land of Promise Sanctified Afflictions are Vocal and Disciplinary God's Rod hath a Voice Mic. 6.9 and now Naomi's Ear was open to hear the Instruction of it Job 36.8 9 10. She understood that the Voice of the Rod cried Hoe Hoe come forth Arise depart this is not your Rest for it is polluted Mic. 2.10 'T is a Rich Mercy when Affliction brings us from worse